 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثلاث الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آره واصحابه والتابعين لهم بإحسان إلى يوم الدينة ما بعد نحن نتحدث about the statement of the author وفيها المقبول والمردود when the author was speaking about the Ahadith which are مقبول accepted and the Ahadith which are مردود which are rejected that's what we were speaking about in our last lesson on the Sharaha of the Kitab نسهة النظر في توضيح نخبة الفكر what I mentioned last time was one should not understand from the statement of the author when he speaks about متواتر that it's not something that's researched when something reaches the level of multitude narration there is no reason for a person to go out of his way and to research we mentioned that one should not understand from that that if a narration is so much in number that automatically it means that this hadith is متواتر and so what you do is you conflate كثرة الطرق with تواتر we mentioned that and I gave an example of a particular hadith what was the hadith I mentioned for that particular situation that has come in so much narration but it's not متواتر rather it's weak it was the hadith of طلب العلم فريضة على كل مسلم seeking knowledge is obligatory on every Muslim this hadith was an example we gave to explain كثرة الطرق والأسانيدي لا تعليت تواتراء كثرة الطرق and the narration is becoming too much and the chain is being so much لا تعليت تواتراء it doesn't mean that it's what it's متواتر whether that متواتر is of course متلق or lispy now we're going to go into another point إن شاء الله تعالى another point that I want to mention which is many students of knowledge who look into علم الحريث rather some people may even attribute themselves to the knowledge of علم الحريث they may not understand the statement of the author رحمه الله الحافظ البنو حجر which is a statement of which he says المتواتر لا يبحث عن رجاله بل يجيب لا عمل به من غير بحث and the statement of who شيخ الإسلام بلوتيميا وهي سيز العلم الحاصل عكيم الخبر تارة يقول لكثرة المخبرين وإذا كثر وإذا كثر فقد يفيد خبارهم العلم وإن كانوا كفارة and that statement of إبنو كتيميا رحمه الله where he says the knowledge that's taken from the narration the knowledge that we take from a narration that has reached متواتر or the people who told us so much it gives us certainty even that people were telling us a كفار if millions of kufar say something it becomes متواتر it makes sense so here the Kalam of شيخ الإسلام بلوتيميا and the Kalam of ابن حجر رحمه الله are both Kalam which is صحيح بالله وبارا علي Kalam which is صحيح لا وبارا علي there is no dust or taint on it but the reality of the matter is as we previously mentioned the statement of ابن حجر and إبنو تيميا and need understanding many people for example they will come across a Harith large it means maybe 10 narrations or even 20 or even more all attributed to for example the Prophet ﷺ and they straight away what they say is that that this Harith the ruling for it is بإنو خبار المتواتر that's a khabar which is متواتر without having looked at the chain of narration and the طرق and standing over it they assume straight away by that statement or the numbers that they saw that it is متواتر and there is no need for researching or looking into it and that's incorrect because the Harith that's looked at is the Harith that is متواتر not the Harith that's its chain is a large number حصل البصري مثل and many a Harith attributed to him and they said that he narrated a student of knowledge wants to see check that a Harith what does he do he goes and he he stands over the narration is it attributed to حصل البصري correctly are the people who are saying حصل البصري said this Harith are they actually right in saying so or are they not point number three that I really want to bring to your attention is التواتر is نوعان Harith which is متواتر is what it's two times تواتر لفضي and تواتر معنوي التواتر لفضي and تواتر معنوي the scholars differ in what it means they are not only in agreement but what it means تواتر لفضي and تواتر معنوي we are going to take one definition of what تواتر لفضي and تواتر معنوي means what does تواتر لفضي means it means فهو أن تجيق روايات المتعدينة different narrations come every Rewire of all of it pay attention تواتر لفضي is what there comes many narrations from many different narrations from many different narrations from multi-train narrations okay each Rewire is not conditioned for it to be متواتر each one is not متواتر by itself it's not are you with me but all of them have agreed in terms of wording and they have also agreed with each other in terms of meaning or even they only agree with each other in terms of meaning for example the Prophet ﷺ leaves in Makkah and goes to Medina this is متواتر the fact that the Prophet ﷺ migrated from Makkah where he lived and he was born and he migrated to Medina this is متواتر the fact that the Prophet ﷺ died in Medina and was buried in Medina is also متواتر the fact that the Prophet ﷺ is graved in Medina is متواتر المسجد في المدينة today is Mutawater. The fact that the professor has to have his companions with honor him and they will venerate him and bring all of that is what. Mutawater. The fact that the professor used to honor the Quran and respect the Quran is also Mutawater. The number of rak'a'a that are mentioned for Zuhouran, Asr, Maghrib, Isha and Fajr is Mutawater. The number of rak'a'a that are mentioned and the order in which it is mentioned is Mutawater. The fact that zak'a'at is wajib and it's farb is also Mutawater. Som is Mutawater. Hajj is Mutawater. All of this when you look at is Mutawater. Go to truth. Okay. That's what love the means. معلوي means أيروي جماعة كفيرون. معلوي is a large amount of people narrate this Hadith. يقع العلم بخبارهم. The narration that they have brought forward, it brings to us what? It gives us certainty. Are you with me? كل واحد منهم حكما غيرا الذي يروي صحبه. But each narration mentions within it other rulings that are not in this other narration. So they have what is known as قدر which is مشترك. And amount which is shared between all of them. Are you there? And the way that it's this conclusion has been brought is عن طريق الفهم والاستمبار. There's no wording for it. The Hadith doesn't say that word for word. It's على طريق the way that it's been found in this narration. And it's also been found in this narration. And it's also found in this narration is عن طريق الاستمبار والاستمبار والفهم. Extraction and what? Understanding. Like for example, one man went to Yemen and he called the people to Islam. What does the narration tell us here? The Prophet ﷺ, who did he send Yemen to by himself? معاد was sent to Yemen by itself. The narration says that the Prophet ﷺ sent معاد. He said, معاد إنك ستأتي قوم أهل كتاب. The narration here doesn't say معاد one by himself. He doesn't say any of that. But from the narration we took from it that معاد was alone. And he was sent to Yemen. We take from the حجية of قبر الواحد. And then we go to the incident that happened when the قبلة was changed. And the Prophet ﷺ was told to face away from بيت المقدس. And now to face towards مكة. قد نرى تقلب وانشك في السباء. فلا نولي أنك قبلة ترضاها. فولي وانشها كشطر المسجد الحرام وحيث ما كنتم. So the Prophet turned from the قبلة. He's one man went and told the people who were praying. Okay. The narration now that is not focusing on the issue of one person went or two people went. It's not talking about it. It's just talking about that the قبلة has been changed. But from these two different narrations on two different situations in two different matters. We've taken one common thing from both of them. Which is what? That one individual has gone and done. And conveying a message. And it shows us that a singular narration is taken. Are you with me brothers? Also we have the Prophet ﷺ. The pebbles and the rocks doing tasbih with him. ﷺ in his hands. We also have the حنين الجنع. The branch crying for him ﷺ. We have نبغ الماء بين أصابعه. The water gushing from his fingers. ﷺ. We also have جعل طعام القليل كثيرا. Making little food large. And it's usage. The food was little. But when the people had it, everyone got full. And passed over to the rest. And all of this, what does it show us? كلام البهائم له. العالمه is also talk to him. All of these are different issues. But they all show us what? معجزة النبي. One thing we take from that. Which is متواتر from here now. What is it? That the miracle of the Prophet ﷺ. And that he's a Nبي من الله تعالى. Are you with me? Now each hadith here we took it from it. على طريقة الاستباط والفهمي. The previous one like him. The previous one is منصوص العلي. It's said. The Prophet left Mecca and went to Medina. It's said. Are you there? Or the meaning is there? The meaning. The wording are not all the same. But the meaning are the same. This one and the other one. It's us extracting it out. That's the تعريف I just gave right now. Is the تعريف given by خطيب البغداني. بغداني تبديس خطاري. And about خطيب البغداني. To him that is what متواتر لفدي means. Okay. And based on what خطيب البغداني mentioned. He is using of طواتر لفدي. And each one has many examples. Are we together? But if we take the definition put by عمر بلصلاح. بلصلاح. The great Imam. He stuck with the طواتر لفدي is every حليث. Where? For where it has to be in other different places. Does that make sense? And he could not find except one حليث. Because of the fact that his conditions are tough. On what طواتر لفدي is. That each حليث has to have what the other حليث said. Word for word. Yeah. It's hard to find any حليث like that. Where multitude of narrations have come. And it's just the same one. The only narration which he could find is what. من كدب عالية متعميدة. فليه تبوء مقعده من الله. That's who ابلصلاح could find. And ابلصلاح is an Imam which is واسع للطلاع. He's reading is very vast. Are you there? The reason why he couldn't find anything is because. He's تعريف of طواتر لفدي is بيق. It's very restricted. But if we take the تعريف of خطيب البرداني. Do you have more vast examples? Yeah we have more examples. We have. Number four, another thing I need to mention here is. The أئمة رحمة وم الله. May Allah bestow his never ending mercy on the أئمة. They use a particular issue or a particular chapter. Or even a particular حكوم. They might say this ruling is متواتر. Or a particular matter. They may say it's متواتر. And then. They will say for example this particular issue is متواتر. Or this particular ruling is متواتر. Because of the excessive. أخبار which are authentically transmitted to us. That this ruling is in. So some people will come. ملا يحصنوا تصوهوا هذا الباب. Who doesn't really understand what the scholars say. What they mean by it. What's actually said here. So what do they do? They find a hadith which that ruling is in. And they say that whole hadith is متواتر. And we do it together. For example. We know the Prophet ﷺ. He did the concept of رفع اليلي. Raising of the hands in different situations. Did he not? He did. Because there are. كترة الروايات الصحيحة. التي جاءت الرسول الله صلى الله عليه وسلم. في وقائع مختلفة. In different events. Where he ﷺ. He raised his hands. All of these narration. They consist of one thing which they have in common. What is that one thing that they have in common. رفع اليلي. Each one of them. They are authentic. Each one is authentic. And they reach that large number. And the fact that it all mentions. That the Prophet ﷺ raised his hands when he was making دعاء. Are you there? But don't you know that each narration has a زيادات in it. Extra points before it. Or even after the hadith that are mentioned in it. So if you say that حديث is متواتر. You also say the other information is متواتر. And what's متواتر is only the segment which mentions that the Prophet ﷺ. And the قدر which is مشترك between the amount of the share between all of these narrations. Are you there? Whereas not each narration is متواتر. Not each narration is متواتر. Because as we know the Prophet ﷺ he raised his hands sometimes. In a particular situation. Or he did it in a particular hour. Or he did it in a particular form. Or he might have said. Are you there? He might have said a particular speech in one of the instances. That he didn't say in the others. Now this speech is not متواتر. The رفع اليديين is only متواتر. The matter of أحود. What did the Prophet ﷺ say? The matter of أحود. What did the Prophet ﷺ do? The matter of. Sorry. Badr. What did he do? He made dua. يتستغيثون ربكم فستجاب لكم. أني مميدكم بألف من الملائكة. What did the Prophet ﷺ do? He raised his hand ﷺ. In this situation. How did he raise his hand? He raised it higher than normal. Are you there? So it's not just a mere fact that he raised his hand. He raised it more than he used to do. The raising here is not متواتر. Are you there? This raising is not متواتر. What's متواتر? The way he raised it is not متواتر. The raising itself is متواتر. The way he did it, which is what Thai ﷺ, he put his hand up even the highest he could. Because the hands are raised according to your need, right? So he went high. You cannot now say that this raising is متواتر. You cannot now say that this raising is متواتر. Are you there brothers? It's not متواتر. What's متواتر? I don't know. The raising of the hand is متواتر. But not this way that the Prophet ﷺ did it. Are you there? So one has to realize that. So what you shouldn't do is, you shouldn't say each narration is متواتر. Because if you do say that, then you're saying every information in that particular narration is متواتر. When really it's not. What's متواتر is what they all have in common, which is رفع اليدي, right? Or whichever other example that you may come across. أوث رحمة الله سلم. وفيها المقبول والمردود لتوقف الإسدال بها على البحث على حوال الواتي هدول الأولي. لأوث رحمة الله حافظ المحدد. He categorized the Hadith which is Ahad in terms of what? من حيث الصحة وضع. In terms of authenticity and weakness. We're looking at Hadith now, in terms of what if it's authentic or not. Are you there? وفيها وفي الأحادي. Because the Ahad is only what's مقبول والمردود. We really took the متواتر doesn't need that. متواتر الصحيح. It doesn't need no looking. So we say وفيها in it. I mean in the Hadith which is Ahad is المقبول والمردود. سحة وضع. Authenticity and weakness. Okay. So what does the Hadith which is Ahad require from us? It requires from us لنظر if it's a needy to check its chain. وتتبعي and to also follow up أحوال الواتي وليواياتي. We have to follow the narrators and we need to follow the narrators. Isn't that what it needs from us? Are you with me brothers? وفيها إن إتأيي في الأخبار إن أخبار is المقبول. مقبول here means When is مقبول mean? حافظ says و هو ما يجي و لاعمله بي عند الجمهوري. أقول to the جمهور of the علماء you have to implement it. The مقبول actually means a Hadith which you have to do. The implementation of it is what is obligatory. Here he adds on to saying لتوقف لست دلالي بها على البحث عن أحوال الواتي هدون الأولي. Pay attention here. لتوقف the Hadith which is Ahad you have to stop because it requires and it needs from you البحث عن أحوال الواتي ه. You have to stop and check the narrators. دون الأولي not the first. Which was the first? The متواتر. The متواتر you don't. The متواتر لا يتوقفوا. It is not you don't have to stop because of the narrators and the chain you need to check. As for the Ahad he is saying to you it is accepted and it is rejected because it needs observation. It needs you to look into the رواد. So two things you need to do when it comes to the Hadith which is Ahad. What is it that you need to do? The first one is another. You need to check the chain. Are you there brothers? And the second one is you need to check و تتبع أحوال الواتي ه و رواياته. You have to check the narrators who are narrating it. و لذلك clearly what's come up for you here is A Hadith which is مردود. A Hadith which is rejected is rejected for one of two reasons. The first one is A سقط في السنة. The chain of narration is disconnected. And the second one is A طعم في الراوي. The narrator has been criticized. So if you ever hear a Hadith which is ضعيف scholars they say to you This Hadith has been made weak is one of two reasons. They weaken this Hadith they only weaken it for one of two reasons. One of one of two reasons. The first reason is A سقط في السنة. The chain is disconnected. Disconnection of the chain. So it's going to be one of two. It's going to be one of two. One of One of two. When we say the chain is disconnected it's one of two. Either it is apparent that the disconnection is ضاهر. We can see it with our eyes. When you look clearly you can see. Are you there? How many come under that? Four. The one that's ضاهر with your eyes can see that the chain is disconnected is what? It's four times. The first one is مرسل. Then we have the معضل. Then we have the معطع. And then we have the معلق. We're going to come to these four. These are the four types of disconnection. The first one is مرسل. The first one is مرسل. The third one is مونقطع. مونقطع. And the fourth one is what? معلق. These four are disconnection which are apparent. Your eyes can see. It doesn't require to be an expert in this field. Are you with me? And then comes the disconnection which is خفي is hidden. Are you with me brother and sister? This one really is hard for an ordinary student of knowledge to come and to go into it and know it. Are you there? And what are those? The first one is the مدلس. The حليط which is مدلس. And the مرسل which is خفي. The مرسل which is The مرسل which is مرسل which is خفي. So the حليط which is مدلس narrated by the person who is مدلس. And the second one which is مرسل خفي. Are you there? Are we all together? Those two are hard for the IETC. It requires a bit further more research. That's the first type of why a حليط is rejected. The second reason why a حليط is rejected is because of what? A طعن في الراوي. A narrator is criticized. If a narrator is criticized he's criticized for one of two. If they ever criticize a narrator they are only criticizing him for what? One of two. Either they are criticizing his ضبط, his precision or they are criticizing his integrity عدالة. The طعن في الراوي is either his ضبط or his what? His عدالة. Are you with me? So his precision is not there. So scholars will not take it. Or his عدالة. Either he's متهب بالكريب. He's a كذاب. Or he's متهب بالكريب. Or he has a fisq. He's got a bid'a. Yeah? Or it means much who is unknown. The likes of this? This is his integrity. Are you with me brother? So he dubbed five come out from it? Are you with me? And the likes of five come out from this one. And then five also come out from what? From his عدالة. Which is ten altogether while a person is returned down. إن شاء الله التعالى We will go into that later. The author is going to be it later. But I just want to give you an idea of what's in front of you. So the حديث which is صحيح or which is مقبول and it's accepted the author is going to bring it to us soon it's only two. When مقبول حديث are only two it is صحيح or حصل حديث. If the حديث is صحيح or if the حديث is مقبول or حصل are you there brother? If the حديث is صحيح if the حديث is صحيح is accepted. If the حديث is صحيح صحيح is accepted. And if the حديث is حصل it's also accepted. The difference between the حديث which is صحيح and the حديث which is حصل the difference between the two of them is only precision. The precision is greater with the حديث which is صحيح and the precision is slightly lower in the حديث which is حصل. If you hear this حديث is حصل the precision is a bit lower like in both of them integrity wise عدالة they are both the same عدالة if anybody is criticized for عدالة straight away he falls into a ضعف or وضع fabricator pay attention integrity is not accepted precision is okay maybe it can be something Allah created you in your memory can be bad your precision can be bad we will just weaken your narration but if something is to do with your integrity okay it's rejected except the only one that they bring out of it is بداع. The بداع is a discussion amongst the علا يقوية مدهبه with a condition that it doesn't strengthen the person's مدهب. Like if a Shi' is narrating a حديث do it talks about the virtues of Ali it won't be taken from him but if he's talking about a حديث that speaks about other matters and he's not known to lie and he's not known to etc he's got the other types of integrity in place okay but he's only got this بداع in him is it taken or is it not there's a discussion amongst the علامة are you there brothers there's a difference between there's a difference between the scholars so what we need to understand is that the أخبار a خبر all of its types is really if we sit down and we look at it and we analyze it the way it should be it's only categorizing to two a خبر which is صدق a خبر which is right and we say this خبر is true or a خبر which is كديب it's a lie okay a خبر which is صدق هو الخبر المطابق للواقع it's any information or statement that's in accordance to reality and خبر which is كديب أي يكون الخبر it is that the خبر is مخالف للواقع it's in opposition to the واقع to the reality now do we need to look at the person who is saying something do we need to look at their intention do we need to look at the person's intention or do we just look at the mere fact that their statement is in accordance to the reality or it's in opposition to the reality is that what we look at or do we look at the person's intention are you with me so we learn that from this that the person's intention does not matter he said Abu Salabel Abu Salabel didn't intend to lie are you with me he didn't intend to lie he said something that was in opposition to the reality the واقع and the prophet referred to it as what كديب when you go to the كامل written by عديرحمة الله الجرزاء what does he bring he brings a chapter where the salaf and this ummah started from the prophet and the companions saying to people كذبه he lied and all it was is in opposition to the truth so the intention of the prophet said بصرف نظري عنية المخبري حال اخباري بذلك الخباري نظره نظره حقاً نظره حقاً نظره حقاً حقاً حقاً حقاً حقاً نظره then the author says وقد يقع فيها ما يفيد العلمة النظرية بالقرائل على المختاري حافظه من حدر وقد يقع فيها حافظ حافظ still يتكلم عن خبري he is talking about what he is talking about he is talking about what he is talking about وقد يقع فيها ما يفيد sometimes it can happen it can happen here means what the single generation the single generation here is what المنقسمة الى مشهولين وعزيز الغريب which is categorized as one of the three مشهور عزيز الغريب that's our hat right anyone of those three sometimes it can show علم certainty before we took what shows certainty متواتر متواتر is what shows certainty what did we say that what does what does it what did the author say it shows علمة الغني خبر حاد shows علمة الغني right what does متواتر show علمة الغني certainty right علمة which is certainty the خبر which is أحد المحتف بالقرائم will explain what محتف بالقرائم means it reaches what is known as علم النظري علم اليقيني علم النظري علم النظري is knowledge which is after observation you reach certainty متواتر though you don't need to observe to reach by just knowing the fact that so many people said it you don't need to observe it you just know that certainty comes with it as for the one which is ahead the certainty comes after the after observation what does it mean الخبر المحتف بالقرائم he says if a hadith which is singular pay attention to this so if a hadith which is متواتر automatically the hadith which is somebody tells you something another person tells you another person are you there are you with me if one person tells you he could have heard it wrong he could be right he might have took the information wrong so a had that's what he shows you before he said that to you متواتر shows you what certainty if the متواتر so if the a had that didn't show you certainty it can be pushed a bit up it can be made to become certainty after observation it can what is it that can push it up this is called محتف محتف بالقرائم means external factors can kind of push it up and kind of give it certainty now and they are the following number one ما أخرجه الشيخان any a hadith which is a had which بخاريا مسلم narrate are you with me it becomes what it's power it's not just a normal a had are you there if a had is in بخاريا المسلم are you with me brothers and sisters yeah this a had we say it is what what does it benefit us you feed العلم النظري صح but what made this a had reach علم النظري fact is helped it what is the fact that it helped it بخاريا المسلم what helped it why is بخاريا المسلم I said علم النظري علم النظري means علم is certainty the another is once you've reached that certainty through observation a had always can be reached through certainty has to come through observation whereas the متواتر you reach the certainty straight away without having to look into it you don't require استدلال and another turning over pages you don't need that for متواتر صحيح are you with me when a had is a had if you want to reach علم and certainty in this matter what do you have to do you have to look for if it's got that's another way of observing why does a had narrated in بخاريا المسلم why will it reach that level of certainty why will it reach that station why how will it reach it he says the first one the reason why بخاريا المسلم he mentions this in his he says بخاريا المسلم their nobility and their status in this field is greater than anyone else right و تقدمهما في تمييز الصحيح على غيرهما the second one is so first of all they individually بخاريا المسلم their integrity their nobility their affairs is high second is that their knowledge of distinguishing weak from صحيح is unprecedented unprecedented third reason he mentions is تلقي العلماء بكتابهما بالقبولي and the fact that the umma the scholars have taken their two books with acceptance pay attention half of them did not restrict the acceptance that بخاريا المسلم books has reached when he said وتلقي العلماء بكتابهما بالقبولي they have said جنرally speaking are you there brothers and sisters generally speaking بخاريا المسلم their two books generally speaking they have been taken with acceptance but that doesn't mean every single narration has because there are some narrations and they criticize that which is in بخاريا المسلم we have وعلي الجياني رحمه الله these three imams have انتقادات criticism of the rich they are going to read the book and he goes and follows up the haith which are in it are you there so what the acceptance in both of these two books are بلحيث الجملة والمجموعة generally speaking there are some words روايات وتلشاد بخاريا المسلم are you there روايات الحديث وتلشاد are you there صحيح البخاريا المسلم are you there so these three reasons are reasons why بخاريا المسلم أحديث تأحديث وتأحاد أحب لكش تألم العلم النظري