 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وأشدوا لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسانين إلى يوم الدين أما بعد وإن الشرح of the Kitab نزهة النظر في توضيح نخبة الفكر وسبب أني أقول نزهة النظر لأن الشرح that we rely on is الشرح با يبن حجة رحمه الله تعالى هو الشرح is what we're going to go through which explains for us the method, the book which is the Kitab نخبة الفكر last lesson we spoke about the show road and the conditions of a hadith which is صحيح so we went through the five conditions in which a hadith has to be صحيح some scholars they summarize it in a more simplistic way and it might be easy for you all to remember which is in order for the hadith to be authentic two conditions are required instead of saying five you can just say two the first one is some things have to be absent and the second one is some things have to be present okay so what is it that has to be absent what is it that we say that shouldn't be the عدم الشدود and عدم علة القادحة the hadith shouldn't have any opposition and it shouldn't also have any hidden defect are we all together those are the two that should be absent what is it that should be there in the hadith that should be present in the hadith three things it is a solid standard ضبط الروات عدالة الروات the chain of narration should be connected the narrator's memorization should be precise and the integrity of the narrator's should be also very high so those three have to be there and those two have to be absent does that make sense when that is found then the hadith becomes what صحيح we talk about that حافظ من حجر سيز وتتفاوت رتابه بتفاوت هذه الأوصافي حافظ من حجر سيز وتتفاوت رتابه that the levels can be different بتفاوت هذه الأوصاف by any of those five conditions that we just mentioned based on any of those conditions being up and down it puts the narration up and down the warning of the narration goes up and down here the statement of حافظ من حجر once you give a very serious look to it because what we're talking about here is how many conditions did we mention we mentioned five conditions right so he's saying that if any of those conditions only those five conditions any of those five descriptions that he mentions it's different so does the rule of the hadith become different that's what he's saying after observation you realize that the five that we mentioned only one of them can actually go low the rest if they go low it automatically leaves the realm of صحيح or مقبول it automatically becomes مردود so if the اتصال السند is either there or it's missing they can't be small اتصال السند can't do it to fault it's either متصل صغير متصل good what's left عدالة الروات it's either there or it's missing شدود انا علا is either there or or it's missing it's one of the two the only one that's left that can't be there it can be present and if it is present it can't go low and it won't be weak and the hadith level goes down but it still be مقبول is اضبط ضبط is the only one that the تفاوت can occur in the only one is the ضبط so let's go through the حديث which is صحيح what do I say it either أن يقول الحديث متصل even the حديث is connected وإما أن يقول غير متصل or the حديث is what it's disconnected and it's not connected so if it's connected then it's accepted if it's not connected then it's disconnected very good what's left the حديث that's the عدالة of the narrators right the عدالة of the narrators is either he has عدالة or he's what he doesn't have عدالة now you might say to me in response I might differ with you on the issue of عدالة why if you say that the عدالة can't reduce and if it then reduces it can't be مقبول if you say that then are you trying to say that the صحابة and us the عدالة is the same so if you do say that the صحابة and our عدالة is not the same then you've accepted that the عدالة does reduce so then you're taking the حديث based on that fact that it's مقبول does that make sense so you are accepting that there is a there's a reduction in the عدالة the response to that is the حديث which has عدالة according to the علماء is only صطق truthfulness every other thing any other criticism in عدالة is not as powerful as what الكلب صطق and الكلب so the person when we say he's lost عدالة the asal of the علماء the majority of the times of the علماء is what it's a liar that he lacks telling the truth yes he's a liar so based on that كديب doesn't have tough out are we all together very good as for the حديث having شدود and علّة then of course it's either شاد or it's not شاد it's مردود it's either حديث which is معلل then it's what if it's معلل then it's what? مردود the only one that accepts the only one that is left that we can say that will accept تفاوت في رتبة that the level can scale to go down and it's still going to be what مقبول accepted is the حديث the ضبت the memorization am I making sense brothers and sisters ضبت is the only one ولذلك that's why the scholars they say إليه المنته في الحفض والتثبت so and so he is the ultimate in his memorization and his precision that person basically means his belt is very high or they for example sometimes they say أتقانون ناس he is the most precise individual أحفضون ناس he is memorization is the most greatest sometimes they say ثقاتون ثبتون ثقا means here praise of his integrity ثبتون here is a praise of his what? his memorization sometimes they say لا بأس به sometimes they say ليس بالقوي sometimes they say ليس بكدام and other than that which you will find in the الفاضر جرح والتعديل so that what does it show us that they can happen تفاوت that they can happen تفاوت in what? the ضبت only the memorization only as for the rest now then حافظ من حجر رحم الله he says ومن ثم ومن ثم قدما صحيح البخاري ثم مسلم ثم شرطوهما he says ثم ومن ثم and after that قدما صحيح البخاري this صحيح البخاري has been given presidents صحيح البخاري has been given presidents it's been pushed forward ثم مسلم and then after that إمام المسلم ثم شرطوهما and then the Ahadiths which are the condition of بخاري and Muslim both of them شرطوهما why is it that بخاري has been put forward over Muslim why? now I tend to sometimes read books of Ahadith تخريج scholars doing it grading the Ahadiths and they speak about these issues or sometimes even some people who explain this part of ابن حجر and they misunderstand what is meant by it بخاري is given presidents over Muslim على الجملة in totality generally speaking بخاري has more presidents over Muslim وأولو من صنفة في الصحيح محمد وخص بالترجيح ومسلم بعض وبعض الغرب مع أبي علي فضل ذا لو نفع ولم يعماه ولكن قلما عند ابن الأخر منه قلفاتهما ورد لكن قال يحيا البرو لم يصوت الخمسات إلا النزه يا حراقي سيزينيز ألفية the first person to have written a authentic book the most authentic book after the book of Allah means the first person to condition that his book is going to be الصحيح is who عن إمامه البخاري أولو من صنفة في الصحيح محمد يعني البخاري وخصة he was specified وخص بالترجيح see that's where it is وخص بالترجيح مع معلو وخص بالترجيح he was specified to be the high one ترجيح means when you give one over the other بخاري was given وخص بالترجيح ومسلم بعدو مسلم comes after so look at the difference when you say in another word what do you say ومسلم بعدو وبعضو بعدو is after وبعضو ضد مخلق has to be one point you have to distinguish between the two you have to distinguish between the two you have to distinguish between the two you have to distinguish between the two you have to distinguish between the two when it's بعدو after meaning مسلم comes after و now وبعضو is another sentence وبعضو الغرب مع some of the scholars from the Maghriba from Maghrib some of the scholars from Maghrib like Abu Ali and Nithabuli ومسلمهم بعدو وبعضو الغرب مع أبي Ali فضلو ذا لو نفع they gave تفضيل to مسلم or the Bukhari some of the scholars from Maghrib what they said was مسلم has أبا hand over what مسلم is what greater than Bukhari like Abu Ali and Nithabuli some scholars they try to reconcile between why they gave presidents to it as the poet said he said لقد تشاجرة في he says تشاجرة القوم في البخاري ومسلم وقالوا أي يدين تقدموا لقد فاقل بخاري كما فاقل مسلم سلعتا ولمام البخاري is in terms of authenticity he surpasses مسلم we'll see why we say that there's a reason behind it but the scholars from the Maghriba like Abu Ali and Nithabuli and others who said that مسلم is better they didn't mean it from the angle of authenticity when they meant it was from the angle of what صناعة مسلم's authorship and the way he wrote his book is more easier to read it is more easier to even memorize than Bukhari and the reason why مسلم صحيح is more easier is مسلم wrote it in his own home مسلم was at home within his books and he authored it whereas Bukhari was writing his صحيح while he was compiling what the hadiths whilst he was traveling he was writing it are we all together? also the other thing is that Bukhari's authorship is more than just throwing the hadith in what? in his صحيح he was trying to just put the hadith there Bukhari was also trying to do connection between the chapter and the hadith he wants to do that so he might cut up the hadith for a long hadith Bukhari he might take part of the hadith out just a line or two that he might need he will bring it because he wants to show you the relationship between the chapter and the hadith that he's trying to use for it and he might be in that same hadith the other part that he cut up from here he might bring it in another chapter and then you later find out that was all one hadith whereas مسلم did not do his chapterings مسلم didn't do his chapterings he didn't do no chaptering for his book مسلم did not do it other scholars who came did it after and it's not just one man's work that did muslim's chapterings now we did some أب العباس القرطو we did some it's a joint effort that was put together when I say joint everybody put their own chapterings in مسلم has a أب العباس القرطو he has a which is a he also has he put also the chapterings in there am I making sense so مسلم in that angle is better than Bukhari he's better مسلم he gets the hadith he just puts a long hadith if it's long he will bring it there even the repetition he does not too much Bukhari that same hadith he will bring it maybe 4-5 times in his book each time he's trying to use it for a different chapter and he's trying to take another out of it are we all together so this has made people not appreciate the way that مسلم is written compared to مسلم compared to مسلم so even those who praised مسلم over Bukhari they were praising it from the angle of what which angle in terms of yeah the way it was written the layout the way it's written so they praised it but in Bukhari no doubt that it's more authentic than Muslim it's higher than it مسلم is what مسلم is higher and then who's next مسلم and then what comes after مسلم the hadith which are of their condition what does he mean when he says على شرطهما what does he mean شرطهما their condition what does it mean شرطهما means two things when we say the hadith are the conditions of Bukhari are we all together it means two things when we say this is the conditions of مسلم we mean two things are we all together the first is the five conditions that we mentioned already for صحيح that's their condition right that's a universal condition everybody does the five conditions that we already mentioned for the authentic hadith that's the first condition which is شرط الصحيح of a hadith which are صحيح تصالوا سند that the hadith is connected that the chain of narration is it's connected that the narrators are precise the integrity of the narrators is also up there that the hadith doesn't have any opposition it's not got no shuloud and the hadith also doesn't have what now قادحة it doesn't also have a hidden defect are we all together that's the first condition of course for both of them the second one is if you go to صحيح البخاري بخاري has narrators he handpicked individuals that he chose there are people he narrates from there are people he doesn't narrate from so from the conditions of بخاري is his narrators as well because he conditioned that he will narrate from these people any person who is outside his صحيح are not from his conditions any individual who is in his صحيح is from his conditions are we together on that صح here is where a problem occurs for some people because what they understood is بخاري has narrators and any time they find a narrator that بخاري would bring in his صحيح if they find a hadith of that individual and the بخاري hasn't brought it in his صحيح he can't say بخاري narrate it so what does he say it's upon the conditions of بخاري the problem here is the problem here is that when you look at the narrators of بخاري you don't look at them individually this is the issue you can't look at them individually and I explain what I mean by that you have to look at his narrators بصورة الاجتماعي by bringing them together لا بصورة الانفران you can't look at it individually what does that mean two narrators now we have سوفيان المحسين is a narrator and we have also who محمد ابوشيهاب الزهري we have سوفيان المحسين and we also have محمد ابوشيهاب الزهري these two narrators they are both from the narrators of بخاري بخاري narrate from them also muslim did if you go to صحيح البخاري you will find سوفيان المحسين in some of the hadith of if you go to سوفيان المحسين and try to look for him as a muslim you will also find muslim uses it then he is from the ruat of بخاري and then ruat of muslim then you go and you look for محمد ابوشيهاب الزهري محمد ابوشيهاب الزهري is the same he is a narrator that you would find in صحيح البخاري and you find him in what محمد ابوشيهاب الزهري now if i now find a hadith that سوفيان ابوشيهاب الزهري can i now say that this hadith is is the condition of بخاري and muslim since i know each individual are from the ruat of بخاري and muslim this is where the problem occurs for many people no it's wrong بخاري never narrated صوفيان from ظهري he narrated from صوفيان by himself from other people and ظهري from other people but never so when you look at them بصورة في الفراد if you look at them individually and you say oh رواتهما from the ruat they narrated am i making sense if you say this is روات then you're right to say that they're روات of بخاري but you don't have the right to say it's not بخاري's shard and it is also not muslim's shard because صوفيان narrated from ظهري بخاري avoided it because he knew it was weak صوفيان is strong when he narrates from other people but not when he narrates from ظهري بخاري has done his homework he avoided that and this is one of the problems that are we all together? because he's the one who worked towards finding a hadith that are of the conditions of بخاري so you can't do that another issue that you find some people do if a hadith is narrated into صوفيان it's a hadith and it has two صوفيان one of them the hadith has two صوفيان has turned out to be على شرط البخاري after we done our homework we looked at it بصورة الاجتماعي we brought them narrates all together we realized okay شرط البخاري and the other one is على شرط المسلم can I say that these two hadith are على شرطهما can I say it's a شرط البخاري المسلم I have one hadith it came two slads two two different chains one chain is بخاري and the other chain is what? Muslim meaning it's the one chain is the condition of بخاري and one is the condition of Muslim when I come to now place a ruling on it can I say هو على شرطهما it's of the condition of بخاري can I say that you can't say that you cannot say that because each one you have to give it a specific ruling by itself this one على شرط البخاري this one على شرط المسلم the only time you can say على شرطهما is when one hadith في إثناد بعينه one particular hadith fulfills the conditions of بخاري and Muslim simultaneously if you go to the كتاب سبور السلام by أمير الصلاعانيو he falls into that mistake you'll see that especially when he does the hadith 253 go and check it إن شاء الله you'll see that he fell into that that problem حاف المحجر he says he says I mean by my statement I want to explain this point المحجر says قوله ومن تمن قدما صحيح البخاري ثم مسلم ثم شرطهما في كتابه he says نعم I didn't okay does anyone have a copy of the كتاب so you have it so if you go to the كتاب page 83 to 84 حاف المحجر تبسبت from there ثم يقدم على الأرجحية من حيث الأصحية ما وافق شرطهما لأن المراد به رواتهما مع باقي شروط الصحيح ورواتهما كان حصل للتفاق على القول بتعديلهم بطريق فهم مقدمون على غيرهم في روايتهم وهذا أصل لا يخرج عنهم إلا بدليل then he goes into here فإذا كان الخبر على شرطهما معن can be together both of them كان دون ما أخرجه مسلم وأومت لهم and he expands more on this issue he expands more he expands more on this issue in his notebook and he also does that in his كتاب فتح الباري he mentions a lot of other examples in فتح الباري where he does تعكيب عبدالله عبدالله خلاصة of what we said a summary of what we just said what we just said right now is that the Hadith when we say it's of the condition of Bukhari how many things are we referring to when we say this is على شرطهما that it's the condition of Bukhari and Muslim two things right? what's the first condition the five conditions that we mentioned for authentic Hadith and the second one is what the narrators that are present in Bukhari and the narrators that are present in Muslim but what angle are we referring to the narrators that are present in Bukhari and the narrators that are present in Muslim على صورتي the narrators were looking at them as a whole we can't look at them as individually now let's go back to the first of the five conditions which is I'm bringing you back to why has Bukhari been given presidents over Muslim why is Bukhari's Kitab made to be more authentic than Muslim has he achieved that Muslim hasn't achieved why has his book been made more authentic