Reading from the book *Al-Dhawabit al-Jarh wa al-Ta'dil* by Muhammad ibn Matar al-Zahrani, with commentary by the Shaykh: "Precision is of two types: precision of the chest and precision of the book."
Machine translationRead the Arabic original
The reader: "Precision is of two types: precision of the chest and precision of the book.
As for precision of the chest: that the narrator be alert and not negligent, but rather that he memorizes what he heard and preserves it such that he is able to recall it whenever he wishes, with his knowledge of what distorts the meanings if he narrates by meaning".
This indicates the permissibility of narrating hadith by meaning, despite the fact that you said, O Shaykh, in the series, in the first part, in your response to the author of *Al-Adwa'* regarding the rejection of the word: "intentionally", you said: "and he intends by that to promote his article that it is permissible to narrate hadith by meaning". Does the opposite implication mean that it is not permissible to narrate hadith by meaning?
The Shaykh : He conditions the permissibility of narrating hadith by meaning on being present with the text, so here he mentions this condition.
The reader: Being present with the text?
The Shaykh : Yes.
The reader: He says: "He says, and preserves it such that he is able to recall it whenever he wishes, with his knowledge of what distorts the meanings if he narrates by meaning". He has knowledge of the meanings.
The Shaykh : Yes, this is not sufficient. The first condition is being present with the text. It is permissible to narrate hadith by meaning if one is present with the text of the hadith and knows, of course, the Arabic language and what distorts and changes the meaning. You are mentioning now what? Is there anything that contradicts what I am mentioning in some of what you have written?
The reader: I mean, the opposite implication of your words in the response to the author of *Al-Adwa'* is that it is not permissible to narrate hadith by meaning, but rather it is specific to the narrators...
The Shaykh : It is permissible and not permissible with this condition.
The reader: With the condition, I mean.
The Shaykh : Yes.
The reader: May Allah reward you with good.
As for precision of the chest: that the narrator be alert and not negligent, but rather that he memorizes what he heard and preserves it such that he is able to recall it whenever he wishes, with his knowledge of what distorts the meanings if he narrates by meaning".
This indicates the permissibility of narrating hadith by meaning, despite the fact that you said, O Shaykh, in the series, in the first part, in your response to the author of *Al-Adwa'* regarding the rejection of the word: "intentionally", you said: "and he intends by that to promote his article that it is permissible to narrate hadith by meaning". Does the opposite implication mean that it is not permissible to narrate hadith by meaning?
The Shaykh : He conditions the permissibility of narrating hadith by meaning on being present with the text, so here he mentions this condition.
The reader: Being present with the text?
The Shaykh : Yes.
The reader: He says: "He says, and preserves it such that he is able to recall it whenever he wishes, with his knowledge of what distorts the meanings if he narrates by meaning". He has knowledge of the meanings.
The Shaykh : Yes, this is not sufficient. The first condition is being present with the text. It is permissible to narrate hadith by meaning if one is present with the text of the hadith and knows, of course, the Arabic language and what distorts and changes the meaning. You are mentioning now what? Is there anything that contradicts what I am mentioning in some of what you have written?
The reader: I mean, the opposite implication of your words in the response to the author of *Al-Adwa'* is that it is not permissible to narrate hadith by meaning, but rather it is specific to the narrators...
The Shaykh : It is permissible and not permissible with this condition.
The reader: With the condition, I mean.
The Shaykh : Yes.
The reader: May Allah reward you with good.