 تفوته آدك الأيام فتا أول و لكن once is not least that we need to look at which is what does this hadith contradict another narration and the answer is no So this hadith we will say تة وفرت جميع رشورات الصحة all of the conditions of authenticity are present and there is no There is no Weakness of it so I just had a simple Whilst I'm on that point I have to mention something very important, which is الممراريزة هي ايضة سامة . when we say that the narrator has to have memory it's two types. There's a memorization which is called ضبط سدر , the memorization of the chest. Some individuals they are able to keep it in their hearts and they don't need to look at anywhere , they have their الممارسة في حالة جيدة. ماذا يعني أنه يمكن أن يبقى في his mind when we say that he's got memorization of the chest or he's got memorization of the top of his head. What does that mean? It means anytime he requires it and he needs it, he is able to bring it out. He won't look for it. Whenever he needs to use it as an evidence, he would say حدثني عبد الله من يوسفين. قال أخبرنا مالك عن محمد بن الشياب الزهري عن محمد بن الشياب الزهري عن محمد بن الشياب الزهري عن محمد بن الشياب الزهري عن محمد بن جوير بن مطعم. قال سبعه رسول الله صلى الله عليه وسلم يقرأ صورة الطور. I heard the prophet say صورة الطور. Then he's able to bring it out whenever he needs it straight away. He doesn't have to look for it. Very good. It is called وَهُ أَيَحْفَ ذَرَّا وِيُبَا سَمِعَ عُرْحِفْضَنْ يُمَكِّلُهُ من استحباره. The minute he took it, until he gives it, he's got it with him and he can bring it out whenever he needs it. The next type of memorization is called a person who's memorized it from his book. He's memorized it from a book. He hasn't got it with him. He has it in a book. In order for us to say that he is a person who has got memory of the book, it means that he knows his book inside out. He has to memorize his book. That's a bit tricky. It means that if somebody goes and tries to tamper with his book, he can recognize and say this wasn't in my book. He knows his book very well and that he is able to protect his book from the fingers of those who want to tamper with it. And that he knows his book and no one can fool him with his book. So he knows his book very well. The author after that says that we finish صحيح right now. We're going to move on to the next line, the fifth line. والحسن المعروف طرقا وغدت. رجاله لك الصحيح اشتاهرت. The author here, he mentions the hadith which is حسن. He says والحسن المعروف طرقا وغدت. The hadith which is حسن. The hadith which is حسن. حسن means a في حديث or a sound حديث. A hadith which is حسن is the one whose root are known. The root of it and its chain is known. Good. It is known. It's known. And what رجاله لك الصحيح اشتاهرت. And its narrators are not as famous as the authentic chain of narration. The narrators are not as famous as the authentic chain of narration. They are not as famous as they are. This line, بيقوني said, is questioned and is incorrect what he has said. And the correct way of saying it is والحسن الخفيف طرقا وغدت. رجاله لك الصحيح اشتاهرت. And this is استدراك. Put by a doctor Abdul Sattar Abu Ghuda. He put a استدراك. He corrected it. Which means the hadith which is حسن is not المعروف الطرقا وغدت. It's not معروف. It's not that the tradition of the hadith is what. It's known. That's not the right way. It should mean that the chain of narration, the individuals that are in it, their memorization is slightly deficient compared to the authentic narrators. That's it. The only difference between the authentic hadith and the hadith which is حسن is the narrators of the authentic hadith have full memorization. Whereas the narrators which are in the حسن, they have slight deficiency in comparison to the authentic. Their memorization is not 100%. 70%, 80%. Good. Very good. And it follows it with the other conditions. The other conditions are still present there. The chain of narration has to be connected for both of them. For the authentic and for the hadith which is sound. Both of them, the chain of narration are connected. The same. Both of them cannot have what? They can't have any hidden defect. Both of them can't have any شذوث. They can't have no opposition. They can't be anyone who is opposing the hadith. They are both the same on that. Also, both of them, their narrators have to be reliable. So they share that the same. Those four conditions are the same for both of them. But the only thing that they are different on is which. It is the memorization. The people who are authentic, their memorization is high. Whereas, the ones whose hadith are sound, their memorization is not 100%. An example for that is the hadith of Abu Hurairah. That Imam, the hadith of Abu Hurairah, that Imam الذهب يبروء in his book الميزان والاقتدال because of the narrators in there. That the Prophet ﷺ, he said, اكتروا من شهادة الله إلا الله. Increase in the utterance of الله إلا الله. Say Allah. لا إله إلا الله. لا إله إلا الله. As much as you can. Say it. Why? قبل أن يحال بينكم وبينها. Before there comes an obstacle between you and its utterance. ولكنوها موتاكم and your dead, who are on their deathbed. Sorry. Your family members or the Muslim individual who you come onto, who's on their deathbed. The messengers said لقنوها, teach him and make him utter the shahadah. سيدو لا إله. سيدو محمد. سيدو لا إله إلا الله. سيدو لا إله. Keep making him say لا إله إلا الله. This hadith is Hassan. This hadith is Hassan. Why is it Hassan? Because in the chain is a man by the name of ضمام ابنو اسماعيل. And this individual, ضمام ابنو اسماعيل. This individual, ضمام ابنو اسماعيل. He is, as Imam Dhabi mentioned in his book ميزان الإعتدال. He said صالح الحديث لينه بعضهم بلا حجة. He's حديث الصالح. It's good, decent. Some scholars, they weakened him without any proof. لينه بعضهم بلا حجة. Some of them said he's light, he's weak. But Imam Dhabi said without evidence. أبو زورة العراقي. No أبو زورة الرازي. أبو زورة العراقي. In his book, also in the book They Will Cache. He said that Imam أحمد ابنو حمبل said about إضمام ابنو اسماعيل. Imam أحمد said about him صالح الحديث. His hadith is good. أبي حاتم الرازي said صدق. But he's متعبد. He's a worshipper. Now some of you may not know those terminology that the scholars of جرحب التعديل they use. What does he mean he's a worshipper? The reason why he's referring to him as a worshipper is because the worshippers were known to what? They were known to mix up حديث. And because worshipping has overcome them and they've just become worshippers. They will just narrate a hadith which are weak. They will mix things up. Their memorization wasn't on point. So أبي حاتم is critiquing him here. He's saying he's a truthful pasameel. He doesn't lie. His عدالة is good, but he's ضبط. His memorization is what? Isn't that all that? And Imam النساء is said about him لا بأس به. There's no problem with him. No problem. So ابنو حجر. And Imam ابنو حجر. In his book تقريب التعديل. What he does is he brings all of those who critiqued him. And he brings all of those who praises him. And then he brings a fair judgment out of it. And he says something like صدوقون وربما أخطاء. He's truthful and sometimes he does mistakes. So if that's the case. Because of his memorization he might do a mistake. This حديث لا ينزلوا حديث عن دردت الحسن. The hadith does not go below the standard of حسن. It doesn't go below that level. But if that individual wasn't in there. The Imam ابنو اسماعيل. The hadith would have been صحيح. Because of his memorization. The hadith went low. Okay. Very good. So we've taken an example of حديث حسن. And we've taken its definition. So حديث حسن again means what? Who الحديث الذي تصل سندو. It is the hadith that the chain of narration is connected. بنقل العدل. With narrators who are reliable. They are reliable. But الذي خفض ابطل. His memorization is slightly deficient. No. Isn't that high? Good. من غير شوذوذن. But there is no contradiction. There is no opposition. There can't be. Also وَلَا عِلَّة. And there can't be a defect. Which is? Which is hidden. Very good. The sheikh then says after that. وَكُلُوا. And everything. Everything what? Every hadith that goes what? وَكُلُوا عَنْ. And every hadith that falls عَرُتْبَةِ الحُسْنِ. Every hadith that falls short. Below the rank of what? Of this hadith which is sound. The hadith which is حسن. Any hadith that falls Below the sound hadith. It doesn't reach that rank. It doesn't reach being حسن. It's below it. He said to you Then this hadith is weak. فَهُوَدْ بَعِيفُ. This is weak. It is what? It's weak. So any hadith That doesn't reach The rank عَرُتْبَةِ الحُسْنِ It doesn't reach the rank of a sound hadith. قصر. It falls short. فَهُوَدْ ضَعِيفُ. It's weak. وَهُوَ أَقْسَامًا كَثُرْ. And it is many types. And there are many subdivisions That fall under it. وَهُوَ أَقْسَامًا. There are many subdivisions. So he's talking about There are many weak types of narrations. حديث which are called weak. Many types. Example of a hadith which is weak Is that which has been narrated By Imam Uttirmidi, ابنو ماجه, الدارمي, أحمد ابنو خزيما. They all narrated it. On the authority of Abu Said الخذري. رضي الله تعالى عنه. That the messenger صلى الله عليه وسلم They said he said إذا رأيتم الرجولة If you see a man يتعاهد المساجد فشهدوا له بالإيمان If you see a man Always going to the masjid Always participating in the Jama'a He's always there He's always in the front row Taking part They said that the prophet said شهدوا له بالإيمان You can testify that this person is a believer Straightaway You're a Mu'min أخي You're a Mu'min This hadith is weak ضعيف Because In the chain of narration There is an individual By the name of درارج درارج ابنو سمعان أبو السمح أبو السمح He's in the hadith إمام و الذهب He said about him درارج This man درارج ابنو سمعان أبو السحم أبو السمح Sorry أبو السمح He said he is what درارج كثير من مناكير He has a lot of hadith Which are مونكر What does the word مونكر mean We're going to come to it إن شاء الله He has many hadith Which are strange and weak إمام أحمد said أحديثه مناكير All of these hadith are مناكير ابنو حجر said صدق He's a truthful person في رواياته In his narrations from who عن أبو الهيثم صدق في رواياته عن أبو الهيثم ضعفن Sorry He is reliable ابنو حجر said He is reliable He's a truthful person But in his narrations from أبو الهيثم He is weak In his narrations from أبو الهيثم He is weak And this hadith That we just brought right now Is a hadith of أبو الهيثم In which he narrated it from دراج ابنو سمعان أبو السمح This hadith Is from the hadith Which he narrated it from أبو الهيثم So it's weak Because of that One individual The hadith is weak Very good The author then says وما أضيف للنب المرفوع وما لتابع وما المقطوع The author goes into The eighth line And he says وما أضيف Anything that is attributed وما أضيف Anything that is attributed للنبي To the messenger Anything that is attributed to the prophet Is what It is the tradition Which the scholars of hadith would call it مرفوع مرفوع means reason So anything that is attributed Anything that is attributed Anything that is attributed To the messenger Is called مرفوع That's the word for it Anyone who says the prophet said this He's just done رفع right now The word مرفوع is when somebody Rises something up Means it's risen up to the messenger وما لتابع هو المقطوع And anything that is Ascribed To a تابع A تابع is the student of the companion It's an individual who met a companion But he had never seen He never saw the prophet He saw the companions But he never saw the messenger صلى الله عليه وسلم So he's the student of the Companions So the hadith That's ascribed And attributed To the messenger صلى الله عليه وسلم Is called مرفوع And the hadith which is attributed To the تابع The student of the companion Is referred to as what المقطوع It is referred to as what المقطوع It means phrased It means what? And when something is ascribed To the messenger صلى الله عليه وسلم They are ascribed To him by one of four ways These are the four types of Attribution Or it being attributed to the messenger It's one of four It is either a statement Which is being attributed to the messenger Number one A speech is being attributed To the messenger By saying that the messenger said this It is what? A statement that is being attributed To the messenger Number two is an action That is being attributed to the messenger For example a companion may say That I saw the messenger عليه الصلاة والسلام In doing this So he's attributing an action To the messenger صلى الله عليه وسلم The third thing That would be attributed to the messenger Is a consent Something which he consented to He agreed to It was done in his presence عليه الصلاة والسلام And he showed affirmation He agreed to it And did not show any form of rejection This is called a تقرير That's a way of criticism Meaning that this was done in the presence Of the messenger صلى الله عليه وسلم This is an evidence To say that he didn't reject it The fourth type of attribution is What? The fourth type of attribution is The prophet's description How he looked Which is For example the hadith of كان أبيض مليح مقصدا The prophet صلى الله عليه وسلم He looked like this He looked like that In the books of شمائل المحمدية That he wasn't صلى الله عليه وسلم He was white He was white It was It was added to it a reddish color So he wasn't black And he wasn't pale He was one who had A brownish complexion عليه الصلاة والسلام But closer to the whiteness عليه الصلاة والسلام Meaning it was white that was red Was added to it Also he صلى الله عليه وسلم Wasn't what excessively tall The descriptions that have been attributed to him عليه الصلاة والسلام Also A description is his character His character That which عائشة said about him كان رسول الله صلى الله عليه وسلم أحسن الناس The prophet was the best people when it came To etiquettes and manners وكان خلقه القرآن And his etiquettes and his character Was the Quran He was the walking عليه الصلاة والسلام He lived by the standards of the Quran To use that word He was the walking Quran is incorrect Because it was somehow ascribed to the Quran That the Quran is created So to say that the prophet was the walking Quran Is trying to say that the Quran was created What you say is That the messenger عليه الصلاة والسلام Is عليه الصلاة والسلام Was the Quran Was his character The Quran Whatever the Quran ordered Whatever the Quran prohibited He stayed away from it So going back to what I was saying The things that are attributed To the messenger are four types Speeches Actions His consent And last but not least Descriptions Or characteristics That's the first part It's called Which is وما لتابعين هو المقطع تابعي is who تابعي is the one who met the companion Who met a companion And he met a companion In a state of Iman He saw the companion And he was a believer when he saw the companion But he didn't see the messenger صلى الله عليه وسلم He did not see the messenger عليه الصلاة والسلام He met the companions And the second thing is called اي تابعي Where ever is ascribed To the student of the صحابي Where ever is ascribed To a تابعي is called مقطع And English is called مقطع What is it that can be ascribed To a تابعي Only two things can be ascribed When Imam Hassan Al-Basri was asked About the prayer behind an innovator Can you pray behind a person who is an innovator Hassan Al-Basri said صلى الله عليه وسلم His innovation is on him Why do you care about his innovation Go and pray behind him So Hassan Al-Basri that's a statement That's ascribed to Hassan Al-Basri Hassan Al-Basri is a تابعي He met the companions But he didn't meet the prophet Also an action That's ascribed to a تابعي Is called مقطوع الفعلي Which is for example For example saying عمر من عبد العزيز عمر من عبد العزيز was one Who recited This verse of the Quran Before he died عمر من عبد العزيز He recited the ayah تلك الدار الأخرى نجعلها للذين لا يريدون علوة في الأرض ولا فسادة والعاقبة للمتقين And he was reciting that verse Until his righteous wife فاطمة Was listening to him And she said he read it so many times Until his voice went with the recitation So this is an action That's been ascribed to a تابعي Good The author then goes on to say والمسند المتصل الإسنادي من راويه حتى المصطفة ولم يبين The author now is talking about something called A musnad A musnad Is A hadith The author says The musnad is A hadith المتصل Which is connected The chain of narration is connected The musnad is a hadith And it is not broken Until what Until to the narrator To the one you are ascribing it to The hadith is connected والمسند المتصل الإسنادي The chain of narration is connected مراويه from the one who is narrating it to حتى المصطفة until the prophet The hadith is connected from you to the prophet This hadith is called So two things he said It is ascribed to the prophet And it's also authentically transmitted The chain of narration is connected That is called a musnad There are also other meanings that a hadith Which can be called a musnad But the author doesn't mean it here The author here only means two things It is the hadith which is مرفوع And it's what It is also متصل That's all he wants It has to be ascribed to the prophet And it has to be authentically ascribed to the prophet And it also has to be authentically ascribed to the prophet If it's authentically ascribed to the prophet And it is the prophet Who has been ascribed to Then this hadith is called a musnad But if a hadith is authentically transmitted Or ascribed to A صحابي It's never called a musnad according to The author here There are other meanings that the word musnad means The musnad has another meaning It is a hadith Which compiles هو كتاب جميعات فيه مرويات It's a book that compiles The narrations Of every صحابي Individually And that is إمام أحمد's musnad إمام أحمد if you open his musnad You will find all the hadiths of أبو بكر in one place All the hadiths of عمر in one place All the hadiths of عثماني بن عفاني in one place And this is called a musnad All of the hadiths of each one's صحابي By itself, separately But the author doesn't mean that right now He means the other meaning Which I mentioned which is المرفوع المتصل سندن Good وما بسمع كل راوين يتصل إسناده للمستفى فالمتصل The author here What he has said Means Or he is talking about Something we already spoke about Which is What does it mean The hadith is connected What does it mean It's a connection That's all he explained to you He told you that He tells you here He said وما بسمع كل راوين يتصل And whatever Is connected by the hearing For all narrators Every narrator He hears it from the other Then this is called فالمتصل To the messenger صلى الله عليه وسلم This is called a متصل Every hadith Which is connected From every narrator He narrates it from the other person He met him and he narrated it from him And the other one narrated it from the other one And the other one narrated it from the other one And the messenger صلى الله عليه وسلم He said that this is called connection He is just referring to the متصل And we already spoke about that Before But here it's a bit Incorrect He is trying to say that It is only called متصل The hadith is only called connected When it's described to the prophet And that isn't the case If a hadith is connected to the صحاب It's called متصل It's also called متصل So that's why الشيخ عبد سطار أبو غده He done استدراقه And what did he say? He said That's why it's important Whoever you're finishing it at Whether it's a صحاب Whether it's a تابع Whoever you're attributing this statement to That is called متصل Whether it's a prophet Whether it's a صحاب It doesn't matter That's why we said Or more like The reason why the الشيخ عبد سطار said it Which is correct