 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد وإن الشرح في الكتاب نوزهة النظر في توضيح نخبة الفكرة كما قلت قبل نحن نفعل الشرح نوزهة النظر نخبة الفكرة نحن نلعب على الشرح of ابن حجر رحمه الله ورحمة واسعة المتن يصبحت بهم نخبة الفكرة ويصبحت بهم ويصبحت بهم ويصبحت بهم الشيخ رحمه الله ابن حجر يقول في الكتاب نخبة الفكرة يقول وخبر الأحادي بنقل عدل انتام ضبطي بنقل عدل انتام ضبطي متصل السندي غير معلل ولا شاد هو الصحيح لداته بأوط رحمه الله الشيخ حافظ ابن حجر هنا هو المتن ما هو حديث الذي هو الصحيح لداته ولكن before that يقول وخبر الأحادي كيف كتاب كتاب كيف كتاب كتاب كتاب كتاب كيفك بخبر الأحادي شخص يتأكيد من الخبر الأحادي right واحد شخص يتأكيد envelope مخفص مخفص فated Mud فئر مخفص الان مخفص شخص نخيف حامل ضبطي حامل ضبطي ماذا يعني في خبر الأحادية ماذا يعني عمشور؟ ماذا يعني عزيز؟ ماذا يعني غريب؟ ماذا يعني؟ ماذا يعني ذولهم؟ ما شاء الله ماذا يعني؟ كل ثلاثة of them المفتنة لهم الحصحيح لذاته لذاته is this one and this is the first categorization of what اعتبار اعتبار الاخاد categorizing the احد من حيث القبول والرد صحيح in terms of acceptance and rejection فلما فعله حصن لذاته اسوأ للصحيح لذاته and the author he placed five conditions the first condition he mentions is اتصالوا اصنادي that the chain of narration المتصيل السردي that the chain of narration is connected. الشرط الثاني the second condition that he mentions is عدالة رواته that the narrators that are narrating are reliable. They have high integrity. عدالة رواته his narrators have high integrity. ضبطل رواته is that the precision of the narrators which is number three. Number four. سلامة ومتنى من الشدوذي that the chain of narration is free from any opposition in terms of its chain and in terms of its wedding. And the last but not least condition. الشرط الخامس the fifth condition he mentions is سلامة وسندل ومتنى من العلا that its chain and its wedding are safe from any hidden defects. And all of these five types of conditions. If a hadith remember we said this before we said the hadith which is متواتر. It's not divided into مخبول المردود صح. If a hadith is متواتر it's reached multitude narration it's accepted straight away. True or false? Yeah? It's accepted. There's no need to research it. But if the khabar is أحد. أحد here means مشهور عزيز or غريب any of those three. What did we say? It's observed. It's looked into. It can be مقبول and it can also be مردود. It can be either accepted or it can be rejected. And the khabar which is أحد is categorized into these four. The first one it's been صحيح اللي ذاته. And what's صحيح اللي ذاته? Five conditions. It has to have five conditions. The first of those five conditions is إتصالوا سندي. إتصالوا الإسنادي. That the chain of narration is connected. The chain of narration is connected. Each one we need to study properly. Each of those five conditions. The first of those five conditions is أن يقول سند متصلا. What does it mean that the chain of narration has to be connected? What it means is that أن كل راو المرواة الإسنادي قد تحمل that every narrator in the chain of narration has taken from the person in which he is narrating from. He's taken it from them. For instance, we have علي and we have محمد. So we have a hadith with us where علي narrates from محمد. If I want to narrate from علي, it narrates from محمد. If I want to narrate from علي, what would I have to have? If I want to narrate this hadith, I would have to be in contact with علي. I would have to have taken this narration directly from علي. And then علي has to directly have taken this narration from who? محمد. So I have to have taken it from علي. And علي has to have taken it from who? محمد. And it has to be done in that way. This hadith is called what? It's a silent standard. Scholars of Hadith, they look at two things. When they look at the chain of narration being authentic. They first of all look at if these two people met. The second thing they look at is they look at سيه التحمل. What form has he used to take this narration from him? In what way has he expressed himself when he was taking this narration from him? Are you with me? If he says حدثانا أو أخبارانا He says حدثانا أو أخبارانا. حدثانا means he told us. أخبارانا means he's informed us. We're going to come to those terms where the differences are. Are you with me? Any of those two terms, if he uses it. And he's of course a reliable person. So Ali says حدثانا محمدون. محمده الله. This narration is called what? So I say حدثانا عليون. قال حدثانا محمدون. حدثانا عليون. قال حدثانا محمدون. جميل. This is good. This chain is what? It's connected. Because I heard from Ali. Ali heard from Muhammad. And the form that's being used here to take the chain from one another is what? حدثانا أو أخبارانا. This here, that's good. The second form is when the person says عن. Second form. If I say أخبارانا عليون. Ali told us عن محمد. The scholars of Hadith, they will look at since Ali now used the word عن when he was taking this narration from who expressed himself by using the word عن from Muhammad. Are you with me? The scholars of Hadith will look at Ali now. And they will look at his situation. If Ali is a مدلس. If Ali is a what? If he's a مدلس. Then they won't accept this عن from him. If Ali is a مدلس. Then they won't take from Ali the عن that he has used to express himself in taking this narration from Muhammad. Why? Because this word عن it doesn't show that Ali heard from Muhammad directly. There could be somebody else in between. There could be someone else. There could be somebody else in between. So what is needed from Ali since Ali is a مدلس. What is needed from him? He has to do تصريح السماء. He has to express the narration with a direct usage. So he has to say أخبارنا أو أنباءنا That's what they need from him. They'll say why haven't you said أخبارنا. Why haven't you said أنباءنا. That's what they'll say to him. That's what they will say to Ali. But if Ali is not a مدلس. I will take what مدلس means but he's not a مدلس. If Ali is not a مدلس. If he uses the word أن أو قال that will take it from him. Will they take it from him. Because he's not a مدلس. They will take it from him. I will take what a مدلس is. Insha'Allah. It's going to come to us soon. So the first condition is that this chain of narration is what is connected. Again. The scholars what do they look at? They look at the two individuals if they met one another. And they also look at how he took it from him. So if he took it from him and he took this narration from him بسماع by listening to the teacher by hearing what the teacher says and he was in the gathering of the sheikh and the sheikh was reading on him then when he is trying to pass on that narration if he wants to give that narration on he would use the word حدثنا. He was listening to the sheikh when the sheikh was reading on him what does he do? He uses the term حدثنا to pass it on. Or he would say سميع تو I heard. But if he read on the sheikh or بالقراءة في العرض على شيخه or if he goes and he reads on the sheikh then this is also من طرق التحمولي it's from the forms of taking the narration but he would have to use the word أخبارنا. And now you know the difference between حدثنا سميع تو أخبارنا. Are you with me brothers and sisters? If the sheikh is the one who read the narration and he was a student sitting in front of his sheikh and the sheikh was reading on to him and the sheikh was the one who was bringing the narrations and he's sitting in the gathering and he took the narration by listening then when he goes later and he wants to tell other people about that narration or if he wants to pass that narration or but he would use the word حدثنا or سميع تو he would use that good but if but if he went and he read on the sheikh بالعرضي he read on the sheikh and the sheikh was listening then when he goes out now and he goes out to pass on that narration he would use what أخبارنا he would use what he would use أخبارنا فولانو so so told us Are you with me? Again if he's safe from تدليس he's not a مدلس ولا هو سماع بالجملة I mean generally he he heard this narration from the sheikh either be when you say he took from the sheikh either by سماع by listening to the sheikh or بالقراءة في العرض على شيخ and he's not a مدلس then the scholars of حديث don't mind how he narrates they don't care they'll take it regardless the سياغ التحمل this form that he uses here they will take it from it because he's not a مدلس and generally he's known to take from the sheikh Are you with me? they will take that حليث and they will consider it ويحكموا بالتصال السرط مقع على عالته they will consider his حليث to be collected even though his عالع is there as for if the narrator is a مدلس أو سيوة مدلس إن شاء الله is soon بإذن الله الكريم then what the scholars do is التوقف في الرواية they withhold from his narration they can't accept his narration why? because there could be somebody who threw out the chain of narration because he's a مدلس that's what he does and that person who he probably could have dropped off you know him to know who they are so we can give them a good rolling let me go back to the example that I gave you before we came and we narrated from who Ali Ali narrated from who? Muhammad very good how did Ali narrate from Muhammad and Ali here in this situation Ali is a what? he took it from him how did he take it from him and how did he take it from him he took it from him he transmits he heard it from his sheikh in a gathering took the narration he now goes and wants to pass that narration and he's not a مدلس if we say that Ali told me عن محمد from Muhammad is the narration of Ali taking it because Ali has two things in place first thing is that he has not Muhammad is his sheikh he turned that narration from him he was in the gathering of his sheikh the second thing is that Ali is not known to be a مدلس he's not a مدلس this Ali is very good what about if we say are you with me brothers we say who did we hear this narration from we heard it from Ali right and then Ali heard it from who Muhammad if we go and we say عن محمد from Muhammad and we don't mention Ali عن محمد where are we we're a مدلس we did at least right we haven't lied by saying Ali Muhammad told me we just said from Muhammad who have we dropped out but in this situation you know the person who got dropped out is Ali are you with me but in some circumstances the person who has been dropped we don't know if we find out but the person who he dropped was Ali and we find out are you with me we'll accept it based on the other narrations where we find out as for this narration we're not gonna accept it because it could be Ali and it could be somebody else and the fact that that narrator we don't know of his حال we don't know who he is as an individual we don't know his situation what do we do here we don't accept it because it is a disconnected chain of narration we and Muhammad didn't meet somebody is between us this chain is now disconnected so this is the first condition that was meant to be in place for the حالي to be صحيح it's what it's the Salih Senate that the chain of narration is connected very good the second condition that the الحالي is that أن يكون أروات عدولة that the narrators who are narrating their حالي they have to be عدول here the question is فما هو تعريف العدلي what's the definition of عدل what's the definition of عدل if you look at this Kitab written by نوسة النظر he says مله ملكة تحمله على ملازمة التقوى والمرؤة هي he says مله ملكة a person who has innate strength ability تحمله that ability that strength takes him towards التقوى and it takes him to what والمرؤة and what does it also take him to it takes him to مرؤة he means morality anything that has morality something that's the definition that الشيخ رحمه الله now he has this term الشيخ رحمه الله تعالى uses the word ملكة وقد يشكلوا it could be it could bring a doubt to you the term that he uses which is the word ملكة what does it mean ملكة it means that the the person is تقي means he is far from what للسغائل the minus بطبعته in his nature by nature should be this now that definition that doesn't mean that the individual never does and if you say that the person has high integrity this would entail that you're basically conditioning that people are infallible in order for narrations to be taken from them وذلك المام الشافعي رحمه الله he said كتاب الكفاية page 138 he says لا أعلم أحدا أعطا طاعة الله حتى لم يخلطها بمعصية إلا يحب ذكرية عليه السلام لا إمام الشافعي he said I don't know anyone who has been given obedience of Allah سبحانه و تعالى which he never mixed it with any sins except يحيا ابن ذكرية عليه السلام he's the only person I know و لا عصى الله فلم يخلط بطاعة and who disobeyed Allah and didn't mix it with obedience فإذا كان الأغلب الطاعة pay attention here this is the Qa'idah now محمد مدلس الشافعي he mentioned فإذا كان الأغلب الطاعة if the person's overwhelming position are obedience فهو المعدل he is the person who is who is who has Adam وإذا كان الأغلب المعصية if the overwhelming majority of the time this person is coming with sins فهو المجموح then this person is what he's critiqued and criticized are we all together so what is it we look at the person's overwhelming position فإذا كان الأغلب الطاعة the overwhelming majority of the time disobeyed فهو المعدل وإذا كان الأغلب المعصية فهو المجرح if the overwhelming majority of the time this person is short coming then what do you do you say he's a what he's critiqued الامام ابن حبا رحم الله فيه مقدمة فيه مقدمة فيه صحيح فهو قلت يقول عدالة في الإنسان عدالة في شخص هو أن يكون أكثر أحواله طاعة الله فهو المجموح فهو هو هو هو أبن سبحانه وتعالى لأن متى لم بنجع للعدل إلا من لم يوجد منه معصية عدالة إلى الليسة في الدولي عدل because he said if we make the عدالة for a person who has no mistakes we say no sins if we say عدالة it means that somebody who doesn't have no sins whatsoever then that would lead us to إلى الليسة في الدولي عدل it will take us to believing that there is no person on the face of this earth who is عدل إلى الناس لا تخلوا أحوالهم من ورود خلال الشيطاني فيها because a person a person his situation never is absent from what من ورود خلال الشيطاني the deficiency of the shaitan will replace in the weakness he put in him so he says احواله معصية الله so he repeats the point that we mentioned من كان راهر وحوالي طاعة الله anyone who is outer appearance is obedient of Allah will lead you خالف العدلاء and the one who opposes is عدل and is not in line with عدل or he is not a person who has an عدل is من كان أكثر وحواله معصية الله the person who is the majority of his stances and his positions are what disobedience of Allah سبحانه و تعالى now the scholars they mentioned five things five things have to be in place for the person to have عدل a person is not عدل he doesn't have عدل إلا إذا تحققت فيه أو صافر unless there is these descriptions that are present in him the first one is الإسلام the first one is الإسلام the person he is يشترط الإسلام الإسلام is a condition for the narrator الله سبحانه و تعالى he refused for a disbeliever to be عدل a disbeliever he is not interested in how can he be trusted with a hadith of the prophet and he be interested with it when he has disbelief in Allah when he has what he is disbelieved in Allah and the back bone for narration is what truthfulness so the disbeliever doesn't have a number two the second condition is أن يكون مكلفا أن يكون مكلفا means that the person is بالق عقل which is age of puberty and عقل means what عقل means that he has sanity بالق means he has reached age of puberty and عقل means that he has sanity the reason is because these two individuals which is the بالق and the عقل the thing that they have in common is that they are if the person is not بالق and the person is not عقل is not reached age of puberty if the person has no sanity he loses what is needed in narration which is يستوعب الرواية he will not be able to do the distinguished one from another he will not be able to distinguish distinguished factor is needed where you may use the main al-ashya he will not also be able to comprehend fully the narration he won't be able to but the scholars they said if you say that the بالق when would we know that this child he is masha'Allah they said if he if he can tell the difference between a donkey and a cow then this is مميز the means is there are you with me very good so the مجنون and the child narration is not taken from them a child who doesn't know the reality of things he doesn't know it he doesn't know the distinguishing factors between information and you all know that a newborn child but little kids you can tell them about you can tell them about you know animals, birds horses that fly you can tell them about fairy tales and they will listen they will believe in that they will believe in that because they can't really tell the reality of things the reality of things and you know this land that we live in the non-Muslims what do they do they tell the child about the tooth fairy the child takes his tooth out and he puts it under his pillow and then all that happens is that his mom puts two pounds or one pound under his pillow and his parents do it and then they tell the child that the tooth fairy came and the tooth fairy put this pound under your pillow صح but the child believes in that they believe in Santa Claus you know the tooth fairy so this shows you children will take anything that they have been told and anything that they are informed about because of the fact that they don't know the reality of things they don't know the reality of things they don't know the reality of things when you may use the information they can't distinguish between the situations are you with me they can't they can't tell what is truth or what is a lie they can't but when they talk the children they will tell you things which are delusional so because of that it's not it's not accepted from them and their narrations are not taken on board but what I want you to all remember this is important all of this what I mentioned right now which is and also Islam that I mentioned all of those brothers and sisters pay attention all of those which I just mentioned and also the other ones which will come to you but for the first two that I just mentioned the first two that I mentioned which is what those two the condition of them is only in that are you with me brothers it's only a condition and it is only condition when the person is given a narration that he's a Muslim and that he's reached age of puberty and he is مكلف حالة رواية and it is not لا حال السماع والتحملي it is not conditioned when he had the narration and when he took on the narration he doesn't have to be a Muslim he can hear the narration when he's a disbeliever and he can narrate it to us when he becomes a Muslim and he will be accepted from him are you with me and you know the famous حديث of حديث of صح what did you mean صورة الطور what did he say كاد قلبي كاد قلبي أن يطير وزي المسلمة وزي المسلمة جميل رضي الله تعالى عنه وزلته مسلم so علماء إنما تشترط العدالة ليس الدادة عدالة is conditioned حالة الرواية when the narration is being conveyed لا حالة السماع والتحملي فتأمل think about it and don't get it confused and think that to yourself the same is with the child and he grows up and he remembers it it's taken from him number three the third condition the third condition for what the عدالة is ألا يقول من من ثبت فسقه ألا يقول من من ثبت فسقه it should be a person or an individual whose فسق is not established what does it mean تبت تتفسقه it's a person يأتي بالكبائل ويجهر he does major sins in the open ولمعاصي he's an open-kneed he's an open-kneed like the woman who does it with a Hijam or the man who cuts his bead this is the one كبير من الكبائل he's a major sins are there narration accepted no none of it why because they are doing what يأتي بالكبائل they are coming with major sins ويجهر بالمعاصي and they are doing the sins openly وذلك ألمام الخطيب البغدادي he mentions in his kitab الجامع الأخلاق الراوي ويقول ويتبت الفسق بأمور كثيرة لا تختص بالحديث he said he's specific to a Hadith وما ما يختص بالحديث but what is specific to a Hadith is أن يضع مطون الأحديث that he lies and he fabricates the wording of the Hadith of the Prophet أو أسانيد المطوني or he fabricates the chain of the Hadith ومنها and from it is also أن يدع السماعة من من لم يلقى and also from the what is specific to a Hadith is he claims that he heard from a narrator when he didn't really hear from him he has never heard from him this Hadith and he says I heard this Hadith from this individual here's a question that's very important when these علماء speak about which is is it a condition in the عدل أن لا يقع في كبيرة الأبد that he never does a major sin never in other words if a narrator comes with كبيرة من الكبائري he comes with a major sin ثم يتابع منها and he comes back from it and he repents is his عدالة rejected is that repentance going to be accepted or will he still be criticized for that major sin that he came with if he repents from a major sin that he done do we bring him back his عدالة and say you're an عدل person now or is he always going to be criticized for this for this major sin that he came with and would it be stuck with him علم brothers and sisters I want you to know علماء الله و إياكوم may Allah teach me and you all that it's not from the condition of that a person doesn't fall into sins and we did mention that but other person can't fall into sins and quick does a believer repent of course and he comes back to Allah and he runs back to his Lord because we know that there's no one on the face of this earth which is we know that there's no one on the face of this earth who is we know that there's no one on the face of this earth who is infallible from mistakes and errors so the علماء they say that if he does the كبيرة he does any other sin they accept it if he repents توبة نصوحة أم الكبيب as for lying which is the كبيرة but they give it a different تقسيم are you with me because this is from the what who am in أشد أسباب الفسق this is from the greatest form of فسق are you with me so would the repentance be accepted فيه تفصيل عند العلماء العلماء have تفصيل في this matter تفصيل that they have is number one فإن كانت الكبيرة if the major sin here is كببا على رسول الله he lies about the prophets فراوي ساقط العجالة أبدا until the day of judgment his his narration is rejected even if he repents وَلَوْ تَابَأَ فَتَوْبَتُ بَيْلَهُ وَبَيْلَرَبِّ they won't say that his repentance won't be accepted meaning that between him and Allah that's between him and Allah as for his narrations فهي مردودة أبدا it's always going to be rejected ما حدث به قبل توبة أبعدها his narrations that he narrated before before and the ones he's going to narrate are all going to be rejected the ones that he did before the narrations that he came with before before the lying and the narration that he has come with after the lie after he repented from it all of them are going to be rejected that's if he lied upon the prophets the second one is if it's issues of day to day life he lies about people's statements he lies about situations about himself مما لا دخلناه في الدين which has no Islamic ruling to it in other words he's not lying about the deen فلا يحلو حرام he's not making haram what is halal and he's not making halal that which is haram and then he repents his repentance inshallah will be accepted ورودة إليه عدالاته and his integrity and his adalah will be brought back to him ومثامة after that قبلنا رواياته we will accept his narrations we will accept his we will accept his narrations but what you need to this tafsil that I mentioned are you with me brothers and sisters this tafsil that I mentioned is generally mentioned in كتب المصطلح like when you go to the تطبيقات العلمة when you look at the scholars what they practically do and watch marufas and his seed in their words is that that they are not excessive in what in taking the narrations of those people even if he repented from day to day it matters that he used to lie about his narrations the majority of those people that they stick with is the narration that have been told regarding it because what they believe is even the one who repented if he tells a narration which is what are you with me brothers and sisters if he mentions a narration yeah if he mentions a narration that he is telling the truth about it and he says إن شاء الله he never lied before are you with me so through that the fourth condition for عدالة is that he abstains from things that can damage his morality خوار من مروايا خوار من مرؤيا خوار من مرؤيا و أدحلم في ع曰 الناس و تدل بمجموعة لأن الراوي ليس أهلا لتحمل ه إان أن يذهب إنه من المجموعة يستخدمون مجموعة. المجموعة يأتي right now and in front of you they wear a vest. And they wear a coat length. Which is above their ankles. Sorry, their knees. So it covers their aura. But they got a vest. This is going to be called خواري من مروع. It's arm is seen. It's arm pizza scene. It's خواري من مروع. And the ration won't be taken from it. But what is that? Is it Haram? But it's خواري من مروع. If I came today with a vest. And I came with a coat length. And I sat in front of you all and I said إنه الحمد لله. None of you could bring me Delil to say what I'm doing is Haram. صح? And that it's right or wrong. But when you go to say this is خواري من مروع. صحيح? And then sometimes you see some people Who are making videos in the middle of the du'at. But what they're wearing is خواري من مروع. It goes against the The orfulness that the people look up to. From the داعي. True or false. Yeah? He goes to the gym. And he records himself On the gym machine And he puts it on YouTube. A public platform. Where the people can all watch him. صحيح? Or he takes off his t-shirt. He covers his aura from his knees to his navels. But what is he showing his chest? Showing his arms. It goes against خواري من مروع. There's no need for them to show us this. Are you with me? But the خواري من مروع changes From time to time places to places. Are you with me? Does it not? It does. There is something that is seen as خواري من مروع. In itself. According to the pious predecessors. But to us it's no longer from the خواري من مروع. Such as Eating on the road. If you see somebody eating on the road right now Is it خواري من مروع? Not a sister. We're not talking about a sister. Sisters no. I'm talking about if a brother was out on the road He was eating. It goes against خواري من مروع. صحيح? It goes against خواري من مروع. Or does it not? Depends on how you look at it. Some things do change. They can't change from time to time places to places. Culture to culture. There's a funny story that خطيب البغدانيو Mentioned in his كتاب جانع الإخلاق الراوي وإداب السامة. This is a little funny story. خطيب البغدانيو He says اللان الوراق يسدر رأيت العتابي يأكل خبزا على طريق بباب الشام فقلت له ويحك أما تستحي He said I saw العتابي eating خبز in the road. So I sat him بباب الشام فقلت له I sat him ويحك دشكشل بيوديو أما تستحي عيونو شاي فقال له دانساتمي اتائي تا لو كنا في داري فيها أبقالا. He said what about إذا ايت في قعية ويوديو أين هناك خبز أكن تحتشب ويأتبك فقلت له وقلت له اصبحته يقول انه يتأكد من الى مقاومة انه يريد ان يكون شائع ان يتأكد من الى مقاومة لاه سيكون شائع انا سأتأكد انا اكل وقت اوه سيستخدم حتى وعليما كسوا اكد من العمل ان these people are all of the macaos فما كان يفعله ؟ ثم قام فاوعة سأدخل وقام بردان وقص وادع وانه تتجه للمشاهد حتى أخيرا كانت ذحاف وانá كانت المكان أعدا عليا ويشتري في الموارد من الأن. لا يوجد أمر. على كل حال خواري من مروأ يتغيير وقت لقت وقت وكان يتغيير وكان يتغيير. ما يمكن أن يكون seen as خواري من مروأ هناك لا يمكن أن يكون seen here. وذلك مباشرة جداً وخيراً when you travel to countries you always try to learn the people's culture what they do or what they don't do. and a lot of the time when we travel to countries what do we do? we always look at where we came from and that's the standard that everything should be and it's not the case. I travel for example to Somalia I want Somalia to be exactly like England that's wrong. these people have their own culture they've got their own way of life they've got their own way of dressing they've got their own way of doing things somebody else goes to Pakistan or India and they land and they come to the country and when they land what do they see? when they land and they come to the country they see a whole different look to life through them and automatically the way he thinks is right in every way they look doesn't make sense? that's not right people have their idea people have their norms people have their cultures when you come your job is to see what is the norms are followed as long as they don't go against it شريعة العادة is what? عادة is محكمة it determines the need