 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيمي اذا يتخلق بالفعل سغة التبريب مثل what روية اما يروى ذكيرة او يذكر حكية او يحكى خيناريت في اي of those forms هذا حديث is not authentic who is it not authentic to it's not authentic to him that's why he used the word روية ذكيرة يروى يذكره يحكى he used that because of what because it's not authentic to him it may be authentic to other ulama does that make sense that's not where the hadith of هشام ابن عمر comes in where Bukhari narrated with the word قالة is what سغة what سغة الجزم سغة الجزم in Bukhari is what it's معلق if you wish you want to say that even at the Bukhari can you say it's معلق هشام ابن عمر نا remember we said معلق means when Bukhari drops his teacher right هشام ابن عمر is his teacher but even if we say that he did drop a teacher out of there he narrated with عن so either way you're no way able to go out of it it's amazing first of all هشام ابن عمر is his teacher so the hadith is not معلق breathße it's معلق the second is even if we say that it is Bukhari it did drop his teacher out we do say that we accept are you with me he narrated it with عن so that's something you need to know We've now learned that we're not going to learn after Bukhari where are the most authentic books في عدد . نحن نظر . نحن نظر قبل حقا ؟ موضوع الصحيح هل تصميم ؟ نحن نظر قبل بالمراتب الصحة بالنسبة لليجاني إسلادي وعلى المناقل الذي يتكلم ويسمعه أصحر الأساني أذكر ؟ نحن نتكلم عن هذا هذا هو أولا نحن نتحدث عنه بالنسبة للكتب المروي فيها لكن هل يكون يحدث في حالي حلثه ؟ خُلص الحلث which is narrated in الولد الذي هو كبير светدرن the Hudid which is the highest the Hudid which is the highest authenticity is that which بخاري المسلم ي Vergleich معوار رواه البخاري المسلم is the most authentic book authentic what حلث that is the most authentic what حديث. ما يرى بعد ذلك؟ حديث يتحدث عن بخاري ، هو سنجل. هل أنت؟ الثالث هو أنه الذي مسلم يكون فقط. الثالث هو ما؟ حديث يتحدث عن كاندشنز بخاري ومسلم ، التي لم يكن يتحدث عنه صحيح. هذا هو الثالث. الثالث هو أنه هو كاندشنز بخاري ومسلم. الثالث هو أنه هو المسلم الذي لم يكن يتحدث عنه. الثالث هو أنه هو أبنو خزيمة. الثالث هو أنه هو أبنو حبان. أبنو حبان يتحدث عن أبنو خزيمة. الثالث هو أنه هو آبنو خزيمة. أو أنه هو أبنو حباني يتحدث عن أبنو خزيمة. ومن؟ لماذا يتحدث عن أبنو خزيمة؟ أنه أفضل من أبنو خزيمة. هذه أنت خلال ماتة من أبنو خزيمة. ماذا تقول؟ كيف ستفعل ذلك؟ هل أنت معي؟ كيف حدث ذلك؟ حدث ذلك من الناس who researched after them من العلماء تتبعوا الاستقراء They followed up the book They looked out the book works Where it goes, where is it heading, where is it at They saw it So then they gave it They said this is the condition of the scholar This is his condition here Some got it right Some didn't get it right Some got question for their points And some didn't Okay The best point The best thing that was said regarding The condition of Bukhara and Moslem is as follows This is their condition Both of them أن يكون الحديث ومرويا That the Hadith is narrated من طريق رجالي من رجال الكتابيني That the book is narrated From the men of those two books They have men The men in which they have narrated on No one is allowed to bring another man And introduce it And say this is the condition of Bukhara and Moslem If that man was not used by Bukhari You try to use it in your مستدرق And say this is the condition of Bukhari or Moslem The question is Brother This individual Bukhari didn't use And no did Moslem use this man Are you with me For example أبو زمير المكي Bukhari did not use him Moslem used him Are you with me Are you with me When you say Don't say about the Shaykh The question is This man is not used by Bukhari Are you with me The second thing is Or one of them uses them So now you can say that This is the condition of Moslem The second one is You have to observe the way In which Bukhari and Moslem Observe those narrators For example Who shamed Ibn Bashir Who shamed Ibn Bashir Are you with me Who is he He is from the students of Mohamed Ibn Shaykh Ab-Zuhri Are you with me Bukhari used Who shamed Ibn Bashir Bukhari what did he do He used him And so did he Who did he also use Bukhari Bukhari also used Ibn Shaykh Ab-Zuhri If you go to Bukhari You find He shamed Ibn Bashir He is from the men of Bukhari He is from the men of Bukhari And also what And you also find her And he used Mohamed Ibn Shaykh Ab-Zuhri Both of them are the men of Bukhari Good Somebody narrates a hadith from He shamed Ibn Bashir And he hadith that He shamed Ibn Bashir Narrated from his teacher Ibn Shaykh Ab-Zuhri Is that hadith authentic Sorry is that hadith Can you show Bukhari Yeah Hey Saad Saad are you with me Bukhari Rahim Allah If we go to Who shamed Ibn Bashir Pay attention Who shamed Ibn Bashir Pay attention Who shamed Ibn Bashir Is he from the men of Bukhari The answer is yes Bukhari did he use him Good What about Mohamed Ibn Shaykh Ab-Zuhri From the men of Bukhari Bukhari did he use him If who shamed Ibn Bashir Narrated from Bukhari Ibn Shaykh Ab-Zuhri Is the hadith accepted If we say this is from The hadith of Bukhari Is that right Ha Ha Ha Now it's not it's weak You see Bukhari never did Ibn Bashir See this is now Why the scholar would say You have to look at how they use the bed Who shamed Ibn Bashir When he narrates from Bukhari Ibn Shaykh Ab-Zuhri is weak But if he narrates from other narrators He's not weak You know why Because who shamed Ibn Bashir Narrated this hadith From Bukhari Ibn Shaykh Ab-Zuhri On a day when it was Very windy Pay attention And so he wrote this hadith On his books And it was a windy day So he lost all the papers He wrote on it Where he wrote on it He flew out of his hand So later when he went back He tried to narrate it from where Exactly And he was getting wrong So he was weak Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha Ha الضبط is a memory و نتذكر أننا نتحدث عن الضبط these how many types الضبط is a memory الضبط is a memory 2 types أو as يحيب المعين said اثبت الثبتاني اثبت الحفظ و اثبت الثبت صدر The memory of the brain and the memory of the so here what happens is حسن و ليلاتي it has all the other conditions that صحيح has but what does it have with it it says that the memory is slightly low so here it brings us to what does it mean linguistically the word حسن first of all is a سفة مشبهة من الحسن حسن in Arabic is meant by beauty بمعنى الجمالي it's beauty beauty and technically there is a اختلاف regarding the scholars in defining the word حسن the defining of the word حسن there is a lot of خلاف that came between the scholars and it's a stage between صحيح and ضعيف the definitions that these some of the scholars gave were not جامع و مانع from the scholars that gave it is إمام الخطابي رحمه الله and إمام الخطابي رحمه الله he defined it to be what هو ما عورف مخرجه it is something that it's known where it comes out from و اشتهر رجاله it's men are famous و عليه مداره أكثر الحليث and it's what the majority of the حديث will revolve around وهو الذي يقبله أكثر العلماء and it is what the majority of the scholars have accepted و استعملوا عامة الفقها and the general فقها also use that's his definition we're going to talk about how weak that definition of his is also ترمذي رحمه الله he defined it he defined it as what كل حليث يروع it is every حليث that is narrated لا يكونوا في إسنادي ما يتهموا بالكذب and in the chain of narration isn't somebody who is suspected to have lied و لا يكونوا الحليث الشان then and the حليث cannot be shan then it cannot oppose other narrations و يروع من غيري وانشي نحو ذلك and it's also narrated from more than one face other narrations are present فو عندنا حليث الحسن then it becomes a حليث which is what حسن إبرا حجر here right now where we are what did he define it as when he defined it he said والخبر أحاد بإنقل عدل انتام الضبط متصل السنة غير معلل ولا شاذن when he mentioned that which was صحيح لذاتي that was صحيح لذاتي after he said فإن خفض ضبط فلحسن لذاتي when he spoke about after he spoke about تفاوت تفاوت رتمتي and also when he spoke about تقديم البخاري وعلى المسلمي then he said فإن خفض ضبط if the memory slightly deducts and it goes less he says فلحسن لذاتي that is حليث حسن لذاتي so if you look at it it says though إبرا حجر حليم الله that the حليث حسن لذاتي صحيح لذاتي the difference between the two is one خفض ضبط just a memory if you look at the definition given by حسن لذاتي حسن لذاتي his definition is weak in the sense why he's only defined one of the parts of حسن which is حسن لغيري his definition only talks about which one حسن لغيري that's what he did and it was for him which one was was it that he should have defined he should have defined حسن لذاتي not حسن لغيري which will come to us because the حسن لغيري in its original essence is weak right it's weak in its original essence because حسن لغيري will come to it later إرتقة إلى مرتبة الحسن لين جباله بتعدد الطرخ it only became strong because of the support that came to it from other places حسن لغيري so the chosen definition is what it's as follows it is هو متصل سندو it is any a hadith which its chain of narration is connected بي نقل عدل اللذي خفض ضبط with reliable narrators whose memory is slightly deficient and mostly from the likes of it now when we say from the likes of him it doesn't mean that every single narrator in the chain of narration has to be خفض ضبط his memory is low it means it can be somebody like him or it can be somebody higher than him it can't be less إلا منتها من غيري شذوذين until the end of the chain of narration without any شذوذ in it or no علا what is the ruling on a hadith which is حسن لذاتي what's the ruling regarding it it is when we use it it's like the صحيح حسن لذاتي it's a proof you can't say no even though in terms of strength it's lower than what صحيح right it's lower than it but then in terms of implementation it's obligatory you have to take it all the فقهاء relied on it and they used it the محديثون used it the أصونيون they used it except those who have opposed who are weak some of the scholars who are متساهلين lean scholars in حديث they added حسن لذاتي they said that this is they refer to it as a صحيح and they put it under صحيح such as who الحاكيم ابن حبان ابن خزيما what's an example for a hadith which is حسن لذاتي what is the definition what's an example for it an example is that which ترميدي نريتر رحمه الله رحم ترميدي said حدثنا قوتيبة حدثنا جعفر ابن سليمان الضبعي عن عمران الجوني عن أبي بكر من أبي موسى الأشعري قال سمعت أبي بحظرة العدوية قال رسول الله صلى الله عليه وسلم إن أبواب الجنة تحت ظلال السيوف الحريث this حديث إمام ترميدي نريت ترميدي سيد قوتيبةbbg اسوأ ترميدي ترميدي قوتيبة قال مي جعفر ابن سليمان الضبعي جعفر ابن سليمان أبي عمران الجوني عمران جعفر ابن سليمان الضبعي قريب عمران الجوني الذي يتكلم من أبي بكر ابن أبي موسى الأشعري الذي قال أبي بكر ابن أبي موسى is the son of the companion أبو موسى الأشعري سيصبح أبو بكر he said I heard my father meaning Abu Musa al-Ash'ari بحظرة العدو in the presence of the enemy saying that the message just said إن أبواب الجنة the doors of jannah are under what تحت ذلال السيوفي they are under the shades of the swords now this hadith is Hassanul Lidati because he said that this hadith is Hassanul Gharib he said this is a hadith which is Hassan and it's Gharib strange okay and the hadith is Hassan because لأن رجال إسلادي الأربعة ثقاتون the four narrators in that four narrators that are in that chain of narration are ثقار reliable in their memory they are on top notch and in their memory and their reliability is up there so there is nothing wrong with them except in one individual whose name is who جعفر المسلمان الضبعي he is Hassanul Harith ما معنى حسن الحريث his memory is slightly low deficient as Imam al-Hafid al-Mahajar mentioned يتهديب التهديب and he brought this from who أبي أحمد