The goal of the memorizers in the evidence of rulings from the two Sahihs

Author's name: Abi Anas Abdulkhaliq Al-Imad

the introduction

In the name of God, the most gracious, the most merciful

Introduction All praise is due to Allah, we praise Him and seek His help. He whom Allah guides, none can misguide, and he whom He misguides, none can guide. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and Messenger, may the peace and blessings of Allah be upon him, his family, and his companions. Now then,

Indeed, the most important thing a Muslim can do in his life is seek knowledge, paying attention to the Book of Allah, the Almighty, and the Sunnah of the Messenger of Allah. The most important and greatest books of the Sunnah are the Sahihs of Bukhari and Muslim, which the Ummah has unanimously agreed are the most authentic books compiled, and they have been accepted, as mentioned by al-Nawawi and others. Our scholars have paid attention to the texts of hadith jurisprudence, and among the students of knowledge are those who desire to memorize the hadiths of rulings from the two Sahihs, due to their ease and authenticity. I intended to compile from the two Sahihs a book that is broader than Umdat al-Ahkam and is not limited to

On what is agreed upon, rather it includes what one of them reported alone, and I hesitated a lot about that. Then I came across the book (Al-I’lam bi-Adillah al-Ahkam) written by Judge Badr al-Din Muhammad ibn Ibrahim al-Kinani al-Hamawi al-Misri al-Shafi’i, nicknamed Ibn Jama’ah (639-133 AH).

I found that it had generally presented what I intended to collect in its author, about seven hundred and eighty hadiths, in a beautiful and good style, except that it omitted many hadiths on important issues of jurisprudence, so I made it a basis, and added to it from the hadiths, in general of its chapters in his way; to complete the benefit, and I limited myself to the additions to the book from the two Sahihs from three of the famous books of evidence of rulings, due to the good selection of those evidences by their authors, and their frequent circulation, and they are:

(Umdat al-Ahkam) by Al-Hafiz Abdul-Ghani Al-Maqdisi (died 600 AH).

And (Al-Muharrir) by Al-Hafiz Ibn Abdul Hadi (died 744 AH) Sadan said, and (Bulugh Al-Maram) by Al-Hafiz Ibn Hajar (died 852 AH).

I did not mention the hadiths in the book Al-Jami’ at the end of Bulugh Al-Maram, or Al-Muharrir, and I did not alter the arrangement of the book Al-I’lam, neither in its chapters nor its hadiths. Rather, I placed every hadith that I added in the chapter that suits it, except for two hadiths in two places, with a note in the footnote. This is Yams Fins, and I compared the book Al-I’lam to two handwritten copies.

I titled the book with the additions “The Desire of the Hafizin in the Evidences of Rulings from the Two Sahihs.” So whoever memorizes it will have memorized Umdat al-Ahkam, al-I’lam in the Evidences of Rulings, and the hadiths of the Two Sahihs from al-Muharrir and Bulugh al-Maram. Among our predecessors in similar work is the scholar al-Hasan ibn Ahmad ibn Yusuf ibn Muhammad ibn Ahmad al-Rubai’i, may God have mercy on him.

From the students of the scholar Al-Shawkani, may God have mercy on him, (d. 1252) and he was one of those who stayed with him, so he read with him... He compiled a great book and a broad reference in jurisprudence, which he called: (Fath Al-Ghaffar Al-Jami’ li-Ahkam Sunnah Nabiyyin Al-Mukhtar) (1/5), and it contains more hadiths than Al-Muntaqa, as he added about half to it, and he said in its introduction: I have collected the hadiths of the rulings that decisively resolve differences, and I have taken the most comprehensive book of rulings, and the most beneficial composition that the eminent imams have circulated, which is (Al-Muntaqa), so I made it the basis for this book and arranged it in the best arrangement and refined it in the most eloquent refinement, and I deleted from it things that were repeated, and I replaced it with biographies that I introduced and presented what needed to be introduced, and I delayed what came before and arranged it later, and I put each hadith where it deserved to be introduced, and I added to it the great number of Jami’ Al-Usul, Bulugh Al-Maram, Majma’ Al-Zawa’id, and Al-Targhīb wa Al-Tarḥīb by Al-Hafiz Al-Mundhiri, and from Al-Jami’ Al-Saghir and its appendix... End quote.

My work on the original book, “The Book of Information on Evidence of Rulings” by Ibn Jama’ah: First: Writing the hadith number and its reference in front of it between brackets, and I use the symbol for Bukhari (Kh) and Muslim (M) with the hadith number.

Second: Adding what was omitted from the text of the hadith in the two manuscripts of the two Sahihs, and we made it

Between brackets [], and perhaps the addition in some of them was long due to the presence of the hadith in the additions. Third: Punctuating the text and comparing it with two manuscripts, the first (271) we have symbolized it with (A) Sunday

The second: (652) We have symbolized it with (B) and we will mention, God willing, a description of the two manuscripts. Fourth: Pointing out the author’s errors in the text, we will point them out in the footnote, along with mentioning the correct version. We may often prefer the wording of the two Sahihs over the wording taken from others, because the book is prepared for preservation. You may often find in the footnote, for example, in (A) and (B) such and such, and we will mention the text that is not in the two Sahihs, and we will confirm the wording of the Sahih, even if we do not say that what is confirmed is the wording of the Sahih.

Fifth: If the error is in attributing the hadith, then it has cases. He said: (and Muslim) and the hadith is in Bukhari, so we authenticate it between brackets, so we say: