The fruits of the Jinni explanation of the system of Al-Baqoni for Imam Ibn Fattouh Al-Baqoni Al-Shafi'i

Authorship of His Eminence Sheikh, the Scholar, Dr. Abdullah bin Abdulrahman Al-Jabreen The Fruits of the Jinniyyah Explanation of the Qasida Al-Bayquniyyah In the name of Allah, the Most Merciful, the Most Compassionate Praise be to Allah, who elevated the status of the people of knowledge, saying: Allah raises those who believe among you and those given knowledge in degrees. Blessings and peace be upon the noblest of prophets and messengers, and upon his pure family, and his noble companions, the guardians of the Sunnah, the followers, and those who follow their example until the Day of Judgment. And after, there is no doubt and no suspicion that the greatest, best, and most noble sciences after the Noble Quran is the science of the Prophetic Sunnah. The honor of sciences varies with the honor of their meaning, and their value increases with the amount of benefit they produce. There is consensus among the insightful that the most noble of them is that which has the broadest benefit, the most complete advantage, the longest-lasting happiness in acquiring it, and the most binding human obligation in its pursuit, such as the science of Shariah, which is the path of the happy to the everlasting abode. No one who follows it is misguided, and no one who avoids it is guided. So, how can the noble status be for one who seeks refuge in its protection, and how can the prosperous return be for one who adorns himself with its beauty? And when we know that the science of Hadith is among the Islamic sciences that we are commanded to learn and teach, it becomes necessary to care for it, to pay attention to its accuracy, and to preserve it. Therefore, Allah—Glorified and Exalted—made easy for those virtuous scholars, trustworthy and noble, the eminent and well-known, who preserved its rules and took care in it. They transmitted it from generation to generation, passing it along as they heard it from the first to the last, and Allah made it beloved to them for the wisdom of preserving His religion and guarding His Shariah. This science has been present since the time of the Messenger—peace and blessings be upon him—and Islam was still tender, and the religion was firmly established, the sciences most noble and greatest among the Companions—may Allah be pleased with them—and the followers after them, and the followers of followers, successors after predecessors, none among them is honored except by what they preserve of the Book of Allah—Glory be to Him—and nothing increases in esteem except by what they hear from the Hadith about it. Desires for it increased, and efforts to learn it intensified, to the extent that some would travel great distances, cross dangerous deserts and wastelands, and roam the lands east and west in search of a single Hadith to hear it from its narrator... Scholars of old and new paid attention to preserving the Hadiths, transmitting them, acting upon them, and recording them in books called Sunan, Musnad, Sahih, Mughani, Jami, Mashikh, Ajza, Amali, and others. They also paid attention to the narrators and their narrations, regarding acceptance and rejection, and established rules for criticizing narrators and narrations. They wrote about sciences of Hadith such as the abrogating and abrogated, the clear and the ambiguous, the reasons for the Hadith’s entry, and issues of miscopying, distortion, the consistent and the differing, the agreed upon, and the scattered, among other topics of this science. 1- Imam Qadi Abu Muhammad Al-Hasan bin Abdulrahman bin Khalid Al-Ramhamurzi (360 AH) is considered the first to write in the sciences of Hadith in his book "Al-Muhaddith Al-Fasil Bayn Al-Rawi Wal-Wa'i" (The Clarifier between the Narrator and the One Who Understands), though it did not encompass all types. 2- Then came Al-Hakim Abu Abdullah Muhammad bin Abdullah bin Baya Al-Nisaburi (405 AH), who wrote about the sciences of Hadith but did not refine or organize the research. 3- Then came Al-Hafiz Abu Naim Ahmad bin Abdullah Al-Isbahani (430 AH), who worked on Al-Hakim’s book, extracting and leaving out some things he did not mention, which were later addressed by subsequent imams. 4- Then the Hafiz, the proof, Abu Bakr Ahmad bin Ali bin Thabit Al-Khatib Al-Baghdadi (463 AH), wrote a book on the principles of narration called "Al-Kifaya fi 'Ilm Al-Riwaayah" (Sufficiency in the Science of Narration) and another on the manners of the narrator called "Al-Jami' Li Akhlaq Al-Rawi wa Adab As-Sami'" (The Comprehensive on the Morals of the Narrator and the Etiquette of the Listener). Few sciences of the Prophetic Hadith are except that he wrote about them, to the extent that Al-Hafiz Abu Bakr bin Nuqtah said: "Whoever is fair in knowledge, the Muhaddithin after Al-Khatib are dependent on his books." 5- And Qadi 'Iyad bin Musa Al-Yahshibi (544 AH) wrote his book: "Al-Ilma' li Ma'rifat Usul Al-Riwaayah wa Taqyid As-Sama'" (The Indication of Knowing the Foundations of Narration and Restricting Hearing), a unique and very beneficial book in its field, focusing on the method of transmission and performance and what branches from it. 6- And Imam Abu Hafs 'Umar bin Abdulmajid Al-Miyanji (580 AH) wrote a concise part titled "What the Hadith scholar cannot be ignorant of." 7- Then the Hafiz Abu 'Amr 'Uthman bin Abdulrahman Al-Shahrzuri, known as Ibn As-Salah (643 AH), wrote his famous book "Science of Hadith," known as "Introduction to Ibn As-Salah," which paid special attention to the works of previous imams, especially Al-Khatib Al-Baghdadi. He used to dictate to his students what he compiled and refined, so his book is rich and beneficial but not arranged in a proper order. Nevertheless, it is considered the main reference for subsequent scholars; many have explained, summarized, or added to it, including: "Alfiyyat Al-Hadith" (The Hundred) by Al-Hafiz Al-'Iraqi, which he explained himself, and it was also explained by Al-Hafiz As-Sakhawi in a detailed commentary called "Fath Al-Mughith." 8- The introduction was summarized by Imam An-Nawawi in his book "Al-Taqreeb wa At-Taysir li Ma'rifat Sunan Al-Bashir," and Al-Suyuti provided a comprehensive explanation in his book "Tadreeb Ar-Raawi fi Sharh Taqreeb An-Nawawi." Among those who summarized the introduction is Al-Hafiz Ibn Kathir in his book "Ikhtisar 'Uloom Al-Hadith" (Summary of the Sciences of Hadith), which was explained by the scholar Ahmad Shakir in his book "Al-Ba'ith Al-Hathiith Sharh Ikhtisar 'Uloom Al-Hadith." Also among the summarized works are: Qadi Badr ad-Din Ibn Jama'ah in his book "Al-Minhal Ar-Rawi fi Mukhtasar 'Uloom Al-Hadith An-Nabawiyy," Al-Balqaini in "Masaane' Al-Istilaah fi Tadmīn Kitab Ibn As-Salah," Al-'Iraqi in "At-Taqyeed wa Al-Idaah Lima Asraha wa Aglaqa Min Muqaddimat Ibn As-Salah," Ibn Malkun in "Al-Muqni'," Ibn Hajar in "An-Nukat," At-Tibi in "Al-Khulasa fi As-Sulool," and other writings that highlight the importance of Ibn As-Salah's book. Subsequently, many writings in the science of Hadith methodology appeared, either in verse or prose, and among the best and most precise books in this field is the book of Al-Hafiz Ibn Hajar "Nukhbat Al-Fikr fi Mustalah Ahl Al-Athar" (The Chosen Thought in the Methodology of the People of Narration), and its explanation "Nuzhat An-Nadhar." This book is considered a summarized and well-edited work: while Ibn As-Salah's introduction was widely attended to, "Al-Nukhbah" gained fame and was adopted by students of knowledge, and scholars paid more attention to it than others, with many explanations by imams and numerous poetic compositions. Among those who composed in the science of methodology is Sheikh Taha bin Muhammad bin Fattuh Al-Bayquni, who was alive before 1080 AH. His famous and elegant poem is characterized by smooth wording and easy expression, though it is very concise, limited to mentioning some terminology of the field. If it had been comprehensive, it would have sufficed those eager for this science. He was criticized for some parts of his poem. Some scholars who explained Al-Bayquniyyah include: 1- The scholar Abdul Qadir bin Jallal ad-Din Al-Mahalli, who was alive in 1065 AH, titled "Fath Al-Qadir Al-Mu'in Sharh Mandhumat Al-Bayquniyyah" (The Opening of the Capable Helper in Explaining the Poem of Al-Bayquniyyah). A handwritten copy is preserved at King Saud University, No. 342. 2- (Talqeeh Al-Fikr) explaining the poem "Athar," authored by scholar Ahmad bin Muhammad Al-Husaini Al-Hanafi, 1098 AH. A handwritten copy is at Imam Muhammad bin Saud University, No. 598. 3- (Sharh Az-Zarqani 'ala Al-Mandhumah Al-Bayquniyyah fi Al-Mustalah) by scholar Muhammad Az-Zarqani Al-Maliki, 1122 AH, and its explanation is published. 4- (Sufat Al-Melh) explaining the poem of Al-Bayquniyyah in the science of methodology, authored by scholar Shams ad-Din Muhammad bin Muhammad Al-Badiri Al-Dimyati, famous as Ibn Al-Mayyit, 1140 AH. A handwritten copy is in the Egyptian Dar Al-Kutub, No. 23264B, another No. 25882B, and a third copy in the Waqf Libraries in Aleppo, with a photocopy at Imam Muhammad bin Saud Islamic University, No. 7692T. 5- (Hawashiyah 'ala Al-Mandhumah Al-Bayquniyyah) by scholar Abdul Rahman bin Sulaiman bin Yahya Al-Ahdal, 1250 AH. A copy is at King Saud University, No. 598, another No. 1404M (pp. 293-300), and a third No. 1351. 6- (Al-Durah Al-Bahiyyah fi Sharh Al-Mandhumah Al-Bayquniyyah) by scholar Muhammad Badr ad-Din bin Yusuf Al-Madani Al-Dimashqi, 1354 AH. A copy is in the General Library of Rabat, with a photocopy at Imam Muhammad bin Saud Islamic University, No. 6439F. 7- (Al-Nukhbah An-Nabhaniyyah Sharh Al-Mandhumah Al-Bayquniyyah) by Sheikh Muhammad bin Khalifa bin Hamad Al-Nabhani, 1369 AH, and it is published. 8- (At-Taqreeat As-Sunniyyah Sharh Al-Mandhumah Al-Bayquniyyah) by scholar Hassan bin Muhammad Al-Mashat Al-Makki, 1399 AH, and it has been repeatedly printed. 9- (Sharh Al-Bayquniyyah fi Mustalah Al-Hadith) by scholar Muhammad bin Saleh bin Uthaymeen, a very beneficial and gentle explanation, and it has been printed. There are many other explanations of Al-Bayquniyyah beyond what we have mentioned. Perhaps the best explanations are those of our Sheikh, scholar Abdullah bin Abdulrahman bin Jibrin, may Allah preserve him—this very explanation. His explanation is distinguished by its ease and clarity, numerous examples, useful comments, and not being restricted to the topics covered by the poet. In this fascinating explanation, he mentions some types of Hadith terminology not mentioned in the poem, although our Sheikh—may Allah protect him—did not intend to expand, and if he had, it would have been in a large volume. This explanation is a lesson delivered by Sheikh to some beginner students, recorded on tapes, and transferred by a virtuous brother—may Allah reward him well. Then it was reviewed, corrected, and refined by the Sheikh. Allah granted me success to care for this explanation and serve it. To Him is all praise and thanks. I have added some essential beneficial points, and I have titled the message to complete the benefit. We ask Allah, the Most High, to grant us beneficial knowledge and accepted righteous deeds. We seek His forgiveness and turn to Him in repentance for all sins. All praise is due to Allah, Lord of the worlds.