This article discusses the application of early definitions used in the science of hadith in the work of Manzumatu-l-Bayquni. Before proceeding to the study of parts of hadith, it is appropriate to familiarize yourself with the initial definitions used in the science of hadith.

Hadith, saheeh, “Shozz”

In the 34th stanza of the poem, the author mentions that there are 4 more hadiths besides 30, saying that “out of thirty, four came.”

The sentence “reliability agreed upon” refers to the existence of authentic types of hadith whose authenticity is not agreed upon. An example of this is the hadith of the mursal type. Mursal hadith is considered authentic according to Imam Malik and some jurists. Also, among the hadiths whose authenticity is not agreed upon, there are Maqlub, Shazz and Muztarib types of hadiths. Imam Zarkashi in his short work; “Maqlub, shazlik and muztarib are included in the types of sahih and hasan”. Here, because the appearance of the author’s word “sahih” expresses the generality, it was recorded by the scholar as “agreed on its authenticity”. This information is abbreviated from Ali Adavi’s Hoshiyatu Sharhil-Alfia work. In fact, the term “authentic hadith” refers to those hadiths that have been found to be authoritative records among the Imams of hadith. They are the three records that are subuti - the continuity of the sanad, the justice and duty of the narrators. There are also two other notes not mentioned here, which are that the text should not be shozz and evil. These 5 notes are the conditions that must be taken into account in the eyes of muhaddith scholars in an authentic hadith. See: Tavziyhul-afkor. – 1/17.

The phrase “Munqate’ does not enter” also includes Mu’allaq, which the commentator mentions in the definition of the text below. According to him; It is said that every message whose isnad is not connected in any way is a disconnected message.

The phrase “in a mursal way...” refers to the secret mursal. A secret Mursal message is that a narrator narrates a hadith with the word “an” meaning “from” from a contemporary narrator, although he did not hear anything from him. See: Nuzhatun-nazar. - p. 43. Tadlis is when a narrator narrates a story that he did not hear from a narrator who had previously heard a hadith. Zahiri Mursal is said to convey a message with the word 'an' from a shaykh who is known to have met him in the presence of people. See: Ibn Salah. Ulumu-l-Hadith. - p. 95.; This information also appeared in the margins of al-Alfiya's work.

The word “confidential” refers to a mursal whose secrecy is not very deep.

The word “or outward” refers to immorality and poor hygiene.

The author of Nukhba was Hafiz Ibn Hajar Asqalani, who commented on Bukhari's Sahih, and he was buried in Qurafa near Imam Shafi'Is grave.

The word “there will be no evil” refers to an evil that does not have its effect, and the commentator says that an example of this is “disagreement in determining which of two Sikh narrators is Sikh”. Then, sometimes the defect in the sanad affects the text, and sometimes it does not. An example of this is the hadith “al-bayyi'ani bilkhiyar - two negotiators are willing”. This hadith was narrated by Ya'la ibn Ubaid on the authority of Imam Sawri, on the authority of Amr ibn Dinar, and on the authority of Ibn Umar. Critical scholars have openly stated the fear and uncertainty of the narrator (Ya'la) in relation to Savri. The hadith narrated by him on the authority of Abdullah Ibn Dinar and the other on the authority of Ibn Umar is well-known. But this flaw does not affect the hadith, because each of Abdullah and Amr are Sikh narrators. This information is Sahih of Imam Bukhari; Imam Muslim is sahih if it appears in hadith number 2113 in book 34 of Bay'lar, chapter 46, if the merchant is willing; Book 21 of the Bays, Chapter 10 of the decision of the assembly for two negotiators, in hadith number 46.

Eating and drinking in the market, and being free from the qualities and defects that do not correspond to diligence and nobility, such as behaving in the street, is considered to be virtuous.Abdullah ibn Abdurrahman Jibriyn. As-samarotul janiya sharhul manzumatil Bayqunia. - p. 14.

This sentence “he is narrated by an adl (fair narrator)” grammatically expresses the situation, and the main reason is to quote this sentence before the sentence “the report with a consistent isnaad” and to quote the sentence “which is neither shazz nor evil” after it. Because these three qualities belong to the isnad, and being evil and evil belong to the text. Aggregating homogeneous data is not an unknown task.

This word translated as “motivates” can also be given the meaning of “causing”. Attributing the words “motivation and cause” to qualification is a mental metaphor. In fact, God creates in a person the ability to carry that responsibility. The sentence “The obligatory observance of piety” is a sentence in the form of an addition to the infinitive - object - complement of the stem of the sentence, and in fact it is given the meaning “the righteous narrator should observe piety”. Allama Adavi answered the question of whether “keeping the necessary” is a normal state, that it is an external work, like keeping one another in the right between “jawhar and araz”, which does not deny that keeping the right becomes difficult due to the absence of that skill, that is, it can be.

It is clear from the phrase “the purpose of justice” that it is about the transmission of narration, i.e. hadith, to someone else. Because the author of the poem quoted that “a righteous person narrates it”. This sentence is not opposed to the view that a young sabi and disbeliever accepted the hadith after hearing it, and if they narrated it correctly after reaching maturity, their narration would be accepted.

The word “muru’at” appears in the form of “muru’at” in the work called “al-Qamus”, and scholars of jurisprudence also called this form eloquent-literary. In the work “Jam'ul-Javami” it is mentioned that “qualification that encourages a virtuous person to refrain from major sins and to refrain from sagira, lowliness, and noble deeds.” This is a correct definition, and “modesty” is to refrain from doing dirty things and to keep oneself above situations where people find fault with them. An example of this is that a person should not walk barefoot or bareheaded, even if it is not appropriate for people like him, not to eat in the market except for the marketer, and not to shop while standing, and so on. On page 2/5 of Sakhovi’s work “Fathul-mughyys”; “In the commentary of al-Wajiyz, Zanjani quoted the following very beautiful sentence. Knowledge of mur’at depends not only on Shariah but also on tradition, not all matters related to tradition are recorded in books. Perhaps they differ according to the situation of individuals and cities. How many cities there are, where the habit of the inhabitants is accepted as normal behavior, and others consider it impolite. In general, the focus should be on observing Sharia’ instructions and manners, following the path of the righteous predecessors and following them.” Zarkashi says; "Zanjani says that kindness is not common to all people. Maybe he pointed out that the way of those who are to be worshiped has been willed to them. Sakhovi also expressed the view expressed by Zarkashi.

In the work “Jam’ul-Javami” which is “defective”, it is mentioned that “Modesty is a qualification that prompts a person to avoid major sins and refrain from sagira, lowliness, and noble deeds.” This is a true description, and a poem by some poets fits it; I passed by the crying muruvat, I said to her why are you crying, little girl. Why don't you cry, he said, all people have died except the people of God!?

The sentence “here the narrator is not characterized by being free” does not mean that one of the qualities of a fair narrator must be a free person.

An example of the phrase “the same narrator is uncertain” is the phrase “a person narrated a hadith to us”. From this definition, it is necessary to leave the narrator, whose quality is uncertain.

The definition of “uncertain narrator” includes two pictures. They are inwardly vague-mastur-narrators and inwardly and outwardly indistinct narrators. An example of this is the sentence “Zayd told us a hadith”. In Jam'ul Jawame', it was determined that the narrator named “Zayd” is the only narrator named “Ibn Amr” in this example.

The word “Shirk” refers to the word “blasphemy”.

An example of “heresy” is “moderation”. In Jam’ul Jawame’, although "heresy" is not a sign of wickedness, it is narrated that there are three different views on accepting the heretic’s narration. According to him, the narration of a heretic who considers lying to be forbidden is accepted. The third of them; It is noted that “if there is no one who invites others to his heresy”.

The word “from memory” is given as “kalban” in the text, and with this word it is possible to know that the situation is willed. In fact, the word “heart” means “mind”.

Sheikhul Islam wrote a commentary on the work “Alfiya”.

By the word “other” scholars, Iraqi may be meant, because the Iraqi sheikh wrote a commentary on the works of Islam.

From a narrator like himself...that is, everyone narrates from a narrator who is fair like himself.

The sentence “the person after him” includes “the one who found the conversation of the Tabi’i-Sahaba” and the question of whether the taba’a Tabi'i also includes the person who found the conversation of the Tabi'i, Tukhi made tawaqf in the margin of his work on Islam, and the external view indicates that this is limited only to the Tabi’i.

“Wara” is only honest contentment, even though it exceeds the amount of need, and zuhd is not like that. Because zuhd is more special than wara, and it means to be satisfied with the amount of need even more than halal. “According to the terms of both of them”.

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