بسم الله الرحمن الرحيم

05,  Rajab, 1444 AH  (Saturday, 28 January, 2023)

2) Al-Mawḍū’ (The Subject Matter)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

The basic aspects of every science are ten, the definition, subject matter and the benefits

 

This is about analyzing and determining exactly what you will be studying.

Again on this point, scholars explained the subject matter in different ways:

1) ‘Allāmah Ṭāsh Kubrī Zādah said:

وموضوعه: ألفاظ الرسول عليه الصلاة والسلام ، من حيث صحة صدورها عنه صلى الله عليه وسلم وضعقه، إلى غير ذلك. (مفتاح السعادة – ص: 202)

Its subject matter: The words of the Prophet ﷺ with regards to the authenticity of them actually emanating from him, and other related matters.

 

This is too long, yet it is vague. It could even be misunderstood; where a person might assume that Mutūn al-Ḥadīth are studied.

2) In Tadrīb ar-Rāwī, ‘Allāmah Suyūṭī quoted from Ibn Jamā’ah:

وموضوعه: ‌السند ‌والمتن. (تدريب الراوي في شرح تقريب النواوي – 1 / 38)

Its subject matter: the chain of narration and the text.

 

However, simply saying that it refers to the text could include all the explanation and commentary of the text of the narration. A study of the Mutūn of Ṣaḥīḥ al-Bukhārī, for example, also falls under this explanation. Thus, scholars adjusted this in different ways:

A) Shaykh Nūr ad-Dīn ‘Itr qualified it by adding a few additional words:

هو السند والمتن من حيث التوصل إلى معرفة المقبول من المردود. (منهج النقد في علوم الحديث – ص: 33)

The chain of narration and the texts with regards to knowing which of them are accepted and which are rejected.

 

B) Shaykh Maḥmūd aṭ-Ṭaḥḥān put this into fewer words:

السند ‌والمتن ‌من ‌حيث ‌القبول ‌والرد. (تيسير مصطلح الحديث – ص: 17)

The chain of narration and text with regards to their acceptance and rejection

 

 (The important thing that we learn from this is that the matn (text) has a role to play in determining the status of a narration. Hence, earlier scholars frequently used the concept of naqd al-matn to reject a narration. This is a clear response to orientalists who assumed that we simply grade a narration with the focus only on the chain.)

c) In his Alfiyyah, ‘Allāmah Suyūṭi made this definition even shorter:

فذانك الموضوع، والمقصود … أن يعرف المقبول والمردود. (ألفية السيوطي نظم الدرر في علم الأثر – ص: 3)

As for the subject matter and the purpose… to know what is accepted and what is rejected

 

1) The aforementioned explanations cover the majority of what will be studied, but it does not outline everything. We will also be studying aspects related to the chain which do not apply to whether we should accept the report or not. We will be studying about ‘uluww and nuzūl, musalsal, kayfiyyat at-tarjīḥ etc. That means that these explanations are not entirely precise.

To make it accurate, we will explain the subject matter as:

‌كل ما يتعلق بالسند ورجاله ‌‌وكذا كل ما يتعلق بالمتن ‌من ‌حيث ‌القبول ‌والرد وكيفية الترجيح

All that is related to the chain of transmission and its narrators. Likewise, all that is related to the text (of the narration) with regards to its being accepted or rejected and the manner of giving preference to it over others.

3) Thamarah (Fruits and Outcomes)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

The basic aspects of every science are ten, the definition, subject matter and the benefits 

 

This is also known as: Ghāyah or Fā’idah.

It refers to:

فهم مآل هذه الدراسة

Knowing the benefits of studying this science.

 

A person wants to know what the outcome of this study will be.

The following explanations have been presented by scholars:

1) ‘Allāmah Kirmānī said:

وغايته: الفوز بسعادة الدارين. (الكواكب الدراري في شرح صحيح البخاري – 1 / 12)

Its benefit: Success in both worlds.

 

However, ‘Allāmah Suyūṭī objected to this:

والغاية التي ذكرها هي غاية كل علم شرعي، وهي الغاية الأخروية وليست الغاية التي تذكر في مباديء العلوم التي الغاية الأخروية أثرها، أو لازمها. (البحر الذي زخر في شرح ألفية الأثر – 1 / 232)

The benefit that he mentioned is the benefit of every Sharʿī science. It is also a benefit of the afterlife, which is not usually mentioned at the beginning of those sciences whose benefit is directly or indirectly related to the afterlife.

 

We understand that we are studying for success in both worlds and for the pleasure of Allāh. But then we could have also been studying Tafsīr, or even Arabic, and make the intention that we want the pleasure of Allāh. The default intention and goal for anything that we study is to attain salvation in both worlds, and get the pleasure of Allāh.

Under this point, we want to learn how this knowledge will benefit us in this world. What are the immediate fruits and the worldly benefit of studying the science, and what do we intend/hope to do with the acquired knowledge?

There are numerous different benefits and desired outcomes that could be added here.

1) ‘Allāmah Baqā’ī mentioned the objective as:

وأما علم الاصطلاح، فغايته: معرفة الصحيح من غيره، والله أعلم. (النكت الوفية بما في شرح الألفية – 1 / 65)

As for the science of Iṣṭilāḥ, its benefit is knowing what is correct from that which is incorrect. And Allāh knows best

Shaykh Maḥmūd aṭ-Ṭaḥḥān also chose this:

وثمرته: تمييز الصحيح من السقيم من الأحاديث. (تيسير مصطلح الحديث – ص: 17)

And its benefit is being able to differentiate ṣaḥīḥ (sound) aḥādīth from weak ones.

On a side note, they use the words Ṣaḥīḥ and Saqīm. However, it would be more accurate to use the words maqbūl and mardūd, so that it can encompass Ḥasan narrations. So they should have used the same words as mentioned under Mawdū’ (subject matter): 

‌السند ‌والمتن ‌من ‌حيث ‌القبول ‌والرد. (تيسير مصطلح الحديث – ص: 17)

The chain of transmission and text with regard to them being accepted or rejected.

أن يعرف المقبول والمردود. (ألفية السيوطي نظم الدرر في علم الأثر – ص: 3)

To know what is accepted and what is rejected.

Shaykh ‘Abdullāh Sirāj ad-Dīn phrased this same reason in a detailed way; explained that even unwittingly, we will not attribute an error to the Prophet ﷺ:

فائدته: العصمة عن الخطأ في نقل أقوال النبي صلى الله عليه وأله وسلم وأفعاله وتقريراته وصفاته (شرح المنظومة البيقونية – ص: 7)

Its benefit: is being protected from unwittingly erring in the transmission of the words of the Prophet ﷺ, his actions, his attributes and what he permitted.

 

This is a good way of explaining the objective, and it matches with the subject matter as well. (The best is when the objective matches with the subject matter, because a person can then be certain that his objective will be fulfilled, since the subject matter is exactly what they need.)

By studying, we can understand the verdicts that scholars gave on various narrations.

2) Shaykh Nūr ad-Dīn ‘Itr explains that this can help us to protect the Sunnah. He lists three ways in which this science can assist with this. He writes:

غاية علم المصطلح:

وقد أقيم بنيان هذا العلم لغاية عظيمة جليلة هي حفظ الحديث النبوي من الخلط فيه أو الدس والافتراء عليه، وتلك الوظيفة هي غاية في الأهمية تشتمل على فوائد لها خطرها الكبير، منها:

1 – أنه تم بذلك حفظ الدين الإسلامي من التحريف والتبديل فقد نقلت الأمة الحديث النبوي بالأسانيد، وميزت به الصحيح عن السقيم، ولولا هذا العلم لالتبس الحديث الصحيح بالضعيف والموضوع، ولاختلط كلام الرسول بكلام غيره.

2 – أن قواعد هذا العلم تجنب العالم خطر الوعيد العظيم الذي يقع على من يتساهل في رواية الحديث وذلك بقوله صلى الله عليه وسلم في الحديث الصحيح المستفيض عنه: “من حدث عني بحديث يرى أنه كذب فهو أحد الكاذبين” وقوله صلى الله عليه وسلم في الحديث المتواتر: “من كذب علي فليتبوأ مقعده من النار”.

3 – أن هذا العلم قد أجدى فائدة عظيمة في تنقية الأذهان من الخرافات. وذلك أن الإسرائيليين وغيرهم حاولوا نشر ما لديهم من الأقاصيص والخرافات الكاذبة والأباطيل، وهذه الأمور داء وبيل يفت في عضد الشعوب ويمزق الأمم، إذ تجعلها أوزاعا متفرقة هائمة على وجه البسيطة لا تميز الحق من الباطل ولا تفرق بين الصواب والخطأ فيسهل مقادها ويسلس لكل ناعق يدعو إلى الهلاك والردى. (منهج النقد في علوم الحديث- ص: 34)

The benefits of the ʿIlm al-Muṣṭalaḥ:

This science serves a great purpose, and that is the preservation of the aḥādīth of the Prophet ﷺ from distortions and fabrications. This is extremely important and includes many benefits. Here are a few:

1. 1. 1. The preservation of the entire Dīn from distortion is based on this science. This is because the entire prophetic tradition has been transmitted by means of asānīd (chains of narration) and it is by this science that stronger chains of narration are differentiated from weaker ones. If not for this science, weak and fabricated aḥādīth would be mistaken to be correct and the words of the Prophet ﷺ would be mixed with the words of others.

1. 1. 2. The laws of this science saves the scholar from falling under the strong warning of the Prophet ﷺ with regards to negligence in correctly transmitting aḥādīth. This warning is mentioned in the famous narration, ‘He who narrates that which he knows to be false, is one of the liars.’ and in the mutawātir narration, ‘He who lies regarding me, should prepare his abode in Hell.’

1. 1. 3. This science also plays a vital role in the purification of the mind from superstitions and falsehood. This is because the Israelites and others have tried to spread their myths, superstitions and false beliefs which are like a disease that afflicts people and tears nations apart. It divides them into multiple factions, each wandering aimlessly, unable to differentiate between truth and falsehood, thus making it easy for a deviant to lead them into destruction.

By studying this course, we will learn how to defend the Sunnah from those who deny the authority of the Sunnah. We will be equipped to respond to the different arguments that they put forward.

One might be deluded and assume that these are simple issues, or, he might incorrectly think that a lot has already been written, and adequate answers have been given.

However, there are so many challenges that have come about. Some are unique to our era, whilst others may have originated in the past but the mischief has increased drastically in our era. We need to stand up against these fitan.

Yes, a lot has been written. But, there is still scope of contributing more to this.

The enemies of Islām realised that they cannot attack the Qurʿān. If they try to raise the slightest doubt, a Muslim who could be the greatest sinner with the least amount of Islāmic will not tolerate their attempt. Thus, they resorted to discrediting some of the most reputable narrators. They realised that if they are successful in making people lose trust in these main narrators, then to make them reject Aḥādīth entirely will become a walk in the park. They will then automatically leave the fold of Islām then.

Therefore, it is our duty to provide detailed academic responses to the arguments of the enemies of Islām. Even if those disbelievers do not accept your proofs, at least we can be a means of protecting the Imān of the masses.

Additionally, the fitnas of the modernists, the Ghayr Muqallidīn and other sects have increased, proliferated, and escalated in this era. There are enemies from within who are attempting to destroy our Islāmic heritage. They understand that if they break the link that we have with previous scholars, our own beliefs will weaken. Hence, they try to prove that it is not necessary to follow a madhhab. They go as far as attacking the great Imāms of the past.

To respond to them and prove the fallacy of their arguments, and to actually reveal their own foolishness, again, scholars need to know how to access the books of history and the dedicated books written on narrators of aḥādīth. The only way to prove that the madhāhib is correct is to conduct an in-depth study of how they derived rulings, survey the arguments that they presented, and learn how they analysed a Ḥadīth. A person will then easily appreciate their contribution, and he will follow with so much ease.

It is thus essential that we explain to the masses and even demonstrate to them that the madhāhib are fully backed up by aḥādīth.

In short, we are learning the principles of aḥādīth to defend the ijtihād of the earlier scholars, and not to make our own ijtihad.

But it is not only about defending and refuting. Rather, many individuals need to know the ruling on aḥādīth. They find something on social media; can they practise upon it firstly, and secondly, can they forward it? There are very few scholars who know how to conduct takhrīj and reach the final ruling. By studying Takhaṣuṣ, in shā Allāh, you will be able to clarify the status of these narrations. You will know what can be practised upon, and what are being falsely attributed to the Prophet ﷺ.

If no one engages in advanced studies in ‘Ulūm al-Ḥadīth, then who will check up the ruling of narration?

In addition to all the above, most importantly, we need to read the books of aḥādīth, so that we can learn the aḥādīth, and we can also differentiate it from innovations. Please make the intention from now that, in shā Allāh, you will read Musnad Aḥmad, Muṣannaf Ibn Abī Shaybah and ʿAbd ar-Razzāq, Ma’ājim of Ṭabarānī, Sunans of Bayhaqī, and other similar books cover to cover. By understanding the principle and knowing the narrators, you will derive more benefit. You will learn so many more Sunan, and in that way, you can follow the Prophet ﷺ accurately and save yourself from innovations.

Imām Aḥmad, who lived around the two hundreds mentioned this as a great benefit. Ḥasan ibn Thawāb said:

قال لي أحمد بن حنبل: ما أعلم الناس في زمان ‌أحوج منهم إلى ‌طلب ‌الحديث من هذا الزمان، قلت: ولم؟ قال: ظهرت بدع، فمن لم يكن عنده حديث وقع فيها. (مناقب الإمام أحمد – ص: 251)

Imām Aḥmad ibn Ḥanbal said to me: ‘I do not know of any era in which the people are more in need of studying Ḥadīth than this era.’ I said to him, ‘And why is that?’ He replied,’Such innovations have emerged that whoever does not have the knowledge of Ḥadīth will definitely be a part of it.’

 

We can well imagine how much more important this is in today’s day and age.

It then remains our duty to pass on the aḥādīth to the next generation, just as our predecessors transmitted the aḥādīth to us. We must follow the scholars of the past fourteen centuries and also become a means of preserving Asānīd (chains of transmission), which is a specialty and unique quality of this Ummah.

Our goal is to become a servant, preserver, protector, defender, and propagator of the mubārak (blessed) ḥadīth and Sunnah of the Prophet ﷺ, then the starting point is advancing in the sciences of ḥadīth.

Kindly refer to this article that is related to the above.

In short, there are many objectives and reasons that we could have. It will be beneficial if after this lesson, you can please take out time and think of all that I said, then set some goals.

3) Faḍl (Virtures)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are ten … the definition, subject matter and the benefits. 

Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

 

For this, you are reading Sharf Aṣḥāb al-Ḥadīth, and you have read therein many great virtues about learning aḥādīth. This science is the basis for all of that. To list just three benefits of learning aḥādīth:

• You will learn how to follow the Prophet ﷺ and can then follow him correctly.
• You will attain the Du’ās of the Prophet ﷺ.

The greatest benefit is the by studying, we can gain the supplications of the Prophet ﷺ. Imām Aḥmad and Imām Tirmīdhī narrated:

عن عبد الرحمن بن عبد الله بن مسعود، عن أبيه، عن النبي صلى الله عليه وسلم، أنه قال – قال عبد الرزاق: سمعت رسول الله صلى الله عليه وسلم، يقول -: ‌نضر ‌الله امرأ سمع منا حديثا فحفظه حتى يبلغه، فرب مبلغ أحفظ له من سامع. (مسند أحمد – 7 / 221)

‘Abd ar-Raḥmān ibn ʿAbdullāh ibn Masʿūd relates from his father who narrated the saying of the Prophet ﷺ. -‘Abd ar-Razzāq said- I heard the Prophet ﷺ saying, ‘May Allah freshen the affairs of a person who hears something from us and he protects it until he communicates it to others, for it may be that the recipient of knowledge understands it better than the one who has heard it.’

• You will enjoy the companionship of the Prophet ﷺ.

‘Allāmah Ṭāsh Kubrī Zādah said:

وفي هذا الفن منفعة بينة وغاية عظيمة ، وهو أحد أركان الدين (مفتاح السعادة – ص: 202)

There are clear benefits and great rewards related to this science. It is also one of the foundational pillars of Dīn.

 

Ḥājī Khalīfah phrased it:

ومنفعته: أعظم المنافع، كما لا يخفى على المتأمل. (كشف الظنون عن أسامي الكتب والفنون – 1 / 635)

Its virtues: are the greatest virtues. These are not hidden from anyone who ponders over them.

 

 ‘Alī ibn al-Madīnī referred to this as half of knowledge.

حدثنا زنجويه بن محمد النيسابوري بمكة، حدثنا محمد بن إسماعيل البخاري قال: سمعت علي بن المديني يقول: التفقه في معاني الحديث ‌نصف ‌العلم، ومعرفة الرجال ‌نصف ‌العلم. (المحدث الفاصل – ص: 325)

I have heard ibn al-Madīnī saying,” Having a deep understanding of the meanings of Aḥādīth is half of knowledge and knowing its transmitters is also half of knowledge.”

 

As such, a person who does not engage in this cannot become an Islāmic scholar. Imām Ḥākim quotes from Imām Aḥmad and Imām Isḥāq ibn Rāhūyah:

فقد قال أحمد بن حنبل وإسحاق بن راهويه: «إن ‌العالم إذا لم يعرف الصحيح والسقيم والناسخ والمنسوخ من الحديث لا يسمى عالما». (معرفة علوم الحديث للحاكم – ص: 60)

Imām Aḥmad ibn Ḥanbal and Imām Isḥāq ibn Rāhūyah have said,: A scholar cannot be called a scholar if he is unable to differentiate between proven and weak aḥādīth, and between abrogating and abrogated aḥādīth.

4) Its Nisbah (Connection with other sciences)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

 Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

There are two ways in which scholars explained this:

1) How is this connected to other sciences, in the sense that is it the same as other sciences or does it differ? Is there tabāyūn (disparity) or tarāduf (correspondence) between this and other Islāmic sciences.

The response is that there is tabāyun and tarāduf between this and other Islāmic sciences.

Tabāyun: It is absolutely different from most sciences. We will be studying different things compared to what someone who is studying ‘Aqīdah, for example, learns.

Tarāduf: There is an overlap with some sciences: we learn similar points in Uṣūl al-Fiqh. A female scholar, Amīrah Ṣā‘idī wrote:

الأصول المشتركة بين المحدثين وبعض الأصوليين

The laws that are shared by both the muḥaddithīn and some of the scholars of Uṣūl (of Fiqh).

 

2) How well connected to all the other sciences, in the sense that: will it supplement another branch of Islāmic sciences? Can the knowledge attained here be used in another field of knowledge? Will it benefit you if you go into another subject?

The answer to this is that: it is undoubtedly directly linked to many other Islāmic sciences.

Books of Tafsīr rely on asānīd. We cannot properly understand the book of Allāh without knowing what is authentically proven from the greatest stalwarts. Books of Sīrah and history need asānīd. Even determining the accurate meaning of an Arabic word necessitates asanīd in order to cross check it with verified poetry.

As for Fiqh, the Mujtahid needs to first determine the authenticity of a narration before he can issue rulings according to it. For this, he needs to know the principle of how to determine whether the narration is authentic or not.

In short, all the other branches of Islāmic knowledge are not only related, but actually dependent on this science. Due to this science, we can determine what to accept and what to reject.

5) Wādi’ (Founder)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

 Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

This refers to the founder of the discipline and the originator of this branch of knowledge.

أي من وضع هذا العلم وأسسه.

The one who founded this science and laid out its foundations.

 

For this science, there is not only one founder. Rather, numerous companions mentioned principles when aḥādīth were quoted to them, and from there, it just grew naturally.

6) Ism (Correct Name)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

               وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

 Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

We have to determine the correct name of the sciences that we will be studying.

Abūl ‘Irfān aṣ-Ṣabbān al-Miṣrī mentioned this as point seven. However, we discussed this under the first point, because we needed to know that name before we could define it.

Generally the name of a science is obvious and clear. However, this science in particular has been referred to by so many different names that it has received multiple names.

Shaykh Nūr ad-Dīn ‘Itr mentioned same names which this ‘Ilm could be referred to:

ويطلق عليه “مصطلح الحديث” أو “علوم الحديث” أو “أصول الحديث” ويطلق عليه أيضًا “علم الحديث”. )منهج النقد في علوم الحديث – ص: 32)

It is also called Muṣṭalaḥ al-Ḥadīth, ʿUlūm al-Ḥadīth, Usūl al-Ḥadīth and ʿIlm al-Ḥadīth 

In the footnotes he writes:

وما وقع لبعض الكاتبين في عصرنا من الفرق بين المصطلح وبين علوم الحديث أو جعل أحدهما خاصا ببعض الأبحاث، فهو تساهل. )تعليقة منهج النقد في علوم الحديث – ص: 32)

Some contemporary authors mention a difference between Muṣṭalaḥ and ʿUlūm al-Ḥadīth. Some mention one of these terms to be more specific than the other with regards to some subtopics. These are all mistakes.

 

The discussion under the first point could be referred to.

7) Istimdād (Extraction /Source)

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

               وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

 Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

From where are all these laws derived:

أي من أين يستمد هذا العلم أصوله, فكل علم لا بد له من أصول يستمد منها أحكامه وقواعده.

Meaning, from where were the basic principles of this science extracted? Keeping in mind that every science has basic principles from which its rulings and related topics are extracted.

 

From the experiences of skilled and talented Imāms.

8) Ḥukm ash-Shāri’

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

               وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

 Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

It is essential for us to know the Islāmic ruling of any science before we delve into it.

•  It is Farḍ Kifāyah for there to be some individuals in every era who will study all these principles so that they may implement them and safeguard the Sharī’ah.
•  It is Farḍ ‘Ayn for any person who intends to study Ḥadīth.

9) Masāʾil

إن ‌مبادئ ‌كل ‌فن عشره … الحد والموضوع ثم الثمره

وفضله ونسبة والواضع … والاسم الاستمداد حكم الشارع

         مسائل والبعض بالبعض اكتفى … ومن درى الجميع حاز الشرفا

أي بعد معرفتك بهذه الأصول .. اعمد إلى مسائل هذا العلم وفروعه وبحوثاته التي تندرج تحت موضوعه وابحث فيها.

Verily, the very basic aspects of every subject are 10 … the definition, subject matter and the benefits.

Followed by its virtues, its relation (to other sciences), its founder… its name, its sources and its legal ruling in Islām.

Lastly, the matters discussed within. Some scholars sufficed by mentioning a few, but the one who knows all attains honour.

Meaning, after knowing the above-mentioned basics, start studying and researching the different topics and issues discussed under the subject matter of this science

Shaykh Zakariyyā Anṣārī gave a simple response:

ومسائله: ما يذكر في كتبه من المقاصد. (فتح الباقي بشرح ألفية العراقي – 1 / 92)

Its masaʾīl: are all the important matters discussed in its relevant books.

Imām Nawawī says:

أهم أنواع العلوم تحقيق معرفة الاحاديث النبويات: أعني معرفة متونها ‌صحيحها وحسنها وضعيفها متصلها ومرسلها ومنقطعها ومعضلعا ومقلوبها ومشهورها وغريبها وعزيزها متوارتها وآحادها وافرادها معروفها وشاذها ومنكرها ومعللها وموضوعها ومدرجها وناسخها ومنسوخها وخاصها وعامها ومجملها ومبينها ومختلفها وغير ذلك من انواعها المعروفات ومعرفة علم الاسانيد اعني معرفة حال رجالها وصفاتهم المعتبرة وضبط اسمائهم وانسابهم ومواليدهم ووفياتهم وغير ذلك من الصفات ومعرفة التدليس والمدلسين وطرق الاعتبار والمتابعات ومعرفة حكم اختلاف الرواة في الأسانيد والمتون والوصل والارسال والوقف والرفع والقطع والانقطاع وزيادات الثقات ومعرفة الصحابة والتابعين واتباعهم. واتباع اتباعهم ومن بعدهم رضى الله عنهم وعن سائر المؤمنين والمؤمنات وغير ما ذكرته من علومها المشهورات (شرح النووي على مسلم – 1 / 3)

Amongst all the different sciences, the most important is the Science of Aḥādīth: By this I am referring to its texts, the stronger from them and the weaker ones, its muttaṣil, mursal, munqaṭiʿ, muʿḍal and maqlūb narrations, its mashhūr, gharīb and ʿazīz narrations, its mutawātir, āḥād and afrād narrations, its maʿrūf, shadh and munkar narrations, its muʿallal, mawḍūʿ and mudraj narrations, its abrogating and abrogated narrations, its ʿām, khāṣṣ, mujmal, mubayyan and mukhtalaf narrations along with all its other well-known types.

Also, the knowledge of the chain of transmission. By this I am referring to knowledge of the conditions of the narrators, their respective qualities, the pronunciation of their names, their lineages, their dates of birth and death and their other related attributes. I am also referring to knowledge of the laws of tadlīs, the mudallisīn, the methodology of iʿtibār and mutābaʿāt, the knowledge of the laws pertaining to the differences of the narrators with regards to the chains of transmission and the texts of narrations, irsāl, waqf, rafʿ, qaṭʿ, inqitāʾ and the additions of authentic narrators, the knowledge pertaining to the Companions, tābiʿūn and their Followers, their Followers’ Followers and the entire Muslim nation at last and other aspects that I have not mentioned.

Abūl ‘Irfān aṣ-Ṣabbān al-Miṣrī then concludes:

والبعض بالبعض اكتفى

Some scholars sufficed by mentioning a few.

Many people only considered a few of these points. Bear in mind that he passed away around only around 230 years back, in 1206 AH. Hence, all of these ten points did not become common, resulting in most scholars only mentioning a few.

… ومن درى الجميع حاز الشرفا (حاشية السلم المنورق – ص: 35)

The one who knows all attains honour.

Whoever pondered over everything properly, they will soon now be entering the science with full insight. Due to their due diligence, they will soon excel, and this will be a means for them to be honoured.

May Allāh Taʿālā have mercy on them all.

سبحانك اللهم وبحمدك ، أشهد أن لا إله إلا أنت ، أستغفرك وأتوب إليك