 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي لنذهب إلى إن شاء الله تعالى لنذهب إلى السبب الطعن الراويو The criticism that is put onto the narrator in terms of his memory 5 How many is it? 5 The first one is فحش الغلط فحش الغلط فحش الغلط means she does many mistakes فحش الغلط is when the narrator he makes many many mistakes And that hadith is called The one who has فحش الغلط is hadith is called How the scholars reached a conclusion that this person has فحش الغلط فحش الغلط means The word فحش means a lot غلط means mistakes He's got too many mistakes How the scholars reached a conclusion that this person has too much mistakes is when they look at his narrations Let's say he narrated 10 hadiths If 8 of those hadiths are wrong and 2 of them are right he's got فحش الغلط So it's all compared to how many narrations he's mentioned But if he gets 8 hadiths wrong and he's narrated 80 hadiths then this is not فحش الغلط Does that make sense? This is not the number It's a percentage of his narrations Because there's not an individual on the face of this earth who doesn't fall into mistakes No one Then the author mentioned from those whose narrations are among the criticism of a narrator سوء الحفظ He has bad memory His memorization is excessively bad سوء سوء الحفظ And سوء الحفظ is two types First of all, what does it mean? It's that his mistakes pass what he gets right or it's equal Some of you might think to yourself What's the difference between that and فحش الغلط We'll come to it سوء الحفظ is two types سوء الحفظ This narrator is excessive This is the characteristics of his He's always doing mistakes So his memorization Sorry سوء الحفظ is bad memorization And so this is the characteristics that stuck with him This person's hadith becomes according to a view that stands The second one is that No, no, no His memory was good He was a sharp person But he became like this This is now called مخطلط He mixed up now اختلاط happened to him He used to have good memory He was a sharp person But now suddenly His memory has now become His memory has now become bad This is called اختلاط It's called اختلاط It's called what? اختلاط The third one is غفلة Heedlessness The third one is غفلة Heedlessness And what it means is that يسهو يعتري الإنسان فيغيب عنه مراده ولا يتذكر Heedlessness He's absent minded If somebody gives him a narration This is one of your hadiths That you narrated to me He'll say okay He accepts تلقيد He should be sharp Realize No, it's not my narration What are you doing? It's not my narration I never told you this Like when يحيب المعين tried to test أبو النعين فضل المدوكين And أبو النعين فضل المدوكين Didn't accept it from him Every time he put a narration In just to see his memory And he did it deliberately أبو النعين became I'm saying I kicked نحيب المعين In the chest From the stool that he was sitting on Because يحيب أبو النعين فضل المدوكين Was alert And يحيب تنبو Backward from the Stool that he was sitting on And أحمد said I told you You wouldn't listen to me All day I was telling Leave this man alone This man is known It's precision It's memory It's something else And he said I enjoy his kick I enjoyed the kick That he kicked me It was worth the journey Even better than the journey That I went through When I went to أبو النعين I preferred that kick Now I know When I speak about أبو النعين مدوكين And somebody asks me About him I can surely tell them That he's أحافظ وطقن And that's how he was So غفلة Is an origin that's weakened Then the next one is كثرة الأوهام كثرة الأوهام Is basically excessive mistakes Excessive mistakes This one كثرة الأوهام Is Two types I understand This is two types The first type is ظاهر apparent Are you with me? And two fall under that Which you just took فحش الغلط And غفلة غفلة is a form of وهم وهم But it's ظاهر the apparent form Are you with me brothers? So now you guys Know why أحجر bought this وهم I remember some people Asked in the Shabbat of Baikounia What's the difference? It's the difference The وهم That's ظاهر It encompasses what? فحش الغلط And غفلة They fall under it Are you with me brothers? But the second type of وهم Which is خفي Hidden That's the one The scholars call معلل The Hadith that's called the defect The defect narration Where you see بخاري and أحمد And the other scholars say what? This Hadith is what? معلل Somebody's done a وهم Are you with me brothers? There's no فحش غلط No غفلة It's not that apparent Here it's خفي And how he's going to say How he's going to realize it Is بالقرائن وجمع الطرق Bringing the narrations together Bringing it all together And reaching a conclusion And saying you know what this is what it is That's the form That scholars refer to as معلل This Hadith is defect Does that make sense brothers? So كثرة الوهم Here it doesn't mean The ظاهر version Because the ظاهر Already took the two out of it Did he take it out? He took it out غفلة And فحش غلط Are وهم But they are the most Apparent type of وهم The one he means here When he says كثرة الوهم He means وهم which is خفي And last but not least Is مخالفة مخالفات with تقات The opposition of the reliable people And five ام لحادير منشن That come under it Five Are you with me? Five فولانده The مخالفات with تقات That the author mentions Are you with me brothers? The first one is المدرج And the mudرج is two types The مدرج is what? Two types مدرج الإسناد And مدرج المتني Are you with me? All of these five Are مخالفات مخالفات تقات Means opposition of reliable people It's also a criticism It's also a weakened مخالفة means what? Are you with me brothers? Pay attention here It's opposition of the Trustworthy integrity Those who hold high integrity And reliability opposition Does that make sense brothers? And it happens in five ways مدرج is the first one مدرج has how many types? Two types مدرج الإسناد which is It's asserting It's to assert Or change The chain of narration It's to change the narration We call that مدرج الإسناد The second one is called مدرج المتني مدرج المتني مدرج المتني means what? A speech of the person enters the narration For example It happens very common with زهري Are you with me? Is that then I'm talking sometimes And it happens to me A lot of the times And that is Brothers are typing Something I'm saying So I'm an example I might read the كلمة من القيم And I always explain That what the كلم is Are you with me? So what happens was What happens is They think much Exploration is actually The statement of إبن القيم So it's still adding it To إبن القيم statement And that's not إبن القيم said Does that make sense? So they add my speech Into the speech of إبن القيم And a lot of the time That happens when This person is trying to Comment on something Where the student Can't tell between When is he talking And when is he quoting So it's better always To just quote Say end of quote That is very common with who زهري He does that a lot Let's quote مدرج Then the second one is مقلوب مقلوب is when حديث goes Back to front استقدي من تأخير It's a very common حديث صحيح البقاري Which أبغريرا Narrated at the process And he said سبعة يضيله هم الله فيضيله يوم لا ضل إلا ضله سبعة الله سوف يضيفهم يوم لا ضل And from them is what رجل أنفق بيمينه دنوريشن يقول رجل أنفق بالشماله فأخفاها حتى لا تعلم ويمينه ما أنفقت دنوريشن went back to front That a person gave with their left And they hid it so much That their right Doesn't know what their left gave It's meant to be what They gave with their right That their left Doesn't know what the right gave But it happened It just turned This is another form of opposition Of another narration And that's why إبن القيم as well When it came to the Hadith Of placing your knees down on the ground first Or your hands down إبن القيم And his What did he say? He says that this narration That says Put your hands down first He said it's a person That narration that says Put your hands down first On the ground He said this narration is a person And that it should be Put your knees down first And that is not a correct opinion We hold Strongly That you have to place Your hands down first Before you place your knees down first وذا مسألة فقية It is But did the Hadith Is authentically transmitted From the process of Salama لا يابرك أحدكم كما يرببوا كالبعير وليضع يداه قبل الرقبة Is it right from the prophet? نعم صحت It's right سنة دن ومتن That you put your hands down first That narration is authentic سنة دن ومتن The third one is called The third one is called Sorry, did I finish it? Yeah The third one I need I'll finish them all right? The third one is called It's called The person He adds A narrator into the chain of narration Extra narrator And the fourth one is مضرب The مضرب is Contradiction This opposition is coming because of what As Ibn-Hadir mentions إبدال راوين Is changing a narrator with another narrator And what ولا مرجحة There's no way to do ترجح This is مضرب It's contradicting It can also happen to the metin It can And that's the Hadith وَأَتْكُلُوا أَمْرِنْ دِيْبَالِيْ لَا يُبْدَأْفِيْ بِسْمِيْ لَا فَوَ أَبْتَرْ فَوَ أَكْطَعْ فَوَ الْأَجْتَمْ All those words are مضرب Because it's ضرب Contradiction All the meanings are contradicting one another So even if we forget about the Senate The metin itself Each wording What it's saying Is contradicting the other wording مضرب The scholars rejected that Hadith Last but not least Is the issue of مصحف What's the difference between مصحف And محرف مصحف means when the letters It's distortion by the way مصحف means distortion مصحف Is when the letters get affected And محرف Is when the dots get affected One is the شكل One is the نقط When Hadir mentions it المصحف هو المحرف We have now finished A Hadith Which armor dood And not to be And to be honest we finished All of the chapter which is تقسيم الحديث يبقى تباري وصوله إلينا That whole chapter Of dividing the Hadith And categorizing the Hadith In terms of how it reached us We finished it How many times did I say The khabar is divided into Two In terms of how it reached us And the second one was what In terms of it In terms of who it attributed to إبن حديث now is going to go into In terms of who it Going back to the one Once we finished In terms of who it attributed to مصطلح الحديث is over It's finished From this minute onwards After we speak about In terms of who it attributed to Everything after that Has nothing to do with تصحيح تضريف Authenticating and strengthening حديث Now When the scholars say this What do they mean صح How do you take narrations How are narrations passed on Are you with me brothers If it's your choice If you guys want to Still finish it off And study that we could If you want to stop there And say خلاص انتهى الأمر We studied مصطلح الحديث The science itself That we needed We kidding and authenticating We could So let's just Take this one now إن شاء الله ثم الإسناد إما إي أنتهى إلى النبي صلى الله عليه وسلم تصريحا أو حكما من غوله أو فعله أو تقريبه أو إلى صح أو إلى صحابي كذلك وهو من لقي النبي صلى الله عليه وسلم رم مننبه ومات عن الإسلام ولو تخلل تردة في الأصح أو إلى التابع وهو من لقي الصحابي كذلك فالأول المرفوع و الثان المقوف و الثالث المقطوع دون التابعي فيه مثلهم ويقال للأخير للأخيرين الأثر والمسنة المرفوع صحابي بسنة ظاهره للتصالب الآثر now goes into categorizing حديث in terms of who it's attributed to he mentioned three but he's left a fourth one does anyone nobody left حديث القدسي the reason why he didn't mention that ها does anyone know homework homework صح طبعو بهذا مجن حديث القدسي صح so this is something you can add onto it so the first one is الحديث المرفوع حديث المرفوع is that which is attributed to the best in the صلى الله عليه وسلم directly or by ruling what does it mean directly تصريحا أو حكمان يعني حكمان is الصحة it has the rule مرفوع it's as if the professor صلى الله عليه وسلم beautiful تصريح means معظيفة للنبي صلى الله عليه وسلم أو فعال أو تقرين أو صفة خلقية أو خلقية it's anything that's attributed to the process in terms of the speech actions he's some of those consents the consent where he consented to his attitude and how he carried himself and his manners and also how Allah created him all of that is حديث that's direct حكمان means when a Sahabi talks about an event that's going to happen the day of judgment and nowhere can he have ever got that from except the prophet the scholars they call this موقوفو لفظان مرفوع حكمان it's wording as موقوف meaning it stops at a companion but the ruling is a ruling on my phone he's talking about جنة and ناب and how the people are going to do how does he know that where did he get that from بشارط if that Sahabi is not known to take from Ben Israel for example عبدالله من عمر البعاص لا his narrations are not meant said موقوفو لفظان مرفوع حكمان is a khas he's specific the reason is because عبدالله من عمر البعاص he went to the Jews on the day of khaybar I think it was I think it was khaybar and he went and he took two big big زاوية the two big baskets from the Jews and in there was their book and their works and he wanted and he took it and he used to read them so sometimes he would narrate from بروس صلاعيل so scholars said he's direct he'd be taking it from there when he says it he's not talking it from the Prophet he's taking it from here so they didn't are you with me but as for the other companions when they say it they never read the Qutb and the أخوى اللبن صراعيل so who they had it from the Prophet عليه صلى الله عليه وسلم so they say it's موقوفو the word is موقوف because this عبدالله didn't attribute it to the Prophet مرفوع حكمان it's مرفوع in terms of it in terms of its حكم that's called مرفوع then the second one it's called مكبو it's called موقوف what's attribute the third one is what what's attribute to تابعي what's it called مقبو مقبو it's called مقبو it's called التابعي it's attributed to التابعي it's called مقطوح also when I had it in the opinion that even anybody after a تابعي it's also called مقطوح he says أي شيء بعد التبعي is called مقطوع. And then he goes on to saying وَيُقَالُنِ الْآخَرَيْنِ The last two, which is موقوف and مقطوع are called أثر. Anything that's attributed to the companions and anything that's attributed to what? The تبعين is called what? أثر. Somebody asked what's أثر? What does it mean? That which is attributed to it. أثر is the synonym of a خبر. So it encompasses the Prophet ﷺ, right? That's what some said. And the fourth one, which he left out, which is what? الحديثة القدسي. حديثة القدسي is what الله سبحانه وتعالى said. So that's the order it should be. حديثة القدسي is number one. Then حديث which is مرفوع. And then a حديث which is موقوف. And then a حديث which is مقطوع. Now those are the four حديث can be attributed to. Those are the four in terms of who a حديث can be attributed to. Then the شيخ رحيب الله to explain to you he said to you the Sahabi's definition is ملقيا النبي. It's anyone who met the Prophet. He didn't say look. He didn't say anyone who saw the Prophet because some companions were blind. You can't say somebody who saw the Prophet. This is wrong. You can't say that. You have to say somebody who met the Prophet. When he met the Prophet he met him in what state? مؤمنة به in the state of Eman. ومات على الإسلام. And he died upon Islam. ولو تخلل ردته في العصحة. Even if there was a time he disbelieved. He did disbelieve in a period of time. But he came back to Islam before he died. He's a companion. No one's going to dispute him. He comes back to Islam. اتاقب ملدنبي كملا. كملا كملا دنبلا. An example for that is اشعة ابن قيس. رده ورجعه. اشعة ابن قيس was a companion who left Islam and came back again. Not two people disputed him. That he's still a companion. Does that make sense? Where did this come from? It goes back to the concept of when a person postates. Does his deeds nullify? Or does it wait for him to die? This is a question it goes back to. And that's insha'Allah we're going to deal with it. It's a deal and it's a quail from there. Which is the issue of when a person postates. Does his deeds all go? So for example somebody done Hajj. ورتده. ورجعه إلى الإسلام. They say okay Hajj again. He left Islam. Or does his Hajj that he did when he was a Muslim still stand? This is al-fiqiyah. صح? That's its place. Did he become Muslim after that? اشعة ابن قيس. He was a companion. He saw the professor. So he came back. The professor is dead. The professor is dead. عليه الصلاة والسلام. This is after the professor. He deposited. So that's the sheikhs he took. That's what he said. وَلَوْ تَخَلَّ اللَّهَ تَرِيدَتُونِ فِي الْأَصَّحِيْ. He said according to the strongest opinion. Then the author. رحمة الله. He mentioned the issue of what's a Muslim. Are you with me brothers? Some scholars they took the opinion that Musnad is any hadith that's connected. ابن حجر is of the opinion no. It's connected. I mean it's مرفوع. The rafa is different upon. So I'm saying no, no, no, it's not a rafa. It doesn't have to be a rafa. A موقوف is also a musnad. أما قطوع is also a musnad. As long as it's connected to the صحابي. As long as he says المسندو مرفوع صحابي بسندن ظاهر هو الإتصال. Are you with me? And he's refuting a people who see opposite to what he said. We've now finished الخبر وتقسماته خبر and its categorization. This point is taken صحيحا بعيف. What we're now going to enter is something that this chat is gone. Before I move on. Are you guys ready to go in? Shall we go in? Carry on. So we can say we've finished نخبط الفكر. Some of you guys know. Please let's go home. We've got time. We've got two hours left. It goes under categorizing خبر in terms of who it's ascribed to. So we categorize the خبر into two. We categorize the خبر into into two. The خبر in terms of how it reached us. And the second was in terms of who it's ascribed to. That's where it goes. It's the first categorization that we did. Brothers, can we take the questions right at the end? Write it down please. Sisters can benefit from your questions. Sisters will benefit from those questions that you guys put. Write it. Take a little paper. Sometimes a question might come to your mind. Write it down. If you have the knowledge for it. Okay. To repeat the definition of the مسند. Of course I can repeat that. The مسند is مرفوع صحابي بسند ينظاهر ولتصال. It's a hadith that's connected. It's a hadith which is connected to the Prophet. That's what he believes. Whereas others have said no, it's connected is the only condition. It doesn't have to be connected to the Prophet. It can be connected to صحابي. It can be connected to تابعي. It doesn't matter. And some people say no. I want it to reach the Prophet. The connection has to be right to the Prophet. Does that make sense? So for him it's what it's a hadith that's connected to the Prophet. There's more details pertaining to that. We'll leave it there. Now let's go in with the other chapters that the author brought. The author, he now goes into a concept known as سلسلة الروات. He's now going back to the issue of the chain. The concept of chain. And Matt is pertain to it. He's now going back to the issue of chain. He's now going back to the issue of chain. He's now going back to the issue of chain. He's now going back to the issue of chain. Matt is pertain to it. The author, he mentions that the scholars, when they look at the chain of narration they categorize it in terms of its length and how long and how short it is they categorize it into two. The first one is a hadith which is that has what? And a hadith which has نزول. This has nothing to do with authenticity and weakness. A علو can be weak and a نازل can be صحيح. A نازل can be weak and a علو can be authentic. There's nothing really to do with authenticity and weakening a narration here. It's just something that the scholars used to love and that is getting close to the messenger. علو means between you and the prophet there's a very short chain of narration. Are you with me? Today if I'm not wrong. If I'm not wrong. The shortest chain of hadith books today is with the noble شيخ ضهير الدين المباركفوري. He has the shortest chains of hadith books today. He's in India. شيخ ضهير الدين المباركفوري. So if I now go to شيخ ضهير الدين المباركفوري and I narrate بقاري مصر ويداوتر ميد من الماجل نسائي from him and he gives it to me. I will be leveled with حافظ الحكمين. حافظ الحكمين مية will be leveled. Are you with me brothers? He's Sorry, I will be leveled with عبد الله القرعاوي. Above حافظ الحكمين. The teacher of حافظ الحكمين. The one who commanded حافظ الحكمين to write سلم الوصول إلى علم الوصول سألني من لابد من انت ثالث سؤاله الممتل. I was commanded to write this book with a person who I could not disagree with him. That's what he says in his كتاب, right? He's referring to his شيخ عبد الله القرعاوي. If I go, I'm leveled to him. This is for me علو. Very short chain for me. I've passed a person who can not only be my father but can be my dad's dad. Are you with me brothers? This is something they used to like. The علو is of two types now. This is علو كود علو نسبي and علو مطلق. علو مطلق is the one that's the علو that's between you and the prophet and he's short. It's between you and the prophet and he's very short. The second one is called علو نسبي. It means نسبي in the sense where to a particular شخ and the شخ gave you an example. Like who أو إلى إمامي دي شيء سفة عالية كشعبة. Like for example I might have a short chain of narration to شعبة and that might even be 10 narrators. Does that make sense? But it's to شعبة I have a very short. Not to the prophet but it's to a particular إمام. It's to a particular إمام. I'll give you an example. الإمام البقاري is شوطس حديث which is which is called علو مطلق is three. بقاري has three narrations three narrations between him and the prophet. That's the shortest. As for الإمام البقاري if he narrated from him to Imam Malik him to Imam Malik the shortest chain that Imam البقاري رحمة الله has between him and Imam Malik is nine. No, so between him and the prophet he has two narrations sorry before I go to Imam Malik between him and the prophet إمام البقاري he has two narrations and some narrations to the prophet it's three and some narration longest he has is nine. Some narrations is nine between him and the prophet. Three is the shortest. The شتري is called علو and the nine is called نازل look how long he is now he's been come distance from the prophet. Are you with me? Are you with me brothers? And the one that he's short is called علو That's the look. So if somebody asked you today that حديث البقاري صحيح البقاري what's the علو الإمام البقاري تلاثيات خلاص. إم حد الولد أن يتكأوضق تلاثيات أن يكأوضق تلاثيات is the book sorry the other one is the the حديث which are نازل which are نمام البقاري رحمه الله I narrated it and that is نازل long it's nine Now we go back to علو نسبي علو what نسبي for example if we look at a senate of the نمام البقاري رحمه الله between him and him a man he's got one narrator that's his علو the shortest chain الإمام ماليك has towards إمام ماليك بقاري has towards إمام ماليك is one that's the shortest he has بالنسبة إلى من and according to who إمام ماليك is one and if he was to narrate it and another narration he could become two so for example if he goes through عبد الله إبن يوسف التنيسي is one narrator he jumps through him to him a man or else he's got two and that's his نازل so the to him a man it's called علو what علو نسبي and to two narrators that's called what نزول نسبي then the author رحمه الله he mentions then the author رحمه الله he mentions that the علو and the نزول they are نسبياني I explained it right the علو نسبي and the نزول نسبي have four types and he mentions them they are الموافقة and بدل and المساوات المصافحة four are علو علو النزول نسبي what's the first one الموافقة the second one is بدل the third one is مساوات and the fourth one is مصافحة what does موافقة means موافقة means when you reach to a شيخ علو علو حدر نسبي for you it means علو صولوا إلى شيخ أحد المصنفينة when you reach to one of the scholars of hadith من غير طريقه without his chain you reach موافقة you reach a hadith the same without his chain of narration for example الإمام البخاريو he said حدثنا عبد الله بن يوسف أخبارنا أمارك عن أبي زناد عن الأعرج عن أبي هوريرا another narrator came he doesn't use the رواية الطريقة of الإمام البخاريو rather he brings it with another طريقة عن يوسف عن عبد الله بن يوسف what was the first person who narrated from? الإمام البخاريو narrated from who? عبد الله بن يوسف somebody comes and he narrates it from what? عبد الله بن يوسف what is he in accordance to? so he doesn't go through the طريقة of الإمام البخاريو he goes through somebody else are you with me? this is called موافقة agreeing with the author second is called بدل بدل means you change الوصول إلى الشيخي شيخي it means I don't even come to بخاريو I actually start from who? إمام البخاريو from the عبد الله بن يوسف is the teacher of إمام البخاريو no no no I actually go to إمام البخاريو بدل المساوات it means the number of narrators are equal the عدد is the same the fourth one is called مصافحة is that you're equal to the student of the author بخاريو student like فريابي for example who is a student of المام البخاريو I become equal to him that's called الرابع that's called مصافحة and the reason why it's called مصافحة is like you shake the hand of المام البخاريو just like his student his teacher that's what it is now the author mentions I'm going to quickly go over it now the author رحم الله he goes into something known as سلطيف سلطيف and that is if a teacher are you with me and a student if two people sorry اقراء means two people share the same teacher this is called اقراء فإن تشارك الراوي ومرواعه في السن واللقي we're the same age and we're also narrated from the same person وقود اقراء اقراء I mean you are اقراء we took knowledge from the same person we can be اقراء in age that can make us اقراء and we can be اقراء even if you're older than me it doesn't matter if we took from same person on your contemporary so the youngest person here and the oldest person اقراء they took from one teacher the second one is called مدبج it now means if the two contemporaries narrate from one another two contemporaries like you guys now eat it from each other this is called مدبج now the author mentions رواية الأكابل عنه اقراء that's the third one اقراء اقراء اقراء for example I now go to yeah I'm sliding I need a narration from you I was a teacher I was the Not an issue of Getting هذا الشيطة التي يتحدث عنها تلميذي كان سعيدة للمام البخاري النريت والحديث الصحيحة منهم بها بيطلق الله والبر تلميذي البخاري النريت والباسيس ديشا رأي ادبائز يقول تجوط الكتاب فتح المغيث وشهد شرحه بالفيته اراقي اراقي انظروا في هذا الكتاب وانه هو تفصيله انه يذهب إلى سخاوية بحيث اشواء الرواية الأكابر عن العصارة نعم يحدث كثيرا يحدث عنه يصارة وفوز تصارة يحدث عنه يصارة يصارة يحدث عنه هذا يحدث ويحدث ويحدث عنه رواية الأصاغر عن العكابر المغيث المغيث يحدث عنه يحدث لكن هذا هو الذي يكبره لأنه اوه يكبره سبحان الله يكبره هذا يكبر هو يتخيط عن العكابر اذا استرقت فيلم عن شيخ واخذه ما فروص الواحق سبحان الله مثل هو إشهر سابق الواحق سبحان الله هل تت with me brothers it means ان اريدت مني على وقت اي سيل ات الخلق اهر اتع Extension ان اريدت مني على وقت وخلق and the youngest of you here اريدت from him يقول لي كتب جديد انا 50 لن أخبرني أن لا أعرف بعض الأشخاص يبدو أنهم يبدو أنهم ينزلون بي ويأسين مني ويأسين ويأسين بعضكم يستطيعون أن يستطيعون لأخر 60 سنوات هل هذا يكفي؟ لذلك your chain is equal to a teacher's chain