 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي و what did he do? و السكتة he went quiet شريخ became quiet because he is lying for the people that are right so he went quiet ليكتب المستملي so those who were listening were dictating so they can write فلم نظر إلى ثابت him remember شريخ is he narrated the hadith are you all with me? he narrated the hadith everyone is writing the train of narration he is waiting for the people to write as he is narrating as he is waiting for the people to write ثابت ثابت ابن موسى الزاهد who is known for his عباد that entered he entered and he walked in when he walked in شريخ ابن عبدالله القاضي صوهم and he looked at him and he said to him من كثورة صلاة who will be lately anyone whose prayer becomes a lot at night حسنة و توبين نهاري his face becomes gloomy and beautiful at daytime who was he referring to? he was referring to ثابت and he was talking to ثابت and he was addressing the matter to ثابت some of the people thought that was what the prophet ﷺ said so they were writing it on the hadith what were they doing? so what's that called? that is called مدرجو الاسماني the second one is مدرجو المتني إدراج حابنة المتن so what happened right now? when he came in he himself didn't know so what did he do? he used to narrate the hadith with the chain of narration like that so whenever he went somewhere he narrated what happened right? what mixed up now? the hadith mixed up the chain got mixed up this chain is not for this hadith the prophet ﷺ did say that but it's another chain for it not this chain so إدراج حابنة to this chain of narration the other one is and it happens somebody narrated the hadith and something something occurs and he looks at that something and it comes back and this is what happened the other one is what? إدراجو المتن the mudraj happens to that مأود خلفي متن ما ليس منه it is to enter something into the متن بلا فصل without any fossil and it is three types it is three types okay it happens it is to enter the mutton something part of the prophet's speech the person is trying to say something else but something enters it it enters it without him saying stop and he says something carry on he doesn't say that so it enters it it occurs in three ways it occurs إن يكون الإدراجو في أول الحاليتي it is at the beginning of the hadith right at the beginning and that's very little it happens very little the second one is what the second one is أن يكون الإدراجو في وصط الحاليتي then the إدراج occurs when in the middle of the hadith and that is less than the first one it happens in the middle it is less than even the first one the third one is the most is أن يكون الإدراجو في آخر الحاليتي والغالب و this is the majority of times it happens at the end because the scholars of Hadith don't tend to talk whilst they narrate the Hadith but they do it when they finish remember they don't tell the people I stopped the Hadith that they carry on so they just when they finish the Hadith they just they keep talking people still think that he's trying to narrate the Hadith he's a thing we took one Hadith Insha'Allah from all of you to remember that's what Imam Al-Khateeb narrated مرواية أبي قطن و شبابه و الشبابة فالرقه مع أشعبه عن محمد منزياد على بهرائراته عال رسول الله صلى الله عليه وسلم أدى مسين جسل أسبغ الوضوء ويلن العقاب من أمر the Hadith أسبغ الوضوء it's from the speech of Abu Huraira it's a short speech of Abu Huraira as Imam Al-Bukhari رحم الله is other narration it clarifies Abu Qatlin is the one who made the mistake that example is when it happens at the beginning of the Hadith because أسبغ الوضوء is not the prophet's speech the prophet's speech is what ويلن العقاب من النار so it happened at the beginning the evidence happened in the middle is the speech of what حديث عائشة in the narration of how this revelation started she said كان النبي صلى الله عليه وسلم يتحنط في غار حلاء وهو التعبد الليالي دوات العدد she said that the Mas'a As-Salaam he used to sing he used to go out in the night to غار حلاء and then Aisha wanted to explain to the people sorry كان النبي صلى الله عليه وسلم يتحنط في غار حلاء and Imam Zuhri came and he added the word in the middle to explain to the people what it meant كان يتحنط some people may not understand so he said الليالي دوات العسباب was there but in the middle he added that because he was trying to put in the Hadith but he was explaining it to the people but the people didn't distinguish between it the third one is it happened at the ending of the Hadith and that is the Hadith where the Prophet said the slave that is on he has two Adjah والذي نفسي so that's the Hadith it's finished there it's finished there but والذي نفسي بيدي I swear by the one who saw my hand is in my soul his hand is in all of that is Abu Hurra's speech the Hadith is only للعبد المملوكي أجراني what causes Hadith to happen to the Hadith دواعي لدراج what are the causes causes there are many causes the most famous is بيان وحكم الشرعي the most famous is بيان وحكم الشرعي the most famous is بيان وحكم الشرعي the first one is the person wants to clarify a a ruling so the Hadith by accident it will enter into it he's trying to explain a Hadith to the people the second one is the second one is he's trying to extract a ruling the first one he's trying to clarify a ruling that's the first one the second one is trying to extract a حكم الشرعي from the Hadith before he finishes the Hadith the third one is he's trying to explain a strange word in the Hadith which people may not know how is the Hadith which is مدرج recognized how is it recognized there are many ways one of the ways to recognize the Hadith is مدرج is ورود الحديث the Hadith it comes separated from this particular speech it's separated from it in other narrations it's مدرج the second one is some of the scholars who observe and who know this science very well will say they will say that this is this is a مدرج who are known for their knowledge of this they will say it number three اقرار الراوي نفسه the narrator he himself would admit to it he himself would admit to it and now he added that word into the Hadith last but not least استحالة تكونيه صلى الله عليه وسلم قالوا ذلك that it is impossible that the messenger would say this because remember the Hadith of Abu Huraira right now that I just showed you where he said فولد نفسي بيدي I swear by the one who saw my hand is in if it wasn't for جهد في سبيل الله and Hajj and the obedience of my mother I probably want to say the obedience of my mother so the scholars that's of course somebody else and I would love to I would love to die as a Mamluk I would love to die as a Mamluk the professor wouldn't ask for that and what is the ruling of the Hadith which is إدراج إدراج is Haram بإجماع العلم out with the consensus of the scholars from the Hadith from the Fouqaha وَيُسْتَثْلَا مِدَالِكَ and exception is given to that ما كان لتفسير غريب if it's if it's to explain a word which is غريب this is not preventive it's not prohibited and that is why زهري did it and other than them he did it the best book to read in this matter is also there's a book and it's summarized from the book ofهو الله وطعالا ذنبريحج رحمهو الله أو تقديم أو تأخير إذا مخالفah the second type of مخالفah which is what تقديم أو تأخير is to put something forward and delay something really it's to make is to put back to front something to turn over something it's called مقلوب the second type of مقلوب the second type is المقلوب مقلوب اسمه مفعول و من قلبه قلبي إذا كنت تأخذت بجنبه و كنت تخذت بجنبه مقلوب إستلاحن يعني إبدالو لتتحديد من قلبي بأخر another word بسند الحليزي أو مطلحه أو في قلبي بتقديمه ببقاء one before the other أو تأخين أو ديلين لذا من هذه الفتاة can find out that the types of مقلوب there are is two types مقلوب which is a senate and مقلوب المتن مقلوب that occurs in the chain of narration and مقلوب that occurs inside the meton مقلوب with senate is what it has two forms or two ways in which it occurs which is two ways it occurs which is called مقلوب في الإسلامي و هو ما وقع إبدالو في سنده what the exchanging occurs in the chain of narration and it has two ways in which it's known أن يكون الحديث مشهورا براوين it is that the حديث is famous with a narrator it's famous براوين فيجعل مكان آخر في طبقتي so the person exchanges or places in the place of that person in that place of that person who's known is another person who's at the same طبقة of him same level as him for example ساليم who did he narrate from ساليم always we find out inshallah ساليم is always the narrator who is another person that many people mix up and they always exchange him with نافع so نافع and ساليم who did they narrate from عبدالله ابن عمر so exchanging نافع with عمر sorry نافع ساليم with نافع نافع with ساليم it's called مقلوب الإسلام that's one form that's one way the second one is أن يكون القلب بتقديم وتخيل في رجال الإسلام or it can be that in a chain you put a person his name back to front for example his name is كعب ابن مرة you make it مرة تبن كعب and they're two different men so you say كعب ابن مرة مرة تبن كعب that's called قلب it's to change his name back to front and the second one is القلب في المتن that the قلب the قلب it occurs that it happens in the matter of the حليل and that is very famous which is the حليل narrated by it is the حليل narrated by it is narrated by محمد مسلم on the authority of ابو حريرا in the on the people who are the seven people who are going to be shady the day of judgment the prophet said سبعة يضلهم الله فيضله يوم لا ضل إلا ضله seven Allah is going to give them a shade the day of judgment when there is no shade there's a mistake that occurred in one of the innovations which is what راجل تصدق بصدقة a man he gives a charity صدقة فأخفاها he hid the charity he hid the charity حتى لا تعلموا يمينه until his right hand doesn't know ما تنفقوا شماله that which is left hand give it was meant to be what that his left hand is unaware of what his right hand gives what happened to turn around مقلوب قلب of happened to the الشربين حتى لا تعلموا شماله his left is unaware of ما تنفقوا يمينه that which is right gives ابن حجر رحمه الله and I don't want to go into too much details but he also did he said that the حديث where the prophet صلى الله عليه وسلم لا يبروك أحدكم كما يبروك الباعر وليبع يداه قبل الرقبة he said that this حديث المقلوب where the prophet said don't go down that the way that the camel goes down ابن القيم said يزاد المعاد في هذه خير العباد he said that that the حديث of the messenger صلى الله عليه وسلم don't go down the way that the camel goes down go with your hands first and then your knees that's what the prophet said he said that the حديث is مقلوب it should have been go down with your knees before your hands ابن القيم mentions in his كتاب زاد المعاد but it's very weak and scholars have refuted it and they mentioned that that is a misunderstanding of his side what are the causes that make a حديث become مقلوب what are the causes sorry I've left the third type that I mentioned I mentioned two times القلب في الاسنادي the second one is القلب في المتني the third one is القلب في السنادي والمتني معن both of them and all of you guys I don't need to I don't need to explain it to you guys but it's what the people of Baghdad tested the Imam of Bukhari with what they did to him when they gave the حديث to him they changed the chain and the the method for him so they changed the method with the chain and the حديث so what did they do they done they changed the method and the the method for him Imam of Bukhari رحم الله and why did they do that they did that امتحان اللي حديثه to test his memory فرد على مكانة علي قبل القلب what did Bukhari do he brought all of the chains of narration in its correct form ولم يخطئ في واحد منها and he did not do any mistake in that matter anyone who wants to see that story in details he can go to the كتاب تاريخه بغداد لمام الخطيب رحمه الله the second volume page 20 second volume page 20 بغال رحم الله the story is well written there اه when they all sent him down to see his memory and that which they did to him is called what قلب المتن قلب السند والمتن نعم what is the rolling of the حديث so what are the causes that رحمه الله what are the causes that cause قلب what are that the reasoning's brothers differ تختلف الأسباب التي تحمل بعض الرواتي على القلب there's a lot of reasons that make narrators fall into this reason one is قصد الإغرابي and he intends to be strange awkward so people can take narrations from him his intention is to be somebody who's unique who's come with something unknown and unseen before ليرغب الناس so the people can you know want في رواية حديثي to narrate his حديث والأخذ عنه and to take from him the second one is قصد الإمتحان the intention is to test such as that which was done to إمام البخاري they only did that to test him not that the chain of narration was like that it was to check من حفظ المحديثي to check the person's memory وتباب ضبطي and he's complete comprehension of the memory he has the third one is الوقوع في الخطأ والغلطة من غير قصد he fell into a mistake unintentionally and he didn't intend it it wasn't his intention what is the ruling of the حديث of قلب and what is the the ruling if فإن كان القلب بقصد الإغراب if the reasoning of why the قلب occurred is because the person wanted to make the people see him in a strange way in an amazing unique person and that was his reason فلا شك في أنه لا يجل then there's no doubt that it is not permissible that one is it's easy because that can fall under because that's the actions of the وضعين those who place the حديث and that's changing the حديث that's not allowed وإن كان بقصد الإنتحان but if the intention is to test فهو جائز it's permissible للتتبوط من حفظ المحدث to verify the memory of the narrator وإهليتي whether he is an entitled person for this science and his field but with the condition with the condition even that person who is testing he has a condition بالشرط أيوبينا الصحيح قبل الإنثبار من المجلسي he has to give the correct way before they leave the gathering he has to give the right chain of narration and the right method and bring them back together before they leave the gathering and where they're sitting وإن كان عن خطائن وصهوين the third one is if it was done by a mistake and it was by accident فلا شك في أن فعله معدور في خطائي without a doubt and the person of course he's forgiven for that which he didn't intend and he done by accident لأن إذا كان لكن إذا كثور ذلك منه but if that becomes a lot that he's doing this قلب a lot and it's carrying a lot from him فإنه يخلو بالططي this will affect his memory ويجعله بعيفا and it can make his narration weak it can make his narration what about the hadith which is بقلوب it is from the hadith which are weak كما هو معلوم as it's known وذلك لأنه مخالف مخالف مخالف للرواية الثقاد because it's an opposition of the narrators who are reliable the best book for this field is the book written by محمول خطيب البغدادي he called it and he did that just for the narrators who like I mentioned before كعب ابنو مرة and مرة ابنو كعب that people mixed up and they got it wrong he goes and he does like for example يمام ماليك رحم الله what's his name ماليك ابنو ماليك ابنو آنس before ماليك what does it become it became the name of a companion so people who got those type of names wrong and mixed it up he رحم الله he explains it نعم