Does extracting, for example, the authentic hadiths from a book of the Sunnah into a separate part lead people to turn away from the original book?
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The questioner : Extracting the hadiths
The Shaykh : ...
The questioner : May Allah reward you with good. I say: Does extracting, for example, the authentic hadiths from a book of the Sunnah into a separate part not mean that it leads people to turn away from the original book?
The Shaykh : No, for two reasons:
The first is that the original book is preserved and circulated among people, and its author is more famous than Al-Albani, who divided the book of Sunan into two parts. So there is no fear, and you will find that people continue to rely on the books of the Salaf. This is the first point.
Second: there is no loss, even if we accept the scenario you just described of people turning away.
The least of the scholars, let alone others, who benefit from the original texts of these Sunan books are the least benefited. Most people benefit from the abridged version, which I named, and I am proceeding with it until Allah wills, *Taqrib al-Sunnah bayada al-Ummah* (Bringing the Sunnah Close to the Ummah). This abridgment is first achieved by preserving the chains of narration, because most scholars who are not specialists are not specialists and do not benefit from these chains at all. So what do we say about the general public?
If we bring the Sunnah close to the Ummah by first removing the chains of narration, and then providing a summary of these chains along with an examination of other chains, so that we elevate a weak hadith to the level of hasan li-ghayrihi (good due to supporting evidence) at the very least, then the benefit in this form is more comprehensive and broader for the Ummah, while the original texts remain as their authors arranged them, with their chains and order, which is the collection of what is authentic and what is not.
As for what I am doing, I see this as a collective obligation (fard kifayah). If no one performs it, all are sinful, because bringing the Sunnah close to the Ummah is an obligatory matter. The Ummah includes the general public who are able to understand, for example, that this is authentic and is proof, or that this is good, whereas this is weak and its narration is not permissible except with an explanation of its weakness. As for the specialists, they refer to the mother books (primary sources) and may participate in this author’s division or may disagree with it.
But the important thing, as we said earlier, quoting His saying, the Exalted:[Al-Baqarah 2:148]
The questioner : Complete follow-up and partial follow-up in strengthening a hadith
The Shaykh : There is no difference
The Shaykh : ...
The questioner : May Allah reward you with good. I say: Does extracting, for example, the authentic hadiths from a book of the Sunnah into a separate part not mean that it leads people to turn away from the original book?
The Shaykh : No, for two reasons:
The first is that the original book is preserved and circulated among people, and its author is more famous than Al-Albani, who divided the book of Sunan into two parts. So there is no fear, and you will find that people continue to rely on the books of the Salaf. This is the first point.
Second: there is no loss, even if we accept the scenario you just described of people turning away.
The least of the scholars, let alone others, who benefit from the original texts of these Sunan books are the least benefited. Most people benefit from the abridged version, which I named, and I am proceeding with it until Allah wills, *Taqrib al-Sunnah bayada al-Ummah* (Bringing the Sunnah Close to the Ummah). This abridgment is first achieved by preserving the chains of narration, because most scholars who are not specialists are not specialists and do not benefit from these chains at all. So what do we say about the general public?
If we bring the Sunnah close to the Ummah by first removing the chains of narration, and then providing a summary of these chains along with an examination of other chains, so that we elevate a weak hadith to the level of hasan li-ghayrihi (good due to supporting evidence) at the very least, then the benefit in this form is more comprehensive and broader for the Ummah, while the original texts remain as their authors arranged them, with their chains and order, which is the collection of what is authentic and what is not.
As for what I am doing, I see this as a collective obligation (fard kifayah). If no one performs it, all are sinful, because bringing the Sunnah close to the Ummah is an obligatory matter. The Ummah includes the general public who are able to understand, for example, that this is authentic and is proof, or that this is good, whereas this is weak and its narration is not permissible except with an explanation of its weakness. As for the specialists, they refer to the mother books (primary sources) and may participate in this author’s division or may disagree with it.
But the important thing, as we said earlier, quoting His saying, the Exalted:
For each [religious following] is a direction toward which it faces. So race to [all that is] good.
ولكل وجهة هو موليها فاستبقوا الخيراتThe questioner : Complete follow-up and partial follow-up in strengthening a hadith
The Shaykh : There is no difference