It contains four branches:

The first branch is about introduction:

Let it be known that not all news are accepted and not all news are rejected. Acceptance here does not mean "credence" and rejection does not mean "denial," but we have to accept the news of a trustworthy person even if the news are not true or he was mistaken, and it is not permissible to accept the news of a lewd even if the news are truthful.

=Acceptance means: Acting according to the news or narrations, and the meaning of rejected is the news which is not binding to us. As for the Hadiths that were mentioned in the books of Hadiths, some of them are authentic and others are not.

The benefit of Takhrij (attributing Hadiths to their original books) Hadiths which their chains of transmission are not confirmed or their narrators are not trustworthy is that Jarh and Ta dil are controversial.

Some scholars hold the view of holding the controversial Hadiths as a proof, whereas others did not.

The general rule is: To follow the example of previous scholars because they used to report narrations from trustworthy narrators and others. And when they were asked about them, they would explain their conditions and status. Do not you see that Malik ibn Anas, the grand scholar of Hijaz, reported Hadiths from  Abdul-Karim ibn Abu Al Mukhariq, Abu Umayyah Al Basry, and others whom scholars criticized. Then Imam Muhammad ibn Idris Al Shafi y, the grand scholar of Hijaz after Imam Malik, reported from Ibrahim ibn Muhammad ibn Abu Yahya Al Aslamy and other criticized narrators. Likewise Imam Abu Hanifah, the grand Imam of Al Kufah, reported from Jabir ibn Zayd Al Ju afy and other criticized narrators. Then Abu Yusuf Ya qub ibn Ibrahim Al Qady and Muhammad ibn Al Hasan Ash-Shaybany reported from Al Hasan ibn  Imarah and other criticized narrators. And likewise did scholars from a generation to another, and no Hadith was free of criticized narrators.

The purpose was to know the origin of the Hadith and whether its narrator is criticized or trustworthy.

Yahya ibn Ma in said: We wrote books about liars then we ignited the oven with them to bring out a well-cooked bread.

Al Hakim (may Allah bestow mercy on his soul) said: The people of Iraq, the Levant and Hijaz bear witness that the people of Khurasan were the most knowledgeable of the authenticity of Hadiths because of the early writings of Al Bukhari and Muslim and their master to authentication.

 [The most correct chains of narration]

The most correct chains of narration were as follows according to scholars:

- Malik from Nafi  from Ibn  Umar.

- Abuz-Zinad from Al A raj from Abu Hurayrah.

- Az-Zuhry from Ali ibn Al Husayn from his father from Ali.

- Muhammad ibn Sirin from  Ubaydah from Ali.

- Yahya ibn Abu Kathir from Salamah from Abu Hurayrah.

Az-Zuhry from Salim from his father.

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