Is there a difference between *taswiyyah* and *tajwid* in their saying, "So-and-so *sawa* it" or "So-and-so *jadda* it"?
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The questioner : All right, Shaykh, sometimes a student of knowledge finds in some hadiths that so-and-so *sawa* this hadith, and so-and-so *jadda* this hadith. Is there a difference between *tajwid* and *taswiyyah*, Shaykh?
The Shaykh : Of course, *tajwid* may be from the early scholars who narrate the chain of narration, or it may be from the later scholars. If it is from the later scholars, its meaning is clear: he said its chain is good. But if it is from the early scholars, its meaning is that he narrated it in a good narration, free from any apparent or hidden defect or the like. As for the one who *sawa* it, here regarding *tadlis*, regarding *tadlis*, the one who *jadda* it is praised for his *tajwid*, while the one who *sawa* it is criticized for his *taswiyyah*. The reason is what I mentioned just now. And Allah knows best. All right, *jadda* means he presented the chain in a sound manner, without any twist or defect, and so on. That is the one who *jadda* it. As for the one who *sawa* it, it indicates that he removes the hidden defect, as is well known.
The questioner : Yes.
The Shaykh : In the case of those who practice *tadlis*, *tadlis al-taswiyyah*.
The questioner : Yes.
The Shaykh : This is what has become clear to me.
The questioner : May Allah reward you with good for distinguishing between *jadda* it when it is said of an early scholar.
The Shaykh : Ah, it is known.
The questioner : And *jadda* it when it is said of a later scholar.
The Shaykh : Yes, indeed.
The questioner : So a later scholar cannot be said to have a role in the field of chains of narration and narration.
The Shaykh : Of course.
The questioner : Rather, his role and activity and scope are in the field of judging the previous narration.
The Shaykh : Yes, indeed.
The questioner : All right, Shaykh, also in the field of *tajwid*, sometimes I come across some expressions where *tajwid* preceded. This is when the narrator is weak, the trustworthy ones narrate it with a defect, and this weak one narrates it free from the defect, as you mentioned. It is said he *jadda* it, and by that they mean that in his *tajwid* he did not hear anything; rather, the correct statement is that of the one who narrated it with the defect.
The Shaykh : I mean, the meaning of *jadda* it here is *sawa* it.
The questioner : That is, in the sense that he removed its defect, so he *sawa* it here. So it has become clear to us, Shaykh, that we understand from this that *tajwid* can be praise or criticism, and *taswiyyah* is only criticism.
The Shaykh : Yes, but do you have an example in mind?
The questioner : I have examples, Shaykh, in this, but they are not written down with me right now.
The Shaykh : Okay, please proceed.
The questioner : May Allah bless you.
The Shaykh : And may He bless you.
The questioner : And may Allah preserve you.
The Shaykh : May Allah keep you safe.
The Shaykh : Of course, *tajwid* may be from the early scholars who narrate the chain of narration, or it may be from the later scholars. If it is from the later scholars, its meaning is clear: he said its chain is good. But if it is from the early scholars, its meaning is that he narrated it in a good narration, free from any apparent or hidden defect or the like. As for the one who *sawa* it, here regarding *tadlis*, regarding *tadlis*, the one who *jadda* it is praised for his *tajwid*, while the one who *sawa* it is criticized for his *taswiyyah*. The reason is what I mentioned just now. And Allah knows best. All right, *jadda* means he presented the chain in a sound manner, without any twist or defect, and so on. That is the one who *jadda* it. As for the one who *sawa* it, it indicates that he removes the hidden defect, as is well known.
The questioner : Yes.
The Shaykh : In the case of those who practice *tadlis*, *tadlis al-taswiyyah*.
The questioner : Yes.
The Shaykh : This is what has become clear to me.
The questioner : May Allah reward you with good for distinguishing between *jadda* it when it is said of an early scholar.
The Shaykh : Ah, it is known.
The questioner : And *jadda* it when it is said of a later scholar.
The Shaykh : Yes, indeed.
The questioner : So a later scholar cannot be said to have a role in the field of chains of narration and narration.
The Shaykh : Of course.
The questioner : Rather, his role and activity and scope are in the field of judging the previous narration.
The Shaykh : Yes, indeed.
The questioner : All right, Shaykh, also in the field of *tajwid*, sometimes I come across some expressions where *tajwid* preceded. This is when the narrator is weak, the trustworthy ones narrate it with a defect, and this weak one narrates it free from the defect, as you mentioned. It is said he *jadda* it, and by that they mean that in his *tajwid* he did not hear anything; rather, the correct statement is that of the one who narrated it with the defect.
The Shaykh : I mean, the meaning of *jadda* it here is *sawa* it.
The questioner : That is, in the sense that he removed its defect, so he *sawa* it here. So it has become clear to us, Shaykh, that we understand from this that *tajwid* can be praise or criticism, and *taswiyyah* is only criticism.
The Shaykh : Yes, but do you have an example in mind?
The questioner : I have examples, Shaykh, in this, but they are not written down with me right now.
The Shaykh : Okay, please proceed.
The questioner : May Allah bless you.
The Shaykh : And may He bless you.
The questioner : And may Allah preserve you.
The Shaykh : May Allah keep you safe.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.