 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الآثور الشيب now is what we are going to move on to speaking about the works that have been written in this particular timing because if you learn the books that are written at this particular time as a student of knowledge it gives you thick and understanding and how to study the metham or how to even be gradual in learning as we mentioned the hashir of the abideen is what is the pluralist I'm now going to mention insha'Allah and ta'ala the books that are most important in the Hanafi metham now اهم المؤلفات في الفق الحنفي the most important books in the Hanafi metham brothers it is the Qutb of Muhammad al-Hassan al-Shaybaniyuh which are referred to as what بظاهر الرواية it's called what it's called ظاهر الرواية this is the umdah the reliance of the Hanafi metham is in these the books of him these books Muhammad al-Hassan al-Shaybaniyuh and the most important book of Muhammad al-Hassan al-Shaybaniyuh is المبسوط so pay attention there are these two kitabs that are written they are known as المبسوط in the Hanafi metham two kitabs the first one is Muhammad al-Hassan al-Shaybaniyuh is one and the next one is called المبسوط written by السرخسي سرخسيه هذا كتاب called المبسوط he died in 483 the one Muhammad al-Hassan al-Shaybaniyuh wrote he said it's called he also has Muhammad al-Hassan al-Shaybaniyuh has a kitab with زيادات has a kitab called الجامع الصغير he also has السيل الصغير السيل الكبير يدار all of these six books العسلو زيادات الجامع الصغير الكبير السيل الصغير السيل الكبير these six books which will be behind the story all of them are summarized in the book they also summarized in the kitab al-Kafi they also summarized in the kitab al-Kafi written by the حاكم الشهيد also the kitab al-Mukhtasar al-Tahawi the kitab al-Tahawi has a muhtasar we mentioned it it's another kitab which is very important there's a student of knowledge within the Hanafi manhub gives importance to so we we're mentioning the six books and who summarized all of it الحاكم الشهيد we're now moving on to the other kitab which is al-Mukhtasar al-Tahawi the kitab al-Mukhtasar al-Tahawi is muhtasar he even placed a sharah on it by who but al-Jasas Abu Bakr al-Jasas with a 370 هجرية there's also another kitab al-Mukhtasar al-Quduri which I mentioned this kitab al-Mukhtasar al-Quduri the Hanafi they gave importance to it a high importance اهتماماً كبيراً this kitab has been given it has been given a lot of explanation a lot of تعليقات and a lot of hawashi and hawam and mission etc so this kitab al-Mukhtasar al-Quduri you see a lot of Hanafs telling it from the kitabs اه تحفة الفقها باستمرقني this kitab مختصر تحفة الفقها written by Samarkand it goes back to the Muhtasar al-Quduri it's basically a توضيح of the مشكلات he's explaining the ambiguity and the vague things that are in the Muhtasar al-Quduri the kitab تحفة الفقها باستمرقني and he added on some extra things of course كاساني is the one who done a shara'ah on that he placed a shara'ah on تحفة الفقها باستمرقني كاساني did and he called it بداع الصناع and this kitab is a kitab which is Mu'ataman it's a kitab which is truly relied on and it's very nice the way it explains the madaaib the madham and the qawal that it holds there's another kitab a small matan which is called بداية المبتدي written by Barghinani many ulama have gone to that book بداية المبتدي by Barghinani and they placed shara'ah on it and they made it the mu'awal the reference point and one of the shara'ah that has been placed on the بداية المبتدي is the al-Hidaya which is the shah of the bidaya so the author he explained his own kitab and he called it what he called it al-Hidaya and the kitab which we mentioned that the Hanaf they went extreme on it they said إن الهداية كالقرآن قد نسقط ما ألف قبلها في القتل ما ألف مثلها في القتل فحفر قواعدها وسلق مسالكها تسلم قالك مزيد ومن كدري they said kitab al-Hidaya is like the quran I'm going to get it I'll get it there's no شافعية always there's a rivalry between شافعية and the Hanaf so the shafia they said this is the quran of the Hanaf and the quran and the quran is aggregated صح so this kitab al-Hidaya means a lot and if you look if you look if you look at نصب الراية by Zayla I it's the تخريج أحاليث الهداية he does the تخريج of the kitab al-Hidaya is an al-Hadith that he uses the shuru'h وشارحه he explains it he goes in it also from the shuru'h that have been placed on the works that have been put on the Hidaya itself the Hidaya became a there's all the 70 works have been put on the kitab al-Hidaya over 70 from them is البابرتي the kitab called البابرتي has a kitab called العناية of the Hidaya there's also and there are many other other books but the most clearest, the most simplest شرح of it is the فتح القدير by كمالي بلو همام with that he 861 we're now going to move on to the books have so much within the madham there are many شروح شحواشي متود تعليقات تحقيقات that are طالب العلم لتك can go into and see for himself we're now going to move on to the مصطلحات الحنفية if you could do with him the حناف they have terms which they use in their books there are terms which they would use in their books such as the term الامام قال الامام عني الامام اندل الامام who do they mean by that they mean of course الامام for them بوحانيفا رحمه الله تعالى or the term الامام الأعظم the word الامام الأعظم فهي them his who فينم يريدون به أبا حنيفا رحمه الله they intend by that الامام بوحانيفا also from those terms is الامام الثاني okay they use that term as well they would use that الامام الثاني some of them would say اندل الامام الثاني or they would say even athani they would say or they would say عني الثاني if you find that in the books of the حلاف the usage of this word اندل الامام الثاني or الثاني عني الثاني or عني الامام الثاني they mean أبو يوسف رحمه الله they mean who أبو يوسف if they say الثالث رسطري ثالث or third or they say الامام الثالث or third imam they mean by this who محمد من الحسن الشيباني also they say about him they say الامام الرباني الامام الرباني they mean محمد الحسن الشيباني if they say الائمة الثلاثة the three imams who do they mean when they say this is clear right who they mean by it if it comes to أبو يوسف و محمد محسن الشيباني هذه are the three imams that they are referring to so in the litlaq unrestrictedly when they said الأيمة الثلاثة احناف what did they mean محمد محسن الشيباني أبو يوسف أنا أبو حنيفة so don't think yourself when you read نحن في big book الأيمة الثلاثة that they mean the other three imams or شابعي نحمد من مالك these are the جهلات that sometimes people come with when they read books yeah for example when أئمة say in the books قال الأصحاب what do they mean by الأصحاب yeah the ashab said you might think some people say صحابة said this yeah are you with me brothers الأصحاب they mean the followers of the madhhab or the followers or the students of the imam of the madhhab صح so they all mean the companions of the صلى الله عليه وسلم you have to realize when they say الشيخان the two sheikhs for example they say وعند الشيخين خلافا له عند الشيخين they shoot two sheikhs what do they mean they mean أبو حنيفة أنا أبو يوسف so when they say عند الشيخين خلافا له the two sheikhs there's a khilaf basically against them who is the person that they say against them محمد محسن الشيباني خلافا له they refer to محمد محسن الشيباني شيخين هي ميز أبو يوسف أنا أبو حنيفة خلافا له they mean محمد محسن الشيباني محمد محسن الشيباني so the term الشيخان عند الحلاف يطلقوا على الامام أبو حنيفة أبو يوسف if you hear them say for example و عنده كذا عنده with him is this و عند الصاحبين كذا and the two students are this who do they mean the صاحبيني they mean here who so the صاحبيني the two sheikhs they mean here who أبو يوسف محمد محسن الشيباني because they are the أصحابه when they say the other term that they use is الآخريني آخريني آخريني who do they mean الآخريني the other two و عند الآخريني again they mean أبو يوسف and محمد من الحسن الشيباني when they say for example وقال الطرفاني كذا خلافا له when they say الطرفاني the two engines the two sides the two sides who do they mean الطرفاني they mean أبو حنيفة محمد محسن الشيباني أبو يوسف he is in the middle the two sides are الامام because remember who do we say was the first word الامام who is next who is last so who is on two sides الطرفاني they mean الامام أبو حنيفة on one side and محمد محسن محمد محسن الشيباني on one side they are used to in the middle so sometimes when they both agree is they will say اتفق الطرفاني the two groups the two sides have agreed from this if they say و عند أصحابه according to our أصحاب our followers this is what we believe who do they mean أصحاب here they mean أعمة التراثة ترى أعمة هو دائمة التراثة أبو حنيفة أبو يوسف and محمد محسن الشيباني or sometimes they might mean by that the فقاها of the مدهن we believe this they can mean that sometimes when they say شمس الأعمة the son of the أعمس شمس الأعمة شمس الأعمة what do they mean they mean أسرخسي أبو أسرخسي how will you want to say but if they say شمس الأعمة الحلواني they will restrict it they can't leave it unrestricted if they want to say somebody other than سرخسي أو سرخسي unrestricted قال شمس الأعمة they mean سرخسي أو سرخسي if they say شيخ الإسلام when they say شيخ الإسلام who do they mean they mean إبن عابدين إبن عابدين sorry sorry they mean أبو بكر إبن خواهر زادة as إبن عابدين mentioned إبن عابدين mentioned sorry it is رد المحتار they mean أبو بكر خواهر زادة that is 483 when they say شيخ الإسلام that's who they mean أبو بكر خواهر is who they mean إبن عابدين mentioned that sorry أبو محمد القرش who did he 775 he said no when they say شيخ الإسلام they mean أبو بكر إبن خواهر زادة they mean عليبن محمد عليبن محمد الإسبي الإسبي جابي الإسبي جابي sorry عليبن محمد الإسبي جابي who did he 535 so here we find إبن عابدين took the opinion by one particular person and القرش he held that it was referred to another person when they say فخر الإسلام said this فخر الإسلام said this yeah who did they refer to they're referring to they're referring to أبو العصر the person who they're referring to here is أبو العصر البزدوي because the بزدويان are two there's one called أبو العصر and there's another one called أبو العصر أبو العصر and أبو اليس the two individuals the reason why أبو العصر was called أبو العصر is because his works are very hard the عصري تقليف is hard his works are very hard عصر شده and حاشي is in it whereas أبو اليسر his works are easy and simple and summarized to the point what about when they say صدر الشريعة صدر الشريعة صدر الشريعة when they say صدر الشريعة they mean عبيد الله المحبوبي that is 745 or 747 when the أحناف use the word سلف the term سلف وعند السلف كدا and with the سلف is this what do they mean by that? they mean anybody from أبو حنيفة from أبو يوس or from محمد محسن الشيباني any one of them سلف to them is that that's their sلف if they say خلف who do they mean they mean anybody between محمد محسن الشيباني and الحلواني if they say خلف that's what it means to them it's between محمد محسن الشيباني and الحلواني are you with me if they say المتأخيونة it means anyone after الحلواني even زفر will enter سلف to them does that make sense so anybody between محمد أبو حنيفة محمد محسن الشيباني and أبو يوس and زفر any one of those are sلف between محمد محسن الشيباني محمد أحسن الشيباني and الحلواني this is خلف anyone below الحلواني is متأخر سكون متأخرين ليس المتأخر ومسلم when they say the term if they use the word مصطلح المشايخ the مشايخ the مشايخ to them is any imam who didn't reach أبو حنيفة when they use the word there's another term which they use it's called العامة عامة what does the عامة mean عامة عند العامة they mean here أكثر أهل المدهب the majority of the people of the madhab that's what they mean and there's also another تقسيم which they have for the term متقدمين أن متأخرين the way I mean there's one I mentioned which is سلف and خلف متقدمين they use they also have something they call متقدمين أن متأخرين and it's another way that they do it what's the other way that they do it so example when they say دهب المتقدمون إلى كدأ عند المتأخرين كدأ the intent behind the word متقدمين here is it is علماء الحنفية الذين أدركوا العلمة التلاثة it is every imam who met أبو حنيفة محمد الحسن الشيباني or مأبو يوسف anyone who met those three متقدمين إذا and the متأخرين are those who didn't meet those three imams that's another way that they divide things إذا so when they ever they mention the متقدمين and the متأخرين together in an issue you need to know this is what they mean by it but if they randomly just mention the word سلف somewhere or they mention the word خلف somewhere randomly or they mention the term المتأخرون is randomly in a place then it's as I told you before they also have terms that are referred to as their books their terms that they now use for their books when they say الأصل الأصل وفي الأصل what do they mean here أصل المبسوط of محمد الحسن الشيباني are you there brothers when they say وفي الأصول if they make أصل plural now and they say وفي الأصول they make it plural what do they refer to كتب السبتة كتب السبتة وفي الأصول they make كتب السبتة the books that we mentioned ظاهر الظيواية ده محمد الحسن الشيباني أولا when they say والمتوني ثلاثة أنه ثري متون when they say ثري متون what do they mean وفي المتوني ثلاثة ثري متون ده مختصرات which three مختصرات they refer to so the first one is ده مختصروا قدوري number one the second one they talk about is بقاية الرواية بتب باي بحبوبي and the third one is كنزل دقائق بيتب باي نسفي these three are called المتوني ثلاثة they call this what متوني ثلاثة the three متون وستفاس one مختصر القدوري مختصر القدوري the second is بقاية الرواية للمحبوبي written by him المحبوبي the second one is كنزل دقائق written by نسفي yeah they are brothers written by نسفي these are referred to as المتوني ثلاثة there is what's called المتوني الثلاثة the four mutunes the four mutunes are the three that I already mentioned to you المختصر القدوري وقاية الرواية باي محبوبي and the third which قاية those three are added on to it المختار by موسيلي that's one opinion that the مختار الموسيلي is the fourth one others have said no the fourth one is مجمع البحرين by ساعاتي ساعاتي's كتاب مجمع البحرين is so this dispute what about when they say مبصوط when they say مبصوط when we see المبصوط if they say المبصوط here سارخسي's كتاب سارخسي's كتاب they don't mean محمد حسن الشيبان محمد حسن الشيبان they refer to his as well as the أصب عند الإطلاق when they say المبصوط المبصوط رتبع محمد محمد حسن الشيبان and they restrict it وتبع المحيط when they say المحيط they mean المحيط المرهاني رتبع مرهاني دينا البخاري 616 very good now we're going to also mention مصطلحات that they use the أحناف use when they are actually doing ترجيحات they're strengthening opinions and views in the مدهام like the أحناف you have to realize they're very دقيق in their terms very دقيق ما شاء الله for example when they say وعنده وعنه is different وعنه and وعنده is different and even if we just say from him وعنه وعنده there's a difference between the two for example if they say وعد أبي حنيفة وعند الإمامي وعند أبي حنيفة وعند الإمامي and when they say وعد أبي حنيفة وعن الإمامي it's too different when they use the word وعنده it means يعني يعني أن مدهامه كده that his madhab is this but when they say وعنده they mean the narration that has been transmitted from him الريواية عنه كده the rewire that has been transmitted from him is this so the عنده who is talking about the madhab itself and the عنده who is talking about the rewire that has been transmitted the narration has been transmitted and which one is more comprehensive مدهام of the rewire مدهام the madhab is more أو صعب من الريواية what about if they say عليه عمل أمة this is the action of the أمة what do they mean to them the أمة is the حرفية so they are trying to say that إجماع المتأخيرين من علماء الحرفية they mean they mean that this is the consense that is connected by the late commons from the علماء of the حرفي مدهام if they for example say عليه الفتوة عليه الفتوة the فتوة is in this regard what do they mean especially you find this in many of the كرامة of ابنو نجيم he says ذهب محمل حسن إلى كده وكده وعليه الفتوة and the فتوة is in this he means here that this is الصحية this is called صحيح and the فتوة should be given based on this opinion if you given a فتوة it should be based on this statement and there's a difference between عليه الفتوة وبيه يفتا عليه الفتوة وبيه يفتا is two different things it's مقلدنا don't confuse the two there's another one called وبيه يفتا وعليه الفتوة do you see why I say to sometimes students of knowledge that they spend a lot of time looking at these terms of what a man means and what the man had means why it may sometimes cause you to not be a مجتهد have you realized because you're gonna busy yourself a lot learning terms of the Imam but you still haven't dealt with the نصوص الوحيين فحا are you there brothers you're not learning a نعم or a خاص a مطلق or مقيد or مجمل or مبين sometimes it can make it higher a person and you can keep them in the fold of blind following for a long long time okay as long as the person learned them and hadjiya properly from the beginning and he does everything correct he starts with the right book does the next book and the next book and the next book until he gets the final book understand the مدهب he then has the right to say I agree or disagree if you don't know nothing who are you to agree or disagree صح agree and disagreeing comes from a preconceived mindset a person who's previously got something was so when he sees the knowledge that's information that's coming to him he's able to say yes and he's able to say no a جاهل can't say no or yes صح there's only one way open for him to say yes نعم صح so there's a difference between عليه الفتوة و به يفتع عليه الفتوة و به يفتع there's a difference between the two I think you guys should go look at the difference between عليه الفتوة و به يفتع again another term that they use الأصح and الصحيح الأصح and الصحيح what do they mean by this they mean رجحان القول this is the strongest in the madhab صحيح means are you there brothers صحيح means this is the strongest opinion okay okay but when they say أصح it shows that there is another opinion out there أصح is a comparative it shows that there's another compared opinion which this opinion has been chosen from okay they also have a term which they say المعتمد كذا المعتمد كذا المعتمد means here what we rely upon that's what they mean they also use the term الأوجو الأظهر the word أوجو and الأظهر أقول into the أحناف it's the same and الأوجو and أظهر is any opinion that has come strong to the individuals given a verdict according to the حناف in madhab okay الذي ظهر رجحانه للمفتي so أوجو and أظهر is what's meant what about الأشبه الأشبه is anything that's strong and it's closest in meaning there's no it's not as strong as the word أصح it's أشبه كان راجحا وأقربا في المعنى للمروي عن الإمام and it is the closest thing that has been narrated from the إمام so for example if somebody said something and then people are views that are there the person would say this is the most closest in appearance to this إمام what about when they say جرى به العرفة جرى جرى به العرفة جرى به العرفة جرى به العرفة جرى به العرفة means that at that particular time this was the norms this was what people do so here we're going to now أودة الفاض الترجح الدلحنفية أحناف when they are strengthening an opinion this is the level that they take and this is the order it would be in the first and the strongest way that they will strengthen an opinion is when they say عليه عمل الأمة if they say عليه عمل الأمة this is the strongest okay or if they say عليه عمل الأمة both of them are the same that's the strongest and then next comes what به يفتح and then comes after عليه الفتح and then comes after الأصح and then comes after الصحيح this is توروق الفاض الترجح الدلحنفية according to the Hanafis this is the sequence and the order of when they want to strengthen an opinion now this my beloved brothers and sisters is a very summarized knowledge pertaining to the keys to the مدهب الحنفية now insha'Allah after the break we're going to go into المدهب الماليكي