Reading from the commentary with commentary
Machine translationRead the Arabic original
"Reading from al-Qastallani's commentary"
The reader: He says, "Ask, meaning ask Allah the Exalted for an increase in knowledge. This is in the narration of Ibn Asakir, al-Asili, Abu al-Dharr, and al-Waqit"
The Shaykh : and Abu al-Dharr
The reader: "and Abu al-Dharr and al-Waqit. The second chapter, which he transmitted in al-Asili, Abu al-Dharr, and Ibn Asakir, is the chapter on reading and presenting to the hadith scholar"
The Shaykh : Yes, this is the apparent meaning. The apparent correct title is, "The chapter on reading and presenting to the hadith scholar"
The reader: Ibn Hajar made it the chapter of ...
The Shaykh : And what does he say?
The reader: He says, "His statement: 'The chapter on reading and presenting to the hadith scholar'". He did not mention the chapter on what was transmitted regarding knowledge, O Shaykh.
The Shaykh : Yes, this is the apparent meaning. It has no ... title. Well, regarding reading and presenting to the hadith scholar: al-Hasan, al-Thawri, and Malik held that reading is permissible. The meaning of "reading is permissible" is that the student reads to the hadith scholar, to the Shaykh. He said it is permissible, and it is one of the forms of transmission. That is, it is a type of transmission where the student reads and the Shaykh reads. But in the end, Malik and Sufyan held the view that reading to the scholar and his reading are the same. "The same" means: the same in narration. So it is permissible for the transmission to be by the teacher reading to the student, or by the student reading to the teacher, or are they the same in ruling? The apparent view is the first one. But we ask: are they the same in ruling? Or is the Shaykh's reading stronger than the student's reading? Or is the student's reading stronger?
The student: The Shaykh
The Shaykh : The apparent view is that the Shaykh's reading is stronger in transmission. Because when the student reads to the Shaykh, the Shaykh is the one being asked, and the student is the one seeking. The one being asked does not have the same level of attention to the matter as the student. So perhaps the student reads to the Shaykh, and the Shaykh dozes off, he is sleepy. Yes, and this is common. But when the Shaykh reads to the student, the student generally does not sleep, because what is he?
The questioner : A student
The Shaykh : A student who is attentive, he is the one who wants it. So the student's reading to the Shaykh is weak compared to the Shaykh's reading to the student. So the meaning of Malik and Sufyan's statement that they are the same is that they are two forms of ... what? Transmission. And the meaning is not that they are the same in strength.
The reader: He says, "Ask, meaning ask Allah the Exalted for an increase in knowledge. This is in the narration of Ibn Asakir, al-Asili, Abu al-Dharr, and al-Waqit"
The Shaykh : and Abu al-Dharr
The reader: "and Abu al-Dharr and al-Waqit. The second chapter, which he transmitted in al-Asili, Abu al-Dharr, and Ibn Asakir, is the chapter on reading and presenting to the hadith scholar"
The Shaykh : Yes, this is the apparent meaning. The apparent correct title is, "The chapter on reading and presenting to the hadith scholar"
The reader: Ibn Hajar made it the chapter of ...
The Shaykh : And what does he say?
The reader: He says, "His statement: 'The chapter on reading and presenting to the hadith scholar'". He did not mention the chapter on what was transmitted regarding knowledge, O Shaykh.
The Shaykh : Yes, this is the apparent meaning. It has no ... title. Well, regarding reading and presenting to the hadith scholar: al-Hasan, al-Thawri, and Malik held that reading is permissible. The meaning of "reading is permissible" is that the student reads to the hadith scholar, to the Shaykh. He said it is permissible, and it is one of the forms of transmission. That is, it is a type of transmission where the student reads and the Shaykh reads. But in the end, Malik and Sufyan held the view that reading to the scholar and his reading are the same. "The same" means: the same in narration. So it is permissible for the transmission to be by the teacher reading to the student, or by the student reading to the teacher, or are they the same in ruling? The apparent view is the first one. But we ask: are they the same in ruling? Or is the Shaykh's reading stronger than the student's reading? Or is the student's reading stronger?
The student: The Shaykh
The Shaykh : The apparent view is that the Shaykh's reading is stronger in transmission. Because when the student reads to the Shaykh, the Shaykh is the one being asked, and the student is the one seeking. The one being asked does not have the same level of attention to the matter as the student. So perhaps the student reads to the Shaykh, and the Shaykh dozes off, he is sleepy. Yes, and this is common. But when the Shaykh reads to the student, the student generally does not sleep, because what is he?
The questioner : A student
The Shaykh : A student who is attentive, he is the one who wants it. So the student's reading to the Shaykh is weak compared to the Shaykh's reading to the student. So the meaning of Malik and Sufyan's statement that they are the same is that they are two forms of ... what? Transmission. And the meaning is not that they are the same in strength.