 وما أرسلنا من قبنك إلا رجالا نحي إليهم فسألوا أهل الذكر إن كنتم لا تعلمون بسم الله الرحمن الرحيم إن الحمد لله نحمده ونستعينه ونستوفره ونعذ بالله من شرور أنفسنا ومن سيئات عمالنا من يهده الله فلا مضلله ومن يضلل فلا هادله واشد أن لا إله إلا الله وحده لا شريك له واشد أن محمد نعبده ورسوله وخيرته من خلقه وأمينه على وحي صلى الله عليه وعلى آله وصحبه وسلم تسليما كثيرا أما بعد وإن شاء الله today which is the second part for the series in which we started how does a student of knowledge built his library إن شاء الله today we're going to speak about the شروحة كتبو الستة and we also speak about the كتبو الستة in general and then after that we will head to speak about or we will speak about after that the كتبو الستة أن يشروح but as a muqaddima as an introduction I wanted to point out that the Masadir Shari'a and the Masadir Al-Asliya in our religion after the Kitab of Allah the علامات they divide into two they divide the Masadir Al-Asliya to two those Masadir which are the sources that are the original sources that are the books of Hadith that the author of that book will narrate the Hadith and the speeches of the scholars meaning صحابة أتبع التابعين أثر بأسانيدهم with his chain of narration so he will narrate the narration from him to the messenger if it's a Hadith and if it's an ather narration from صحابة أو أتبع التابعين he will also narrate it with his chain of narration عن طريق التلاقي عن شيوخيم the way he took it from his sheikh and where his sheikh took from and tell it to the prophet صلى الله عليه وسلم and this is called الكتب الحديثة مصادر الأصليات للكتب الحديثية from them are صحيحين بخاري المسلم نبوداود جامع الترميدي سنن النساء سنن ابن ماجر مسندما محمد موطعما مالكا أثر than that and this is the first one that this is the point that we shall be speaking about إن شاء الله in this part إن شاء الله which is the second part we will be speaking about the first type of the مسادر الأصلي the second type of the مسادر الأصلي are the other subjects in the religion كالفنون الأخرى which are not the that are not حريث such as seven I'm going to mention the first one is the books of Tafseer the books of Tafseer they are also considered مسادر الأصلي when there is a chain narration from this Mufassir the one that commented on the Quran from him to the Messenger of God every time he quotes an explanation of an ayah and from those are the likes of عبد الرزاق ابن همام السنعاني ابن جرير الطبري ابن أبي حاتم you will find in their books that all of them they narrate any quotes they bring in their books from themselves to the Messenger صلى الله عليه وسلم or from themselves to the Sahabas or from themselves to the أتباع تابعين but if you try to come to some of the books of Tafseer like زاد المسير ابن الجوزي مثلا or if you come to Tafseer الإمام القرطبي or the Tafseer ابن كثير رحم الله they are not considered مسادر الأصلي لا تعتبر مسادر الأصلي why لأن صاحبها لا يروون الأحاديث والأثار فيها بسندهم because they don't bring the ابن كثير for instance does not bring the chain of narration from himself to the Messenger صلى الله عليه وسلم and directly he doesn't so because of that his book is not considered as a master of أصليه the second one is the books of Fiqh the books of Fiqh are also considered مسادر الأصليه with the condition that the chain of the author of the book to him and the Messenger صلى الله عليه وسلم is connected such as الإمام الشافعي نسكتاب الأم يعتبر مسادر الأصلي why because إمام الشافعي إذا روا في حديث أو أثرا رواه بسندين because الإمام الشافع رحم الله when he narrates a quote or a hadith he narrates it from himself to the Messenger صلى الله عليه وسلم and directly also is considered as a master of أصليه the reason is because إبن حزم also does that when he narrates a quote from the Messenger صلى الله عليه وسلم he brings his chain of narration so this book the second book in Fiqh which is the book of إبن حزم is also considered whereas if you go to كتاب المغني مثلا by إبن قدام المخدسي or you go to المجمع by إبن مجموع when he brings a hadith he doesn't describe it from himself to the Messenger صلى الله عليه وسلم so because of that it's not considered أصليه the third one of the second part is أصول الفق the majority of the books of أصول الفق لا تعتبر مصادر أصليه they're not considered as an original source except الكتاب الإمام الشافع الرسالة يعتبر مصادر because إن الشافع إذا روا فيه شيء من الأحاديث والآثار رواه بسنده he brings it with his train of narration the same is the books of language كتب المغة if you go to for example تهديب المغة للأزهري الإمام هو أزهري everything he mentioned from the أحاديث and the author he brings senate for it so because of that his book has become مصدر أصليه the fifth one ذراه بوكس ذراه تاريخ history كالبداية والنهاية مثلا نعم كتب التاريخ that I consider مصادر أصليه is the likes of تاريخ الإمام والمروك لبن جرير الطبري نعتبره مصدر الأصليا لأن بن جرير الطبري إذا روا فيه شيء رواه بالسند so this is considered whereas بداية والنهاية لا يعتبر لأن نعتبره تاريخ البداية والنهاية لا يعتبره لأن الإمام والمروك لا يعتبره من نفسه إلى المسجر صلى الله عليه وسلم بالتاريخ يعتبره with books of manners and Adam and literature كالأخبار الموفقيات للزبير ابن بكار this book is a book of literature Adam which is considered مصدر أصليه why because زبير ابن بكار ياروا بالأحاديث والآثار فيه بسنده he can if he narrates or narrates a speech of the sahabahs it's considered what now also the books of سير the books of سير biographies and the likes of those is the book written by الإمام والبكاري تاريخ الكبير or طبقات الكوبرة اللبن ساعد these are considered to be مصادر الأصليه في كتب علم الرجال when it comes to the books of science of men why because الإمام والبن ساعد في طبقات الكوبرة when they narrate a quote or a speech or anything they have change of narrations in it also المغازي by إبن سحاق is مصدر أصلي وهل أمجر and other than that so we said the original sources that we take from after the Kitab of Allah is divided into two الكتب الحديثية التي ذكر فيها مؤلفوها على حديث والآثار بأسانيدهم the second part is كتب الفنون أخرى أي غير الحديثية التي يروي فيه مؤلفوها على حديث والآثار والحكايا بأسانيدهم أيضا عن طريق التلقي عن شلوخهم that's a مقدمة in the topic that we're going to speak about today so if we look at the two that we mentioned now which one will the كتب to sit to fall into the first type of the books of حديث that we mentioned and insha'Allah we're going to start with الإمام البخاري رحمه الله his Kitab the reason why we start with الإمام البخاري is Kitab لأنه أصحح الكتاب بعد كتاب الله بخاري's book is the most authentic book after the book of Allah is the first is the most authentic book after the Kitab لذلك الإمام الإراقي سيز وأول منصن في الصحيح محمد وخص بالترجيح ومسلم بعده وبعض الغربي مع أبي فضل ذالو نفع the first person who wrote an authentic book in which he conditioned authenticity in his book is إمام البخاري and his book became the most authentic book إمام الله in his book تهديب الكمال in which we are going to speak about the manhaj of and which book did he do a تهديب from when we come to it بإذن الله he mentioned the first volume in his Kitab page 147 he says وأم السنة as in regards to the sunnah فإن الله وفق لها حفاظا الله has placed for the sunnah people who are going to protect the sunnah عارفين who are aware of this field they know حديث very well وجهبيضة عالمين and scholars who defend and stand up for the hadith and the sunnah with knowledge and understanding and preciseness in its defects that may occur from others وصاري وسيارفه وناق ناق دين and those who divert any things that may be brought to it they have the ability and the strength in order to defect it ينفون عنه تحريف الغالين وانتحار المبطلين وتقويل الجهلين they negate from it the alternation that comes from the one that's going extreme in it and the misguided one who brings false accusation against it they're also there to defect it from it and the interpretation of the ignorant they're also able to defect it from it فتنوعوا في تصامي فيها and because of that their authoring in books of hadith have become different وتفننوا في تدوينها and in publishing it it became different على انحاء كثيرة وغروب عريدة in different ways and different forms حرسا على حفضها and the whole intent behind it for each and every one of them even though the intention from each book because you're going to see it إن شاء الله that the books are different some are جامع some are سنن some are مساميد some are مصنفات some are وطعات we spoke about the first part but the intent for all of them was what حرسا على حفضها to protect the sunnah from any of those and claims that come from the ignorant ones and the alternation the ignorant ones try to put on this religion نعم وخوف من إضاعتها and also fear that it may become forsaken نعم وكان من احسان اتصنفا and the best books that were written in this وأجواديها تأليفا and the best of those are authored واكثرها صوابا and the one that's closest to the correctness is واقلها واقلها خطا and the one that has the littlest of mistakes وعمها نفع أنها يجب أن تكون بشكل برقة وعظمها بركة وإصرها مؤونة وحسنها أقبول عند الموافق والمخالق يوجد فرطية والأفضل في بركة ومفرق بصباحة وما يجب أن تفهمها وما يجب أن تفهمها وأجلها موضعا عند الخاصة والعامة صحيح أبي عبد الله محمد ابن سماعي للبخاري موز أثنتك ثم صحيح أبي الحسين مصنم ابن حجاج الني صبوري ثم بعدهما كتاب السلن لأبي داود السليمان ابن الأشعة السجستاني أفتدت سليمان بداود سليمان ابن أشعة السجستاني ثم كتاب الجامع لأبي عيسة محمد ابن عيسة تلميدي ثم كتاب السنان لأبي عبد الرحمان أحمد ابن الشعيب النسائي ثم كتاب السنان لأبي عبد الله محمد ابن يزيد المعروف ببن ماجت القزويني وإن لم يبلغ درجتهم لكل واحد من هذه الكتب الستة ميزة يعرفها ألو هذشان يوجد شيء مميزة لأن الناس من هذه الكتب الستة يستطيع أن تعرف هذه الكتب سيكون مميزة وكل واحد يوجد ميزة يعني شيء مميزة ويوجد مميزة أخرى فشتهرت هذه الكتب بين الأنام لذلك هذه الكتب سترد من أمه وانتشرت في بلادي الإسلامي وسترد من المسلمين وعظم الإنتفاع وعظم الإنتفاع بها ومن المميزة يجب أن يكون مميزا ترى وحراسة طلاب العلم على تحسيريا ومعرفة المسلمين كما يستطيعون أن يبقى هذه الكتب وصني فت فيه تصانيف ولكتب كتب وعلقت عليها التعالق ومميزات يعني شروح وكتب لذلك this is the call of the Imam of the Al-Hajjaj Al-Mizi so he put Bukhari first after that Muslim and after that Abu Dawud and after that Tirmidhi and after that Al-Nasai and finally last but not least he put Sunni Ibn Maja so these are the six books of Mahatul Sutta Bukhari, Al-Muslim, Abu Dawud and Tirmidhi and Al-Nasai there is an Ijma'a that they are the five there is an Ijma'a on these five there is a Khilaf that occurred from the Ulama on the sixth one والخلافه في السادس معروف it's known from some scholars they made the sixth one موطع ممالك like who Ibn Afeer in his Kitab Jam'a Al-Ousul رزين العبدري in تجريد القصول in تجريد القصول he made the موطع ممالك some made Sunni Ibn Maja and some made Sunni Ibn Maja and the first person who made Sunni Ibn Maja Sunni Ibn Maja the sixth one, the first one who made it was none other than أبو الفضر Ibn Tahr Al-Silafi in his Kitab in his أطراف and he has a book called شروط عيمة ستة he made the sixth one Sunni Ibn Maja ثم تبعه على ذلك وفي رجال الكتب وفي رجال الكتب and after him followed this in his view in his book of conditioning and in his أطراف who عبدالغني عبدالواحد المقدسي عبدالغني عبدالواحد المقدسي the author of the Kitab عمدت الحكاب he has a book he has a book and called أطراف and he has also a book كامل في معرفة الرجال and that's the book that's the book that أبو الحجاج المزي which he called عبدالغني عبدالواحد is called الكامال في معرفة الرجال أبو الحجاج came he done a tahrim of it and insha'Allah that will come to us when we come to the Kitab of Tahrij so the first person who said that the sixth one is the Sunni Ibn Maja is first was أبو الفضر Ibn Tahr Al-Silafi he wrote in his أطراف after him came عبدالغني عبدالواحد المتطمقدسي he followed him in that after him came who أبو الحجاج المزي as we just quoted from him in his تهديب الكامال he also followed him in that after him came who أبو الحجاج المزي who followed him in his view and then after that it became famous that the sixth one was Ibn Maja and because of that in our series insha'Allah of this insha'Allah we are going to speak about بيدني الله الكريم the six books meaning صحيح البخاري and صحيح المسلم سننا بيداوود سننا الترميني سننا النسائي سننا الملوماجة and because there is a khilaf where the Mu'ta Malik is in it or not we will also speak about the Mu'ta Ibn Malik some people do اطلاق صحيح على معد صحيحين some people they consider صحيح other than there is two books صحيحين بخاري مسلم and this is a tasa'ahool this is tasa'ahool meaning this is too much lenience to consider a book to be صحيح in general and just say authentic book like that other than صحيح البخاري is a lenience from that person because صحيحين البخاري المسلم are the only two books that we know to be صحيح the other books insha'Allah when we see they have in them صحيح and حسن ضعيف and while Ibn Majah has موضوع a fabricated hadith some of the ulema said so for you to say that this is صحيح like that is wrong and one of the scholars that said that is al-Hafid al-Silafi he said that the umma have accepted it and taken it with acceptance and they agreed upon his authenticity in his usul in accordance to so he's talking about all the six books we will say but for بخاري المسلم everything that's in it is صحيح we agree with you on that the umma have agreed that it is صحيح we agree with you on that the umma have agreed upon that وما عداهم أضن صحيح البخاري المسلم إطلاقوا الصحة عليه فيه نظر there's a look into that and the speech that al-Silafi which we quoted and ifan he says that it is some scholars have also considered Sunan and Nisa'a to just be صحيح so they say some say so they say بمفردي some even said that it is صحيح وعلى كل حال فهذا تساهن من أطلقه وعلى كل حال this is it is صحيح ومن عليها أطلق الصحيح فقد أتا تساهن الصحيحة anyone who says that something is authentic after صحيح other than صحيح that person has come with تساهل which is clay للا شك أن اطلق الصحيح على ما عد الصحيح فيه تساهل there's no doubt about that because they have what other than that also there's another point which is إمام البغة ويرحمه الله in his كتاب مصابح السنة he's istilah he done a terminology when he was talking about the books he said that the he's والحسن he's he قصم الكتاب إلى القسمين he divided it to two صحيح والحسن he says that everything that is صحيح البخاري and muslim are صحيح and anything that is in the اعمة السنن those four they he says that all of that that's in it is صحيح and anything that's in بخاري and muslim are صحيح this is whose terminology و هذا الكلام لا شك أنه مرضو that's no doubt is rejected because as we said before in the اعمة السنن the four we find in their books صحيح we find in their books they also says والبغاوي إذ قصم المصابحة إلى الصحاح والحسان جانحة أن الحسان ماروه في السنن خد عليه إذ به إذ به غير الحسن والبغاوي إذ قصم المصابحة بمعال مصابحة السنن he's he divided it to what إلى الصحاح والحسان جانحة those two صحيح so he said everything that's in the أربعة is what حسن أن الحسان ماروه في السنن everything that's narrating the four عراق says رده عليه إذ به غير الحسن رده it's rejected from him it's rejected from him which he said that's what I wanted to alert on before we start going to بخاري also another point which is important is why is it لماذا لم يجعل الإمة مسند إما محمد رحمه الله في الكتب الستة why is it that the scholars have not made بخاري الإمام أحمد مسند from the كتب السنة why لماذا لم يجعل الإمة مسند إما محمد رحمه الله في الكتب الستة رده it's known that إمام أحمد من حمبل his conditions is more stronger than the conditions أبدود it's more stronger إلم يكون أعلمه رده it can even be even higher than him as إمام شيخ الإسلام رحمه الله mention and anyone who has who's done and read the books of مسند إما محمد will find that إمام أحمد مسند has a stronger condition than إمام سنة أبدود