 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله يا رب العالمين له الحمد الحسن والثاناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد شاء الله تعالى today is going to be our first day of the explanation of the book نخبة الفكر في مصطلح أهل الأثر written by حافظ ابن حجر العسقلاني ورحمه الله تعالى إن شاء الله تعالى before we start the book there is a couple of introduction that we should take in order to be in order to understand the book نخبة الفكر very well and إن شاء الله تعالى what I want to speak about is the first thing is extremely summarized I want to speak about the sunnah and its position in our religion as you are well aware of الله سبحانه وتعالى he sent نبي الله محمد as a messenger of his the final messenger and Allah سبحانه وتعالى he sent him with beneficial knowledge and righteous actions he sent him with بالهودة وديل الحق beneficial knowledge and righteous action and the reason why Allah سبحانه وتعالى did that is so that it can become apparent over all other things and our messenger صلى الله عليه وسلم he conveyed that message in which he was entrusted with and he fulfilled the promise and the covenant and the oath which he took with Allah سبحانه وتعالى and our messenger he fought in the way of Allah سبحانه وتعالى until certainty came to him and what our messenger صلى الله عليه وسلم came with is two revelations the first revelation in which he came with is the book of Allah سبحانه وتعالى and the second revelation which he came with is the Sunnah and these two the Kitab and the Sunnah cannot be separated and the one who tries to separate these two will face a severe consequences in this world and in hereafter and inshallah وتعالى we are going to see the evidence for that and anyone who holds on to those two revelations the Kitab and the Sunnah the messenger told us عليه الصلاة والسلام that those people will be privileged and they will be honored the day of judgment to come to the prophet صلى الله عليه وسلم his fountain and to drink from it and for their thirst to be quenched and they no longer will be thirsty ever in their life after that day الإمام حاكم ينريتلن is مستدرك من حديث أبي هوريرا رضي الله تعالى عنه الشيخ للباني رحمه الله he authenticated this in his سلسلاء حديث الصحيحة and he also authenticated it in his جامع الصحيح that the prophet said عليه الصلاة والسلام تركت فيكم شيئين I have left two things with you لن تضل بعدهما you will never be misguided after those two things كتاب الله the book of Allah وسنتي and my sunnah وليتفرق حتى يريد عليه الحوض and whoever departs from this world and he dies he goes to the Kitab and the sunnah that individual will be privileged he will be honored the day of judgment in coming to the prophet ﷺ's house the fountain of the prophet ﷺ and Allah سبحانه وتعالى honored the prophet with the sunnah my beloved brothers and sisters is حاكمة على كل أحد the sunnah it governs everyone it's an authority above every person and a person's iman is never void if they don't take on the sunnah of the prophet ﷺ and if they reject it and a person's iman is not correct if they are not pleased with Allah's law and they don't surrender to it as the prophet ﷺ إزالله سبحانه وتعالى سنة القرآن فلا وربك لا يؤمنون حتى يحكبوك فيما شجر بينهم ثم لا يجدوا فيه أنفسهم حرجا مما قضيت ويسلم تسليما صورة النساء آية 65 فلا وربك they are truly not believers حتى يحكبوك until they make you their judgment فيما شجر بينهم in the arguments that they have and when they make you the judgment of Muhammad لا يجدوا فيه أنفسهم حرج they don't find any burden or hardship in their heart towards your law and your judgment مما قضيت ويسلموا تسليما and they surrender to it meaning they open their chest towards your law they find in شراحه الصدر that they can accept it happily so the iman has been negated here كما لو الواجب is what's been negated here the wajib of the person's iman has been negated this person's iman is truly deficient the harm that comes from opposing the prophet it affects our face in this world and a punishment is stored for the person in the day of judgement ألما مهم مسلم نريت لنا الصحيح من رواية السلمة من الأقواع أن رجلا أكل عند رسول الله صلى الله عليه وسلم ألما مهم مسلم نريت لنا الصحيح from the rivae of salamat من الأقواء that the prophet's iman is an iman و يأت with his left so the Prophet ﷺ said to him كل بيامينك Eat with Eat with your right كل كل بيامينك Eat with your right قال and the man responded and he said لا أستطيع I am unable to do so then the Prophet ﷺ said to him لا استطاعت may you never be able to do so ما منعه إلا الكبرة ما منعه إلا الكبر nothing prevented this man from eating from his right or eating with his right except arrogance he was able to do so and so when he wasn't following and adhering to the Prophet ﷺ statement when the Prophet ﷺ clearly instructed him Eat with your right and he refused to due to arrogance the Prophet ﷺ said to him may you not be able to may Allah take that ability really away from you and then the narration says فما رفعه إلا فيه the man was unable to lift his hand towards his mouth his hand became dry and this was عقوبة and a punishment in which he got in this world this is عقوبة which is عاجلة it happens now in this world and also there is عقوبة that awaits for the person in the hereafter and Imam sorry the Prophet ﷺ sorry الله سبحانه وتعالى he says in the Qur'an Surah Al-Nur ayah 62 فليحذر إلينا يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب ونليم فليحذر let them be cautious اللذين are the ones يخالفون عن أمره that are opposing الله سبحانه وتعالى is command what can happen to them أن تصيبهم فتنة they are going to be afflicted with a fitna أو يصيبهم عذاب ونليم or they are going to be afflicted with a severe punishment now this is a what this is a warning a severe warning for anybody who is opposing the Messenger ﷺ that one of two things is going to happen to you number one أن تصيبهم فتنة فتنة is going to happen to you which is going to happen in your heart فتنة here is زيغ القلبي the heart will deviate from the truth and the person will become a disbeliever after he was a believer his heart becomes tainted the person doesn't recognize the truth and he is unable to understand the truth and he is unable to know the truth he is also unable to know the falsehood because his heart has become like a cup upside down لا يعرفه معروفاً ولا يمكنه منكرا the reason for that was because he opposed the Prophet's command also أو يصيبهم عذاب ونليم the second severe warning is a severe punishment will happen to that person this severe punishment can be in this dunya that Allah ﷺ afflicts you with what afflicts you with severe illnesses الله سبحانه وتعالى he also makes you come into contact with the Muslims and they fight against you and you die on their hands and etc أو a punishment will await you the day of judgement عذاب will await you and this عذاب is in accordance to to your opposition of the Prophet ﷺ if your opposition to him is fully in the sense where you disbelieve in him that you will stay in the Hellfire forever and if your opposition of him is less than that then your punishment is in accordance to that so it's important to understand that the Sunnah of the Prophet ﷺ is a second form of revelation and its position in our religion is high it holds a very high place in Islam and the علاماء رحمه الله جميعا they wrote works on this which they spoke about the Sunnah and its position and its place and what does it mean and those who claim that they only follow the Quran which is now sadly a growing group who refer to themselves as قرانيون زوراً وبوهتاناً وطضليلاً they refer to themselves as those who follow the Quran and this is only a form of fooling the Muslims by calling themselves the قرانيون because we know they are not holding onto the Quran more than 33 places in the Quran الله سبحانه وتعالى connects the Prophet ﷺ as obedience to the obedience of Allah سبحانه وتعالى so what Quran are they following the Quran itself is what commanding them here to follow the Messenger ﷺ and that's a whole different discussion إن شاء الله وتعالى which we will designate a series for them debunking and responding to the Quran those who say we only follow the Quran and the doubts that they try to bring forward إن شاء الله وتعالى we will make for it a series إن شاء الله وتعالى the second introduction the second introduction that I want to speak about is the علماء especially the محدثين the محدثون they stood up to protect the boundaries of the Sunnah they made sure that the Sunnah is protected and the way they did that is in two ways number one they protected its wording and number two they protected its meaning الله سبحانه وتعالى he used them to protect the religion he used them to protect the Hadith of the Prophet ﷺ as Allah said in the Quran إن نحن نزل نذكر وإن له لحافظون we are the ones who have sent down the zikr which is the Quran and it also is the Sunnah وإن له لحافظون and we are the ones who are going to protect it سورة الحجر آيان 9 so Allah سبحانه وتعالى the previous nations in which he sent he entrusted their people and their scholars to look after their scriptures the Christians were told to look after their own scripture and to protect it from distortion the Jews were told to do the same as Allah says in the Quran بما استحفظوا من كتاب الله بما استحفظوا they were entrusted and they were told to protect their books from any distortion as for this nation we were told to protect we were sorry we were informed that Allah is going to protect our religion for us that Allah is going to protect the Quran and that Allah is going to protect the Sunnah and the way Allah is going to protect it is through the ڭدول the reliable scholars and the Ahlul Ilm that's why there's a Hadith that it's سند is Hassan إن شاء الله بمجمع طرقها when you bring all of its narrations together which the Prophet ﷺ he said يحمل هذا العلم من كل خلف عدوله ينفون عنه التحريف الغالين وانتحار المبطلين وتأويل الجاهلين that this religion it will be it will be held and it will be held up in the one who the ones who are going to protect يحمل هذا العلم this knowledge is going to be carried by the reliable ones what are they going to carry it and hold it they're going to hold it and protect it from what from the following ينفون عنه التحريف الغالين the distortion of the extreme one and the tampering and the indulging of the criminal and the falsehood one ينفون عنه التحريف الغالين so they protect it from distortion they also protect it from the wrong interpretation and they also protect it from the evil one who wants to get hold of the نصوص الوحيين so this religion is protected through those people أهل العلم they protect it by its wording as I said and they protect it by its meaning and the scholars of hadith they refer to the two by علم الحديثي رواية علم الحديثي دراية علم الحديثي رواية علم الحديثي دراية what does علم الحديثي دراية mean علم الحديثي دراية means the understanding of the hadith the thick of the hadith the meanings that are derived that are extracted from the kitab and the sunnah especially the hadith of the Prophet ﷺ especially the hadith the thick that is taken from it that is known as علم الحديثي دراية it's knowing the thick in the hadith is when a person studies بروغ المرام when a person studies عمدة الحكام على ربعين النووي رياض الصالحين بخاري مسلم بداود انترمذي ابنوماج النسائر all these books you're taking a ruling from it علم الحكام and you're taking an understanding and meaning from it the second type is known as علم الحديثي رواية علم الحديثي رواية is knowing narrations it is knowing the narrations and it's to know the chain and the science is pertaining to that the scholars they divide علم الحديثي رواية into two and we're only going to be talking about علم الحديثي رواية since we're only going to be studying نخبة الفكر there's no need for us to talk about علم الحديثي دراية the first type of علم الحديثي رواية is what it is a type which is نظري is theoretical it is what it is theoretical and the second type is practical it is تطبيقي it is what practical the type that's theoretical is what's known as مصطلح الحديثي the type that is known as مصطلح الحديث مصطلح الحديث is علم الحديثي رواية and it falls under the first type which is نظري it's theoretical you're learning theories you're learning principles that's why the definition الملحجر gave for it is معرفة القواعد المعرفة بحالي راوي والمروي it is principles which you will know the situation of the narrator and who he's narrated from pay attention here علم الحديثي رواية ومصطلح الحديث مصطلح الحديثي علم الحديثي رواية what does it deal with it deals with the senate and the metal it deals with the chain and it is also going to deal with the metal how is it going to deal with the chain it's going to deal with the chain basically knowing the integrity and the reliability and etc. pertaining to the narrator and also the the metal you're going to learn باعتبار من أسم دائليه from the idea from the angle of who it's attributed to is it حديث القدسي this metal is it Allah's wordings is it the prophet's wordings is it the wording of a companion is it حديث القدسي is it حديث which is مرفوع is it حديث which is موقوف or is it مقطوح so is it the statement of Allah سبحانه وتعالى is it a statement or is it something that's attributed to the prophet is it attributed to a companion or is it attributed to a تابعي and it also deals with the senate of the حديث the chain of the حديث and that is باعتبار وصوله إلينا looking at it from the angle of how it reached us are we all together on that لكن even though حديث الرواية and that's what it deals with it's two times number one it's نذري you're only learning theories and principles and that's known as what مصطلحة حديث and some of the علماء call it أصول الرواية or they call it أصول الحديث أصول الرواية is sometimes called and sometimes they call it أصول الحديث and sometimes they call it مصطلح الحديث those are terms that they give it مصطلحة الحديث what do you learn my beloved brothers and sisters you learn principles in how to know the narrators and how he narrated from him and etc this science which is مصطلحة الحديث we're going to be talking about that first which is the نظري first مصطلحة الحديث just like any other science it started off as different researches in different and different researches as in little little researches were done about it it wasn't a science fully completely written there were random units of it that were written there were random topics of it that were written and that's how many sciences are they come about by random somebody talks about مثلا in this book of his another one talks about another مسألة of him here and here here and guess what later somebody takes all of that on board and he makes a whole science out of it he makes a what a whole complete science out of it like for example one of the early people who had actually written in this field who had actually spoke about it and who had authored in it is الإمام الشافعي مثلا but شافعي did not write it as a science did he he didn't write it as a science الإمام الشافعي there are some باحث إلو المصطلح in his كتاب الرسالة he talks about مثلا خبر الواحد he talks about الإمام الشافعي the حريث المرسلة you see he talks about خبر and etc matters like that شافعي will deal with in his كتاب الرسالة but كتاب الرسالة is not a مصطلح الحليث بك so you see it was this is how it was at the beginning rather مصطلح الحليث was actually it was مالجميتد with أصول الفق it was part of أصول الفق at the beginning and it wasn't distinguished from it as you know الإمام الشافعي he died which century the third century he died 204 so he died in the third century على the early first third century الإسلام حافظ ابن حجر رحمه الله said إن التصاليف في الصطلح أهل الحليث قد كفرت للأئمة في القديم والحليث فمن أول من صنف في ذلك القاضي أبو محمد المحدث والفاصيل حافظ ابن حجر يسأل النزهة بالنظر في توضيح نخبة الفكر that this science نصطلح الحليث the books that have been written in it are excessive and they are large in number they are large and they are a lot in number written by the early scholars and also written by those who came after but the first person who had written in the science of Hadith as a science not topics here and there but rather they directed their efforts towards writing a book in science of Hadith مصطلح الحليث was القاضي أبو محمد أراما حر مزيو أراما حر مزيو أراما حر مزيو he has a book called المحدث الفاصيل إن شاء الله we are going to touch on it a little bit بإذن الله الكريم حافظ محدث he said something very smart he said فمن أولي use the word من حافظ محده because he can't say that the first person unrestrictedly was القاضي أبو محمد أراما حر مزيو he can't because it could have happened somebody that was writing it before him or had written it before him this concept of this being the first is something very very hard to be said generally scholars when they say that they only say that in accordance to their knowledge or they base on غلبة ضد high speculation and high assumption