 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيمي الآخر one is متابعة قاصرة what is the متابعة قاصرة the متابعة قاصرة is this one pay attention is that ابن خزيما narrated from his chain of narration from who عاصر بن محمد who narrated from his father whose name is محمد بن زيد who narrated from his grandad whose name is عبدالله and جديه عبدالله ابن عمر which is grandad is زيد ابن عبدالله ابن عمر the wedding فأكمل الثلاثينة complete 30 so this is called a متابعة قاصرة the wedding is the same the companion is the same is the companion the same yes عبدالله ابن عمر so we have a متابعة and we have a متابعة قاصرة now we need a shahid the shahid for this hadith is what a shahid is عبدالله ابن عباس his chain of narration the Imam when he narrated محمد بن حنين because عبدالله اباس is another companion so this can't be a متابعة this is the shahid now عبدالله ابن عباس his narration is what فأكمل الثلاثينة so now brothers are you guys all with me us looking at the chain of narration saying that this chain is متابعة قاصرة this is متابعة تامة and this is the shahid us following the chain of narration us doing that work right now where I just gave you the examples did you guys see it that is called اعتبار are you guys with me analyzing the chains of narration to know where is the متابع what type of متابع is it متابعة تامة متابعة قاصرة or is it what is there a shahid for this Hadeed this is called what اعتبار المحجر من شزد وتتبع الطرقي following the chain of narration لذلك to find out what type of متابع it is or whether it's shad وتتبع الطرقي لذلك هو الاعتبار that's called اعتبار that is called اعتبار so for example now what we will say اهو سيئز مثلال ناوو و سيئز و كارل سحايل بعد الاعتبار we found out بعد الاعتبار because the Hadeed of the Shafi'ih has a what has eight متابعة تامة متابعة قاصرة انا شاهد not to say not to follow not to use the word اعتبار means لذلك عراقي سيئز شارك راون غيره فيما حمل. عن شيخه فإن يكون شور كمان. معتابر به فتابع وإن. شور كشيخه فوق فكذا. وقد يسمى شاهد ثم إذا. متنم بمعنى هو أتاء فالشاهد. وما خلا عن كل ذا مفارد. في كتاب نقبط الفكر. سوف نذهب إلى. سوف نقوم بالتطبيق. تقصيم الخبري إلى المقبول والمردودي. لقد نقوم بالمقبول. حسنا. حتى نقوم بالمقبول. المردودي لم يكن لديه. شيخه now divided into. قبل أن ينقذ. بحيث قواته وضع فيه صح. الآن نقوم بالتطبيق. شيخه سوف نقوم بالتطبيق. تقصيم الخبري إلى المقبول. إلى معمول به وغير معمول به. خبري مقبول is accepted. but in terms of implementation. in terms of implementation or not implementing it is what we are going to be talking about. إن شاء الله تعالى. ثم المقبول. ثم المقبول. إن شاء الله it is four types. it is so simple. the four types of dividing into what now which is accepted now which is rejected. what is accepted is what? المحكم. الأن ناسخ. they accepted. the ones that are rejected are the opposite. مختلف فيه and منصوخ. which is the opposite of the two. so now we are going to take them both four of them. the ones that are implemented and the ones that are not implemented. the ones that are implemented and that which are not implemented. the ones that are implemented are the first one is called المحكم. المحكم. محكم is a Shaykh ويتون. إن سلمة من المعارضة it is free from any opposition. فهو المحكم. محكم means what? محكم means it is the first word it is a logarithm linguistically it is اسم مفعول. and it means what? it comes from the word أحكاماء which means أتقانة. something when it solidifies itself roots itself. but technically it means هو الحديث it is the حديث which is مخبول. سلمة من معارضة مثله. and it is safe from any form of a physician to the likes of it. and that is the type of حديث which we are trying to say which is محكم. it is solid. the opposite you will understand with it. وإن عريضة بمثله. if there comes an opposition like it. so it is a حديث which is مخبول but there is a معارضة there is an opposition. بمثله he likes it. فإن ان كان الجمع if we are possibly able to bring the chains of narration together in terms of its meaning we are able to bring it back there. then we do it. فإن أن كان الجمع if we are able to bring them together what is it called? مختلف الحديث. this is حديث مختلف الحديث. disputed حديث. now this means a حديث which means it is rooted there is no opposition. this one there is an opposition. are you guys with me? there is an opposition and we are able to bring them together. don't want examples such as the حديث of the message this حديث مختلف disputed حديث. the professor said ولا طيارة the message there is no meaning there is no illness that transmits there is no transmittable diseases. ولا طيارة ولا طيارة and there is no superstitious so but then we have another حديث where the messenger said فرئ sorry فرئ run run from the one who has what مجدوم run away from the one who has leprosy فرارك من الأسد run and this and this is but the first حديث is saying what there is no illness there is nothing that don't run away there is no transmittable disease because it is a transmittable disease you can take it from somebody so what we realize from the حديث there is مختلف الفي you are thinking okay there is no position here what does this mean and what is it does that make sense now this حديث is called مختلف الفي why is it called مختلف الفي because we can bring it together are we able to bring it together if it is possible to bring those two chain of narration what do we say we say المختلف are you guys with me now we are going to bring it together first of all the two حديث are صحيح the outer ظاهير ومتعار there is an opposition between the two okay because the first one it negates the existence of any مختلف الفي where is the second one so how do we bring the two the way we bring the two is as follows we bring it back by saying that the negation of the illness being negated for it to transmit is when in and within itself the illness does not transmit in and within itself are you guys with me the illness cannot do the transmit it doesn't choose to transmit or not it does it with whose permission الله تبارك وتعالى so when it's negated it means it's negated that the illness doesn't have the ability to choose I know somebody I know it it was married to a woman who lied to him he married her he married her okay and when he married her this sister he was married to her for 17 years 17 brothers he had kids with her he had what kids with her they took a medical check they knew her illness she didn't tell her husband she had AIDS she didn't tell him she hid it from him he had children with her I think 4-5 kids with her they medically found out that none of the kids have AIDS nor does the husband have AIDS only she still has AIDS she has it alone الله is protecting the rest of it are you guys with me if you want at this particular point did the AIDS transmit it does but the illness doesn't choose to go to whoever it wants it does with whose permission the second حديث is telling you to take the proportions like it because Allah is the one that does it doesn't mean you throw yourself into every corruption now doesn't make sense so the negation so here's that's what the sheikh is saying فهو المقمول ، الحديث الذي هو مقمول ، إنسلمة من المعارضة ، if there is no opposition in terms of its meaning فهو المحكم ، إنه حديث ، إنه حديث لا يستطيع إجازه ، إنه يكون محكم ، if they are going against each other but we are able to bring them together but they are going against each other but we are able to bring them together وإن عوره بمثله ، إنه يستطيع المعارضة فإن أمكان الجمعو ، if we are able to bring them together what is it called فهو المختلف الحديث ، this is called what فهو المختلف الحديث ، but we are able to bring it together so pay attention and understand this if there is no, there is no killer it's called what it's called this حديث محكم there is no killer there is no opposition this حديث ، it's محكم are you guys with me are you guys with me it's called محكم even in the Quran, what is it called محكم عن متشابه حديث يكون محكم من متشابه يكون محكم من مختلفه فيه يكون مختلف الحديث يكون مختلف الحديث are you guys with me what about if we are not able to bring them together that's what our sheikh is going to mention to us if we are unable to bring them together او لا what about if not if not واتبتها المتأخير now some of you will think this second option are you guys with me I want you to very analyze this second option which sheikh is going to mention for two حديث from the apparent to go against each other they are both authentic they are both what صعيح there is no problem there is no problem there is no need there is no need صعيح when we look at this one this is the same right this is the same left are you guys with me شايف it I mentioned there are 70 ways to bring that حديث together it's not easy for you to to jump to this second resolution there are two حديث which are 70 شايف it says in this it's not something simple you can just run to the second option the second option is once that person tried all of those needs to bring the two chains of narrations together in terms of its meanings it's unable to and the opposition still stands at this point what do we do we ask ourselves is the timing known the time is it known what time are we referring to we know which narration came first and which one came second سبة المتأخير we know which one is the late comma and we know which one is the early comma if it becomes clear to us which one came first we know which one came first we know which one came last and we result what is known as ناسخة والمنصخ are you guys with me we're gonna come to it فهو ناسخة والمنصخ which means what? it's abrogated the one that came late is the abrogator and the one that came early is the abrogated it's abrogated that's when we're unable to we gave up okay what do we result to and we know the timing we know the what we know the timing we say this one's abrogated this is ناسخ and the next one is called منصخ what if you don't know it we will halt and we say الله عاله and we say and we say الله عاله if you don't know it and I show you and it's rare and it's close to impossible because somebody else will come and know how to bring it together ناسخ and منصخ is a very important knowledge brothers علم المهم it's a very important topic what is abrogated and which one is the science of abrogation and no one knows it no one treads on that path except حمت elite scholars elite scholars of حديث and فق and remember it is from the necessary things for a person to become a مجتايد one of the conditions to be a مجتايد is that you know ناسخ و المصوخ you know them it's very important how do we learn what are the ways to know ناسخ و المصوخ one if it clearly comes from the messenger it comes from the prophet as he said كونتو I used to be كونتو نهيتك عن زيارة القبور I used to prohibit you from visiting the graves I used to فزوروها as a clear abrogation right he is saying to you I used to prohibit you from it now I order you so he is telling you I abrogated my previous speech that's clear the prophet said it the second one is يعرفوا بقول الصحابي it's known from the companion it's known from the speech of the companion such as the Hadith of جابر عبد الله he said كان أخير الأمريني from the last two of the affairs this is صحابي from the last two affairs من رسول الله from the messenger of the prophet تركو is to leave off الوضوء to do ablution مممسة النار that which fire has touched back in the beginning what did they used to do they used to do وضوء abrogation to him from the Hadith of جابر it says that the last of the two affairs was what to leave off وضوء anything that goes through fire except that which is the camel meat is unique it's specific also it's known by what يعرفوا بالتاريخ it can also be known by the timing we know which one is which the year that this one happened such as what it's the Hadith of شداد البن أوسن شداد البن أوسن it's known by timing شداد البن أوسن مثلا he said that the prophet said افتر الصحاجم that the fasting of the one who is cupping breaks and the one that's being cupped breaks that Hadith is narrated by who أبو داود and إمرو ماجه yeah the one that takes the blood other people the person who does the Hajjama he's called the Hajjim and the one that's done for is called محجوم the one that cups and the one that's cupping both of the fasting breaks they're not fasting they're not fasting yeah very very good but ibn abbas narrated after that احتجام النبيو the prophet Dan Hijama وهو صائمون شايفعيئ told us that the second hadith which is what the hadith of who the hadith of عبدالله ibn abbas is abrogated sorry شايفعيئ told us شايفعيئ told us that the second hadith ibn abbas's hadith abrogated the first hadith sorry that the hadith of ibn abbas abrogated who the hadith of شداد البن أوسن شداد البن أوسن he abrogated it because شداد because شداد was with the messenger صلى الله عليه وسلم because شداد was with the messenger at the time the athia of hijriah the athia of hijriah the conquest of Mecca and so he saw a man doing hijama for another man and the prophet said افطر الحاجم والمحجوم he would be whereas ibn abbas one was when حجت الودع which was the last which one was last this one was last 2 year later because حجت الودع was what year the 10th of hijriah and conquest of Mecca was only 8th of hijriah how many years later did ibn abbas's narration come so we know by time