لطفا منتظر باشید ...
from him that which was not conceived by the former. The Prophet (S) came to be aware of this to happen after him, so he warned against it by saying: "May Allah bless whoever hearing my speech, and conveying it then as he heard it. The propagator might be more conscious than the hearer."
Third Defect:
Which is ignorance of syntax and principles and metaphors of Arab speech as many of hadith narrators were unaware of the Arabic language, making no difference between names in the nominative case and object (mansub) and lowered case. Had the Arabs determined for every meaning a specific word denoting it distinctively, they would have been excused in not learning the rules of syntax, being needless to recognize the wrong from the right. But the Arabs may differentiate between any two opposite meanings by marks only, though the word be one, as the raf' and nasb distinguish between subject and object. The narrator might report a hadith, making a word in nominative case as a subject, and the other as an object. Then the hearer would convey the hadith from him with making the opposite, exchanging the subject with the object, unknowingly, in a way changing the meaning to the contrary of what was intended by the first narrator.
Fourth Defect:
It is tashif156 (mispronunciation), which causes tremendous corruption and distortion to the hadith. It is originated from the fact that numerous narrators can never observe exactitude in the letters (huruf), but transmit them without any constraint or revision, depending only on their memorization. When the narrator neglects what he wrote for some time, being in need then for reading what he committed to writing, or some other one reading it, it may happen that he confusing the vowel points (harakat), reversing thus the meanings into their opposites, or the letter might be misplaced by another one due to absence of exactitude, giving the contrary
156. In his Muqaddimah, Ibn al-Salah about perversion says: To recognize the pervented among the asanid and texts of the traditions, is a magnificent skill that can only be undertaken by acute huffaz, among whom we can refer to al-Daraqunti, who has a valuable compilation in this regard. Ahmad ibn Hanbal is reported to have said: Is there anyone who can be immune against error and perversion? Ibn al-Salah cited an example for tafsir (misconstruction) in the sunan, by referring to what Ibn Luhay'ah quoted from the book of Musa ibn Aqabah, on his authority, from Zayd ibn Thabit, that the Messenger of Allah ihtajama (cupping) in the mosque, while the original word is with ra', i.e. ihtajara in the mosque with a booth or (straw) mat, making a chamber (hujrah) for performing its prayers, but Ibn Luhay'ah mispronounced it (p.114).
