What is the difference between the formulas of transmission and delivery, namely: hadathana (he narrated to us) and akhabarana (he informed us), and anna (that) and 'an (from)?
Machine translationRead the Arabic original
The questioner : What is the difference between the meanings of the formulas: hadathana (he narrated to us), akhabarana (he informed us), anba'ana (he notified us), sami'tu (I heard), and 'an (from)? Then what is the meaning of wujadah (finding) and bulaghat (reports)? And after that, what is the meaning of the presumption of original permissibility?
The Shaykh : What?
The questioner : The presumption of original permissibility.
The Shaykh : What? The presumption of original permissibility.
The questioner: Yes.
The Shaykh : What Allah wills! You want a lecture now so that we can answer these questions for you! But briefly, we say:
The difference between hadathana (he narrated to us) and akhabarana (he informed us) is that informing is broader than narrating; the one who heard the hadith directly fromThe Shaykh : says: "hadathana (he narrated to us)," but ifThe Shaykh : did not narrate it to him orally but rather wrote to him; then here, for the sake of precision in expression, he says: "akhabarana (he informed us) so-and-so"; meaning: even if it was in writing. So the word "akhabarana (he informed us)" is broader, and "hadathana (he narrated to us)" is more specific. Thus, narrating is more specific, and informing is broader.
Did I say? Yes, "sami'tu (I heard)." "Sami'tu (I heard)" is an affirmation that the one who was in the session whereThe Shaykh : was narrating it heard it fromThe Shaykh : from his mouth to his ear. The point is that such expressions either involve a relationship of generality and specificity, or they serve to clarify the status of the narrator. And what else did you mention after "hadathana (he narrated to us)"?
The questioner : "Anba'ana (he notified us)."
The Shaykh : "Anba'ana (he notified us)"; anba'a (notifying) is also more specific, meaning informing by any means whatsoever; whether by hearing, by writing, or by finding.
The Shaykh : What?
The questioner : The presumption of original permissibility.
The Shaykh : What? The presumption of original permissibility.
The questioner: Yes.
The Shaykh : What Allah wills! You want a lecture now so that we can answer these questions for you! But briefly, we say:
The difference between hadathana (he narrated to us) and akhabarana (he informed us) is that informing is broader than narrating; the one who heard the hadith directly fromThe Shaykh : says: "hadathana (he narrated to us)," but ifThe Shaykh : did not narrate it to him orally but rather wrote to him; then here, for the sake of precision in expression, he says: "akhabarana (he informed us) so-and-so"; meaning: even if it was in writing. So the word "akhabarana (he informed us)" is broader, and "hadathana (he narrated to us)" is more specific. Thus, narrating is more specific, and informing is broader.
Did I say? Yes, "sami'tu (I heard)." "Sami'tu (I heard)" is an affirmation that the one who was in the session whereThe Shaykh : was narrating it heard it fromThe Shaykh : from his mouth to his ear. The point is that such expressions either involve a relationship of generality and specificity, or they serve to clarify the status of the narrator. And what else did you mention after "hadathana (he narrated to us)"?
The questioner : "Anba'ana (he notified us)."
The Shaykh : "Anba'ana (he notified us)"; anba'a (notifying) is also more specific, meaning informing by any means whatsoever; whether by hearing, by writing, or by finding.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.