 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا اللي سيدنا وليبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين له بإحسان إلى يوم الدين أما بعد وإن الشرح of the Kitab نُسَة الدضر في توضيح النخبة الفكرة للحافظ المحاجر رحمه الله We spoke about in our last lesson the asbab the reasonings what necessitates rejection of a hadith ملمر بدود حافظ المحاجر إما أن يكون لسقطن أو طعن that if a hadith is rejected and is not taken it's not taken for one of two reasons إما أن يكون لسقطن it may be because of a disconnection in the hadith أو طعن أو there's a criticism regarding a particular narrator in the hadith that Hafظ رحمه الله goes into the types of saqt the types of disconnection there are before we go into that he says in his Musaat al-Nadr ثم الملمر بدود وموجب الردي what necessitates the rejection إما أن يكون لسقطن من إسنادن that there's a disconnection in the chain أو طعن في راون على اختلاف ودوه الطعني or there's a criticism pertaining to a particular narrator in the chain في راون على اختلاف ودوه الطعني and the ways in which that criticism is different from one person to another but it just means that there's a criticism some criticism are very serious some criticism are not that serious but that is what that's a criticism regarding the narrator and look what he says after that and the criticism that can be put to the narrator is one of two it goes back to the integrity and the religion of this narrator or the criticism can be regarding his precision and his memory so if a narrator is criticized it's criticized for one of two either that he is what either he has a religious deficiency there's something to do with عدالة his integrity this is a criticism regarding his عدالة or his memorization and his precision of the حليث والسقط حافل says that the سقط the disconnection it could possibly be من مبدأ السندي from the beginning of the chain من مصنفن from a particular author from a particular author and it is disconnected due to a particular narrator so the beginning of the حديث this particular narrator has what it's connected from him the beginning of the chain what does the beginning of the chain mean it means بخاري's teacher is the beginning of the chain not the prophet the beginning of the chain is where بخاري narrates from his teacher okay so when بخاري narrates from his teacher this is where the chain starts from this is من مبدأ السندي من مصنفن from a particular author بخاري's the author here so if بخاري's teacher is not in the حديث this is what the first type of deficiency we're going to see what the name of this one is that's one أو أو من أخيره بعد التابعي or the second one is the ending of the chain the opposite side after the تابعي somebody is missing this تابعي is basically attributing this to the prophet so there's somebody missing in between them we're also going to see the name of that one so the ending of the chain here is what بعد التابعي after the تابعي half of them goes back to explain to you what that is he says to you أو غير ذلكة أو other than that أو أو other than that and other than that he means two other types عافة من حجر the two other types are what المعضل which is when two consecutive individuals when two consecutive individuals are dropped from the chain they are missing from the train too consecutive they are right next to each other if they are separate from each other this is من قطر it's disconnected but معضل means it's when they are both ولذلك بيغوني's definition of معضل is a bit deficient because what does he say when معضل الساعتر من حثناني that معضل is when two people have been taken out of the chain and that's not correct they have to both be next to each other half of this is going to bring that and the fourth type is what من قطر the fourth type is من قطر من قطر means any type of disconnection that happens in the chain it's always a what معضل is a من قطر مرسل is a من قطر معلك is a من قطر and من قطر also has something that no one has shared with it which is it happens in the middle of the chain does that make sense one person is missing from the middle of the chain this is من قطر and it has no other name so the معلق is a من قطر the مرسل is a من قطر the معضل is also a من قطر but there's also a من قطر which none of them share with it so من قطر is more comprehensive in general it means disconnection those four half of them are just going to go through each one what was the first one again he goes the first one was a معلق this is what it's called the name for the first one is called معلق now half of it in his kitab he explains it more to you that the معلق which is that the teacher or the authors from the authors somebody's missing okay half of it tells you that if the person is missing his one or if it's more it's the same doesn't matter he's a teacher from the حديث okay and he just misses his teacher that's it he just jumps to him okay but he goes so he misses he straight away goes what do we say here it's called معلق what about if بخاري رحمه الله drops حميدي عبد الناس he also drops محمد وراهيم التيمي sorry يحمي سعيد العنصاري and he goes directly to محمد وراهيم التيمي it's also a معلق so it's also a معلق and it's also a معلق معلق and it's a معلق why is it a معلق because the teacher is missing if it's more it doesn't matter the teacher is missing if بخاري رحمه الله this is also a it's also a معلق بخاري didn't meet the prophet so if it's one or more this is a معلق half of it tells you here whether this disconnection is one he only missed his teacher and he jumped to his teacher's teacher or it's more as in he jumped to what he jumped to his teacher's teacher okay the whole chain he just said or he went to the statement of the companion this is also a what this is also a معلق it's also what a معلق as Abu Bakr mentioned which is now is where it would go in with the معلق it would go in with the معلق if it's more than one and it's two consecutive individuals that are missing then it will say معلق and it will also say معلق half of it tells you that look what he says that it could happen that the معلق which is two consecutive individuals dropping from the chain could sometimes come in line with the معلق that we just took that the معلق actually become one thing it could happen he said sometimes they both come together and sometimes the معلق can actually be away from the معلق صحيح can it not be if only Bukhari drops off his teacher or maybe I'm trying to explain this is not معلق this معلق but the times can happen that this is معلق and it's also معلق half of it explains that to you and he gives you an example of what I just mentioned he gives you an example of what I mentioned so he gives you all the different forms that he can come in ومن صور المعلق أن يحذف جميع السند ويقال مثلا قال رسول الله صلى الله عليه وسلم now he gives you the forms in which he can come the first one is that the whole of the chain is disconnected the whole of the chain Bukhari says number two أن يحذف جميع السند والصحابية أو إلا الصحابية والتابعية معا the second one is that the chain is all removed and it's not mentioned all of the chain except the companion or the companion and the student of the company which is the tabi'a that's the second third one is أن يحذف من حدثه ويضيف إلى من فوقه the second one is that he doesn't mention his teacher and the person who his teacher took from he just takes those two people out that's the third form in which it comes in are we all together the first one is all of it goes the second one is that all of it goes except the companion and the tabi'a and the third one is what he takes his teacher of the chain and his teacher's teacher of the chain as well فإن كان من فوقه الشيخ لذلك المصنف فقد يختلف فيه هل يسمى تأليق أو لا let's hypothetically say بخاري's teacher is محمد من إبراهيم التهيمي sorry I said يحمد السعيد الأنصاري let's say so let's say بخاري narrated from the حديث اللي ما لبنيات he narrated from الحمدية عبدالحمد زبير we're together let's say if he drops حمدية عبدالحمد زبير what did we say it becomes it's معلق but why is it معلق because he dropped his teacher who is حمدية عبدالحمد زبير but who did he go then to يحمد السعيد الأنصاري right? if it happens that يحمد السعيد الأنصاري is from the sheikhs of بخاري now he dropped one sheikh and he narrated from another sheikh can this now be called معلق the scholars differ upon it he didn't hear this particular حديث from يحمد السعيد الأنصاري even though he's his teacher sometimes your teacher might not have told you but another teacher of yours must have heard it from him and told you about it but they both are his teachers his change is longer now which is حديث which is نازل but in this situation the scholars half the says فقد يخطولي ففيه the scholars differ on it هل يسمبت عليقا أو لا should we call this حديث معلق or not there's a dispute there's an argument amongst the scholars regarding this والصحيح في هذا and the strongest in this particular issue is حافظ says that this issue the best way to deal with it is a تفصيل what does تفصيل mean تفصيل means that this matter can't just say yes unrestrictedly like that and we can't say no unrestrictedly like that it requires us to go into more details more explanation and more more looking into this issue حافظ is now telling you how to he said if it's been known تقشيلي this has been known تقشيلي أو بالاستقرائي أو by deduction ونفاع إلى دانكة مدلس this particular person is a مدلس this individual is a مدلس he's known either by means other scholars have come out by تقشيلي means that other scholars said he's a مدلس this is what other scholars have clearly come out and said he's a مدلس أو by observation and deduction you've come to the conclusion he's a مدلس maybe not a textual فقضي به وإلا فتعليقن فقضى به وإلا فتعليقن if he's known to be a مدلس either by نص or استقراء then there's no problem وإلا if not though فتعليقن if he's not a مدلس like بوخاري and others then we say this is a what it's a what it's a what it's a what it's a what it's a what it's a what it's a what it's a what it's a what it's a معلق even though he's narrated from another teach of his وإنما ذوكي للتعليق في قسم المردود للجهلي بحال المحدوفي now the question is why is تعليق a problem why is it a rejected hadith half it tells you the reason why تعليق the hadith which is معلق is mentioned in the types of مردود and it's brought under the مردود للنجهلي بحال المحدوفي because we are ignorant about this particular person has been removed from the chain this teacher of بخاري who he hasn't mentioned or this particular author the sheikh that he hasn't mentioned is really unknown to us he's unknown to us and the fact that we don't know this narrator we he could probably be a liar he could be a شاسق he could be a مبتدع so we need to know who this individual is for تعليق today brothers I want you to take this benefit with you which is that a lot of the times these criticism that I put on a person somebody has been made a مبتدع لا تقضع عنه العلمة لا ترجعوا إليه so don't take knowledge from him go back to him if you do research if you go to the person who is saying this he says أخبرنا بذلك من ملّا نتهمه this was told to us by somebody we don't suspect they've told us about this particular person's situation situation so he's doing جرح on a person he's criticising a person and the source of his criticism of this particular person is what he's selling us somebody told him this and he's not telling us who it is right and this is the basic of that you're saying that you're talking about the basics is that you need to tell us who told you it if you don't tell us who it is we have ignorance of the situation of this particular person then this حديث becomes what مردود من أخسام المردود it's from the types of what it's from the types of rejecting a حديث okay وقد يحكم بصحتي if we come to know who this person that he threw out so we didn't know who it was right but if we come to find out who this person is بأي جي أمو سمن من وجه آخر that the name comes about from another way another طريقة فإن قال جميع من من أحديث وهو تقاتل and then he says every person I have dropped out are reliable people if he says that مثلا فلان and he goes I as an individual I will only drop those who I think if I do I'm the only person who will get rid of is a person who is what it's a تقا okay we're together and we've come to know who this person that he dropped we found out the name of this particular individual okay now this particular person what do they have right now what time are you going to come across some of the narrators they were known as what they were known as what مدلسين but they are at least they will only drop out people who are reliable they were never known to drop out people who are who are bad so here we have if he is or if he has said or if he has known he's become known for taking out a person who is reliable who is a تقا that means that he prays anybody who he come across that he drops out by another chain we come to know who this particular person is it's a form of praise from this narrator to this person right is it not because he just said what did he say I only drop out people who are تقا and this is now called تعديل الإبهام which basically means I haven't mentioned it to you which is التعديل على الإبهام he's made a I'm general praise according to the جمهور المحديثين لا يقبل this hadith is not accepted according to them until he names it until he names who it is it's not acceptable إن صلاح ذو said إن وقع الحذف في كتابه if a health occurs in a book okay the sheikh is missing from this hadith the removal takes place in a book where the author restricts himself on authenticity كالبخاري لك الإمام البخاري فما أتى فيه الجزمي دل على أنه ثبت سنده ثبت إثلاده عنده إنما حدي فليغرض من الأغراضي إن وقع الحذف if the removal of the chain occurs في كتابه in which the author condition himself that his book is going to be authentic كالبخاري لك صحر البخاري فما أتى فيه بالجزمي anything that he comes with with jizme meaning he says it with قالا وعن and etc دل على أنه ثبت إثناده عنده this then indicate according to the book even though they as I mentioned the sheikh to him this is what إنما حدي فليغرض من الأغراضي the only reason why he didn't mention the name of the sheikh or the name of the person who he took from is for another external reasons it's another purpose for it so we just look at how he speaks the reason is because he condition already that he's going to bring a hadith which are authentic okay وما أتى فيه بالجزمي ففيه مقالن and he mentions that anything for the person who he brings that he doesn't use jizme قيلا روية with سيره التمريل then this is what فيه مقالن there's a research to this now some people would say it's weak no it's not weak it might be weak to the author though it might be weak to بخاري لكنه لا يعني it does not mean in any way for more shape that the hadith is necessarily weak because it could be what it could be authentic to other people some scholars might think it's authentic so it just requires a research the author might even see it to be authentic and others might find it to be what weak some scholars say that and if you want more into this issue حافظ said وقد أوضحت أمثلة تدالك في النكة على من الصلاحي وقد أوضحت أمثلة تدالك examples pertaining to this I have explained it and I have spoken about it ذالك في النكة على من الصلاحي and it is a look that he made on the book of Ibn Salah someone who didn't finish it he died in the Maklub his own Maklub, he died I think the ninth ish Hafeb died and he did't finish it off because one of the last works So there's a look at when it says If you want this matter to be if you want to know more about it if you want a research more into it إذا الله قد إيجادنا لنا مستحيلة إذا الله قد إمتعى الكتاب، فهي يمسف روتون المحضر وهي تغليق التعليق تغليقه التعليق هو يجد ذلك ويجب أن أحد يأتي بخاري بخاري لقد فعلت معلقا لا يتعلمه حافظ من حاجة when Arab is way to bring the chain for it the complete chain for it that's why they called it تغليق تعليق which is what to bring a chain for the Ahadith in which ألمام البخاري رحمه الله chose not to bring the chain for what's the second type of disconnection وهو ما سقط من آخيني بعد التابعي and it's what is disconnected after the التابعي after the التابعي هو المرسل after the statement حافظ من حاجة the statement is good as for the statement of Beikouni where he says ومرسل منه الصحابي سقط وقول غريب ما روا ورا وين فقط ولمرسل صحابي منه ومرسل منه الصحابي سقط مرسل is when a companion drops that's incorrect why صحابي who really think about that but why is it wrong to say that مرسل means when a companion drops ها that's what he's saying that's what he's saying he's saying that مرسل is when a صحابي is not in the Patreon so why is it wrong تابعي that's exactly his point طاها الفطوحي ها now there can be مرسل الصحابة صحابي's can do مرسل as well عبد اللهي بلا عباس was not there and he says قال رسول الله he done إرسال the companion can be he can do a statement of إرسال by speaking about an issue and a situation where he wasn't present will you together and إرسال of the صحابي is what that's مقبول is what مقبول so the إرسال doesn't necessarily mean there's a companion necessarily missing that will so for him what's his name بقولي he's one would be the one I gave which is that if he says مرسل is when a صحابي is when a صحابي narrates from me the process of the situation and there's another companion missing from there that's his definition of مرسل but there's this مرسل I'll just mention which is the تابعي missing that's the one that's missing from him صح that's the one that is missing from him so he's only restricted himself to one of the forms of إرسال so the best definition of for مرسل is what anything after the تابعي is missing now pay attention here brothers the تابعي who's doing إرسال the تابعي who's doing إرسال the تابعي who's saying قال رسول الله he's a تابعي he never met the prophet he's took from a companion the تابعين are not the same they're between themselves there are تابعين which were known as the كبار التابعين another known others known as the صغار التابعين the young تابعين let's take an example of two one of each for example the كبار التابعين is like سعيد بن المسيب سعيد بن المسيب is from the كبار التابعين from the ألدي التابعين and محمد مشيهاب الزهري محمد مشيهاب الزهري is from the صغار التابعين from the young تابعين first of all how do you distinguish between who's the elder and the younger how would we say this تابعي is old and this تابعي is young how do they distinguish between the two good not necessarily met but the number of صحابين in which they narrated from the way that the scholars would distinguish between which is older and which is younger is based upon when we look at his narrations let's say he narrated 10 narrations if 8 of those narrations are صحابين and then 2 of them are what are the تابعين that he took from then we would say he's from there كبار التابعين because the overwhelming majority of the hadiths of his are what from the صحابين and if for example the opposite is that 2 حديث are from the companions and the 8 are from the other تابعين then he's a what he's from صغار التابعين from صغار now here's the اشكال now if a person is known like سعيد بن المصير who has that large his narrations are like that that the overwhelming majority of them are from companions if he does إرسال قال رسول الله what are the chances of it being another تابعين because we know if he's a companion it's what it's reliable we will take it but what about if he's known to only take from the companions generally he's really known to take majority of his narrations from there this is why scholars had اشكال them to aid them say of now say of now the companions the قاعدة for them is what ابهام الصحابي لا يضر the ambiguity or the anonymity of a companion لا يضر it doesn't harm we don't need to know the companion look how many narrations do we have جاء رجل إلا رسول الله and man came to the prophet you don't know this man you may never know who he is even the خطير البغداني wrote a book on all of the جاء رجل سعال رجل اولى that خطير بغداني wrote a book to tell you who that man is if I ask some of you today who is the man who the prophet corrected his prayer and the prophet said to him ارجع فصلي فإنك لم تصلي majority of the people don't know who he is who which the companion is who the prophet kept sending and praying and pretending to pray and telling him to go to pray and telling him go in go to pray the reason is because the ابهام the fact that you don't know who this companion is لا يضر he doesn't harm you so he is if he's the overwhelming majority of those people who he narrates from our companions and that's who he takes from this question here is is that is this hadith from those a hadith which he dropped out a companion in which we can then take and say no problem is لذلك الشيخ الإسلام sorry بلذلك رحمه الله رحمه الله he spoke about this in more detail لذلك there's a book I advise you guys to buy if you don't have written by على علاقية الكيكل دي رحمه الله اي مام على علاقية اي كود كتاب جامع التحصيل في احكام المراسيل صمت الله يتا جامع التحصيل في احكام المراسيل صمت الله يتا جام التحصيل على كل حال it's the best book written on this particular issue of إرسالة واس مرسالة what does it mean the examples of إرسالة وأنه this is the best الإمام العلائي والكيكل دي رحمه الله he's from the great أئمة الشافعية جامع بين الفق هو الحديث he combined between the knowledge of حديث he's a ballet in حديث very grandly in حديث فقيه very knowledge of بسكوله he's the reauthor of the book المجموع كتاب القواعد المذهب كتاب المجموع المذهب في القواعد المذهب كتاب he's combined ويشوف قواعد الفقية كذلك كذلك إمام حديث إمام قواعد فهم حافق is ريان الله له الله تباركه it's easy for him so he's a كتاب that he wrote المجموع المذهب في القواعد المذهب or if it's كود المجموع المذهب في القواعد المذهب I think it's of the level and the كالب of the قواعد ابن رجب الحمد رحم الله so that great book على كل حال so what is it is أن يقول التابعي سواء كان كبيرا أو صغير حافظ mentions what Mursal is he says the way it comes the image the reality of it is أن يقول التابعي يقول سواء كان كبيرا whether that is the old أو صغير or whether he's young قال رسول الله صلى الله عليه وسلم كده he says the prophet صلى الله عليه وسلم said this أو فعلا بحضرتي كده or the prophet did this or something like that this is what it means Mursal وإنما ذكر في قسم المردودي the reason why the Mursal has been put into the chapter of Mardoud rejection is ليل جهلي بحال المحدو فيه is because the person who is missing from the chain is unknown to us we don't know who this person is and lack of knowledge of a narrator makes the Hadith weak we need to know everybody لأنه يحتمل أن يكون صحابيا it's possible it can be a companion ويحتمل أن يكون a follower and it's possible it can be a follower وعلى الثاني يحتمل أن يكون ضعيفا if it's a according to the second possibility if it's according to the second possibility if it's a follower it could be weak ويحتمل أن يكون it could be reliable it could happen وعلى الثاني يحتمل أن يكون حمل عن صحابي ويحتمل أن يكون حمل عن طبيعي أخر all of this is possibilities so if that's the case then scholars will not take that possibility there has to be reassurance there has to be a definite answer there can't be this is possible this can be happening it has to be definite half of them says the kalam that I just told you he said if it's known from the nooms of a follower أنه لا يرسل إلا عن ثقات that the only person who he drops out and that he does of our reliable people فدهاب الجمهور المحدثين إلى التوقفي the overwhelming majority of scholars of hadith have taken the opinion of what التوقفي توقف means to withhold if this narrates scholar he's known to do أنه لا يرسل عن ثقات he would only do إرسال of ثقات reliable people فدهاب الجمهور المحدثين إلى التوقفي and the overwhelming majority of scholars of hadith have taken the opinion that we do what is known as what التوقف he brought the to bring to your attention it has become light on many people's tongue the usage of the word تساقضة what does that mean it means that if a hadith they come to a hadith for example when we were speaking about the concept of a hadith which is معمول به وغير معمول به remember when we were speaking about that and we said that حافل محدث كلام وإلا فترجيحوا أو التوقف صح we do ترجيح between the two if we can't then we stop we withhold the concept here that many would use is التساقض they will say that these are hadiths or both of them they both drop since they both were unable to bring both of them they used the term تساقضة this term should not be used it's incorrect to say تساقض تساقض means since we're unable to reconcile between these two احديث both of them drop that term which is التساقض both of those chains are hadiths drop it's a bad manage towards the hadith it says التوقف I would hold that's the correct manner وذلك مل على القارق he says على مشتهر على الالسنة من أن الدليلين إذا تعرضا he says that that which has become very common on the tongue of the people من أن الدليلين إذا تعرضا if two hadiths oppose each other تساقضة that both of them are dropped اي تساقضة حكومة but that a meaning both of their rulings drop وهو يوهب يوهب الاستمرار and this says it gives the indication or it gives the it brings to people's mind it makes people think that this is continuous that whenever two hadiths seem to be opposing each other or you just تساقضة معنى الأمر ليس كذلك when the reality isn't like that he says لأن السقوطة لأن السقوطة حكمهما إنما هو لعدم يظهور ترجيه أحدهما حينئين he said because the dropping of its ruling it is because the ruling hasn't become clear to you at that particular moment ولأ يلزم منه استمرار تساقضة and this so-called dropping of both of them it doesn't necessitate that it's going to carry forever معنى إطلاق التساقض this is what concerns me now even that though the unrestricted usage of the word التساقض على الأديلة الشرعية and using it for the textual evidences the Kitab and the Sunnah and using it for the Adilla شرعية using the word التساقض خارج عن سنان الأداب سنية it goes against the etiquettes of when speaking about the textual evidences it goes against it so what is it you should say توقف توقف على كل حال if a Tabe'u is known أنه لا يرسل إلا عن تقاتن that the only people who drops from the chain are the T'qat they are the people فدهب جمول الوحديتين إلى التوقف the overwhelming majority of the scholars of Hadith have taken the opinion that we withhold from it why اللي بقائل حكمان why are we going to withhold with it because these possibilities still stand they can be narrated from a Sahabi how do you know okay وهو أحد قولي أحمد and this is what one of the statements of ألمام أحمد رحمه الله وثانيه بعد the second is that وهو قول الماليكيين والقوفيين this is the view of the Malikis okay and this is also the view of the كوفيين which is يقبل مطلقا that it's unrestrictedly accepted if تتابعي أنه لا يرسل إلا عن تقاتن that he does not drop out except the reliable one reliable ones according to the قول الماليكيين and the call of the كوفيين is that يقبل مطلقا unrestrictedly accepted وقال الشافعيو ألمام الشافعيو said and this is a very very moderate statement of ألمام الشافعيو للكتاب الرسالة page 464 to page 468 وذلك شافعي الكتاب الرسالة is what وأول من ألف في الكتب محمد إبل الشافعي المطلبي وغيره كان له سريقة مثل الذي للعرب the first person who wrote in أصول الفق the first person who wrote in أصول الفق is who ألمام الشافعيو رحمة الله كتاب الرسالة is the كتاب in which عبد الرحمان ابن مهدي requested from him to write he asked him ألمام الشافعيو his كتاب الرسالة he wrote it after the request of عبد الرحمان ابن مهدي came to him he wrote this book وذلك it's a book that it has been narrated from يحيى من سمعيل ابن يحيى سمعيل ابن يحيى المزانيو it's narrated from him that he said in some of the narrations 50 times in some narrations he said 500 times that I read this كتاب الرسالة سمعيل ابن يحيى المزاني say this sometimes some places he said 50 times and some narrations that I stood over it says 500 times I read it 500 كلما قرأة to every time I read it استفدت منه شيئة I benefited something from it every time 500 times imagine you read a book 500 times and every time that you read this book you felt that you took knowledge from it this is the student of who he's a student of he is the student of ألمام الشافعيو himself كتاب الرسالة is the Kitab that شافعيو رحمه الله wrote with the request of his teacher عبد حواني مهدي but by the way many people don't know this كتاب الرسالة the one that we have is the second version of it there was two times شافعيو wrote it the قديم one we don't have شافعيو wrote it twice when he wrote it twice this is the second one that we have the second version of it and the way the reason why شافعيو wrote it out of the purpose and the aim behind it and what it was that he was trying to get to is ألمام الشافعيو is to reconcile between رحمه الله he tried those who are very stubborn on the usage of the نصوص stubborn on the wordings إعمالوا ضواهر النصوص I'm not ضواهر النصوص لكن when they have they're very strict on the terms they're very what stubborn on the usage of the term instead of looking at the meaning and those who go overboard with the meaning and don't give much consideration to the wording of the حديث and إمام الشافعيو رحمه الله he tried to reconcile between those two مدهب ذهي الصور رحمه الله تبوات دب ملو باث so he wrote أكتاب أكتاب الرسالة وقال الشافعيو رحمه الله يقبل إنيع تضاد بمجيئه من وجه آخر يباين الطريقة الأولى مسندا كان أمرسلة ليترجح احتمال كون المحذو في ثقة في نفس الأمر شافعيو يقبل نتحدث عن ماذا؟ إذا عادة بالتابع is that أنه لا يرسل إلا عن ثقات فهي only does إرسالة ثقات شافعيو يقبل it's accepted from him إنيع تضاد إنيع تضاد means what if an external evidence supports it بمجيئه من وجه آخر that comes from another angle يباين الطريقة الأولى that is not that is different from the other طريق it's different from it whether that other طريق is مسند or مرسل whether that other chain that has come is مسند it's to the prophet or even if the other chain that has come is also مرسل it doesn't matter ليترجح احتمال كون المحذو في ثقة في نفس الأمر so we can now that speculation that is in us the person he dropped is it a thicka so that suspicion can become slightly removed if there comes another chain another طريق شافعي says يباين الطريق الأولى that is not the other path whether that other path that comes is مسند or whether it's مرسل احتمال كون المحذو في ثقة في نفس الأمر so then we can now we will accept it on that grounds because what would that remove from us that's suspicion it will slightly remove that suspicion from us we'll stop there إن شاء الله anything which I have said that was wrong or incorrect is from me الشيطان and his messenger are free from it سبحانك الله بحمدك أشدو لا إله إلا الله