Introduction ‫مقدمة‬

Imam Hafidh: Ahmed b. Ali b. Hajar

al-‘asqalani- Allah have mercy on him said: ‫ يرحمه‬- ‫ أحمد بن علي بن حجر العسقالني‬:‫قال اإلمام احلافظ‬
Praise be to Allah who never ceases being :- ‫اهلل تعالى‬
knowing and able. ‫احلمد هلل الذي لم يزل عليماً قديراً وصلى اهلل على سيدنا محمد‬
May Allah bless and send complete
‫ وعلى آل محمد‬،ً‫الذي أرسله إلى الناس كافةً بشيراً ونذيرا‬
salutations on Muhammad, whom he sent to
.ً‫وصحبه وسلم تسليماً كثيرا‬
mankind as a bearer of good tidings and a
Warner, and upon his family and
companions

Page 1
To commence: many volumes have been :‫أما بعد‬
written on the topic of hadith principles, ‫ وبسطت‬،‫فإن التصانيف في اصطالح أهل احلديث قد كثرت‬
some in great detail and others in brief.
،‫ فسألني بعض اإلخوان أن أخلص له املهم من ذلك‬،‫واختصرت‬
Some of my brothers requested that I
summarise the more important aspects from .‫فأجبته إلى سؤاله رجاء االندراج في تلك املسالك‬
these books. Accepting their requests, I
present this work, by virtue of which I hope
to be included among those who trod the
scholars path.

Page 2
The paths of a Khabar (report) are: :‫ اخلبر إما أن يكون له‬:‫فأقول‬
1. Without a specific number
.‫* طرق بال عدد معني‬
2. More than two paths
3. Two paths
.‫* أو مع حصر مبا فوق االثنتني‬
4. One path .‫* أو بهما‬
. .‫* أو بواحد‬

Page 3
‫‪The first is a Mutawaatir (mass-‬‬
‫فاألول‪ :‬املتواتر املفيد للعلم اليقيني بشروطه ]وهي عدد كثير‬
‫‪transmitted) report and conveys certain‬‬
‫‪knowledge when its conditions are met.‬‬ ‫أحالت العادة تواطؤهم على الكذاب رووا ذلك عن مثلهم من‬
‫االبتداء إلى االنتهاء وكان مستند انتهائم احلسن وانضاف إلى‬
‫ذلك أن يصحب خبرهم إفادة العلم لسامعه[ ‪.‬‬

‫‪Page 4‬‬
The second is the mashur (well-k nown)
‫ ]ويطلق املشهور‬.‫ املشهور وهو املستفيض على رأي‬:‫والثاني‬
report and it is also called mustafid
(widely-circulated) according to another [‫على ما اشتهر على األلسنة‬
opinion.

Page 5
The third is aziz (rare) report. It is not a
.‫ وليس شرطاً للصحيح خالفاً ملن زعمه‬،‫ العزيز‬:‫والثالث‬
condition for a hadith to be sahih authentic,
.‫ الغريب‬:‫والرابع‬
contrary to those who claim it is.
The fourth is ghareeb (the singular .‫ آحاد‬- ‫ سوى األول‬- ‫وكلها‬
report). Apart from the first one, all of the
others are
considered ahad.

Page 6
Some ahad narrations are al-maqbul
‫وفيها املقبول ]وهو ما يجب العمل به عند اجلمهور[ واملردود‬
(accepted), whilst others are al-mardud
(rejected). Extracting proofs from ahad are ‫لتوقف االستدالل بها على البحث عن أحوال رواتها دون‬
mawquf (dependant) on investigating the ‫ وقد يقع فيها ما يفيد العلم النظري بالقرائن على اخملتار‬،‫األول‬
conditions of the narrators. This is not the ‫]كأن يخرج اخلبر الشيخان في صحيحهما أو يكون مشهورا‬
case of the first category [mutawatir]. At
‫وله طرق متباينة ساملة من ضعف الرواة والعلل أو يكون‬
times, due to some qaraa’in (external)
[‫مسلسال باألئمة احلفاظ املتقنني حيث ال يكون غريبا‬
indicators, they might contain what conveys
al-ilm al-nathari (deductive knowledge),
according to the chosen opinion.

Page 7
The gharaba (singularity report) is either in
.َ‫ أَوْ ال‬، ِ‫ إِمَّا أَنْ تَكُونَ فِي أَصْلِ السَّنَد‬:ُ‫ثُمَّ الْغَرَابَة‬
the beginning of the chain or lower down.
The first is fard mutlaq (the absolutely
.ِ‫ وَيَقِلُّ إِطْالَقُ الْفَرْدِيَّةِ عَلَيْه‬، ُّ‫ الْفَرْدُ النِّسْبِي‬:‫ وَالثَّانِي‬. ُ‫ الْفَرْدُ املُْطْلَق‬:ُ‫فَاألَْوَّل‬
singular report). The second is fard nisbi
(the relatively singular report). The
word fard is very seldom used for the
second.

Page 8
The ahad, solitary, report transmitted by an
ٍ‫ غَيْرِ مُعَلَّل‬، ِ‫ مُتَّصِلِ السَّنَد‬، ِ‫وخَبَرُ اآلْحَادِ بِنَقْلِ عَدْلٍ تَامِّ الضَّبْط‬
upright (‘adl), with an accurate memory
(tam al-dabt) person with a continuous . ِ‫ هُوَ الصَّحِيحُ لِذَاتِه‬: ٍّ‫وَالَ شَاذ‬
chain (mutasil al-sanad) that is not
defective (mu’allal) nor anomalous . ِ‫وَتَتَفَاوَتُ رُتَبُهُ بِتَفَاوُتِ هَذِهِ األَْوْصَاف‬
(shadhdh) is called authentic in itself (Sahih

bi-dhatihi). .‫ ثُمَّ شَرْطُهُمَا‬، ٍ‫ ثُمَّ مُسِلِم‬، ِّ‫وَمِنْ ثَمَّ قُدِّمَ صَحِيحُ الْبُخَارِي‬
Its level varies according to the variation in
these conditions.
Therefore, Salih Bukhari is given precedence
over Sahih Muslim, and then whatever
matches their (Bukhari and Muslim) criteria.

Page 9
If the accuracy decreases then it is hasan li- . ُ‫ وَبِكَثْرَةِ طُرُقِهِ يُصَحَّح‬، ِ‫ فَاحلَْسَنُ لِذَاتِه‬:ُ‫فَإِنْ خَفَّ الضَّبْط‬
dhatihi (good in itself); with multiple paths
it is considered sahih, authentic.
ِ‫ وَإِلَّا فَبِاعْتِبَار‬، ُ‫فَإِنْ جُمِعَا فَلِلتَّرَدُّدِ فِي النَّاقِلِ حَيْثُ التَّفَرُّد‬
If the grading is made up of both words . ِ‫إِسْنَادَيْن‬
(hasan sahih) it is either due to indecision of
the narrator when it is solitary; otherwise it is
from examining two chains (one sahih and
the other hasan)

Page 10
An addition from a narrator of a sahih or . ُ‫وَزِيَادَةُ رَاوِيهِمَا مَقْبُولَةٌ مَا لَمْ تَقَعْ مُنَافِيَةً ملَِنْ هُوَ أَوْثَق‬
hasan hadith is accepted as long as his
addition does not oppose somebody who is
َ‫ وَمَع‬. ُّ‫ وَمُقَابِلُهُ الشَّاذ‬، ُ‫فَإِنْ خُولِفَ بِأَرْجَحَ فَالرَّاجِحُ احملَْفُوظ‬
more trustworthy.
If the case of contradiction between two .ُ‫ وَمُقَابِلُهُ املُْنْكَر‬، ُ‫الضَّعْفِ فَالرَّاجِحُ املَْعْرُوف‬
trustworthy narrators, the preferred view is ُ‫ وَإِنْ وُجِدَ مَنتٌْ يُشْبِهُه‬،ُ‫ إِنْ وَافَقَهُ غَيْرُهُ فَهُوَ املُْتَابِع‬:ُّ‫وَالْفَرْدُ النِّسْبِي‬
called the preserved report, and its opposite
. ُ‫فَهُوَ الشَّاهِد‬
is considered shadh (anomalous).
In the case of a da’if (weak) narrator
. ُ‫وَتَتَبُّعُ الطُّرُقِ لِذَلِكَ هُوَ االِعْتِبَار‬
contradicting a reliable narrator, the
stronger is called ma’ruf (well-recognised),
and its opposite is called munkar
(disclaimed report).
When a report agrees with fard al-nisbi (a
relatively-singular report), it is called
mutabi (a corroborative chain).
If a reports matn (text), is found that
resembles it, then it is shahid (a witness).
Investigating the paths of transmission for
the above is called i’'tibar (evaluation).

Page 11
When a report agrees with fard al-nisbi (a ُ‫ وَإِنْ وُجِدَ مَنتٌْ يُشْبِهُه‬،ُ‫ إِنْ وَافَقَهُ غَيْرُهُ فَهُوَ املُْتَابِع‬:ُّ‫وَالْفَرْدُ النِّسْبِي‬
relatively-singular report), it is called
. ُ‫فَهُوَ الشَّاهِد‬
mutabi (a corroborative chain).
If a reports matn (text), is found that
. ُ‫وَتَتَبُّعُ الطُّرُقِ لِذَلِكَ هُوَ االِعْتِبَار‬
resembles it, then it is shahid (a witness).
Investigating the paths of transmission for
the above is called i’'tibar (evaluation).

Page 12
The Maqbul (accepted), hadith if it is free . ُ‫ إِنْ سَلِمَ مِنَ املُْعَارَضَةِ فَهُوَ احملُْكَم‬:ُ‫ثُمَّ املَْقْبُول‬
from mu’arada (contradiction), then it is
. ِ‫ فَإِنْ أَمْكَنَ اجلَْمْعُ فَمُخْتَلِفُ احلَْدِيث‬: ِ‫وَإِنْ عُورِضَ مبِثْلِه‬
called muhkam (decisive).
‫ وَإِلَّا‬، ُ‫ وَاآلْخَرُ املَْنْسُوخ‬، ُ‫ وثَبَتَ املُْتَأَخِّرُ فَهُوَ النَّاسِخ‬، ‫أَوْ ال‬
If a maqbul hadith is contradicted by
something equal to it [in authenticity], and . ُ‫ ثُمَّ التَّوَقُّف‬، ُ‫فَالتَّرْجِيح‬
jam’ (reconciliation) is possible, they are
mukhtalif al-hadith (reconcilable reports).

If it is not possible, then the established

hadith will be called nasikh (abrogating)
and the other is the mansukh (abrogated),
report. If we cannot combine both hadith,
then we will use tarjeeh (give preference to
one other the other). If this is not possible,
then lastly, tawaqquf (neither one is
confirmed or denied) - judgement is
suspended.

Page 13
Then a Mardud (rejected) hadith, will be : ٍ‫ إِمَّا أَنْ يَكُونَ لِسَقْطٍ أَوْ طَعْن‬:ُ‫ثُمَّ املَْرْدُود‬
such either due to saqt (gap), or ta’n
ْ‫ أَوْ مِن‬،ٍ‫ إِمَّا أَنْ يَكُونَ مِنْ مَبَادِئِ السَّنَدِ مِنْ مُصَنِّف‬:ُ‫فَالسَّقْط‬
(criticism).
. َ‫ أَوْ غَيْرِ ذَلِك‬، ِّ‫آخِرِهِ بَعْدَ التَّابِعِي‬
The gap is either at the beginning of the
sanad (chain), on the part of the compiler
or; at the end of the chain after the tabi’ee
(successor), or elsewhere.

Page 14
The first case is called mu’allaq, (suspended
ِْ‫ إِنْ كَانَ بِاثْنَني‬: ُ‫ وَالثَّالِث‬. ُ‫ املُْرْسَل‬: ‫ وَالثَّانِي‬. ُ‫ املُْعَلَّق‬:ُ‫فَاألَْوَّل‬
report). The second case is called mursal
. ُ‫ وَإِلَّا فَاملُْنْقَطِع‬، ُ‫فَصَاعِدًا مَعَ التَّوَالِي فَهُوَ املُْعْضَل‬
(expedient report). The third case, when the
gap consists of two or more narrators
، ‫ يُدْرَكُ بِعَدَمِ التَّالَقِي‬:ُ‫ فَاألَْوَّل‬.‫ثُمَّ قَدْ يَكُونُ وَاضِحًا أَوْ خَفِيًّا‬
consecutively, then it is called mu’dal, . ِ‫وَمِنْ ثَمَّ احْتِيجَ إِلَى التَّأْرِيخ‬
(problematic report). If not, then it is called ، َ‫ وَقَال‬، ْ‫ كَعَن‬: َ‫ املُْدَلَّسُ وَيَرِدُ بِصِيغَةِ حتَْتَمِلُ اللَّقْي‬:‫وَالثَّانِي‬
munqati, (broken chain report).
َ‫وَكَذَا املُْرْسَلُ اخلَْفِيُّ مِنْ مُعَاصِرٍ لَمْ يَلْق‬
The saqt (gap), can be either apparent or
hidden. The first is known by lack of meeting
[between reporters]. Hence the need for
biographical history [date of birth and
death]. The second is known as mudallas,
(camouflaged report), which is where the
hadith is narrated with a word which
indicates the possibility of meeting each
other, using words such as ‘from so and so…
he said’. Likewise, mursal khafi (the hidden
expedient report), which is narrated from a
contemporary that he did not meet.

Page 15
The saqt (gap), can be either apparent or ، ‫ يُدْرَكُ بِعَدَمِ التَّالَقِي‬:ُ‫ فَاألَْوَّل‬.‫ثُمَّ قَدْ يَكُونُ وَاضِحًا أَوْ خَفِيًّا‬
hidden. The first is known by lack of
. ِ‫وَمِنْ ثَمَّ احْتِيجَ إِلَى التَّأْرِيخ‬
meeting [between reporters]. Hence the
need for biographical history [date of birth ، َ‫ وَقَال‬، ْ‫ كَعَن‬: َ‫ املُْدَلَّسُ وَيَرِدُ بِصِيغَةِ حتَْتَمِلُ اللَّقْي‬:‫وَالثَّانِي‬
and death]. َ‫وَكَذَا املُْرْسَلُ اخلَْفِيُّ مِنْ مُعَاصِرٍ لَمْ يَلْق‬
The second is known as mudallas
(camouflaged report), which is where the
hadith is narrated with a word which
indicates the possibility of meeting each
other, using words such as ‘from so and
so...he said’. Likewise, mursal khafi (the
hidden expedient report), which is narrated
from a contemporary that he did not meet.

Page 16
Ta’n (criticism), is either because of the ْ‫ أَو‬، َ‫ أَوْ تُهْمَتِهِ بِذَلِك‬، ‫ إِمَّا أَنْ يَكُونَ لِكَذِبِ الرَّاوِي‬:ُ‫ثُمَّ الطَّعْن‬
narrator lying, being accused of lying,
ْ‫ أَو‬، ِ‫ أَوْ مُخَالَفَتِه‬، ِ‫ أَوْ وَهْمِه‬، ِ‫ أَوْ فِسْقِه‬، ِ‫ أَوْ غَفْلَتِه‬، ِ‫فُحْشِ غَلَطِه‬
making severe mistakes, being careless,
being morally corrupt [transgression the .ِ‫ أَوْ سُوءِ حِفْظِه‬، ِ‫ أَوْ بِدْعَتِه‬، ِ‫جَهَالَتِه‬
boundaries of the deen], confusion (wahm), ،ٍ‫ املُْنْكَرُ عَلَى رَأْي‬:ُ‫ وَالثَّالِث‬،ُ‫ املَْتْرُوك‬:‫ وَالثَّانِي‬،ُ‫ املَْوْضُوع‬:ُ‫فَاألَْوَّل‬
contradicting others (mukhalafa) , being .ُ‫وَكَذَا الرَّابِعُ وَاخلَْامِس‬
unknown (jahala), being an innovator, or
.ُ‫ فَاملُْعَلَّل‬: ِ‫ وَجَمْعِ الطُّرُق‬،ِ‫ إِنِ اطُّلِعَ عَلَيْهِ بِالْقَرَائِن‬:ُ‫ثُمَّ الْوَهْم‬
having a weak memory.
The first is muwdu’ report. The second is
matruk (discarded report). The third is
munkar (disclaimed report), according to
one opinion, as are the fourth and the fifth.
When wahm (confusion), is discovered
through qara’in (external signs), and
gathering the paths of transmission, then it
is mu’allal (defective report).

Page 17
As for mukhalafa (contradicting others), if it ِ‫ أَوْ بِدَمْج‬،ِ‫ فَمُدْرَجُ اإلِْسْنَاد‬:ِ‫ إِنْ كَانَتْ بِتَغْيِيرِ السِّيَاق‬:ُ‫ثُمَّ اخملَُْالَفَة‬
results from changing the wording of the
، ُ‫ فَاملَْقْلُوب‬: ٍ‫ أَوْ بِتَقْدِميٍ أَوْ تَأْخِير‬،ِْ‫ فَمُدْرَجُ املَْنت‬:ٍ‫مَوْقُوفٍ مبَِرْفُوع‬
chain, it is mudraj al-isnad (interpolation of
the chain). If it results from mixing a
mawquf (stops at a companion), with a
marfu’ (raised to the prophet), then it is
mudraj al-matn (interpolation of the text).
If it is due to taqdem or ta’kheer, then it is
called maqlub.

Page 18
If it is due to an addition of a narrator in the َ‫ أَوْ بِإِبْدَالِهِ وَالَ مُرَجِّح‬، ِ‫ فَاملَْزِيدُ فِي مُتَّصِلِ األَْسَانِيد‬:ٍ‫أَوْ بِزِيَادَةِ رَاو‬
chain, it will is mazid fi muttasil al-masanid . ُ‫ فَاملُْضْطَّرِب‬:
(addition in an already connected chain). If it
ids due to changing a narrator for another
:ِ‫ أَوْ بِتَغْيِيرٍ مَعَ بَقَاءِ السِّيَاق‬، ‫وَقَدْ يَقَعُ اإلِْبْدَالُ عَمْدًا امْتِحَانًا‬
and there is no way of giving Tarjeeh . ُ‫فَاملُْصَحَّفُ وَاحملَُْرَّف‬
(preponderance), it will be called mudtarib
(inconsistent report).

The changing of a narrator is sometimes

intentional by way of testing. If the
mukhalafat is due to a change in letters
while the chain of transmission is in the
correct order, it will be called musahhaf (the
dot distorted report) and muharraf (vowel
distorted report).

Page 19
It is not permissible to intentionally change ُ‫وَالَ يَجُوزُ تَعَمُّدُ تَغْيِيرِ املَْنتِْ بِالنَّقْصِ وَاملُْرَادِفِ إِلَّا لِعَالِمٍ مبَِا يُحِيل‬
the text of any hadith by naqs (omission) or
. ‫املَْعَانِي‬
muradif (using synonyms) except for a
person who is fully aware of the changes in
. ِ‫ وَبَيَانِ املُْشْكِل‬، ِ‫فَإِنْ خَفِيَ املَْعْنَى احْتِيجَ إِلَى شَرْحِ الْغَرِيب‬
meaning. If the meaning of any word is
unclear, there will be a need for an
explanation of the strange/difficult word.

Page 20
The causes for jahala (a narrator is ‫ وَسَبَبُهَا أَنَّ الرَّاوِيَ قَدْ تَكْثُرُ نُعُوتُهُ فَيُذْكَرُ بِغَيْرِ مَا‬:ُ‫ثُمَّ اجلَْهَالَة‬
unknown), could be any of the following: the
.َ‫ وَصَنَّفُوا فِيهِ املُْوَضِّح‬، ٍ‫اشْتُهِرَ بِهِ لِغَرَض‬
narrator may have many names and he is
mentioned with one that is not well-known
for a reason. Concerning this the scholars of
hadith compiled al-muwadih (the clarifier).

Page 21
Or the narrator has only a few hadith and is ْ‫ أَو‬، َ‫ وَصَنَّفُوا فِيهِ الوُحْدَان‬، ُ‫وَقَدْ يَكُونُ مُقِالًّ فَالَ يَكْثُرُ األَخْذُ عَنْه‬
not frequently taken from, concerning this
َ‫ وَالَ يُقْبَلُ املُبْهَمُ وَلَوْ أُبْهِم‬، ُ‫ وَفِيهِ املُبْهَمَات‬، ‫الَ يُسَمَّى اخْتِصارًا‬
the scholars of hadith wrote al-wuhdan,
(single-report narrators). Or he may be left . ِ‫بِلَفْظِ التَّعْدِيلِ عَلَى األَْصَّح‬
unnamed out of brevity, about which they
wrote mubhamat (anonymous mentions).
The anonymous narrator is not accepted,
even even though a word of ta’deel
(commendation), is used for him according
to the soundest opinion.

Page 22
If the narrator is named and only one person ‫ أَوِ اثْنَانِ فَصَاعِدًا‬، ِْ‫ فمَجْهُولُ الْعَني‬: ُ‫فَإِنْ سُمِّيَ وَانْفَرَدَ وَاحِدٌ عَنْه‬
narrated from him, then he is majhul al-‘ayn . ُ‫ وَهُوَ املَْسْتُور‬، ِ‫ فَمَجْهُولُ احلَال‬: ْ‫ وَلَمْ يُوَثَّق‬،
(unidentifiable narrator). If two or more
narrated from him and he is not declared
reliable, then he is majhul al-haal, (reporter
of unknown status); and that is mastur (the
veiled report).

Page 23
Bid’ah (innovation), is either kufr . ٍ‫ أَوْ مبُِفَسِّق‬، ٍ‫ إِمَّا مبُِكَفِّر‬: ُ‫ثُمَّ الْبِدْعَة‬
(apostasy) or fisq, (moral corruption).
As for the first, they vast majority do not ْ‫ يُقْبَلُ مَنْ لَمْ يَكُن‬:‫ وَالثَّانِي‬. ُ‫ الَ يَقْبَلُ صَاحِبَهَا اجلُْمْهُور‬: ُ‫فَاألَْوَّل‬
accept any narrator thus described.
As for the second, someone who is not ،ِ‫ إلَّا أنْ يَرْوِيَ مَا يُقوِّي بِدْعَتَهُ فَيُرَدُّ عَلَى اخملُْتَار‬، ِ‫دَاعِيَةً فِي األَْصَّح‬
inviting people to his innovation is accepted . ِّ‫وَبِهِ صَرَّحَ اجلَْوْزَجَانِيُّ شَيْخُ النَّسَائِي‬
according to the soundest opinion, unless
he related something supporting his
innovation; in which case he is rejected
according to the preferred opinion. This is
what al-Nisa’is Shaykh, al-Juzajani, stated.

Page 24
Then su-ul hifdh (weak memory), if it is
.
chronic, then the hadith is shadh, ‫ أَوْ طَارِئًا‬،ٍ‫ إِنْ كَانَ الَزِمًا فَهُوَ الشَّاذُّ عَلَى رَأْي‬:ِ‫ثُمَّ سُوءُ احلِْفْظ‬
(anomalous report), according to one ، ُ‫ وَكَذَا املَْسْتُور‬،ٍ‫ وَمَتَى تُوبِعَ سَيْئُّ احلِْفْظِ مبُِعْتَبَر‬، ُ‫فَاخملُْتَلِط‬
opinion. If occasional, then it is mukhtalat, ْ‫ بَل‬، ِ‫ صَارَ حَدِيثُهُمْ حَسَنًا الَ لِذَاتِه‬:ُ‫ وَاملُْدلَّس‬، ُ‫وَاملُْرْسَل‬
(jumbled report).
.ِ‫بِاجملَْمُوع‬
Whenever a chronically-forgetful narrator is
corroborated by a narrator worthy of
consideration, the mastur, (the veiled)
narrator, the mursal, (expedient reporter),
and likewise the mudallis, (camouflager
reporter), the hadith becomes hasan,
(good), not in itself, but on account of the
collective strength of these narrators la li-
dhatihi bal bil-majmu;

Page 25
The isnad (chain of transmission), either ِ‫صَلَّى اللَّهُ تَعَالَى عَلَيْه‬- ِّ‫ إِمَّا أَنْ يَنْتَهِيَ إِلَى النَّبي‬:ُ‫ثُمَّ اإلِْسْنَاد‬
goes to the Prophet explicitly (tasrih) or
ْ‫ أَو‬، ِ‫ أَوْ فِعْلِه‬، ِ‫ مِنْ قَوْلِه‬: ‫ أَوْ حُكْمًا‬، ‫ تَصْرِيحًا‬، -َ‫وَسِلَّم‬
implicitly (hukman), consisting of his
sayings, actions or approvals. .ِ‫تَقْرِيرِه‬
Or to a sahabi (companion), which is
whoever encountered the Prophet believing ‫صَلَّى اللَّهُ تَعَالَى‬- َّ‫ مَنْ لَقِيَ النَّبي‬: َ‫أَوْ إِلَى الصَّحَابِيِّ كَذَلِكَ وَهُو‬
in him and died as a muslim, even if his islam
ْ‫ وَلَو‬، ِ‫ وَمَاتَ عَلَى اإلِْسْالَم‬،ِ‫ مُؤْمِنًا بِه‬-َ‫عَلَيْهِ وَعَلَى آَلِهِ وَسَلَّم‬
was interrupted by apostasy according to
.ِّ‫تَخَلَّلَتْ رِدَّةٌ فِي األَْصَح‬
the correct view.
Or a tabi’ee (successor), namely anyone who . َ‫ وَهُوَ مَنْ لَقِيَ الصَّحَابِيَّ كَذَلِك‬: ِّ‫أَوْ إِلَى التَّاَّبِعِي‬
met one of the companions.
The first is marfu’ (raised chain). The second ، ُ‫ املَْقْطُوع‬: ُ‫ وَالثَّالِث‬، ُ‫ املَْوْقُوف‬: ‫ وَالثَّانِي‬، ُ‫ املَْرْفُوع‬: ُ‫فَاألَْوَّل‬
is mawquf (halted chain). The third is maqtu
.ُ‫ األَْثَر‬: ِ‫ وَيُقَالُ لِألَخِيرَيْن‬،ُ‫وَمَنْ دُونَ التَّابِعِيِّ فِيهِ مِثْلُه‬
(severed chain). It is the same for anyone
subsequent to the
successor. The last two are also called athar
(non-prophetic reports).

Page 26
A Musnad (connected hadith) is one that a ْ‫ فَإِمَّا أَن‬: ُ‫ فَإِنْ قَلَّ عَدَدُه‬.ُ‫ مَرْفُوعُ صَحَابِيٍّ بِسَنَدٍ ظَاهِرُهُ االْتِّصَال‬:ُ‫وَاملُْسْنَد‬
companion raised to the Prophet with a ٍ‫ أَوْ إِلَى إِمَامٍ ذِي صِفَة‬، -َ‫صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آَلِهِ وَسَلَّم‬- ِّ‫يَنْتَهِيَ إِلَى النَّبِي‬
transmission that has the outward . ُّ‫ النِّسْبِي‬: ‫ وَالثَّانِي‬. ُ‫ الْعُلُوُّ املُْطْلَق‬: ُ‫ فَاألَْوَّل‬. َ‫عَلِيَّةٍ كَشُعْبَة‬
appearance of being connected. If the
numbers are few, either it ends with the
Prophet, or an imam with a distinguished
description like Shu’ba. The first is ‘uluw
mutlaq (absolute elevation). The second is
‘uluw nisbi (relative elevation).

Page 27
It includes muwafaqa (concurrent chain), .ِ‫ وَهِيَ الْوُصُولُ إِلَى شَيْخِ أَحَدِ املُْصَنِّفِنيَ مِنْ غَيْرِ طَرِيقِه‬: ُ‫وَفِيهِ املُْوَافَقَة‬
which arrives at the shaykh of one of the .َ‫ وَهُوَ الْوُصُولُ إِلَى شَيْخِ شَيْخِهِ كَذَلِك‬: ُ‫وَفِيهِ الْبَدَل‬
compilers without using the compilers path. ِ‫ مَعَ إِسْنَاد‬، ِ‫ وَهِيَ اسْتِوَاءُ عَدَدِ اإلِْسْنَادِ مِنَ الرَّاوِي إِلَى آَخِرِه‬: ُ‫وَفِيهِ املُْسَاوَاة‬
Or badal (convergent chain), which arrives at .َ‫أَحَدِ املُْصنِّفِني‬
the shaykh of one of the compilers path. Or َّ‫ وَيُقَابِلُ الْعُلُو‬،ِ‫ وَهِيَ االْسْتِوَاءُ مَعَ تِلْمِيذِ ذَلِكَ املُْصنِّف‬:ُ‫وَفِيهِ املُْصَافَحَة‬
musawat (parity), which is the number of
.ُ‫ النُّزُول‬: ِ‫بَأَقسامِه‬
narrator links in the chain from the narrator
to the end equaling the chains of one of the
compilers. And musafaha (handshaking)
which equals the chain of the compilers
student. Nuzul (descent) is the opposite to
‘uluw (elevation) in all of its categories.

Page 28
If the narrator is the same age as someone ‫ وَإِنْ رَوَى‬.ُ ُ‫فَإِنْ تَشَارَكَ الرَّاوِي وَمَنْ رَوَى عَنْهُ فِي السِّنِّ وَاللُّقِيِّ فَهُوَ األَْقْرَان‬
who narrates from him and they met, then it .ُ‫ فَاملُْدْبَج‬:ِ‫كُلٌّ مِنْهُمَا عَنِ اآلَْخَر‬
is aqran (peer narration). If each of them ‫ وَفِي‬، ِ‫ وَمِنْهُ اآلَْبَاءُ عَنِ األَْبْنَاء‬، ِ‫ فَاألَْكَابِرُ عَنِ األَْصَاغِر‬: ُ‫وَإِنْ رَوَى عَمَّنْ دُونَه‬
related from each other then it is mudabbaj, .ِ‫ وَمِنْهُ مَنْ رَوَى عَنْ أَبِيهِ عَنْ جَدِّه‬، ٌ‫عَكْسِهِ كَثْرَة‬
(reciprocal narration). If he related from
ُ‫ السَّابِق‬: َ‫ فَهُو‬، ‫ وَتَقدَّمَ مَوْتُ أَحَدِهِمَا‬، ٍ‫وَإِنِ اشْتَرَكَ اثْنَانِ عَنْ شَيْخ‬
someone inferior to him, then it is akabir
.ُُ‫وَاللَّاحِق‬
‘an asaghir (seniors from juniors). It
includes: fathers-from-sons narration; its
opposite is frequent. It includes son-from-
father or grandfather narration.

Page 29
If two share the same shaykh and one’s ُْ‫ فَبِاخْتِصَاصِهِ بِأَحَدِهِمَا يَتَبَني‬، ‫ وَلَمْ يَتَمَيْزَا‬، ِ‫وَإِنْ رَوَى عَنْ اثْنَنيِْ مُتَّفِقَي االْسْم‬
death precedes, then it is predecessor- .ُ‫املُْهْمَل‬
successor narration. If he relates from two ْ‫ "مَن‬: ِ‫ وَفِيه‬.ِّ‫ قُبِلَ فِي األَْصَح‬: ً‫ أَوْ احْتَمَاال‬، َّ‫ رُد‬: ‫وَإِنْ جَحَدَ مَرْوِيَّهُ جَزْمًا‬
shaykhs whose names match and cannot be
َ‫ فَهُو‬، ِ‫ أَوْ غَيْرَهَا مِنَ احلَْاالَت‬، ِ‫وَإِنِ اتَّفَقَ الرُّوَاةُ فِي صِيَغِ األَْدَاء‬. َ‫حَدَّثَ وَنَسِي‬
differentiated, then the fact that he
.ُ‫املُْسَلْسَل‬
specialises in narrations from one of them is
a sign that the other one is irrelevant. If he
denies what is related from him
categorically, the hadith is rejected. Or if he
is in doubt, then it is accepted according to
the soundest opinion. Concerning this is the
genre of those who narrated and forgot. If
the narrators conform in the phrasing used
to convey or in some other manner, then it is
musalsal narration.

Page 30
The words used to narrate hadith are the َّ‫ ثُم‬، ِ‫ وَقَرَأْتُ عَلَيْه‬، ‫ ثُمَّ أَخْبَرَنِي‬، ‫ سَمِعْتُ وَحَدَّثَنِي‬:ِ‫وَصِيَغُ األَْدَاء‬
following: sami’tu (i heard) and
َّ‫ ثُم‬.‫ ثُمَّ شَافَهَنِي‬، ‫ ثُمَّ نَاوَلَنِي‬، ‫ ثُمَّ أَنْبَأَنِي‬، ُ‫قُرِئَ عَلَيْهِ وَأَنَا أَسْمَع‬
haddathani, he narrated to me, then
akhbarani (he reported to me), qara’tu .‫ وَنَحْوَهَا‬، ْ‫ ثُمَّ عَن‬، َّ‫كَتَبَ إِلَي‬
alayhi (I read to him), then quri-a alayhi
wa-ana asma’u (it was read to him while I
heard) then anba’ani (he informed me),
then nawalani (he put into my hands), then
shafahani (he told me verbally), then
kataba ilayya (he wrote to me), then ‘an
(from) and the like.

Page 31
The first two are for someone who heard ِ‫ فَإِنْ جَمَعَ فَمَعَ غَيْرِه‬، ِ‫ ملَِنْ سَمِعَ وَحْدَهُ مِنْ لَفْظِ الشَّيْخ‬: ِ‫فَاألَْوَّالْن‬
from the shaykh verbatim one on one. If .ِ‫ أَصْرَحُهَا وَأَرْفَعُهَا فِي اإلِْمْالَء‬: ‫ وَأَوَّلُهَا‬،
pluralised then he heard with someone else.
The first is the most explicit and the highest
ranked in hadith dictation. The third and .ِ‫ فَكَاخلَْامِس‬: َ‫ فَإِنْ جَمَع‬، ِ‫ ملَِنْ قَرَأَ بِنَفْسِه‬: ُ‫ وَالرَّابِع‬،ُ‫وَالثَّالِث‬
fourth are for a person who reads to the
Shaykh and if they are used in the plural then
it is just like the fifth word.

Page 32
Informing is synonymous with reporting. ِ‫ إِالّ فِي عُرْفِ املُْتَأَخِرِينَ فَهُوَ لِإلِْجَازَة‬.ُ‫ مبَِعْنَى اإلِْخْبَار‬: ُ‫وَاإلِْنْبَاء‬
However, in the custom of the later
ٍ‫ وَعَنْعَنَةُ املُْعَاصِرِ مَحْمُولَةٌ عَلَى السَّمَاعِ إِلَّا مِنْ املُدَلِّس‬، ْ‫كَعَن‬
generations it is for authorisation (ijaza) ,
like ‘an (from). The indecisive transmission . ُ‫ وَهُوَ اخملُْتَار‬، -ً‫وَلَوْ مَرَّة‬- ‫ يُشْتَرَطُ ثُبُوتُ لِقَائِهِمَا‬: َ‫وَقِيل‬
terminology (‘an’ana i.e. from so and so,
from so and so) of contemporaries is
understood to be direct hearing unless from
a mudallis, (camouflaging reporter) , which
is excluded. Some scholars placed as a
condition that the meeting of the said
contemporaries be positively proven, even if
only once, and it is the mukhtar (preferred
opinion).

Page 33
They used mushafaha for an oral ِ‫ وَاملُكَاتَبَةُ فِي اإلِْجَازَة‬،‫وَأَطْلَقُوا املُْشَافَهَةَ فِي اإلِْجَازَةِ املُْتَلَّفَظُ بِهَا‬
authorisation and mukataba for a written
ِ‫ وَاشْتَرَطُوا فِي صِحَّةِ املُْنَاوَلَةِ اقْتِرَانُهَا بِاإلِْذْن‬، ‫املَْكْتُوبِ بِهَا‬
authorisation. For the authenticity of
munawala (when the shaykh gives his book
.ِ‫ وَهِيَ أَرْفَعُ أَنْوَاعِ اإلِْجَازَة‬، ِ‫بِالرِّوَايَة‬
to a person) they stipulated that it be
accompanied by the permission to relate; it
[manawala] is the highest type of ijaza
(authorisation).

Page 34
They also stipulated permission for a ‫ وَالْوَصِيِّةِ بِالْكِتَابِ وَفِي‬، ِ‫وَكَذَا اشْتَرَطُوا اإلِْذْنَ فِي الوِجَادَة‬
wijada (report found i.e. something found
، ِ‫ وَلِلْمَجْهُول‬، ِ‫ وَإِلَّا فَالَ عِبْرَةَ بِذَلِكَ كَاإلِْجَازَةِ الْعَامَّة‬، ِ‫اإلِْعْالَم‬
in a book). Likewise a wasiya (book
bequeathed) and in an i’laam (shaykh’s .َ‫ عَلَى األَْصَحِّ فِي جَمِيعِ ذَلِك‬، ِ‫وَلِلْمَعْدُوم‬
public announcement) that he narrates
something, others it is of no consequence;
as is an authorisation that is universal (Aam
Ijaazah) or to someone unknown (Ijaazah
to a majhool), or to someone ma’doom
(nonexistent) - according to the correct
opinion concerning all of the above.

Page 35
If the names of the narrators correspond ، ‫ وَأَسْمَاءُ آَبَائِهِمْ فَصَاعِدًا‬، ْ‫ثُمَّ الرُّوَاةُ إَنِ اتَّفَقَتْ أَسْمَاؤُهُم‬
with the names of their fathers and further
ِ‫ وَإِنِ اتَّفَقَت‬، ُ‫ فَهُوَ املُْتَّفِقُ وَاملُْفْتَرِق‬: ْ‫وَاخْتُلِفَتْ أَشْخَاصُهُم‬
up although they are di erent individuals,
.ُُ‫ فَهُوَ املُْؤْتَلِفُ وَاخملُْتَلِف‬: ‫ وَاخْتَلَفَتْ نُطْقًا‬، ‫األَْسْمَاءُ خَطًا‬
then it is muttafiq wa -muftariq (same
name and different identity narrator). If the
names match in writing but differ in
pronunciation, then it is mu’talif wa-
mukhtalif (homographic-heterophonic).

Page 36
If the names of the narrators are the same
َ‫ فَهُو‬: ِ‫ أَوْ بِالْعَكْس‬، ُ‫وَإِنِ اتَّفَقَتِ األَْسْمَاءُ وَاخْتَلَفَتِ اآلَْبَاء‬
and their fathers name are different, or vice
، ِ‫ وَكَذَا إِنْ وَقَعَ االْتِّفَاقُ فِي االْسْمِ وَاسْمِ األَْب‬، ُ‫املُْتَشَابِه‬
versa, it is mutashabih (same name
different father or son narrators) and ْ‫ مِنْهَا أَن‬: ُ‫ وَيَتَرَكَّبُ مِنْهُ وَممَِّا قَبْلَهُ أَنْوَاع‬،ِ‫واالِْخْتِالَفُ فِي النِّسْبَة‬
likewise if the similarity if the names are the ِ‫ أَوْ بِالتَّقْدِمي‬.ْ‫يَحْصُلَ االِْتِّفَاقُ أَوْ االِْشْتِبَاهُ إِلَّا فِي حَرْفٍ أَوْ حَرْفَني‬
same and there is a difference in the nisba .َ‫وَالتَّأْخِيرِ أَوْ نَحْوَ ذَلِك‬
(affiliation).
These types can give rise to more types,
including similarity or difference occurring
except in one or two letters, or
transposition, or the like.

Page 37
Conclusion ٌ‫خَامتَِـة‬
It is also important to know the tabaqat,
(ranks of the narrators), the dates of their ، ْ‫ وَوَفَيَاتِهِم‬، ْ‫ مَعْرِفَةُ طَبَقَاتِ الرُّوَاةِ وَمَوَالِيدِهِم‬: ِّ‫وَمِنَ املُْهِم‬
brith and death, the cities the resided in and .ً‫ وَأَحْوَالِهِمْ تَعْدِيالً وَجتَْرِيحًا وَجَهَالَة‬، ْ‫وَبُلْدَانِهِم‬
travelled to, and their conditions: ta’dil,
commendation, jarh (criticism) and jahala,
(being unknown).

Page 38
The categories of jarh are: َّ‫ ثُم‬، ِ‫ كَأَكْذَبِ النَّاس‬، َ‫ وَأَسْوَؤُهَا الْوَصْفُ بِأَفْعَل‬: ِ‫وَمرَاتِبُ اجلَْرْح‬
1.to be described with the superlative .ٍ‫ أَوْ كَذَّاب‬، ٍ‫ أَوْ وَضَّاع‬، ٍ‫دَجَّال‬
(af’al), e.g. “greatest of all liars”
2.“arch imposter, arch-fabricator, arch-liar, .ٌ‫ أَوْ فِيهِ مَقَال‬، ِ‫ أَوْ سَيِّئُ احلِْفْظ‬، ٌْ‫ لَني‬: ‫وَأَسْهَلُهَا‬
(dajjal, wadda, or kadhdhab.
3.The slightest is ‘malleable’, ‘chronically
forgetful’, and ‘he leaves something to be
desired’, (layyin, sayyi-al-hifz, and Fiji
maqal)

Page 39
And the ta’dil, ranks of commendation, are: َّ‫ ثُم‬، ِ‫ كَأَوْثَقِ النَّاس‬: َ‫ وَأَرْفَعُهَا الْوَصْفُ بَأَفْعَل‬: ِ‫وَمرَاتِبُ التَّعْدِيل‬
1.To be described with the superlative
(af’al), most trustworthy of people awthaq ‫ أَوْ ثِقَةٍ حَافِظٍ وَأَدْنَاهَا مَا‬، ٍ‫مَا تَأكَدَ بِصِفَةٍ أَوْ صِفَتَنيِْ كَثِقَةٍ ثِقَة‬
al-nas) ، ٍ‫ كَشَيْخ‬: ِ‫أَشْعَرَ بِالْقُرْبِ مِنْ أَسْهَلِ التَّجْرِيح‬
2.What is emphasised with one attribute or
two, e.g. “trustworthy-trustowrthy,
trustworthy and memoriser”, thiqa- thiqa,
thiqa- hafiz
3.Something that suggests proximity to the
slightest levels of discreditation, e.g
shaykh.

Page 40
Attesting to someones good record ‫ وَلَوْ مِنْ وَاحِدٍ عَلَى‬، ‫وَتُقْبَلُ التَّزْكِيَةُ مِنْ عَارِفٍ بَأَسْبَابِهَا‬
(tazkiya) is accepted from someone
.ِّ‫األَْصَح‬
knowledgable in its criteria, even if from a

single person according to the soundest

opinion. ، ِ‫وَاجلَْرْحُ مُقَدَّمٌ عَلَى التَّعْدِيلِ إِنْ صَدَرَ مُبَيِنًا مِنْ عَارِفٍ بِأْسْبَابِه‬
Jarh (discreditation), takes precedence over ِ‫ قُبِلَ مُجْمَالً عَلَى اخملُْتَار‬: ِ‫فَإِنْ خَالَ عَنِ التَّعْدِيل‬
ta’dil (commendation) if it comes in detail
from someone knowledgable in its criteria.
When lacking commendation, discreditation
[of a accused narrator] is accepted without
specifics, according to the preferred
opinion.

Page 41
It is also important to know the kunya ُ‫ وَمَنِ اسْمُه‬، َْ‫ وَأَسْمَاءِ املُْكَنَّني‬، َ‫وَمِنَ املُْهِمِّ مَعْرِفَةُ كُنَى املُْسَمِّني‬
(titles) that go with the names and the names
، ُ‫ وَمَنْ كَثُرَتْ كُنَاهُ أَوْ نُعُوتُه‬، ِ‫ وَمَنِ اخْتُلِفَ فِي كُنْيَتِه‬، ُ‫كُنْيَتُه‬
that go with the kunya. Then those whose
names are their kunya, those in whose ِ‫ أَوْ كُنْيتُهُ كُنْيَةُ زَوْجَتِه‬، ِ‫ أَوْ بِالْعَكْس‬،ِ‫وَمَنْ وَافَقَتْ كُنْيَتُهُ اسْمَ أَبِيه‬
kunyah there is Ikhtilaaf (difference of ، ِ‫ أَوْ إِلَى غَيْرِ مَا يَسْبِقُ إِلَى الْفَهْم‬، ِ‫ وَمَنْ نُسِبَ إِلَى غَيْرِ أَبِيه‬،
opinion), those with multiple kunya or ِ‫ أَوْ اسْمُ شَيْخِهِ وَشَيْخِ شَيْخِه‬، ِ‫وَمَنِ اتَّفَقَ اسْمُهُ وَاسْمُ أَبِيهِ وَجَدِّه‬
qualities, the one whose kunya matches his
. ُ‫ وَمَنِ اتَّفَقَ اسْمُ شَيْخِهِ وَالرَّاوِي عَنْه‬،‫فَصَاعِدًا‬
fathers name, or vice versa, or his kunya
matches his wife’s kunya, and whoever is
affiliated to someone other than his father or
is affiliated to his mother, or to something
that does not immediately come to mind,
and whose name matches the name of his
father and his grandfather, or where the
student, his shaykh’s name and the
shaykh’s shuyukh all have the same names,
and whose name matches the shaykh’s
name and the person narrating from him,

Page 42
and the basic names of narrators, and the ، ِ‫ وَاألَْلْقَاب‬، ‫ وَالْكُنَى‬، ِ‫ وَاملُْفْرَدَة‬، ِ‫وَمَعْرِفَةُ األَْسْمَاءِ اجملَُْرَّدَة‬
names exclusive to one person, and kunyas
and nicknames. It is also important to know: ْ‫ أَوْ ضَيَاعًا أَو‬، ‫ بِالَدًا‬، ِ‫ وَتَقَعُ إِلَى الْقَبَائِلَ وَاألَْوْطَان‬، ِ‫وَاألَْنْسَاب‬
affiliations, i.e. to tribes, homelands, ُ‫ وَيَقَعُ فِيهَا االْتِّفَاق‬، ِ‫ وَإِلَى الصَّنائِعَ وَاحلِْرَف‬.ً‫ أَوْ مُجَاوِرَة‬، ‫سِكَكًا‬
countries, localities, roads and alleys, .‫ وَقَدْ تَقَعُ أَلْقَابًا‬، ِ‫وَاالْشْتَبَاهُ كَاألَْسْمَاء‬
proximity, crafts and professions. It gives
rise to ittifaq (similarities) and ishtibah,
، ِ‫ وَمِنْ أَسْفَل‬، ‫ وَمَعْرِفَةُ املَْوَالِي مِنْ أَعْلَى‬، َ‫وَمَعْرِفَةُ أَسْبَابِ ذَلِك‬
(confusions) as with names and a liations
sometimes take place as nicknames. Also .ِ‫ وَمَعْرِفَةُ اإلِْخْوَةِ وَاألَْخَوَات‬، ِ‫ أَوْ بِاحلَْلِف‬، ِ‫بِالرِّق‬
the reasons for these (because it may be
contrary to the obvious) is necessary for the
student of hadith. Also to know the mawali:
whether they are from the top or bottom and
whether it is due to slavery or alliance; and to
know brothers and sisters to one another.

Page 43
It is also necessary to know the etiquette of
ِ‫ وَصِفَة‬، ِ‫ وَسِنِّ التَّحَمُّلِ وَاألَْدَاء‬، ِ‫وَمَعْرِفَةُ آَدَابِ الشَّيْخِ وَالطَّالِب‬
the student and teacher; and the age of
tahammul (carrying hadith) and adaa ، ِ‫ والرِّحْلَةِ فِيه‬، ِ‫ وَإِسْمَاعِه‬، ِ‫ وَسَمَاعِه‬، ِ‫كِتَابَةِ احلَْدِيثِ وَعَرْضِه‬
(conveying), the method of writing hadith ْ‫ أَو‬، ِ‫ أَوْ الْعِلَل‬، ِ‫ أَوْ األَْبْوَاب‬، ِ‫ إِمَّا عَلَى املَْسَانِيد‬، ِ‫وَتَصْنِيفِه‬
and comparing and listening to and .ِ‫األَْطْرَاف‬
narrating it and traveling in search of it. One
should also know how hadith is compiled
[types of compilations]; according to
masanid (chains of narrators), abwaab
(subject matter), ‘ilal (defects), or atraf
(keywords);

Page 44
and knowing the historical context for the ‫ وَقَدْ صَنَّفَ فِيِهِ بَعْضُ شُيُوخِ القَاضِي‬، ِ‫وَمَعْرِفَةُ سَبَبِ احلَْدِيث‬
hadith. One of the shuyukh of al-Qadi Abu
ٌ‫ وَهِيَ نَقْل‬، ِ‫ وصَنَّفُوا فِي غَالِبِ هَذِهِ األَْنْوَاع‬، ِ‫أبِي يَعْلَى بْنِ الْفَرَّاء‬
Ya’la ibn al-Farra wrote about it.
They have written books in most of these ‫ وَحَصْرُهَا‬، ِ‫ مُسْتَغْنِيَةٌ عَنِ التَّمْثِيل‬، ِ‫ ظَاهِرةُ التَّعْرِيف‬،ٌ‫مَحْض‬
genres. This is a basic list mentioning .‫ فَلْتُرَاجِعْ لَهَا مَبْسُوطَاتِهَا‬، ٌ‫مُتَعَسِّر‬
definitions without examples. It is difficult to .َ‫ الَ إِلَهَ إِلَّا هُو‬، ‫وَاللَّهُ املُْوَفِّقُ وَالْهَادِي‬
be thorough, so consult the longer books.
Allah is the One who grants success. He is
the Guider. There is no God except He.

Page 45