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مَرَاتِبُ الْكُتُبِ · Maratib al-Kutub wa Masalik al-Naql
كُتُبُ ظَاهِرِ الرِّوَايَةِ السِّتَّةُ (أَبْيَاتُ ١١-١٤) · The Six Books of Zahir al-Riwaya, in Verse
[النَّصُّ] وَكُتُبُ ظَاهِرِ الرِّوَايَاتِ أَتَتْ سِتًّا وَبِالْأُصُولِ أَيْضًا سُمِّيَتْ. صَنَّفَهَا مُحَمَّدٌ الشَّيْبَانِيُّ، حَرَّرَ فِيهَا الْمَذْهَبَ النُّعْمَانِيَّ: الْجَامِعُ الصَّغِيرُ وَالْكَبِيرُ، وَالسِّيَرُ الْكَبِيرُ وَالصَّغِيرُ، ثُمَّ الزِّيَادَاتُ مَعَ الْمَبْسُوطِ
- The books of Zahir al-Riwayat came to six and were also named al-Usul; Muhammad al-Shaybani authored them, refining Abu Hanifa's madhhab in them: al-Jami' al-Saghir, al-Jami' al-Kabir, al-Siyar al-Kabir, al-Siyar al-Saghir, then al-Ziyadat together with al-Mabsut
[الْكُتُبُ] الْمَبْسُوطُ، الزِّيَادَاتُ، الْجَامِعَانِ (الصَّغِيرُ وَالْكَبِيرُ)، السِّيَرَانِ (الصَّغِيرُ وَالْكَبِيرُ) — كُلُّهَا لِمُحَمَّدِ بْنِ الْحَسَنِ الشَّيْبَانِيِّ
- al-Mabsut, al-Ziyadat, the two Jamiʿs (Saghir, Kabir), the two Siyars (Saghir, Kabir); all by Muhammad b. al-Hasan al-Shaybani
[الْحُكْمُ] تُسَمَّى مَسَائِلَ الْأُصُولِ — وَهِيَ أَقْوَى طَبَقَاتِ الْمَذْهَبِ
- Called Masail al-Usul; the strongest layer of the madhhab
[تَنْبِيهٌ] حُدُودُ "السِّتَّةِ" نَفْسُهَا مُخْتَلَفٌ فِيهَا بَيْنَ الْمُحَقِّقِينَ: بَعْضُهُمْ لَا يَعُدُّ السِّيَرَ الصَّغِيرَ مِنْهَا، وَبَعْضُهُمْ يُسْقِطُ الزِّيَادَاتِ مِنْ "ظَاهِرِ الرِّوَايَةِ" مَعَ عَدِّهَا مِنَ "الْأُصُولِ"، وَبَعْضُهُمْ يُضِيفُ الْمُحِيطَ إِلَيْهَا
- Caution: the boundary of "the six" is itself disputed among scholars — some do not count al-Siyar al-Saghir among them, some exclude al-Ziyadat from "zahir al-riwaya" while still counting it among "al-Usul," and some add al-Muhit to the list altogether
📖 مَوْضِعٌ ص ٦٦ — p. 66
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خِلَافُ ابْنِ كَمَالٍ بَاشَا مَعَ ابْنِ عَابِدِينَ: هَلْ ظَاهِرُ الرِّوَايَةِ أَعَمُّ مِنْ رِوَايَةِ الْأُصُولِ؟ · A Real Scholarly Dispute — Is "Zahir al-Riwaya" Broader Than "Riwayat al-Usul"?
[التَّعْرِيفُ] الْجُمْهُورُ: لَا فَرْقَ بَيْنَهُمَا، وَرِوَايَةُ النَّوَادِرِ لَا تَكُونُ ظَاهِرَ رِوَايَةٍ إِلَّا إِذَا ذُكِرَتْ فِي كُتُبِ الْأُصُولِ. ابْنُ كَمَالٍ بَاشَا: رِوَايَةُ الْأُصُولِ خَاصَّةٌ بِالْأُمَّهَاتِ السِّتِّ، وَظَاهِرُ الرِّوَايَةِ عَامٌّ قَدْ يُطْلَقُ عَلَى مَا فِي غَيْرِهَا مِمَّا يَكُونُ نَادِرَ الرِّوَايَةِ
- The majority hold the two terms are equivalent, and a nawadir-narration only counts as zahir al-riwaya if it is also recorded in the Usul books; Ibn Kamal Basha (d. 940H) instead claimed riwayat al-usul is narrow (limited to the six core books) while zahir al-riwaya is broader, sometimes applying even to material outside them
[مِثَالٌ] احْتَجَّ بِمَسْأَلَةِ نَفَقَةِ الْمَحْرَمِ فِي وُجُوبِ الْحَجِّ: ذَكَرَ السَّرَخْسِيُّ أَنَّ ظَاهِرَ الرِّوَايَةِ اشْتِرَاطُ مِلْكِ نَفَقَةِ الْمَحْرَمِ أَيْضًا، وَرَوَى الْحَسَنُ عَنْ أَبِي حَنِيفَةَ نَحْوَهُ فِي الْمُحِيطِ، وَهَذِهِ الرِّوَايَةُ غَيْرُ مَوْجُودَةٍ فِي الْأُصُولِ السِّتَّةِ الْمَذْكُورَةِ
- Ibn Kamal Basha's proof-case: whether a woman's hajj obligation requires she also afford her mahram's travel expenses — al-Sarakhsi calls this zahir al-riwaya, yet al-Hasan's parallel report of it (in al-Muhit) does not appear in any of the six core books, seemingly proving zahir al-riwaya can exist outside them
[مَعْنًى] رَدَّ ابْنُ عَابِدِينَ: كَلَامُ السَّرَخْسِيِّ لَا يَدُلُّ عَلَى مُرَادِهِ؛ فَهِيَ ظَاهِرَةُ الرِّوَايَةِ لِأَنَّ مُحَمَّدًا ذَكَرَهَا أَيْضًا فِي كُتُبِ الْأُصُولِ مَعْنًى، لَا لِمُجَرَّدِ رِوَايَةِ الْحَسَنِ لَهَا؛ فَالنَّوَادِرُ الْمُوَافِقَةُ لِلْأُصُولِ مَعْنًى تَكُونُ ظَاهِرَ رِوَايَةٍ، وَهَذَا لَا يَنْقُضُ قَوْلَ الْجُمْهُورِ
- Ibn ʿAbidin's refutation: al-Sarakhsi's wording doesn't actually prove Ibn Kamal Basha's point — the ruling is zahir al-riwaya because Muhammad al-Shaybani recorded the same substance in the Usul books too, not merely because al-Hasan also transmitted it; a Nawadir report agreeing with the Usul in substance still counts as zahir al-riwaya, which does not overturn the majority position after all
📖 مَوْضِعٌ ص ٧٢-٧٤ — pp. 72-74
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تَرْتِيبُ تَصْنِيفِ كُتُبِ ظَاهِرِ الرِّوَايَةِ، وَتَقَدُّمُ اللَّاحِقِ عَلَى السَّابِقِ عِنْدَ التَّعَارُضِ · Chronology of the Six Books — the Later One Wins on Conflict
[النَّصُّ] وَاشْتُهِرَ الْمَبْسُوطُ بِالْأَصْلِ وَذَا لِسَبْقِهِ تَصْنِيفًا، كَذَا الْجَامِعُ الصَّغِيرُ بَعْدَهُ فَمَا فِيهِ عَلَى الْأَصْلِ لِذَا تَقَدَّمَا، وَآخِرُ السِّتَّةِ تَصْنِيفًا وَرَدَ السِّيَرُ الْكَبِيرُ فَهُوَ الْمُعْتَمَدُ
- Verses 17-19: al-Mabsut became known as "al-Asl" for being composed first among the six; al-Jami' al-Saghir came after it, so wherever the two conflict, al-Jami' al-Saghir takes precedence; al-Siyar al-Kabir was composed last of the six, and it is the authoritative, relied-upon one
[مَعْنًى] لِأَنَّ الْجَامِعَ الصَّغِيرَ صُنِّفَ بَعْدَ الْأَصْلِ فَصَارَ بِمَنْزِلَةِ النَّاسِخِ لَهُ، فَيَتَقَدَّمُ عَلَيْهِ عِنْدَ التَّعَارُضِ؛ سُمِّيَ الْأَصْلُ أَصْلًا لِأَنَّهُ صُنِّفَ أَوَّلًا، ثُمَّ الْجَامِعُ الصَّغِيرُ، ثُمَّ الْكَبِيرُ، ثُمَّ الزِّيَادَاتُ
- Al-Jami' al-Saghir, being composed after al-Asl, stands to it like an abrogator, so it takes precedence over al-Asl wherever they conflict; the general rule of thumb is: al-Asl was composed first, then al-Jami' al-Saghir, then al-Jami' al-Kabir, then al-Ziyadat
📖 مَوْضِعٌ ص ٧٥-٧٧ — pp. 75-77
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الْكَافِي لِلْحَاكِمِ الشَّهِيدِ يَجْمَعُ الْكُتُبَ السِّتَّةَ، وَأَقْوَى شُرُوحِهِ مَبْسُوطُ السَّرَخْسِيِّ · al-Kafi Gathers the Six Books; al-Sarakhsi's Mabsut Is Its Strongest Commentary
[النَّصُّ] وَيَجْمَعُ السِّتَّ كِتَابُ الْكَافِي لِلْحَاكِمِ الشَّهِيدِ فَهُوَ الْكَافِي؛ أَقْوَى شُرُوحِهِ الَّذِي كَالشَّمْسِ مَبْسُوطُ شَمْسِ الْأَئِمَّةِ السَّرَخْسِيِّ، مُعْتَمَدُ النُّقُولِ لَيْسَ يُعْمَلُ بِخِلَافِهِ وَلَيْسَ عَنْهُ يُعْدَلُ
- Verse 20: al-Kafi, by al-Hakim al-Shahid (d. 334H), gathers the six foundational books, truly "the Sufficient one"; its strongest commentary, radiant as the sun, is al-Sarakhsi's Mabsut — the relied-upon transmission, never acted against nor turned away from
[مَعْنًى] أُمْلِيَ الْمَبْسُوطُ مِنْ حِفْظِ السَّرَخْسِيِّ وَهُوَ مَحْبُوسٌ، بَعْدَ أَنْ مُنِعَ عَنْهُ طَلَبَتُهُ وَكُتُبُهُ؛ فَلَمَّا وَصَلَ إِلَى بَابِ الشُّرُوطِ أُطْلِقَ، ثُمَّ أَكْمَلَهُ فِي فَرْغَانَةَ
- Al-Sarakhsi dictated the Mabsut entirely from memory while imprisoned, after his students and books were denied him; when his dictation reached the Chapter on Conditions he was released, and he completed it later in Farghana
📖 مَوْضِعٌ ص ٨٠-٨٣ — pp. 80-83
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الْمُتُونُ الْمُعْتَبَرَةُ · al-Mutun al-Mu'tabara
[الْأَمْثِلَةُ] الْوِقَايَةُ، كَنْزُ الدَّقَائِقِ، الْمُخْتَارُ، مَجْمَعُ الْبَحْرَيْنِ، تَنْوِيرُ الْأَبْصَارِ
- al-Wiqaya, Kanz al-Daqa'iq, al-Mukhtar, Majmaʿ al-Bahrayn, Tanwir al-Absar
[شَأْنُ مُؤَلِّفِيهَا] أَلَّا يَذْكُرُوا الْأَقْوَالَ الْمَرْدُودَةَ — وَهُمْ مِنْ "أَصْحَابِ التَّمْيِيزِ"
- Their authors do not include rejected positions; they belong to the "discriminating muqallidun" tier
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التَّحَرُّزُ مِنَ الْكُتُبِ الْمُخْتَصَرَةِ · Caution with Heavily Abbreviated Books
[النَّصُّ] كُتُبٌ تَكَادُ مِنْ شِدَّةِ الِاخْتِصَارِ وَالْإِيجَازِ تَلْتَحِقُ بِالْأَلْغَازِ، مَعَ مَا اشْتَمَلَتْ عَلَيْهِ مِنَ السَّقْطِ فِي النَّقْلِ، وَتَرْجِيحِ مَا هُوَ خِلَافُ الرَّاجِحِ
- Texts so condensed they verge on riddles, with citation gaps and at times preferring what is contrary to the rajih
[الْأَمْثِلَةُ] الدُّرُّ الْمُخْتَارُ، النَّهْرُ، مُلَّا مِسْكِينَ شَرْحُ الْكَنْزِ، الْقُهُسْتَانِيُّ
- al-Durr al-Mukhtar, al-Nahr, Mulla Miskin's Sharh al-Kanz, al-Quhustani
📖 مَوْضِعٌ ص ٧٦ — p. 76
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الْعِلْمُ بِالْمَأْخَذِ · Knowing the Source of the Citation
[النَّصُّ] لَا يَجُوزُ الْإِفْتَاءُ مِنْ هَذِهِ الْكُتُبِ إِلَّا إِذَا عَلِمَ الْمَنْقُولَ عَنْهُ وَالِاطِّلَاعَ عَلَى مَأْخَذِهَا
- Issuing fatwa from these books is impermissible unless one knows the original source cited and has access to its origin
[الْقَائِلُ] الشَّيْخُ صَالِحُ الْجِنِينِيُّ، نَقَلَهُ ابْنُ عَابِدِينَ
- Shaykh Salih al-Junayni, cited by Ibn ʿAbidin
📖 مَوْضِعٌ ص ٧٧ — p. 77
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تَرْجِيحُ كُتُبِ الْفَتَاوَى · Tarjih Among the Fatawa Compendia
[مَعْنًى] إِذَا تَعَارَضَ تَصْحِيحَانِ بَيْنَ كِتَابَيْنِ — كَالْخَانِيَّةِ وَالْبَزَّازِيَّةِ — فَتَصْحِيحُ قَاضِيخَانَ أَقْوَى
- When two tashih verdicts conflict between books; like al-Khaniyya and al-Bazzaziyya; Qadikhan's tashih is stronger
[النَّصُّ] قَالَ الْعَلَّامَةُ قَاسِمٌ: "إِنَّ قَاضِيخَانَ مِنْ أَحَقِّ مَنْ يُعْتَمَدُ عَلَى تَصْحِيحِهِ"
- Al-ʿAllama Qasim said: "Qadikhan is among the most deserving of those whose tashih is relied upon"
📖 مَوْضِعٌ ص ١٥٠ — p. 150
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