Al-Bayquniyya - dikt om hadith-terminologi

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I begin with praise while invoking prayer upon -Muhammad, the best Prophet ever sent.

And these are a number of the divisions of Hadīth - while each one has come and its definition.

The first of them is the Sahīh (tradition) and it is what has connected – its chain, and has displayed neither solitariness nor weakness.

A virtuous and perceptive person narrates it from one like himself – while being reliable in his perceptiveness and transmission.

And the Hasan (tradition) is the one whose chains of narration are known and there have come – its transmitters well known, (but) not like (those of) the Sahīh (tradition).

And all of what falls short of the rank of goodness (Husn) – then it is Da’īf. And it is of many divisions.

And what is attributed to the Prophet is (called) Marfū’ – And what is (attributed) to the Successor is (called) Maqtū’.

And the Musnad (tradition) is what is connected from – its narrator up to Mustafā and hasn’t been severed.

And what by every narrator hearing (it) connected is – its chain to Mustafā then it is Muttasil.

Musalsal, say: (it is) what has come upon a (particular) description – like: “Oh! By Allah, the boy told me!”

Likewise: “He told me it while standing” – or: “After he told me, he smiled.”

‘Azīz is related by two or three (narrators) – Mashhūr is related by beyond what is three.

Mu’an’an is like: “From Sa’id – from Karam” – And Mubham is what has in it a narrator who hasn’t been named.

And all of whose transmitters are few is elevated (in status) - And its opposite is that one which has descended (in strength).

And whatever you have attributed to the Companions of – a statement or action then it is Mauqūf. It is known.


And (in) Mursal the Companion falls from it – And say: “Gharīb is what only one narrator relates.”

And all of what hasn’t connected at all – its chain is of severed ties (Munqati’).

And the Mu’dal (tradition) is the one from which two are dropped – And what comes as Mudallas is two types:

(1) The first is the dropping of the Shaikh and to – relate from he who is above him while using “From…” and “…that.”

(2) And the second, he doesn’t leave him out. Rather he describes – his characteristics with that by which he isn’t known.

(3) And what by which a trustworthy one contravenes the majority – Then (it is) Shādhdh. And Maqlūb is two divisions that follow:

(1) Substituting a narrator for what has (a different) narrator is a division – (2) and inverting a chain to a (different) text is a division.

And the Fard (tradition) is what you have bound, one who is trustworthy – or a group or a region, to a (single) narration.

And whatever has an obscure or subtle weakness is – Mu’allal. With them it is known.

And the possessor of discrepancy in a (shared) chain or (shared) text is -Mudtarib according to the People of the Art.

And matters interpolated (Mudrajāt) in hadiths are what have come – from some of the words, of the narrators, that are connected.

And what each peer narrates on the authority of his brother – is Mudabbaj. Know it properly, and be proud!

(A name) agreeing (with another) in pronunciation and spelling is (called) Muttafiq – And its opposite in what we’ve mentioned is (called) Muftariq.

Mů-talif agrees in spelling alone – And its opposite is (called) Muķhtalif. So beware of erring!

And the Munkar (tradition) is the Fard (tradition) that one narrator has come with – His vindication cannot strengthen the lone-narration.

The Matrūk of it[1] is what one is alone with – and they have unanimously agreed upon his weakness. So it is like a spurious (tradition).

And the lie that is concocted and manufactured – upon the Prophet, that is the Maudū’ (narration).

And it has come like the hidden pearl – I entitled it Manzhūmat Al-Baiqūnū.

Beyond Thirty-by-Four thus have come – their divisions, finished. With goodness, they are sealed.

[1] I.e. hadiths.

Source: http://www.turntoislam.com/forum/showthread.php?t=17441

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Om föreläsaren

Sheikh Atabek Shukurov Nasafi began his religious studies in his native Uzbekistan at the young age of ten under local scholars such as Sheikh Sayyid Karim Namangany and Sheikh Mohammed Jaan, under whose guidance he began to memorise the Qur’an.

He completed his studies at the age of 21 in various subjects including Arabic Language, Hadith, Fiqh, Tafsir, Tajwid at Madrasa Abul Qasim and Jamia Islamia in Uzbekistan.

In 1998 he moved to Damascus for higher studies with some of the finest scholars of our time.

He enrolled on a four year ‘al-Ijaza al-Alimiyya’ programme at the Takhassus Institute which is affiliated to al-Azhar University, Egypt. During this time his studies included: Sharh Ibn Aqeel with Sh. Atiyya, Sharh Fiqh al-Akbar with Sh. Adeeb al-Kallas, Lubab with Sh. Abdullah Rabiah, Aqida with Sh. Saeed Ramadan al-Buti, Risala Qushariyya with Sh. Abdul Fatah Bizm, Hadith with Sh. Sadiq Darwish, Da’wa with Sh. Tawfiq al-Buti.
Whilst continuing his studies at the institute he also focused on intensive private lessons with Sheikh Muhammed Adnan Darwish and covered Fath Bab al-Inaya and the Mu’atta Imam Malik. He also studied Shudhoor al-Dhab, Sharh Qatar al-Nida, Thufatal Mureed, and Mukhtasar al-Bukhari with Sheikh Rushdi al-Qalam.

He graduated in 2003 after spending the final year at al-Azhar University and was given certification by the Faculty of Theology and Philosophy.

Source: http://www.me3ady.com/vb/t587115.html