 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي لن ترى مرورة خوارم على الإطلاق الان رشيكت لي إذا كان يفعل خوارم المرورة ويجب أن يفعل أخرين يجب أن يكون شيء يرى منه مروراً ومروراً ويجب أن يكون شيء يفعله على كبير كبير because sometimes you do find some people who have been have been said about them خوارم المرورة and they are from what من أهل العدالة تو سطق وديانة they are from أهل العدالة and a sitq and people of truthfulness and people of religion and the Adalah is not removed because of that if you look at the Ulama and the people of knowledge you follow and you look at the people of knowledge and their biographies you realize how much they have been followed up you find how much they have been followed up one narrator he is in that he is out to be known because the religion is connected to what he is going to narrate so they look at his ins and their outs once they look at it if they find that he has come with خوارم المرورة مر or مراتين then this maybe is from an angle of من طريق الخطأ are you with me but if they see that this man consistently and continuously is always coming with something that is خوارم المرورة then they drop his narration فالإمام الخطيم بغدانيونيس كتاب الكفاية هيسج والذي عندنا في هذا الباب رد خبر فاعل المباحات إلى العالم والعمل في ذلك بما يقوا في نفسه فإن غلب على ظله من أفعال متكيب المباح المسقط للمرؤة أنه مطبوع على فعل ذلك والتساهل به معقول من من لا يحمل نفسه على الكذب في خبره وشهادته بل يا رأي عظام ذلك وتحريمه والتنزها عنه وقوب لا كبره وإن ضعف فتادي الحال في نفس العالم والتهمة عندنا وجب عليه ترك العمل لخبره وردوا شهادته فالخطيم البغداني يقوم بذلك أن الخطيم البغداني يقوم بذلك أنهم ينظرون على تتبع من وقع فيه من الغواتي لن ينظرون على one narrator لن ينظرون على إذا كان هذا مجرد الذي يحصل على أخر narrators فهي يقوم بفعل هذا؟ لن ينظرون على هذا لن ينظرون على ماذا؟ لن ينظرون على أحد هل يحدث عنه مجرد منه؟ لن ينظرون على ذلك لن ينظرون على ذلك The fifth short that's looked at is is اللي يقول مغفلن The fifth last condition for عدالة is what اللي يقول مغفلن That the narrator is not مغفل. He's not heedless يقبلوا التلقين What does it mean? He's heedless That he doesn't accept تلقين. What does تلقين mean? تلقين means that whenever somebody narrates a hadith to him and somebody gives him a hadith he will know if it's his narration or not and he will say No, I never narrate this hadith It's nothing to do with my hadith He realized that he's a let but if he accepts any narration that are thrown at him and he said Oh, this is some of the narrations that you've narrated and he goes These are my narrations And when they say يقبلوا التلقين He accepts dictation He accepts dictation So they don't take his narrations They don't take dictation ولذلك الحمايدي عبدالله مزبيل as is in the Kitab جرحب التعديل فإمنا أبي حاتم النصة in the Kitab الكفاية That he said الغفلة التي تردو بها حديث الرجل الرضا الذي لا يعرف بكذب هو أن يكون في كتاب غالاط فيقول لو في ذلك فيتركما في كتابه ويحدث بما قالوا أو بغيره في كتابه بقولهم لا يعقل فرقة بأما بين ذلك أو يصحف تصحيفا فاحشا فيقلب المعنى لا يعقل ذلك فيكف عنه وكذلك ملقنا فتلقنا التلقين يرد حليث الذي لقن فيه وأخذ عنه ما أتقل حفظه إذا علم أن ذلك التلقين حالث في حفظه لا يعرف به قديما فأما منعرف به قديما في جميع حديثه فلا يقبل حديثه ولا يؤمن أن يقول ما حفظه من ملقنا حمايدي عبداللهب يوزوبي يوزوبي يوزوبي يشترك أنه يهيد لسنس في which a person's narration is rejected is when he's not known to lie he's not a liar but he's a person who somebody can commentate to him or what you've written in your book is wrong you wrote a mistake in your book and then he will accept that he'll say oh yeah you're right it is wrong and then he will accept what anybody tells him regarding his own writing that his narrations are rejected and they're left also if he keeps if he does mistakes between for example he doesn't know the difference between this and this they ask him what's the difference between this and this and he doesn't know it or he writes it wrong and sometimes when you write something wrong you should oh I wrote something wrong you should automatically know even if you don't go back to the original because of the fact that you are a person who's well aware of what could be said and what can't be said if he doesn't know any of that or if somebody comes up to him and says to him you told these narrations are yours you know and he goes and he takes it quickly but he's not known to lie but he thinks he did he's غافر he's heedless he's unaware and the fact that he's unaware it's a problem عم الحديث the person has to be aware from the minute they take it to the minute they pass it on they have to so his narrations are not accepted but he thought like that was one thing he tested يحيب نوعين وستثن أبو لعين فضل من دوكين أحمد ونحمل was with him he was trying to see that if أبو لعين فضل من دوكين was what غافر heedless ويقبلوا التلقين and he would accept dictation dictation if any narration can be told to him and he would accept it and when he did was he did a couple of narrations to him and each he book five narrations that were his and five that were his so he placed each each narration of he, between the two narration he placed one narration that was not his so he would say one narration ات أبو لعين for the case narration عبو لعين he would tell him a narration that's not his and they would tell him a narration that's his a narration that should a narration that's him a narration that should he kept doing that Dedicationill he accept if somebody dictates to him بف Anchor increased he took his leg out and kicked him with his leg and before that he looked at Ahmad أحمد رحميل and he said You're a noble honorable manstone You're a man who would come up with these stuff You don't do something like this I kicked the take off the chair I stumbled on the floor and got up and then him leave him and Ahmed together و أحمد قلت لي أنه يحيا، لم أخبرك أن هذا المنزل هو أبناء، هو جميل، هو موالد، يتبقى لا يتبقى، أبو العين فضل من دكين لا يتبقى من هذه الموالد يحيا من المعين و يتبقى بأن هذا المطبخ من أبو العين يأتي إلى عبدالرزاق من همام السلعاني لأنه يتبقى قبل أبو العين فضل من دكين، من يجدونه؟ عبدالرزاق، أحمد يحيا بوثبقنات عبدالرزاق فهي تقول له، my journey to عبدالرزاق and that kicking of أبو العين فضل من دكين، I prefer the kicking of أبو العين فضل من دكين he went more to me than the journey to أبو عين فضل من دكين، من همام السلعاني what does he mean by that? he means I now know when somebody asks me about أبو العين فضل من دكين and I come across his narration, I know who I'm dealing with I know who I'm dealing with so what was he checking in from? he was trying to see if he was if he's going to accept any تلقين if he's going to accept the تتش and what became clear to him was what that أبو العين فضل من دكين was not a person who was he was not a person who was مغفلن a person who was heedless he was not so his narration to him he was accepting the third condition, the next condition is what? the third condition when I say the third condition, what do I mean? the third condition of authentic Hadith right now I've finished a five condition of عدالة now I'm going back to the third condition for what صحيح اللي غيري, صحيح اللي ذاتي, sorry what was the first condition? أي أقولة متصل السنة the second one is what? أي أقولة أي أقولة عدلن that the narrator is reliable, has high integrity now I'm going to go into the third condition which is the third condition which is أي أقولة رواته بابطين أي أقولة رواته بابطينة أي أقولة رواته بابطينة that the narrators who are narrating it they have بابط means what? what does it mean? it means first of all let's categorize the ضبط into how many types? two the first one is the first one is called ضبطل صدر it's called ضبطل صدر and it is precision by memory the person's precision here is by memorization they've got it of heart and the second one is called ضبطل كتابة this one is precision by what? writing لذلك يحب المعين said التبطل ثبتاني تبط here and on the top are both what? they both mean the same he said they are two يحب المعين said تبطل صدر and تبطل كتابل تبطل صدر and تبطل كتابل وابو صالح كاتب الليث تبطل كتابل وابو صالح he is a person who is precise and he has precision based on what? based on writing based on what? based on writing so the first one is called it's called ضبطل صدر what does it mean? it means في صدري is that he memorized his narrations from the top of his head و أتقى نحفظا لها و أتقى نحفظه لها and the memorization of it he has it in his head strong واستمر هذا ضبطا and this ضبط it carried on معه إلى عين ما يحدث بهذا الحديث من حفدي و قديه إلى غيري as I said before from the time he heard it until the time he narrates it he has to have it with him when you dedicate the times of the narrations are three times right there is one called وقته التحمل and there is what و وقت الأداء and the time of conveying right and there is a time in between which is sometimes the exam when it comes you get tested they are testing you they will test you in between وقت التحمل و وقت الأداء the person the minute he takes it to the minute he conveys it all of that time he has to have what precision of it and the time which is in between it و الوقت الذي بينه معه he has to have it with him the second one which is which is called ضبطو الكتاب اذا يقول الكتاب و محفوضا لدر راوي the book in which he wrote this حديث in has to be preserved with him it is important و اي يكون مقابلا مصححا مراجعا على أصله the book has to be first of all preserved number one number two it has to be مقابلا he has to have compared it to the original copy he has to have corrected the mistakes of whatever is in there he also has to مثلا he has to revise it regularly are you with me is revise it and go over it and check it if it's preserved if it's intact you can't just copy it and put it in a place and shelf and forget about it as you consistently be looking over it are you with me very good it also has to be what if he's comparing it to مثلا مثلا to other people who memorize it he has to make sure he checked compared to their memorization are you verified he also has to be able to protect this book from any type of person playing with it or tampering with it it should be protected from that these are all what these are all important points that have to be and if he does choose to give it to somebody if they bring it back and they add an extra dot because he's got precision in his writing and he's got precision in everything if they add a dot somewhere a dot because it's dots that can change the difference between عباس and عياش what's the difference it's just dots صحيح and they're two different names he knows the difference he knows his writing he knows what was written there because he's got precision in what he's got precision in what he's got precision in writing very good so if he gives his book and he allows somebody to borrow it they bring it back if he checks it and he realizes they put something in there he needs to know what they put in and what was originally his he needs to know the difference between the two this is the Tameez that's needed for him the example of وكير the man by the name of صفيان ابو وكير he was a person who was not aware if anybody wrote in his book he would so he didn't have طبط الكتاب he didn't have that very good so if a person has طبط الكتاب what does he have he has طبط الكتاب is he allowed to narrate from طبط صدر is he allowed to narrate from his memory no he won't be accepted if his طبط is from his book the only time when he wants to narrate he has to narrate from his book are you with me he has to narrate from his book there are some people who have both Allah has given them both سبحانه وتعالى for example his طبط who is what طبط صدر when he's also got طبط كتاب he's got both his كتاب is صحيح المقابل and he also memorizes from top of his head this individual is allowed for him whenever he wants to go to his book and whenever he wants to use his memory no problem which one is better both of them the one who has both the one who has is both is better but the one who has both which one is better for him to do it by memory or to do it from his book the علبة they say for him وإن كان تحديث من كتابه أو لا for him to narrate from his book is more befitting the reason is because لأن الحفظ يحون your memory to deceive you والكتابة أبعد عن الخطأ والنساني and the what the book is further from what mistakes and shortcomings the fourth condition for a hadith to be authentic is what أن لا يقول شاد that it can't be shad it can't be what it can't be shad what does shad mean shad means ما رواه ثقة المخالفة المله أو ثق منه it's when a reliable person this person is reliable okay what's the term what's the term الحمدكة هي the word ثقة is used الله أكبر is when the person's is on point and the precision their ضبط is on point they use the third term what ثقة that's what they mean ثقة means عدالة is in place and what and ضبط is also intact so he's got عدل all the five points that we mentioned from عدالة and he also has with him he also has the ضبط with him his precision is on point that individual he opposes men who are always ثقة منه somebody who is higher than him either in memory okay or they higher than him in what or they are larger than him in number these people are more than him in number he might be higher than them individually okay it's possible individually he might be but because they are all ثقات are you there sisters and brothers they are all ثقات and he is all by himself he is opposing them in a narration this habith is called what he is narration the one who is on point he is narration the one who opposes the one who is by himself he is narration is called what's the one on the other side called if that narrator loses ثقة he is not ثقة he is ضعيف he is weak and he opposes the ثقات what's the narration called مونكر are you there and this is called معروف so the difference between شاد and مونكر is what the individual if he is ثقة of he is ضعيف are you with me so if the one who opposes when we say opposition the opposition are one of two he opposes them one of two he opposes them and the individual he is opposing he is opposing only one person but this person ثقة is higher than his how is he how is he higher than in terms of ثقة in terms of memory he is more precise than him عدال is not looked at what's looked at is the ضبط he is greater than him in ضبط so his ثقة is higher so the scholars they say مخالفة ثقة a ثقة opposed one who is greater than him are you with me good now we have a ثقة opposing other ثقة to a more than him in number this is again another form of Shad why is it Shad because the one who is opposing is always a ثقة in both scenarios but if that person who is opposing the ثقة is not ثقة he is ضعيف he is weak he is not memory he is weak at his memory عدال what happens in this situation he is not called Shad this is not called Shad مونكر there one is called what معروف but if he is ثقة there one is called what محفوط and there he is called Shad who come to the issue of مونكر and معروف شاد المحفوط so what did we say Shad is معروف الثقة is what a person who is thقة narrates مخالفا من هو أو ثقة من هو أو مخالفا جماعة ثقة or he opposes a amount who are larger than him in number وقائل and some who say معروف المقبول مخالفا لمن هو أو لا من هو بالقبولي are you with me all of these تعريف are mentioned ونلا مشاحة في استلاح as we say now I want you to I want to ask you guys a question is Shad ضعيف then is it من أقسام الضعيف is it from the types of hadith which we say is weak yeah yeah question now is why do we find that أعلم البخاري والناري أحديث the second question do you find the abrogated are they weak yeah are we abrogated is it weak أمران said no it's not weak but it's not implemented جميل that's very good are you there الشيخ محمد علي آدم الإيتيوبي في الشرح of صحيح مسلم يطلق أفكار أن الشاد لا يستحق وليست من أقصان الله ويعتقد أنه يطلق أن الشاد هو ماذا فهي فقط كثيراً كثيراً أردتني ويقلت أنه كثيراً كثيراً كثيراً كثيراً كثيراً مختلف الحديث مختلف الحديث مختلف الحديث الذي لا يمكننا أن نرى لا يوجد شيء مع جمع نحاول أن نتساعد بين هذه الحديث ماذا نفعل؟ عدم العمل لا يوجد طريقاً لا يمكننا أن نفعل فهذا الشاد هو فقط عدم العمل لا يوجد فرصة التي ستفعلها هل أنت معي أخيين؟ ويقول أنه ليست من أقصان الله ليست من أقصان الأحيان الأخيين ويقول أنه مردود ما رأيكم؟ مالذي يعتقدون؟ محديثين يعتقدون أن هذا الشيخ محمد علي آدم الإيتيوبي والأخرين يعتقدون أن الأسوليين يفعلون هل أنت معي؟ أما في لدى أهل الحريث يقومون بأسوليين الحريث حريث شاد هو صعب نعم ولكن العلمان حريث يحتاجون لأشياء ضعف أو ليست ضعيف ما أقوله هو أن هذا الخلاف هو خلاف التنوح خلاف لفتي لأنه إذا كنت تجعله ضعيف أو ليست فبعض أنك لا تفعله لا يوجد فرصة هل أنت معي؟ أحد يريد أن يفعله ضعيف والأخر يريد أن يفعله صحيح ولكنهم يفعلون أنه لا يوجد فرصة هل أنت معي؟ لا ليست أحد يريد أن يفعله ضعيف هل أنت معي؟ فالخلاف هو ماذا؟ خلاف لفتي خلاف في حالة العلمان فبعض التنوية فبعض التنوية أنها مختلفة ولكن فبعض التنوية فبعضهم في المواركة التي نحن فيها سيقومون بعملها لا يوجد فرصة مختلفة التي سيقومون بعملها ولكن على شغم محمد علي عادي مني تيوبي يفعله في طريقة يفعله للمواركة يفعله للمواركة أن العلماء قبل لا يعتقدون الشاد أن يكون قسمة أقصامة الحديث المردود لأنهم ستعملون ذلك في صحيحهم هل تأكدون؟ ستعملونها في بكسة حديث وستستعملونها في بكسة لأن الشادة هو only what is seen later هو خلفي هو خلفي لن يكفي when a person does the job of the Hadith right This is why he pushes it and he has a very nice research on it شكم محمد علي عادي مني تيوبي I think he mentions it in his قرط عيون المحتاج في شرح مقادمة كبيرة مصنوب الحجاج المقدمة there's a sh dentro You're finally in there He's got a nice couple of good pages that he writes about it و يوجد فوائد منها و إذا كنت تذهب بها ، إن شاء الله تعالى يمكنك أن تستخدم منها و يجب أن تبحث بإن شاء الله تعالى تجعله أكثر من مجتمعك إن شاء الله تعالى سوف نذهب more into the issue of Shad عندما يأتي الوقت بإذن الله الكريم و أعتقد أن هذا الأشياء of Shad إن شاء الله تعالى أعتقد أن I have good research that should be done about it Shad a research, a proper thorough discussion should be done regarding the Hadith which is Shad و إذا كان شخصاً يفرد له بالتأليف و يجب أن يفرد لك a book of authorship for that والله إلا كان حسناً و سيكون شيء جيد أخيراً ولكن أخيراً هو ما أن يكون الساليمة من العلة أخيراً for the Hadith to be صحيح إن أن يكون الساليمة من العلة إن the Hadith is safe from what? from defect و ماذا يعني كولو الحديث ساليمة من العلة what does it actually mean that the Hadith is safe from defect what does it mean it means that the Hadith is safe من أي نوع من أنواع الخطائي الواقع به that it's basically safe from any form of defect there is whether that mistake comes from the تقاة the reliable ones من غير قصدن without any intention sometimes a thicka, مستبت precise grounded individual might do a mistake that mistake is إلا are you with me القاديح في الرواية it really slices through the narration it really damages the narration so this is what it means how is it that this mistake can be seen because remember we just talked about some mistakes we just talked about it صالصاً that's a mistake that's a defect that's إلا when we say إلا it's specifically إلا which is غامضة خفي it's not an إلا which eyes can see easily are we all together because this type of إلا this إلا means this defect would only be known when the person has coming to the conclusion of this mistake and getting to the bottom of it it requires and it needs from you معارضة رواياتي تقاتي بعضهم ببعضهم وبالنظر إختلافي في الرواياتي looking at the different types of narrations there are there has to be opposition of the narrators who are reliable with those who are not reliable among those who are other reliable ones and why are they opposing who has more تقاتي who is higher in that all of that requires دقة النظر it requires also a person who sat with a sheikh every day but missed 2 or 3 classes and he wasn't there that day and he's a مدلس and he narrated the حالي with تدليز from a sheikh that he normally takes from overwhelming narrations how would you know he was missing from that gathering for those 3-4 days which he narrated with عواد عان عان this is what it is إلا which is إلا which is خفي a hidden defect this is a hidden these types of خطأ these kind of mistakes يطلع عليه غالبا the majority of the time no one is able to be alert on that and no one is able to see that إلا أئمة الجهابدة النقاد the elite prominent scholars like شعبة بن الحجان يحيبن السعيد القطان أحمد بن حمبل العبدالرحمان بن مهدي ألمام البخاري مسلم أبي داود انترميدي مسائل عديا وامتالي من الأئمة النقاد and the likes of these أئمة and the likes of these أئمة they are the ones who will look into the narration they are the ones who will observe it and they are the ones who will get to the bottom of it ري ذلك شعبة بن الحجاج إمام جبل الأشم صول powerful mountain can't be moved easily he can't يحيبن السعيد القطان is the same رحمه الله رحمة الواسعة ألمام أحمد رحمه الله ألمام يحيبن معين عبد الرحمن ابن مهدي ألمام البخاري المسلم ألم داود ألمام ترميدي رحمه الله ألمام ترميدي also ألمام الدارة قطنية رحمه الله also ابن عدي رحمه الله these ألماء وامتالي and the likes of these which we haven't mentioned these are referred to as and they are called أئمة جهابدة النقاد they are each individually جهبدة meaning they are elite elite elite scholars they are elite scholars and this chapter this chapter which is كولو الحديثي ساليمة من العلة that the hadith has to be safe from defect is what من أدق مباحة الحديث this is the actual the most detailed the most serious and the most important chapter in علم الحديث it's the most detailed one it is the most deepest one you put your finger in oh no you have to put your whole hand in there oh no my own leg go in it's deep it's not just surface level okay and it's the most hidden you see the narration from the apparent but it's weak and that's why الشيخ مقبل منهن دلوانا عليه الرحمن الله يروح الكتاب كلوات حديث المعلّة ظاهرها السحة حديث معلّة these are the hadiths I defect ظاهرها السحة so when you look at from the uphount it's all right all that which we mentioned it's a lot of it's a lot of يدان براثز ظاهرها الصحة حديث معلّة ظاهرها الصحة it's معلّة the hadith is defected but really the reality of it is that it's weak but it looks صحيح to you from the uphount so if a person wants to know a hadith if it's defected and it's it's going to defect in it he can never be without going back to the who the المعلّة الجهبية المقات لاذيمه it is obligatory on him يرجع إلى المعلّة المقات الجهبية he has to go back to the علماء like those which we mentioned and that he doesn't in any way full more shape in any way full more shape he does not want that he doesn't take a hadith من غير آهله that he doesn't take it from its people okay المختصين به because we know فليكل علم رجاله every sciences has its people has its men has its people who stand up for it والموفق the one who the one who has ability the one who has an ability for something is the one Allah gave it to him Allah has given him the ability والموفق ومن وفقه الله وسبحانه واتعالى this issue إن شاء الله واتعالى is where we're going to be إن الله يكريم we'll stop this point إن شاء الله واتعالى we'll stop here we'll go to the other points of the sheikh رحمه الله all we did today is we took شارح أفخ أحد بالنقل عدل ضبط متصر السردي غير معلّل شادن هو الصحيح that's all we took إن شاء الله واتعالى we'll stop there for today because ابن حاجة رحمه الله goes into something else which is وتفاوت رتابه بتفاوت هذه الأصافي so we'll start going to that بالنقل in more details anything which I have said that was wrong incorrect shortcomings or faults that might have come from me is from me الشيطان and Allah his messenger are free from it سبحانك الله وبحمدك سبحانك اللهم