Explanation of the author's statement: "And it is in the books of the Four, and al-Hakim, who said: Authentic according to their conditions"

The Shaykh : And it is in the books of the Four and al-Hakim. Who are the Four? They are not Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah. As for al-Hakim, he is not one of the compilers of the Sunan, but he has a book titled *Sahih al-Hakim*, and he has many other books. And he said: "Authentic according to their conditions". The conditions of whom? Al-Bukhari and Muslim. But according to their conditions as he believed, and the reality may be otherwise. What is the meaning of their saying "the condition of al-Bukhari," "the condition of Muslim," or "the condition of the two Sahihs," for example? It means that its narrators are the narrators of the two Sahihs, and that what al-Bukhari stipulated is present in it, and what Muslim stipulated is present in it. We do not deny that there are authentic hadiths that al-Bukhari and Muslim did not mention. Yes, this is a reality, but because they did not encompass all authentic hadiths. However, we may deny the one who says that this hadith is according to their conditions; it may contain a hidden defect that was hidden from this person who claimed it is according to the conditions of al-Bukhari and Muslim, and al-Bukhari and Muslim may have known it and left out the hadith. And his saying: "Authentic": They say that al-Hakim (may Allah have mercy on him) is one who is lenient in declaring authenticity. For this reason, they said: There is no value in the authentication of al-Hakim, nor in the grading of Ibn Hibban, nor in the fabrication of Ibn al-Jawzi, nor in the consensus of Ibn al-Mundhir. But this statement is actually a risk, because the phrase "no value" means "do not pay attention to it," and that is a risk. Rather, you do not accept it as valid in all cases, but you consider it, especially if it occurs to you that it is not as they said. This is caution, and do not rush. As for saying "do not pay attention to it at all," this is... Even though I have considered the words of Ibn al-Mundhir (may Allah have mercy on him), I found that whenever he transmitted a consensus, he would say "the consensus of those whose words we preserve from the scholars." By doing so, he preserved his own position, because he said: "of those whose words we preserve". Allah does not burden a soul beyond its capacity. Yes, but even so, if the man has extensive knowledge, this statement may be a consensus. But if the man knows only what is around him, for example, if someone came who had only studied the Hanbali school and then mentioned the ruling of an issue and said "this is the consensus of those whose words we preserve from the scholars," what would we say to him? We would say, "You know only a quarter of the scholars or less." The result is that the issue returns to the one who made the statement.