 الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد وفي نهاية التدوين السنة فإن شاء الله وإتعالى اليوم سيكون لسنة about the following التدوين في القرن الأول سوف نتكلم عن التدوين سوف نتكلم ما تدوين يعني إن شاء الله وإتعالى في القرن الأول in the first generation نحن نتكلم عن الإسلاميك كالندر ونحن نتكلم عن كالندر الغرغوري ونحن نتكلم عن كالندر الإسلاميك كيف تدوين؟ تذكروا the first lesson we had on تدوين السنة وخبرنا بأن في وقت الصلاة الله عليه وسلم there was the concept of التلق والرواية that was the first which is that the companions they were receiving and they were gaining knowledge from the message عليه صلى الله عليه وسلم and what they were doing is that they were they were passing it on the companions and what were passing it on and then the stage that came after that was so the first one was التلق والرواية التلق means to retrieve and to narrate and then the second stage that came was التدوين what does التدوين mean? تدوين means writing down what was retrieved from the message عليه صلى الله عليه وسلم and what was taken from him writing it somewhere this is called what? is to document something it is to record something this is called what? it's called التدوين and the third stage that I said that came was تسنيف what does تسنيف mean? authorship the question here is what is the difference between التدوين and التسنيف التدوين and التسنيف if you can all see I'm not writing the reason I'm not writing all of this I'm saying is because I already did so I'm just recapping I'm going over the difference between التدوين and التسنيف is التدوين is just to write it's just to document something it is to record something like in تسنيف is to organize تسنيف is what? it's ترتيب it is to do تبويب it is to organize it is to make chapters for it this is called what? تسنيف are we all together? are we all on the same page? here is the important question which is based on what we just said the definition of a تدوين is was there a تدوين at the time of the messenger صلى الله عليه وسلم because we define تدوين to mean what? whatever was taken from the messenger to write it somewhere was that present at the time of the messenger? or did that start later? that's the first point that we're going to speak about تدوين السنة بداع في حياتي النبي صلى الله عليه وسلم to document and to record the سنة was it started بداع في حياتي النبي صلى الله عليه وسلم it's actually started at the time of the messenger صلى الله عليه وسلم we're going to discuss that in the first topic and then the second topic we're going to be speaking about because all of this is the first first what? first 100 years right? the first generation we call it generation so all of this is the first generation the second one is جهود الصحابة the effort that the companions exerted and the effort that they put in في تدوين سنة المطحرة in documenting in writing the سنة المطحرة that was purified ونقلها and transmitting it إلى الأمة to this أمة we're going to be speaking about that we're going to be speaking about the efforts جهود efforts of who? the companions in two things في تدوين سنة المطحرة in documenting in recording the سنة of the messenger صلى الله عليه وسلم and also passing it on we've kind of touched on that before but we'll speak about it from another angle شاء الله تعالى number four we're going to be speaking about جهود تابعين the تابعين are the students of who? the students of the companions their effort جهود means what? the effort of who? التابعين في تدوين سنة المطحرة in transmitting and passing sorry in documenting the honored the venerated the glorified سنة this is what today's first hour lecture is going to be on these three points the first one I'm going to be speaking about in more details then I would be speaking about the other two drew to a main reason has everybody written this? I'm going to rub off the first the second two and I'm going to leave the first one on and we're going to go into that شاء الله تعالى let's talk about the first one تدوين السنة the سنة was written at the time of the messenger صلى الله عليه وسلم there was something I mentioned previously which was at the time of the companions yes حف was the asal yes there were people memorized and the memorization was far greater and was far more than the writing but that doesn't eliminate and does not completely eliminate that there wasn't no writing at the time of the prophet and the companions so there was كتابة there was writing like in this was the asal this was the most the most of the companions were memorizers writing was present but wasn't there the large percentage are we all together here we want to go into a discussion which is there are some people especially orientalist who push this concept which is hadiths were written after Muhammad صلى الله عليه وسلم his death centuries later 2-3 centuries 200-300 years later the prophet صلى الله عليه وسلم his time there was no hadith written and this is something that is not true it was actually written at what time it was actually written at the time of the the messenger عليه الصلاة والسلام so what we're going to do is this concept that the orientalist brought forward was responded by a great scholar امام الخطيب البغدادي رحمه الله so his book is a kitab that responds to these he was way before that he was the 5th century خطيب البغدادي was what the 5th century 900 years ago but he already responded to these things that's in his book so what we're going to do is we're going to discuss this book تقييد العلم what is it called look at this book it's called تقييد حطيب البغدادي رحمه الله he's the author a great scholar a great scholar رحمه الله رحمة واسعة so what we're going to do is we're going to look into that book and that which has come regarding it first of all this book he divided it into عقسان and he made the types into 4 like he broke his book into 4 chapters these 4 types 4 قسن are we all together this book تقييد العلم what does the book first mean تقييد means what would be the best way to translate it in English it's to fasten it's to write knowledge تقييد هي العلم means to write down knowledge to write knowledge are we all together and the reason why he wrote this book is he wanted to show that writing was present at what time the time of the message that was the purpose of the book and so it's good that I talk about this book right now for 2 reasons number 1 it's connected to our chapter and number 2 the book fair is going on and so this would also be a benefit for some of you to buy this book because at the ending of this book رحمه الله he talks about خطب the virtues of books and that which has been said regarding it the virtue of books having books and the quotes of the scholars and that which they said regarding books and the value that books hold so I would advise you all to buy this كتاب تقييد العلم I wouldn't know which publication is the best because I haven't compared the publications but the one I have is the publication of دار الاستقامة دار الاستقامة is the one I have and the one I read but let's talk about this book because it deals with this chapter that the messenger he's time the Ahadith were written so he divided his book into 4 what did I say 4 أقسام 4 types the first one he talks about الاثار he brings textual statements that have come prohibiting writing knowledge in the first قسم the first type the first chapter he talks about or he brings forward all of the quotes that state it was disliked to write at the time of the messenger صلى الله عليه وسلم so he first chapter he brings all of the أقوال and a lot of statements that show it is disliked to write knowledge so he brings the prophet صلى الله عليه وسلم he brings the statements of the companions he brings the statements of the تابعين here I want to say something which is are we all together so in the first chapter what did he talk about the statements that is disliked to write knowledge and whose statements does he bring the companions and who those three all of the statements that he brings from the messenger صلى الله عليه وسلم all of them are weak except one all of the statements that have come where the messenger صلى الله عليه وسلم speaks against writing knowledge are all weak are we all together is what? it's all weak except one حديث حديث أبي سعيد الخضري حديث أبي سعيد الخضري the حديث of what the حديث of أبي سعيد الخضري in صح مسلم when the messenger صلى الله عليه وسلم he said لا تكتب عني don't write anything about me ومن كتب عني غير القرآن فليمحه the prophet صلى الله عليه وسلم has said don't write anything which I have said and anyone who has written other than the Quran then they should wipe it erase it deleted does everyone understand so all of the all the حديث that خطيب البغدادي all of the حديث are weak all of them حديث أبي سعيد الخضري in صح in صح مسلم this حديث in صح مسلم this is the only authentic one which the messenger صلى الله عليه وسلم he said ومن كتب عني غير القرآن and anyone who has written other than the Quran from me فليمحه get rid of it erase it even this حديث even though it's authentic but the scholars differed on whether the prophet said it أو أبي سعيد الخضري does that make sense they disputed whether it's the prophet statement or it's actually أبي سعيد الخضري statement if it's his statement and not the prophet أليمح مسلم he took the opinion that this is actually the statement of the messenger صلى الله عليه وسلم and that's why he brought it in his صحيح so he brought it مرفوعاً مرفوعاً meaning attribute to the prophet لكن الإمام البخاري الشيخ الإمام مسلم the teacher of Imam Muslim الإمام البخاري he said this is not the prophet statement this is not it's not the prophet statement who's statement is it it's أبي سعيد الخضري so he made it what he made it موقوف as in he said that this is the statement of أبي سعيد and it's weak to attribute to the prophet صلى الله عليه وسلم and he brought a إله a defect from the حريث in the angle does that make sense everybody so what we can say is we don't actually have an authentic حديث to the messenger صلى الله عليه وسلم where he prohibits the writing of حديث so خطيب البقداري that's what he tries to talk about in the second chapter of his book he tries to give the reason وصف العلا what is actually the reason why the prophet صلى الله عليه وسلم prohibited the writing of knowledge he's taking the opinion that it's حديث صلى الله عليه وسلم and even if we say that the prophet said this but what's the reason behind it are you with me brothers is there a reason behind it and he states some of the reasons and I'll give you a couple of those reasons even if we take that the حديث that was saying that don't write anything which I have said they said that this means number one do not write the Quran and the حديث on one page because then you mix the two up because the revelation is coming now and you're writing what I am saying and you're writing the Quran as well it can mix up so they said this is the first reason why the prophet said ومن كتب عني غير القرآن فليمه does that make sense so the first reason they said why the prophet said don't write anything which I have to say because writing on one page the Quran and the حديث together is what he was saying but if the person was writing on two different pages so he was writing the Quran on one place and he was writing the sunnah on another place the prohibition does not it does not it does not refer to him number two the second reason was people will rely on taking knowledge from the things that they have written and they're going to dismiss the most important thing which is who's speech the speech of Allah عز و جل like the people are going to put their hearts and minds to that which has been written and they're really going to dismiss the most important thing which is what the book of Allah عز و جل are you with me brothers number three he says the reason why the prohibition actually came was the people will rely on the writing and give no importance to memorization it's another reason the people are just going to write everything and they're going to what not memorize what they've written and that's the truth with so many people they go to a talk and they know it's being recorded when they go home to write down the notes that's wrong at that moment you should try to write it and whatever you've missed out then الحمد لله the recording can always back you up or it can help you but it shouldn't be what you rely on also one of the reasons why the prohibition came from the writing was that maybe when things get written in books it's the fourth reason when it gets written in books it may go into the hands of the wrong people who don't have knowledge but when they read things they'll understand it according to how they want to and then play with the religion like that are you all together brothers so those who are saying the hadith is the prophet statement this is the reasons they say that the prohibition was so now we don't have that problem they say now we can write it because there's no mixing the Quran with the hadith the Quran is finished we will know the Quran there's no problem in that regard are you with me brothers so we've now spoken about the first chapter which is it started at the time of who it started at the time of the messenger we're now going to go into the second chapter so remember to buy this book by who I haven't finished the types of that I haven't mentioned two chapters the third chapter is in the third chapter he brings the statements and the textual evidences that permit the writing of knowledge at the time of the prophet when the companion came to the prophet he said what you have said write it for me I want it written and the messenger he said write for who and also the famous hadith of Abu Huraira Abu Huraira said no one used to write more than I did except Abu Huraira said this no one had more a hadith than I did except he had more hadiths for me because he used to write when I never used to write he used to write when I when I never used to write so where did he just stay here he wrote and Abu Huraira was with the messenger yeah the last 4 years of the prophet's life the last 3-4 years of the prophet's life some scholars they even said that the prohibition was at the early stages of of Islam and it got abrogated because Abu Huraira here is writing so the question here is why did Abu Huraira's narrations become more than today when we look at the number one person in terms of hadith is who Abu Huraira who is it Abu Huraira but Abu Huraira clearly and categorically what did he just say that عبد الله بن عمر بن العاص wrote more than I did the scholars they distinguish between عبد الله بن عمر عاص he heard more from the prophet that doesn't mean he submitted who was the one who passed on more Abu Huraira but the question is why عبد الله بن عمر بن عاص in his later stages of his life عبادة عبادة overtook him spent the last last years of his life or he spent a great portion of his life in عبادة so he's to worship he's left off teaching people narrating narrations whereas Abu Huraira what would he do he would narrate what he heard from the prophet you know the famous story of عبد الله بن عمر بن عاص when his father complained to who his father complained to the messenger he said his father عمر بن عاص complained to the messenger my son عبد الله I have married him off to one of the most respected women of Quraish and he doesn't fulfill her rights as in all night he's praying and all day he's fasting she doesn't get any chance from him he doesn't have come into contact with her so the messenger said to him عبد الله is this true he said yes or messenger of Allah he told him reduce on your fasting he used to fast every single day take it from it until the prophet brought it to the fasting or they both came to the agreement that it's going to be the fasting of what the fasting of نبي الله داود كان يصوم يوما و يفطر يوما داود would fast one day and the next day he would rest and then he would fast the day after and he would rest عبد الله بن عمر بن عاص the prophet said even this why don't you just take one day and Thursdays reduce make it easy on yourself he said no the messenger said there will come a day when you're not going to be able to fast the fasting of نبي الله داود that your body becomes weak and you can't do it anymore he said I can do it عبد الله بن عمر بن عاص became very old in age and when he became old he said I just wish I could take the prophet's light with some advice but I only fast in Mondays and Thursdays but I will take a benefit from this so the people said why don't you take the prophet's advice now why don't you just fast Mondays and Thursdays and then he said I do not want to be a person who the prophet knew him to fast the fasting of داود and after his death I changed I am now fasting what? Mondays and Thursdays and the messenger knew me see the concept of استقامة to be steadfast to be upright, to be consistent to be continuous and not to give up it's very vital and not to be somebody who is hyped for something who wants to do it now and then 3-4 days later you leave it he said Allah doesn't like an action as big but you leave it what is he like something small but which is what consistency it's the quality not the quantity are you with me just something small but you are consistent you don't let go of this one thing that's better so the 3rd chapter what does he speak about when he doesn't see that show that you can write knowledge then the 4th one he talks about فضل العلم وما قيل فيها the virtue of books are you with me brothers what does he speak about he speaks about the virtue virtue of knowledge as a benefit I just want to mention a story he mentioned this رحمه الله و تعالى and also ابن كليخان ابن كليخان he mentioned it in his كتاب و فيات العيان ان ترجمة of شرف المرتضة شرف المرتضي شرف المرتضة this man came to a shop to buy books so when he came he found the book he found the book الجمهرة لبمدريد he found it which he wanted to buy he paid the price for it and you have to remember those times the books were not they were not published like the way it is now was printed in a printing house at those days if a person wanted your book they would have to copy it everything with their own hand so go to your house and write everything from your book and that's my copy the copy that he brought was owned by علي ابن أحمد ابن علي الفالي رحمه الله it was owned by him the great adib على كل حال this great scholar who owned the book the one who owned it is the one whose book has been sold ابو الحسن الفالي his book has been sold at the ending of the book he wrote a line of poetry where he says 20 years this book was mine I owned this book for how many years for 20 years I owned it it was my own book now I have sold it after that after that now that I haven't got this book anymore I don't own it my suffering and my pain has become great and then he goes on saying I never thought in my life that I will come to a day where I would have to sell this book that I love so much I never thought this would happen ولو خلدتني في السجوني ديوني even if debt put me into prison because I couldn't pay a person their debts I never thought I would reach a point where I would have to sell the كتاب الجمهرة لبنه دريد ولكن لضعف وفتقار but because of my need and the weakness that I have now it forced me to sell the book and then he goes on saying that when things become hard in life for you sometimes you would do things that were so admirable to you something you cherished a lot you would be forced to sell it so he wrote that poetry at the end of the book when شرف المرتضة saw it what did he do he brought the book back to the owner and he gave him the money and he said keep the book this book means a lot to you and this shows you the love that they had and the love that they had for for knowledge and books so at the last chapter خطيب البغدادية talks about the وماقيلة فيها when some of the scholars used to say a Muslim should not be stingy when your brother asks you for something money something give it to him except books be stingy with your books other than that give it's true because if you give your book to somebody and your book is 20 volumes 20 volumes and they say how can I borrow the fourth volume and then what happens is they go and they lose that fourth volume or something happens to the fourth volume or they leave the country or you don't see them again you are now with a book that has one volume missing from it and it takes away the value of the book are you with me so when it comes to books the scholars were very harsh regarding it and they mentioned it in their books of ادب meaning the manners of student of knowledge that books is one thing you should be stingy with if a person wants to read your books come to my library and read it that's how they were before and now that the book fair is happening nurture yourself in reading brothers what do you do nurture yourself in reading these classes that you are having right now you shouldn't just depend on that fully you should have your extra reading times where you go and you read and you read so by those books that a student of knowledge needs and insha'Allah at the end maybe I might give you a list of some books that I suggest that you should all try to buy that may help you try to then read it familiarize yourself with these books which book تقيد العلم we said the best is writing down knowledge what he means here تقيد is to write down knowledge it's writing knowledge تقيد actually comes from the word قيد what did we say it's the rope you use to hold down a camel or a goat the word تقيد العلم I think I saw it I think I once upon a time saw it but I'm not 100% sure let's move on to the second chapter what was the second chapter that we said we're going to speak about today we're now going to speak about جهود الصحابة read it for me so number 3 is تانير so the efforts of the companions في تدوين السنة في تدوين السنة المطاهرة ونقلها the efforts of the companions two things what were they doing in documenting for us recording for us the سنة and the second thing is ونقلها إلى الأمة transmitting it to what transmitting it to the أمة four points we're going to mention four points here in this chapter we're going to mention how many four points how they would urge so the first one is ألحثوا على الحفظ how was the companions effort in documenting for us the سنة and transmitting it for us it was ألحثوا إلى حفظ السنة ألحثوا how they were urging ألحثوا إلى حفظ السنة how they urged in memorizing the سنة it's one of the ways companions the way that they documented it was that they gave importance to urging to memorize it here the memorization can meet two types how many types the first one is called حفظ صدر حفظ الكتاب حفظ الكتاب حفظ these two types they would talk about memorizing it in terms of being in your chest صدر means your chest and memorize it keep it in your heart they would talk about that and the second one was what memorizing it inside books they would urge the companions would do that that was the first way that the companions they documented us for the سنة and they transmitted it to the أمة number two the second way which they did it is حفظ these two types I'm about to dub the precision and the حفظ these two types الكتاب the second way was they would write بسنة they would write with the سنة بعضهم some of them to the others they would send the سنة towards each other they would write the سنة and they would send it to each other for example أسيد من حضير رضي الله تعالى عنه the companion أسيد من حضير some of the سنة that he wrote he sent it to أبو بكر عمر he sent it to أبو بكر سري and he sent it to عمر ألو عثمان ألو عثمان ألو عثمان ألو عثمان and they used those أحادي he sent them to use it for their judgment and the قضاء that they were doing they based it on a سنة that was sent to them from who أسيد من حضير so the companion is the way that they gave efforts in documenting the سنة for us and transmitting it to the Ummah is to remind each other by writing it to each other are you with me brothers for example زيدي من أرقم he sent some of the Hadith to أنس من مالك رضي الله تعالى عنه نعم the third way is even though it kind of enters the first one which is حسل تلاميذهم how they urge their students in what على كتابة الحديث to write the Hadith so whenever they would dictate a Hadith or they would say a Hadith they would tell their students to write it they wouldn't let their students to sit there and not write anything so what they would do is حث تلاميذهم they would urge their students على كتابة الحديث حث they would urge their students to do what they would urge their students to write their Hadith so they wouldn't let them و لذلك أمر رضي الله عنه it's also an issue in America and others they would say to their students قييد العلمة بالكتابة narrow that knowledge hold knowledge down by writing it so they would say write it and it became a statement that the scholars use a lot which is write and nowadays you see a person come to a lecture and they don't write do you actually understand that writing something sometimes actually helps you to remember something when you write something down are you with me brothers in some countries like back home from where I'm originally from the Quran is written the Quran is what some of the students have never seen a Mushaf or they don't use Mushaf when they use the Quran for them they write it from the teacher's mouth on a big لوح wooden plank they write on it that's how they take it they memorize from it what they wrote with the sheikh they take it from them and they wash it in the morning and they would come and they read the sheikh and they would write it from there it's no Mushaf so the student would end up writing the Quran from the mouth of the sheikh and he would memorize what he wrote he would memorize what what he wrote when people started to depend on the writing to become a problem I'll give you an example how many of you in this room know a number on your phone other than yours so if you had to call your wife right now who knows his wife's number at the top of his head time when people would have to memorize it because they would have to write it no books so now some people when they lose their phones they don't know who to call right so I just mean what I mean from that angle is the fact that the people are depending on what's what's written nobody likes to memorize the fourth is which is something it's تدوينه تدوينه السنة في الصحف تدوينه السنة تدوينه الحاريث في الصحف the companies they had a hadith written for them in what in صحف صحف is does anyone know what a صحف is yeah scrolls حديث حديث ريتون وشكولس for them حافظ من رجب رحمه الله تعالى he says in his كتاب شرع العيلة اللي ترمذي he says the companions time they didn't have a hadith written in order like كتاب الطهارة and then Salah and then Zakat and then they didn't have that حديث was all over the place so this is the concept of what تدوين صحابة's day one was not organized it was all over the place it was just write the hadith down this is تدوين تصليف was what for whatever we're gonna look at it later everyone organized according to something okay one's book is based upon organization in terms of another one's based upon but the point is that they came organization and a purpose behind writing but the صحابة's one was purely to keep it the صحابة's would write it only to revise it not only to go over it fuck up but after that صنف التصنيف authorship started and then he goes on after that the concept of but the sahabas they did to if you now bring all of the hadith are written amongst the companions and you and you took those are you even brothers that's exactly the books that are written for us in hadith okay I want this hadith from this page give it to me I'm gonna put it here so the تدوين was already there and what came after that was تصليف they claimed that Ali has what Ali has knowledge that no one else knows what does Ali have and knowledge that only him the Prophet told was it was an allegation that was going around so the people came to Ali maybe Ali is the Ali the Prophet Ali said maybe he hid something to you and no one else knows except you Ali maybe Ali he stood up to do خطبة الجمعة and he said أن عندنا شيء and that we we have a unique knowledge it's a shia they believe that Ali and the people have a unique discussion with the Prophet he told them something unique no one else knows they only know Ali said everyone who claims that we have knowledge uniquely given to us which is not found in the Quran then he's a liar the only thing I have right now that the Prophet gave me is a صوف which he then had it in his stick walking stick he brought it out or some of the narration mentioned his sword he brought it out and he read what was in it and now even that one everyone knew that's all I have so all we want to take what we want to take from the story is that Ali had a what صوف so he wrote حديث now we're going to go into the third point which is the last one is now we're going to go into حية ثالثة حية فيه the جهود number three جهود the efforts of the تابعين meaning the students of the companions feeded really in documenting the glorified and the honorable sunnah the تابعين they did that how are we going to go through that in three points in what in three points number one وحفظها وكتابتها so he said three the companions were four and this is three it is how they urged the sunnah they urged means to urge somebody to convince them to do it do it على التزامي to uphold the sunnah they urged others to uphold the sunnah by what by memorizing it حفظها also writing it so uphold stick to memorizing the sunnah by memorizing it by writing it and also what تتابت verifying في روايةها also verifying who you are narrating it from and who you are hearing it from all of that was what and also who you hear it from the reason is because their time the groups were coming out so they needed to verify whereas the time of the companions everybody was reliable that's the first way that they looked after it number two was how they were they documented just like the companions the sunnah in scrolls just like the companions they documented the sunnah in scrolls so did the تابعين they also did the same رحمهم الله and the third one was جهود الإمامين عمر ابن عبد عزيز عمر ابن عبد عزيز وابن شهاب الزهري and the third one is the effort that was exerted by two great imams who is it عمر ابن عبد العزيز and who محمد من الشهاب الزهري they exerted a great amount of effort towards the documenting and the recording of the sunnah عمر ابن عبد العزيز was one of the leaders who truly spread sunnah and he fought against what innovation and he also gave a great importance to the sunnah of the procession to spread ولي ذلك ولي محمد من الشهاب الزهري محمد من الشهاب الزهري he said he is the first man to have written a book in hadith who was the first person to write it are you with me brothers who was the first person to write محمد من الشهاب الزهري and who was the first person to do تصنيف in hadith تصنيف but who commanded him to do it عمر ابن عبد العزيز he said right are we all together when عمر ابن عبد العزيز commanded him he sat down and he wrote and then after him they came I am going to speak about it later great scholars came like معمل ابن راشد who then came out from Yemen and he authored سعيد ابن عبي عروبة he came out in Basra and he authored الأوزاعي أبو عبد الرحمن أم أبو عمر عبد الرحمن ابن عمر الأوزاعي he authored as well this after ابن شهاب also ابن أبي ذي he came out in Medina he authored مصبيح البصريه شعبة ابن حجاج أبو بصطام العتكي أبو صلمة حماد ابن حماد ابن حماد ابن زيد الحماد ابن سلمة this one is about him حماد ابن سلمة he came out and he authored أبو صلمة حماد ابن سلمة ابن دينار ألمان مالك المدينة الإمام مالك المدينة عبد الله ابن مبارك إن ويه إن خراسان عبد الله ابن وهبن إيجبت وكعمل جرحة الرؤاسي إن كوفا أبو عبد الله محمد من إدريس الشافعي وإيجبت عبد الرزاق من همام الصلعاني وإن يمن all of these scholars what they did are sniff are you with me brothers 19 scholars one time they all started writing after محمد المشهاب زهري wrote no one knows these 19 who wrote first no one knows who wrote first the scholars only know like in they were in the same tiny and we'll speak about that later I'm going to write the names on the board for you for the next part the next part of the class I will I will do that we'll stop there for this class does anyone have any question does anyone have any questions so الحمد لله we finished تدوين في القرن الأول we're now going to go into the next class we're going to go into تدوين في القرن الثاني are you with me brothers and we'll speak about that does anyone have any questions regarding what I spoke about today التلقي والرواية التلقي means to take it from the prophet the brother asked in terms of authorship and in terms of documenting and recording the حسنة you said it went through three stages what were they the first one was التلقي taking it from the prophet and then narrating it that was definitely the time of the companions because they were the ones who were the prophet that took it from the prophet and they were also the ones who what who passed it on the second stage was what تدوين تدوين we said the sahabah had that which we said تدوين means whatever is out there just right on the paper are you with me brothers and in the third stage was what the real discussion of حديث is really when it comes to تسنيف are you with me brothers when the scholars or generally when you study this topic of تدوين السنة you should really just study up to the ninth century are you with me brothers because that's really that's where it really stopped the efforts that were being put in after the ninth century in Islamic calendar everybody that came after that was just using what was already there and to be very frank and honest after the ninth century in the Islamic calendar the ninth century this knowledge of حديث went to the subcontinent India moved to that direction and it was then put in the hands of the scholars of India and they then came out with the strongest and the greatest efforts regarding this science نديل حسين صدق حسنخان محمد بشير أسه سواني those scholars of that era are you with me brothers way before we're talking about the author of the كتاب حجة الله البالغة which is وليه الله دهلوي رحمه الله تعالى وليه الله دهلوي was before محمد عبد الهاتف was older than محمد عبد الهاتف rather محمد من عبد الهاتف teacher was an Indian scholar محمد حيات السدي رحمه الله صح so he took the the Hadith form are you with me brothers عندما الرويات of بخاري عندما الرويات of بخاري المسلمنا بداود الريغاية of the Hadith today no one can have a senate in بخاري today except 99.9% is going to go through وليه الله دهلوي رحمه الله تعالى استمت وليه الرويات of the Surah وليه ذلك الرحلات turned to that direction but that era there wasn't coming out new books or new style it wasn't it was explanation that were coming out how she footnotes تنقيحات authenticating was already there sifting it out does that make sense so the person should really give a lot of importance to studying how the sunnah it came about any other questions regarding what we really took no okay we're going to start the next lesson شاء الله تعالى