 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلى وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعدو نحن نتحدث عنه في هذا الفصل في هذا القرار نحن نتحدث عن التعليف بكتاب بلوغ المرام نحن نتفعل ونتحدث عن بلوغ المرام ونتحدث عن first point which was المراد بكتب أحديث الأحكام ما هو مهتم بحديث الأحكام؟ هو مهتم بها المرامين يكتبون عن حديث الأحكام وما يعني؟ نتحدث عن هذا ونتحدث عن بعض المرامين يكتبون فيه نتحدث عن 12 مرامين المرامين الأخرى يتحدث عنه اليوم طب بفعيل الكتاب بلوغ المرام المرام الأخرى هو الوضع بلوغ المرام والسبب تعليفه المرام الأخرى، يتحدث عن هذا الجميع المرام الثاني هو مباشر من هذا الجميع أيضاً سوف نتحدث عنه عندما يصبته لمؤلفه تقديم هذا البحر. هل هذا really ابن حجر هذا البحر؟ والثالث هو وسببه وتاريقه تألفه. The reason and when he read it. The first point insha'Allah is ابن حجر رحمه الله لقد لصل حافظ ابن حجر على اسم كتابه ابن حجر He clearly mentioned the name of his book in his مقدمة في مقدمته in his مقدمة. عيث يقول فيها in which he says in it سميته I called my book بلوغ المرام من أدلة الحكم. He said I called it بلوغ المرام من أدلة الحكم. And the majority of the scholars وهاكذا ذكره بهذا الاسم أغلب من ترجم له من من ذكره من من ذكره مؤلفاته. The majority of the scholars who mentioned the biography of ابن حجر they mentioned it the way I said it which is بلوغ المرام من أدلة الحكم. The majority of the scholars who done the biography of ابن حجر when they came to his book they called it like that. But we do find إلا أن بعضهم يتسمحوا except some of the scholars they are slightly lean في تسميته in his name. And so they called it بلوغ المرام من أحاديث الحكم. Instead of saying من أدلة الحكم they called it أحاديث الحكم. So we just have a difference between أدلة and أحاديث. But if you look at it وعلى كل فالخلاف بين الاسمين يسيرون جدها. And if you look at both of them the difference is really nothing big. One says أدلة and the other one says أحاديث and أحاديث is the deal. That's the first point. The second point is وأما من جهة نسبة الكتابة إليه. The second point is attributing this book to ابن حجر الأسقلاني. Which is فوأمر مصطفظه. This is an issue which is collectively attributed to ابن حجر by no book scholars. Rather I don't know. I don't know and I have not come across. ولم أقف على قول لله ينسيبه إلى غيره. I have not come across the statement of anyone who said that بلو المرام was written by another person. I haven't seen that. So the scholars they all تتابعوا. They all followed one another in attributing this book to him. Go back to the كتاب الجواهر والدورر. في ترجامة شق الإستعمي بن حجر by his student شمس الدينة السخاوي رحمه الله. The third point which is وأما من جهة السببي وتاريخ تأليفه له. The reason and when he written it. As his student الامام السخاوي رحمه الله said he says this in his كتاب الجواهر والدورر. The second volume page 661. He said إنه فارغ منه في سنة. He said ابن حجر he finished writing this book when the year was 828. ابن حجر finished this book. So when he said we mentioned the time he wrote it. He finished from writing this and he concluded it. رحمه الله was when the year was 828. وأما إنما صنفه له لأجل ابنه الوحيد. And the reason why he wrote it the only reason why he wrote it was for his only son that he ever had. بدردين أب المعالي محمد. His son بدردين. His son was أب المعالي. And his name was محمد. So his nickname was what? بدردين. His nickname was بدردين. He's his nickname. His nickname was أب المعالي. And his name was محمد. He was born in the year 815. He was born in 815. So he wrote this book for him. رحمه الله رحمة واسعة. And ابن حجر رحمه الله he loved his son. كان يحبه حب شديد and he used to love him very much. And he wrote it for him so he can memorize it. رحمه الله رحمة واسعة. How old was his son at that time if he was born at 815? And ابن حجر finish writing this book 828. How old would he be? He would be 23 if I'm not wrong. Sorry 13 right? 13. Sorry 23 13 sorry. وكان عمره أنا ذاكة ثلاثة عشرة عام من تقريبا. He was 13 years approximately. So he didn't get the chance to memorize it. وإنما حفظ الشيء أن يسيرا منه ومن غيره. He memorized some of the book of his father. Now we're going to move on to the third point regarding this book. So it's finished. The second point which was the name of the book. The description of this book to ابن حجر. And when he wrote it and the reason why he wrote it. We're now going to move on to the third point إن شاء الله تعالى. And the third point here is التعريف بكتابي بلغ المرام. The third point is the definition and the explaining of the book بلغ المرام. That's not what it means. That's not the third point. It doesn't mean that. I mean all of these points they fall under that heading. All of that. All of these headings they all under fall under التعريف بكتابي بلغ المرام. Understanding, comprehending the book بلغ المرام. The third point is من هج المؤلف فيه. The methodology of ابن حجر in authoring this book. The second third point is. What was ابن حجر's methodology in this book? What method did he take? We have to first know لم يصرح الحافظ ابن حجر. ابن حجر did not ever directly say that رحيمه الله that he's going to tread on a particular manhage. He didn't say a particular manhage he's going to take. بمن هجر او طريقة اتبع في جمعي و سياقي حديث بلغ. He never spoke about his methodology. He's path in which he's going to take in gathering and bringing the narrations together and how he's going to lay it out. He didn't mention that. He didn't do that. What he did was like إنما قدب بمقدمة يسيره. But rather he wrote a very small introduction. Very small. And in which he said in اتقال فيها. بعد ما حميد الله و اثنا عليه after he praised Allah. You see و صلاة و السلام على رسوله and he sent salutations on the messenger. صلى الله عليه وسلم he said the following. He said اما بعده to proceed. After he mentioned the Hamdala and the Prophet صلى الله عليه وسلم he said اما بعده to proceed. And remember as a benefit. اما بعده is a naibah. اما بعده is a naibah. It's a vice. It's taking the position of what. مهما يكون من امر. The word اما بعده takes the place of whatever the matter may be. Whatever the case may be. اما بعده means to proceed in English is what they say. But the word اما بعده is a naibah. And sometimes what they do the scholars is they say و بعده. Number one that is not good to use و بعده for the first reason is because رسول الله he did not use it. The second reason is because you are now extending the naibah. Because و بعده is نائبة النائبة. Because اما بعده is already a naibah of مهما يكون من امر. Yeah. اما مهما يكون من شيء. اما بعده is already a naibah. The و بعده is a naibah of اما بعده. And اما بعده is a naibah or مهما يكون من شيء. So it's a نائبة النائبة. And the chain for it to be that long is that even wise. No is the eloquency in any form or shape. Are you with me? اما بعده to proceed. اما بعده to proceed. فهذا مختصر. This is a summary. يجتمل على اصور الادلة الحديثية للحكام شرعية. حررتها تحليلا بالغا ليصير من يحفظه. من بين اقرانه نابغا. و يستعين به الطالب المبتدي. و لا يستغني عنه الراغب المنتهي. و قد بينته عقب كل حديث. من اخرجه من الأئمة لأرادة نصح الأمة. We mentioned all of that. All of that we spoke about it last lesson. In our previous lesson. This is the part that I haven't said it again. فالمراد بالسبعة. He said when I say the seven narrated it. So this is a bit about his methodology. In which he mentions to us. Which is very small. He says if I say that the seven narrated. فالمراد بالسبعة. The seven means. أحمد والبخاري ومسلم وبداود. والترميدي والنسائي وبن ماجه. Basically in summary. It means the six books of Hadith. And plus إمام محمد. و مهاتو الستة وإمام محمد. That's the seven. When I say the seven narrated it. He said I mean the six mothers. Which is صحيحين. And the four I meant to Sunan. صحيح. And that Ahmed محمد. He's Muslim. That's when it's seven. و بالستة. And when he says the six. Who does he mean? The six mothers. ما عده أحمد. أحمد's not in there. So he said two صحيحين. بخاري ومسلم. And the four Sunan. Are you with me? He said if I say five. He says if I say. و بالخمسة. If I say five. ما عده البخاري ومسلمة. He said I mean. Other than بخاري ومسلم. The other five. Take the صحيحين out of it. و قد أقولوا الأربعة وأحمد. He said sometimes I might even say. The four narrated and Ahmed. Who does he mean by the four? The four is who? The four is. ما عده السلاتة الأول. So it's. أبو دوو تلميذي. Those are the four. و بالسلاتة. And he said when I say the three. He means. ما عدههم وعده الأخير. He says. When I say three. I mean other than the first three. And the last one. Which is ابن ماجه. The three is who? أبو دوو تلميذي النسائي. Take off the first two. First three, sorry. Which is أحمد بخاري ومسلم. Take them out. And take out ابن ماجه. Those three. Which are أبو دوو تلميذي النسائي. When I say. رواه الثلاثة. و بالمتفق عليه. When I say they agree on it. I mean البخاري ومسلم. بخاري ومسلم. And he said sometimes what I would do is. When he says و المتفق عليه. When he says بخاري ومسلم. He said و قد لا أذكر معهما غيرهما. And I may not mention with them other than them. و قد لا أذكر معهما I may not mention with them. غيرهما other than them. I might not. و ما عادة ذلك فهو مبين. And anything other than that are clarified. Now if you look at that. That's his manhodge. He only told us in here. He didn't tell us here. In any way, form or shape. He didn't tell us. جمع الحديث. How he collected the حديث. And when he chose why he chose these حديث to compile them together. And these روايات. And why these ألفاد. These wordings. Why did he choose it? And why did he present it like this? And what manhodge is he taking in that way? He never did that. عليه رحمه الله. He didn't also even tell us. If he benefited from a previous book. In which he summarized it from it. And he took things from it. And he did this. He didn't mention that. Does that make sense? Except his student did try to say something like that. His student ألمام السخاوي. He tried to explain the book ألبلو المرام. He tried to in his كتاب الجواهر والدرار. And when he tried to explain it, he said the following. He said مجلد الله طييف. He said it's a very good volume. And then he said قدروا حجم العمدة مرة تيني. And he said the size of it is عمدة الحكام times 2. It's double of عمدة. He said it's what? He said it's times 2 of عمدة. And then he went on to say اللخصفي هالإلمام الامل الدقيق العيد. وزاد عليه كثيرا. And he said he summarized from the إلمام of إبن الدقيق العيد. He summarized it from the what? الإلمام is which one? الإلمام بحديث الحكام. We mentioned it last time. أيه سعاد. الإلمام was a summary of which book of إبن الدقيق العيد. Because we said he summarized one book from the other. Which book did the إلمام get summarized from? هيه? No one else. نعم. The Imam is a summary of الإمام في معرفة أحديث الحكام. The الإمام in which إمام بن الدقيق already wrote. He summarized from that book and he made it into an إلمام. So what Sakhaoui is trying to say here is إبن حجر العسقلاني. He summarized the summary of إبن الدقيق العيد. Because إبن الدقيق العيد already has a he summarized already his own previous book which is the إمام. He called it الإلمام. So إبن حجر summarized his بلوغ المرام from the إلمام of إبن الدقيق العيد. And the size of the بلوغ المرام is what? Times 2 of عمد التلحكام. And then the third point that he said about it is what? وزاد عليه كثيرا. After he summarized it from the كتاب الإلمام he added a lot onto it. So this is what Sakhaoui's this is what Sakhaoui's analysis has become. One more time. Sakhaoui said that بلوغ المرام when describing he said مجلد الله طيفون. He said it's a one noble volume. Very good. قدر حجم العمده مرتين. And he said the volume and the quantity and the size of it he said it's double of عمد التلحكام by عبد الغني عبد الواحد المقتسي. Okay. And he also said بلوغ المرام is a summary of what? الإلمام by إبن الدقيق العيدs book. إذا إطلق. وزاد عليه كثيرا. And he put a stone. He added a lot onto it. Now is that statement of إمامو السخاوي? Correct. Is it on point? Is what he said right? We'll say أن في كلامه نظر. سخاوي statement there's a look to it. Number one, the reason why it's not. The reason why is because he statement إن البلوغة قدر حجم العمده مرتيني the statement of his which is that the بلوغ المرام is the double of عمد التلحكام فإن هذا ليس بالدقيق. That is not accurate in that statement. He ain't accurate. Why? عمد التلحكام if we look at it is 430 حديث. عمد التلحكام is how many? 430 حديث. تقريبا approximately of course. Approximately this is how much it is. As for بلوغ المرام how much is it? It's 1598 حديث. 97 حديث. 1597 حديث. هل تقول ذلك دبول؟ أخرى كبير. أخرى المرام. They said no 1568. Different on that. How to count it? One person might count too. One حديث. And another one may come and say no this is two different حديث. And count it differently. The most that we have is 1597. And the minimum that we have is 1567. So here whichever the two you take you will realize that the بلوغ is أكبر من العمدتي بأكثر من ثلاث مرة. Three times. Triple it's not double. صحيح. It is not double but it's what? It's triple. Based on each and any one of those two you take is triple. صحيح. Number two. The second look to what سخار we said. سخار we said that ابن حجر he summarized from the المام of ابن الدغيغ العيد. He said that right. And he said he also added on to it. What is apparent? الذي يظهر what is apparent is that that description that description in which he just said right now that that description which is to summarize from the كتابة الإلمان and to add something on to it that description is not most befitting for بلوغ المرام rather it is most befitting for the كتاب المحرر لبن عبدالهدي. ابن عبدالهدي's كتاب is a summary of the كتابة الإلمان. And also he added on to it ابن عبدالهدي he added on to it. He added what? He added on to it ابن عبدالهدي رحمه الله تعالى And that statement is based on the كتاب الدرر الكامنة الدرر الكامنة that volume page 421 page 421 ابن حجر رحمه الله describes this he says it himself in his كتاب الدرر الكامنة ابن حجر say وله كتاب المحرر في الحديث he says about ابن عبدالهدي he says ابن عبدالهدي has a book called المحرر in حديث الحكام اختصار من الإلماني he said he summarized it from the الإلمان he summarized it from the إلمان you see فضمناه كثيرا من أحديثه and then he what? sorry sorry وله كتاب المحرر في الحديث اختصار من الإلماني فجود جدا and he benefited from it he beautified it he organized it he placed it very well are you with me? so the reality of this point is to say that ابن حجر benefitted رحمه الله ان الحافظ ابن حجر استفاد كثيرا في كتابه البولوغ من المحرر he really benefited from the محرر of ابن عبدالهدي he really benefited from it and that he took the محرر and he added things onto it because sometimes what you're going to see is ابن حجر is bringing some of the حديث in which ابن عبدالهدي already brought in his محرر ينقوله احيانا بنفس سياقها وتخرجها he brings it exactly in the same form and exactly in the same تخرج and sometimes guess what he does sometimes وحيانا يلخص كلام ابن عبدالهدي المطول في تخرجها والكلام عليه بعبارة علمية سهلة سلسة وهو من ممتازه بكتاب البولوغ عن المحرر and sometimes what ابن حجر does is he summarizes the كلام of ابن عبدالهدي that was so long and anyone who reads the book of محرر would realize sometimes ابن عبدالهدي will go a bit too much into the تخرج of the حديث and speak about the علل and speak about are you with me ابن حجر when he does is he takes that statement of his and he's تخرج and he summarizes it and he uses terminology and words that are what بعبارة علمية سهلة سلسة he would use terminology words that are very simple digestible you can digest it and the way he uses it is just so nice in the usage and that is what gave بولوغ المرام and up hand over المحرر so if that's something that إمام السخار we mentioned are you with me and we've critiqued it then what is the correct منهج of ابن حجر ابن حجر العسقلان is كتاب بولوغ المرام that requires now let's give you guys بالتتبع والاستقراء following at بولوغ المرام and checking it and how ابن حجر رحم الله brings the حديث in it his manhage is the following