 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي هل يمكننا أن نحصل إلى الله سبحانه وتعالى على المعرفة؟ لكن هل يمكننا أن نحصل إلى الله عقل؟ يمكننا أن نقول الله إنه عقل أنه يوجد كبير عقل هل يمكننا أن نقول الله هل يمكننا أن نقول الله إنه عقل أنه يوجد عقل هل يمكننا أن نقول أنه يوجد كبير عقل وهي علم العليم وعقل العاقل اختلفة يقولوا علم وعقل مجدداً ويتحدث مع بعضهم يتحدث مع بعضهم يتحدث من الذي فيهما قد احرز الشرفة ويأتي المجدد للحيات크� ويأتي المجدد للحياتك من هو가� the best mere you فالعلم قال إنه علمه إنه علم يأتي المجدد للحياتك و العقل عقل من نوعي وكان يوما اذا لم يكن له وكان يوما فأفصح العلم وإفصحاحاً وقال له نورج فوضى لفتحه ثم إلقواناً وقال بأينا الله في قرآنه التصفحة أي of us does Allah describe Himself in the Quran which one does He give Himself as a description نورج، مي، not you فأيقنا العقله then logic realized أن العلم سيده that knowledge is his master فقبل العقله رأس العلم وانصرفه he kissed his on the forehead he kissed knowledge on the forehead and he said come let's just go man let's just go so which one is more brothers rationality or logic or knowledge علم what do we see today what do we see people give more importance to يا إخوة as the eyesight of the person is can you see far beyond the limit ya knowledge and your logic is like that your rationality your mind is like that it's limited of how far it can see ولذلك شيخ الإسلام من تيميا respectfully put down the powerful meaning and he said رحمه الله تعالى he said الشريعة is a what is to judge الشريعة is a judge it judges everything okay you're right you're wrong the شريعة does that ولا عقله شاهد and the عقل is a witness in a court you have a judge and you have a witness so what's the عقل the عقل logic is a witness ويجوز للقاذ it is permissible for the judge طرض الشاهد you can say to the witness I don't need your remote you've done your job leave now and that's exactly what logic is like the شريعة uses it when it wants when it does it goes صحيح some scholars in another place وشر ولا العقلة وما عزله the شريعة made logic a governor and then after that it was a dismissive it told that you no longer need it for your role anymore صحيح so what it means is that knowledge is what's beyond rationality so this is a فائدة so that's what we don't call Allah سبحانه وتعالى عاليم sorry عقل we never call Allah عقل we never call Him عاليم knowledge so knowledge realized sorry عقل realized that it's not of the caliber of knowledge is it it's not of the caliber of knowledge so we say Allah is عاليم but also قديرا قديرا means what قديرا is able Allah سبحانه وتعالى is able to do anything but we all know Allah's ability is always restricted with what wisdom so if anybody comes up to you and says you can Allah create a rock which you can lift will say all you've looked at is Allah's ability every action Allah does it's not only just based on mere action صحيح if I today go and I punch the wall because I'm able to do it you're just going to look at me and say are you done you don't do things because you can do it you do it with what this is wisdom if I do it what am I going to get from it you're like nothing so what am I going to do it for صحيح why do you think Allah's actions are stripped from wisdom why would you think you tell me the wisdom why would Allah want to create a rock which He cannot lift explain the wisdom to me and then now we have both of the things in which Allah does an action on which is ability and wisdom together the action comes does that make sense are you and your brothers and sisters very important we Ahlus Sunnah believe and Allah SWT wisdom of things and why He does them that's important so Allah is عليم and what قديرا Allah is عليم and He's قديرا the author here mentions علم and قدرة because those are two things that are needed for what to also create something if you have you've got the ability meaning you've got the strength you've got the power and you've got the stamina but you don't know what you need to do how are you going to do it if you don't have the knowledge for it صح so you need that knowledge in order to do it then the sheikh says صلى الله عليه وسلم we send salutation on the Prophet صلى الله عليه وسلم صلى الله عليه وسلم there are many views that the scholars push what does صلى الله عليه وسلم we say صلى الله عليه وسلم what does صلى الله عليه وسلم to us it means الله صلى الله عليه وسلم صلى الله عليه وسلم and he's gathering up there الله is praising him عليه صلى الله عليه وسلم على سيدنا our master محمد الذي the one رصله الله sent him إلى الناس to the people and he was sent him as the author here mentions بشيرا ونذيرا he was sent to give glad tidings and he was also sent to warn the people he came to tell the people about the good news that awaits them if they follow Allah's command and they stay away from the prohibition and he also صلى الله عليه وسلم came to warn them about the punishment that awaits them if they go against Allah's command and if they don't do what they're told to do or they fall into that which they are prohibiting from وعلى آل محمد آل هي we take the opinion of Imam Mushafiri which is آل هي means two family members of the prophet and who are they بنو هاشم and مطالب بنو هاشم is the people the prophet is from and مطالب is the other family member of the prophet those are the only two when we say وعلى آل هي we only mean those two وصحبه and his companions companions are anyone who met the prophet we don't say anyone who saw the prophet because they were blind companions you don't say anybody who saw the prophet don't use the word saw because they're going to take away companions who were companions but they didn't have eyesight so what do you say those who met the messenger عليه الصلاة والسلام and they just meet him ملقي النبي صلى الله عليه وسلم مؤمنا به they met the prophet in a state of إيمان so they have what they were upon was إيمان وما تعالى الإسلام and they also died upon إيمان good don't worry the author is going to mention all of this in his kitab he mentions all in his رحمه الله وعلى آل وصحبه وسلمة أما بعده to proceed أما بعده is used إنتقال من أسلوب إلى آخر إنتقال من أسلوب إلى آخر the word أما بعده is used when you want to move from one type of speech to another type of speech when you want to move from one form of like introduction because the author just now was talking about the introduction and praising الله سبحانه وتعالى for what he deserves or praising الله سبحانه وتعالى okay and also sending salutation on the Prophet ﷺ and also the companions and those who follow the Prophet ﷺ now that I've mentioned that introduction for you he's saying أما بعده that's what he's saying he says and then always generally the علماء the أما بعده is بدل from the word مهما يكون من شيء he originally comes from مهما يكون من شيء however the matter may be أما بعده to proceed فإن التقانيفة تصانيف means the authorship the works فإن التصانيفة the author says for the authorship the books that have been put together فسطلاح الأهل الحليثي the books that have been put together okay so now the author now straight away goes into the موضوع this is called براعة الستهلال براعة الستهلال means what he means that he's going to be talking about something that's connected to the topic that he is dealing with so you mentioned that in the introduction the author says فإن التصانيفة the books that have been written في استطلاح الأهل الحديث it's written in مصطلاح الحديث the books that are written in مصطلاح الحديث قد كالطورة it became too much in number this science that we're going to be studying which is called مصطلاح الحديث what does the word استطلاح or the word مصطلاح the word استلاح means اتفاق طائفة معينة معينة على شيء معينة this word استلاح means استلاح means امينز امينز اتفاق طائفة معينة على شيء على شيء معينة معينة is when a group of people agree on a particular thing so we sit down and we agree today that this term is going to be this the definition of this term to us is going to be this this is what استطلاح means استطلاح means an agreement that takes place between between a group of people they agree on something this is called استطلاح like for example when we look at the scholars of فوق فق for example they define amongst themselves terms when they say واجب according to them it means something it's a term they use together when they say مستحب it means something to them when they say محرن حرن it means something to them مكرو صحيح فاسد all of these are words that have معان المعينة specific meanings to these individuals متعارفين عليها بينهم and this is something that they within themselves they know it amongst themselves so this is what استطلاح means are you with together a jarg a jarg in Naam in languages like that as well that's originally where the language comes from a group of people say this is what this word means to us this is what it means to us are we all together so the word استطلاح what does it mean what does استطلاح mean اتفاق وطائفة معينة على شيء معين these kind of things you need to memorize very good then the author رحمه الله he starts ينامت به you crossed the red line Pakistan and India you can't come in are we all together so that's where it's استطلاح means like some of the scholars sometimes they say things like لا مشاحة في استطلاح what do they mean by لا مشاحة في استطلاح yeah there's no agreement there's no let's not really make a big big fuss about the definitions here and there but if the definition has a if it has a problem in it in a sense where it's now causing a problem then it's wrong are you there brothers like for example somebody says صحيح سنة ابي داود and they mean the actual سنة ابي داود وصياخي this is not استطلاح will accept it from me because سنة ابي داود is not صحيح بقاني نعم نصلي من نعم like in سنة ابي داود to call it صحيح سنة ابي داود this doesn't fall لا مشاحة في استطلاح that's it because your statement here has an effect it has a problem here what's the problem that it has you're giving a ruling you're giving a ruling to سنة ابي داود which is that it's authentic I know that hadith that are in there are authentic now we're not going to say اولا مشاحة في استطلاح that we shouldn't have a big خلاف on the terms and defining of the terms anyways على كل حال the author here starts with let's take the term for example خبر what does خبر mean before we go into it what does the word خبر mean what's the definition of الخبر yeah what does خبر mean so now you have to ask yourself are you talking about خبر according to the محديثين that's the meaning خبر is something else are you talking about خبر according to the نوحات and the grammarians the مبتدأ and the خبر the مخبر for them is what for example the محديثين خبر for them is مانوسبة إلى رسول الله السلام عليه anything that's attributed to the prophet or إلى غيره anything that's attributed to other than the prophet من الأقوالي or على فعال speech or action according to the grammarians it's a جز من الجملة الإسمية المتممة المعنى it's a portion of the جملة إسمية and it completes its meaning صحيح are we all together no yes when we say مبتدأ for example زيدون and I go quiet you cannot think now I have to say قائمون standing the minute I say قائمون قائمون is the what is the خبر of زيد it's completing the meaning that's in what I was going to say about زيد this is called خبر in the Arabic language does that make sense so it's one word each group of people say this is what it means to us the scholars of حديث خبر means this to them the scholars of грامة the word الخبر means this to them so when you go into each science you have to respect what they define the word to be if you're talking in أصول التفسير you use the khabar of what it is okay when you're talking about грامة you know what the word خبر means in the science that you're talking in when you come to حديث you know what the word خبر means in that science so don't force each تم you define in another science don't push it to this science because later a lot of mistakes come from that the author says فإن التصاليفة the books that are written فصطلاحي أهدي الحديث the books that are written in the scholars of حديث they wrote about the science of حديث قد كاتورات it's become too much so that's why this science is called مصطلاح الحديث that's why it's called مصطلاح الحديث why is it called مصطلاح الحديث it's the terms that the people of حديث agreed upon that's why we call it مصطلاح الحديث why do we call it مصطلاح الحديث it's because it's the terms that the scholars agree upon فيما بينهم between themselves that's why we call it مصطلاح الحديث فصطلاحي أهدي الحديث قد كاتورات it has become a lot وابو سيطات it has become a lot and it has also been expanded on واخ تصيرات and it's also been summarized so he's saying to you here the books that are written in مصطلاح الحديث this science has become too much and it has also become some of them are expanded on like it's volumes and some of them are summarized and bridged he said and we know the books we've spoken about the books there's no need for us to go into the books now we spoke about the books that are summarized we also spoke about the books that are extended on explaining details so the author then says رحمة الله تعالى فسألني I was asked by who بعض الإخواني some brothers some individuals came up to me بن حجر said and they asked me أن ألخص لهم المهمة that I summarized for them the important matters pertaining to this science the most important matters pertaining to this science that I summarized for them فأجبته إلى سؤاله رجاء الاندراجي في تلك المسالك ومسالك and I responded to this request of these individuals for these individuals who asked me I requested I responded with a yes I agreed I said no problem why رجاء I hope that I will also fall under those who have traded on this path before me so those scholars who written this science I'll also be one of those who who added on to some authorship into the science so if somebody comes after later they'll add my works also in the list of those books that are there so I can contribute basically I can contribute something to this science that's why I did it and this is something you're going to see which is that and the students were always connected the people were always going back to the scholars and they were always asking the scholars for something شيخ there's this issue can you author a book in it or can you do a lecture on it or can you do this or can you do that and the scholars are like that the people for the people they're the ones who light the earth for them they're the ones who light the earth for the people and allow the people to see what's in front of them and there are many books that are written in this particular science we did already speak about it in the مقدمة we spoke about it in good detail but there's something I need to mention which is that the books that are written in this science are authored in two methods okay the books that are written in this science نصطلح حديث the way and the method that the scholars have written it is in two parts two ways okay the first طريقة the first way in which the scholars have written these books all of the books that we spoke about last time is in the following number one is التأصيل ثم التنوية التأصيل ثم التنوية what does it mean التأصيل ثم التنوية it means they first of all they first of all mention the أصل and then they bring from that the types and the books that are very famous in doing that are very well known in doing that is الحافظ الخطيب البغدادي if you look at خطيب البغدادي the way of writing in this particular science نصطلح الحديث he uses the approach which is that he places the foundation and then he places the you know the types under it so for example if you go to his كتاب الكفاية في أصول الرواية if you go to his كتاب الكفاية في أصول الرواية so he places first of all you أصل he places the foundations للقضاية الكليا لها دلان first of all he places the foundations and the general comprehensive principles in this field and then after he does that and after he puts that in place he goes into given the types of going to the the وع and the types that come out of it very good the second type is known as التنوير ثم التقصين this is called التنوير ثم التقصين which is basically you mention the types then you mention the أصول for it so they mention the وع types first they list all the types and after they mention all of the types then they basically build the foundation once they've done that they build the foundation for it and they give principles that fall under it and you tend to find that that that this is the way that the late comers have basically taken which is the متأخرين have done the early scholars like خطيب البغداني and others they generally used to just place the تقصيل first and then تنوير but the late comers when they came ever since ابن صلاحة and others this is the way that they took half of the محجر in this book though he benefited from both of the parts that's why this book is something else this كتاب نقمت الفكر حافظ ابن حجر he actually benefitted from what من التليقاتين الجنيعة on both of the parts he benefitted from it and he really tried his best to really apply both of the principles both of them he tried to do it both رحمه الله تعالى so we'll see a lot of benefits in that regard that's why this book is something else