And it is not authentic from the Prophet (peace and blessings be upon him) the specification of these names.
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The Shaykh :"And it is not authentic from the Prophet (peace and blessings be upon him) the specification of these names" If it is not authentic, then to whom do we refer? If it is not authentic from the Prophet (peace and blessings be upon him and his family) regarding that, why did he (peace and blessings be upon him and his family) keep it ambiguous, when he conveyed the clear message?
The answer is that this is from the beauty of the test and eloquence, because if the specification of them is left to the ijtihad of people, with the restriction that they are based on divine prescription, then people, if they are eager, will search for these names in the Book and in the Sunnah. But if they were given a limited list, the sincere in their seeking would not be distinguished from the insincere, because it would be known to everyone. This is like the Night of Decree being hidden in Ramadan in the last ten nights. Why was it hidden? Why was it not made known so that people could be at ease? Why? For the sake of the test: testing the sincere in their seeking from the liar and the lazy. Likewise, the hour of Jumu'ah, the hour of response, is ambiguous for the sake of trial. So we say that the Prophet (peace and blessings be upon him and his family) did not specify them for the sake of trial and testing. Yes.
He said: "And the hadith narrated from him regarding their specification is weak.
Ibn Taymiyyah, the Shaykh al-Islam, said in *al-Fatawa*, page 382, part 6 of Ibn Qasim’s collection: "The specification of them is not from the speech of the Prophet (peace and blessings be upon him and his family), by the consensus of the people of knowledge of his hadith".
The Shaykh al-Islam is trustworthy and trustworthy from two aspects: in terms of integrity and in terms of knowledge. In his case, may Allah have mercy on him, strength and integrity came together, and they are the two pillars of action. He is not accused in his religion, meaning it is not possible that he would transmit a consensus in which he is lying, correct? Correct? Correct. We know this from his state, may Allah have mercy on him.
Second: He is not accused of lacking knowledge, but rather he has a vast, vast, and great knowledge. If you want to know the extent of his knowledge, look at his refutations of the people of kalam and the philosophers. How he lists for you twenty books or more in a single context, which indicates the breadth of his knowledge and his reading, may Allah have mercy on him, and the strength of his recall. He says: "By the consensus of the people of knowledge of hadith."
That is, of the hadith of the Prophet (peace and blessings be upon him and his family).
"And he said before that: "Al-Walid mentioned them from some of his Shami sheikhs, as it came explained in some of the routes of his hadith." End of quote.
And Ibn Hajar said in *Fath al-Bari*, page 215, part 11, al-Salafiyyah edition: "The defect, according to the two Shaykhs, al-Bukhari and Muslim, is not merely the singularity of al-Walid, but rather the disagreement in it, the confusion, his tadlis, and the possibility of insertion".
The defects that Ibn Hajar, may Allah have mercy on him, counted. We say page 215, part 11, al-Salafiyyah edition. This point must be noted by the researcher. Some people mention the page number and the part number of the book in front of them. And if the book had only one edition, the purpose would be achieved. But if it has been printed in several editions, it must be specified with the edition from which it was quoted, so that people are not misled after this.
Ibn Hajar, may Allah have mercy on him, says: "The defect is not merely the singularity of al-Walid, who is weak and known for tadlis, but rather the disagreement in the hadith. And for this reason, those who counted them did not agree on a specific thing, and the confusion."
The answer is that this is from the beauty of the test and eloquence, because if the specification of them is left to the ijtihad of people, with the restriction that they are based on divine prescription, then people, if they are eager, will search for these names in the Book and in the Sunnah. But if they were given a limited list, the sincere in their seeking would not be distinguished from the insincere, because it would be known to everyone. This is like the Night of Decree being hidden in Ramadan in the last ten nights. Why was it hidden? Why was it not made known so that people could be at ease? Why? For the sake of the test: testing the sincere in their seeking from the liar and the lazy. Likewise, the hour of Jumu'ah, the hour of response, is ambiguous for the sake of trial. So we say that the Prophet (peace and blessings be upon him and his family) did not specify them for the sake of trial and testing. Yes.
He said: "And the hadith narrated from him regarding their specification is weak.
Ibn Taymiyyah, the Shaykh al-Islam, said in *al-Fatawa*, page 382, part 6 of Ibn Qasim’s collection: "The specification of them is not from the speech of the Prophet (peace and blessings be upon him and his family), by the consensus of the people of knowledge of his hadith".
The Shaykh al-Islam is trustworthy and trustworthy from two aspects: in terms of integrity and in terms of knowledge. In his case, may Allah have mercy on him, strength and integrity came together, and they are the two pillars of action. He is not accused in his religion, meaning it is not possible that he would transmit a consensus in which he is lying, correct? Correct? Correct. We know this from his state, may Allah have mercy on him.
Second: He is not accused of lacking knowledge, but rather he has a vast, vast, and great knowledge. If you want to know the extent of his knowledge, look at his refutations of the people of kalam and the philosophers. How he lists for you twenty books or more in a single context, which indicates the breadth of his knowledge and his reading, may Allah have mercy on him, and the strength of his recall. He says: "By the consensus of the people of knowledge of hadith."
That is, of the hadith of the Prophet (peace and blessings be upon him and his family).
"And he said before that
Page 379
صـ379And Ibn Hajar said in *Fath al-Bari*, page 215, part 11, al-Salafiyyah edition: "The defect, according to the two Shaykhs, al-Bukhari and Muslim, is not merely the singularity of al-Walid, but rather the disagreement in it, the confusion, his tadlis, and the possibility of insertion".
The defects that Ibn Hajar, may Allah have mercy on him, counted. We say page 215, part 11, al-Salafiyyah edition. This point must be noted by the researcher. Some people mention the page number and the part number of the book in front of them. And if the book had only one edition, the purpose would be achieved. But if it has been printed in several editions, it must be specified with the edition from which it was quoted, so that people are not misled after this.
Ibn Hajar, may Allah have mercy on him, says: "The defect is not merely the singularity of al-Walid, who is weak and known for tadlis, but rather the disagreement in the hadith. And for this reason, those who counted them did not agree on a specific thing, and the confusion."