Disclosure of the meanings of the authentic 1/ 12

The disclosure of the meanings of the authentic collections | Muhammad ibn Fattuh al-Humaydi | the minister ibn Hibra. It is an explanation of the compilation of the two Sahihs by Abu Abdullah al-Humaydi al-Andalusi. The author says in his introduction: I was strongly determined to compile a book that includes the hadiths of the Messenger of Allah ﷺ that are confirmed as authentic by hadith scholars, and to also mention jurisprudence of hadith in that book, especially what has been completed by scholars such as purity, prayer, Zakat, fasting, Hajj, and other chapters of jurisprudence that people refer to, which the schools have settled on and concluded matters with. But also beyond that, because the hadiths may contain important matters and necessary affairs in religion, related to acts of worship, sincerity in them, manners, and other deeds of the Hereafter, and the purification of souls… Then I saw the consensus of Muslims on the two correct books, which the two great imams, al-Bukhari and Muslim, undertook to compile. Abu Abdullah Muhammad ibn Abi Nasr al-Humaydi was commissioned to compile these two books into a book called "The Collection of the Two Sahihs," which he arranged in the best manner and organized by the names of men. I saw that I should review the hadiths from the book of al-Humaydi, as he eased me with his effort and completed me with his diligence, and with God's success. The method in the book: Ibn Hibra’s book is organized according to the chapters, like other books of jurisprudence. It begins with the jurisprudence of acts of worship, then transactions. But he has a good method that draws attention: he starts each chapter with mentioning issues of consensus and agreement, then after that in the same chapter, he mentions issues of disagreement, saying: "They agreed..." and lists the agreed-upon issues, then says: "They differed..." and mentions the issues of disagreement with the opinions attributed to their respective scholars in each school, and who was alone in a view, and so on. When he attributes in his book and says: "They have consensus," he means only the four Imams. In this book, he did not attribute consensus to anyone else. He opened his book with encouragement to learn jurisprudence and teach it, because he commented on the hadith: "Whoever Allah intends good for him, He makes him understand the religion." Al-Humaydi’s book is a beautiful and precious book. When it comes to combining the two Sahihs, he relied on the extracts and did not directly quote from the Sahihs; therefore, you sometimes find in his wording what contradicts what is in the Sahihs. According to the claim of al-Hafiz al-Iraqi, ibn al-Salah, and many scholars, he adds from the extracts without clarifying these additions. That is why al-Hafiz al-Iraqi wished that al-Humaydi distinguished the additions, saying: "I wish, since al-Humaydi added, he would have distinguished." The man was wronged because he distinguished between the wording in the Sahihs and what he added from the extracts, and most of what he added is from the extracts. He mentioned in the introduction of his book that he attributes the words to their owners, but he is not on a consistent rule; he is human and may overlook some things. I say: I wish al-Humaydi relied on the principles and not on the extracts, so he would not need to distinguish or not distinguish, but rather rely on the principles and present them with their words. Even if there are additions in the extracts, there is no harm in saying: "Added by Abu 'Uwana," "Added by Abu Naim," "Added by al-Burqani," and this is not problematic.