 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وأشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن شرح هذا كتاب النوسحة النظر في توضيح نقبة الفكر ويتم بايمان حافظ المحجر رحمه الله تعالى لقد قبل أن نتحدث عن التباق حافظ المحجر في البداية وما فعله هو أنه قمت باستخدام خبر that has reached us خبر باعتمار ووصوله إلينا خبر في بداية أنه قمت باستخدام خبر that has reached us هو تقام باستخدام كثيرا من موطواتر وما أحد حاليته قمت باستخدام خبر وحالياتنا موطواتر ومعنوية حافظ المحجر رحمه الله تعالى هو تقام باستخدام خبر في بداية أنه قمت باستخدام خبر بالتصميم الوصوله weilه خلال ماuffl نحن نتحدث عن مقبول ، لقد تقوموا باستخدام أحاديت ، هذا was the first time and of course there is the مردود we haven't touched on the مردود yet we are in the مقبول and the مقبول we said is of two times the أحاديت which is أحد that is looked at from the first time which is مقبول is of two types the first one is بعتباري مرتبته in terms of its level or in terms of its level now in terms of its in terms of its levels and that we said it صحيحاً what حسن صحيحاً حسن and the صحيح we categorized into two صحيحو اللي ذاتي صحيحو اللي غيري and the حسن we categorized into two حسنو اللي ذاتي and حسنو اللي غيري today we're gonna go into the second type of حاديت which is مقبول the second type is what we're gonna go in today and it's the second type of categorization of the حاديت which is مقبول if you look at the نوسحة النظر حافظ النحاجر سيز رحمة الله و تعالى you look at the نوسحة النظر امي توضيح النقبة الفكرة so let's look at the نقبة لسلوكة نوسحة النظر let's look at the نوسحة النظر حافظ النحاجر سيز تم المقبول ينقسم ايضاً إلى معمول به و غيره معمول به that's the second type of categorization of مقبول in terms of whether it's implemented or whether it's not implemented here he goes into معمول به and غيره معمول به the معمول به is two ايستا محكما الناسخ شو ما بدايت the محكم and the ناسخ are the only two that are implemented okay this حاديت is مقبول and it's implemented and we're gonna see the غيره معمول that which is not implemented and it's two types إن شاء الله و تعالى it is the مختلف الحاديت and it's and it's the منصوخ the obligated one here what is إن شاء الله and we're gonna understand what it means المحكم what it means المحكم يساعد ستم المقبول إن سليما من المعارضة فهو المحكم this is what محكم means محكم means a حريث that is free from any opposition إن سليما من المعارضة if a حريث is saved from any opposition it's called محكم do we implement it of course we do the reason why we implement it is because it's saved from what any type of opposition there's no other حريث that is opposing it حافظ محكم يقول look what he said in his news he says لم يأتي خبروا المضابده no other narration has come to oppose it فهو المحكم و امثلته كثيرة and examples for that are a lot any حريث any حريث that we know of that has no opposition and there are many إن ملعبا لبنية is from them many are حريث that there's no opposition for it this is called what it's called محكم و إن رضا what about if this حريث has an opposition there's a حريث that seems to be opposing it there's a حريث that's opposing it but this حريث that's opposing it is بمثله like it the حريث that's like it half of them says و إن رضا بمثله if it's been opposed this حريث has been been opposed with another حريث okay بمثل فإن ام كان الجمعو if you're able to bring them together there's a حريث opposing another حريث فإن ام كان الجمعو if there's a possibility to bring them together فمختلف الحريث this حريث مختلف الحريث مختلف الحريث is a what it's a حريث which is و رضا بمثله there's an opposition like it فإن ام كان الجمعو if there's a possibility to bring them together فمختلف الحريث this حريث is مختلف الحريث ابن الصلاح رحمه الله إن is مقدمة paid 143 he mentions an example for this the example for the حريث which is مختلف الحريث is the حريث of the Prophet ﷺ where he says لا عدوة ولا طيارة ولا هامة ولا صفرة ولا قول the first part is what concerns us here لا عدوة عدوة means what عدوة means there is no transmittable disease لا عدوة there's no illness that a person has that he can pass it over to somebody else that's what one حريث says one حريث negates any illness that a person gives to another person okay we have another حريث that says فرق run away from من المجدومي the one who has leprosy فرارك من الأسد the way you run away from a lion so why would the person run away from a person who has leprosy because illness is gonna happen to you but the other حريث says what there is no illness that so this حريث is مختلف الحريث but is there a way to reconcile between the two there is a way to reconcile between the two which is what if حديث tells you وجه الجمعي بينهم and the way to bring them together is ان هذه الأمراضي لا تعدد طبعها illness does not transmit in and within itself when the Prophet negated لا عدوة there's no illness that transmits he means that the illness itself cannot move it moves with whose permission الله سبحانه وتعالى that's what that means and the other حريث it tells us to take the means to prevent yourself from it صح الله تبارك وتعالى he could take away from the fire burning and the fire may not burn a person okay that doesn't mean if you throw yourself in a fire and say الله تبارك وتعالى if he wills he will not burn me okay you take the precautions and you take the means so this had two حريث there's no now there is no opposition towards one another the one that's negating is negating the illness in itself cannot go from one person to another it needs whose permission الله's permission the other حريث is talking about taking the means and to be careful so these two these this حريث is called what it's حريث which is مخ تلاف الحريث it's حريث which is مخ تلاف الحريث الامام الطحاوي رحمه الله what he did was he took this type of a حريث he took these are حريث and he made a book in authorship of it he authored a book in this in these types of a حريث and he worked on them الله he authored a book in this type of a حريث he authored a book in this type of a حريث رحمه الله ورحمة واسعة and many other scholars they also speak about it ابن حاجر يسفت حريباني many places he speaks about these are حريث which are مخ تلاف الحريث you find him talk about it that he does it as well ابن العربي دماليك سكوله in his عرضة الاحوالي which is صلحة سنن ترميلي he speaks about it ابن القي من استهاليب السنن he also deals with it as well and other scholars او لا what about if the two are حريث can't be brought together okay we spoke about one type of معمول بي what's the معمول بي the حريث has implemented is the محكم we've learned it right okay the حريث which is غير معمول بيه is what the مخ تلاف صح غير معمول بي is the مخ تلاف now we're gonna go into another what's the second type of معمول بي ناسق and the second type of غير معمول بي is what منصوخ so we're gonna do those two او لا if you're not able to او لا here ابن حاجر means رحمة الله تعالى what does he mean او لا that we're not able to bring them together it is not possible to bring the two together there's no way to sound the two there's no way to bring them together what about الموت اخيرو and the late one is it's established now we know which one of the two حريث was late what about الموت اخيرو the late one is no we know which of the two حريث came late we know that what about الموت اخيرو فهو الناسخ then the late one is the abrigator it abrigates والآخر المنصوخ and the one that's earlier is the one that's abrigated what does ناسخ mean what does abrigation mean it means رسع تعلق تعلق حق من شرعين بدليل شرعين متأخي للعنوه it's the uplifting of a شرعي ruling with another شرعي ruling that is that came after it the ناسخ is the one that abrigates ما يدل على رفع المذكولي it's the one that comes and he uplifts the ruling إبن حدر then says وتسنيته ناسخ المجازن to call it abrigator this حديث to call it the abrigator he said this is مجاز it's metaphorically the reason why he said is because لأن الناسخ في الحقيقة تهو الله the one who really abrigates is الله not the حديث then if the حدر الله gives you ways to recognize the حديث that abrigate how do you identify which حديث will abrigate another حديث sometimes it comes by ناس number one ما ورد في ناسي sometimes the حديث itself mentions the abrigation as it's in صحيح مسلم okay as it's in what صحيح مسلم that the Prophet صلى الله عليه وسلم حديث بريدر the Prophet said كومتو I was نهيتكم عن زيارة القموري I used to prohibit you from visiting the graves فزوروها go and visit the graves فإنها تذكروا الأخرة it will remind you of the hereafter so the Prophet here wouldn't he say كومتو I used to before I used to نهيتكم I used to prohibit you عن زيارة القموري I used to prohibit you from visiting the graves فزوروها go now and visit the graves فإنها تذكروا الأخرة it will remind you of the hereafter so this one already it's clear the Prophet is saying that my previous ruling was this and now I'm saying to you different so now those I've abrigated my previous ruling which is to stop me from going to the graves I am not any go to the graves this is what it is ما ورد ناس في ناسي it came in the text right the second one is با يجزي الصحابي بأنه متأخيرا a companion would say that this hadith came later than this حديث صحابي would say that a companion would clearly say that this حديث came after this حديث in timing as it's in the حديث of جابر that he said كان آخر الأمرين من رسول الله the last of the two affairs of the Prophet meaning the two things that are two that has the two of the last affairs was of the Prophet صلى الله عليه وسلمة تركوا الوضوء من ما مسأل now leaving off doing what went through fire before the Prophet صلى الله عليه وسلم what did he say توضأوا من ما مسأل now the Prophet commanded the companions if you eat any food that goes into the fire what do you do anything that's cooked you have to do with all from it that's what he said جابر here he's saying the last of the affairs كان آخر الأمرين the last of the affairs in this issue was what تركوا الوضوء من ما مسأل في النار and there's an only exception here there's an only exception now okay which is which is what that eating of the meat of the كامل that's the only thing now okay some of the scholars thought that this is abrogated all of the even the camel meat but that isn't the case this is abrogated the rest other than the camel meat other than the camel meat so if a person eats any other meat now go meat cow meat it doesn't matter what do they do they don't do with all why because it's abrogated why is it abrogated based on the statement of جابر جابر told us that this was the last of the affairs the person doesn't have to do with all the person doesn't have to do with all they will leave off doing with all very good third one is ما يُعَفُبِت تاريخ وهو كثيرٌ and the third way of knowing it is that the person will let will know the تاريخ they will research and they will come to finding the time that this incident took place which we tend to find in many people which is a lot of people say to this حديث abrogated this حديث how do you know abu hurayla narrated it and abu hurayla took islam later and because he took islam later his islam was after the campaign and so on so so that means that this حديث is abrogated the other حديث وهذا غير صحيح that's incorrect because why abu hurayla could narrate this حديث from another campaign and it's very common رواية الصحابي عن الصحابي الصحابي narrated from another campaign it happens a lot صحافي المحادلكة يسيز يجنوزها للنظر إليس وليس يسيز وليس منها ما يرويه الصحابي المتاقل الإسلامي معالظا للمتقدم عليه لحتماع أن يكون سميعه من صحابي أخر أقدم من المتقدم المذكولي ومثلي فأرسالاه it could be the مرسل الصحابي that a companion heard from another companion so it could be that abu hurayla heard it from abu bakr from the early people came into islam and you're straight away saying based on the fact that abu hurayla was lost in islam and that means he had this حديث late so this حديث abu hurayla abrogated the حديث of جامل or the حديث of فولان and that is incorrect that's not a correct way of knowing that but if there is in the narration that shows that abu hurayla had this of the battle of so and so مثلا and we know that the battle of أحرد took place after methalen the battle of بدل مثلا and abu hurayla said this happened on this day of the أحرد the prophet said this and then we have another narration that took place on the battle of بدل by history we know what that أحرد and بدل between them was one one year أحرد بدل took place on the 17th or رمضان on friday and we know that أحرد took place three call of the علماء there's three call some said it took this fit some says no it's the 11th and some they said the 15th of شوان the 30th of هجرية on شوان the 30th of the هجرية whereas بدل the second year of هجرية رمضان 17th صحابه you're fasting that day one year gap between the two historically we know now what has been narrated in أحرد بدل and what is narrated in أحرد there's a what there's a year difference so we'll say now you abrogate it based on the fact that we know the history and we know the تاريخ of this time and another question arises can a consent abrogate can the consent abrogate the scholars they say و أما الإجماع فليسة بنأسخين okay the إجماع is not a abrogator it can't abrogate but it indicates an abrogation بل يدل على ذلك it indicates that there's an evidence there they're abrogated does that make sense that the evidence is what abrogated and the consent gives us that reassurance that this text has abrogated صح are we all together so you can't say this got abrogated with a consent a consent cannot abrogate but it indicates that there's an evidence there that abrogated okay what about if we're unable to read we can't even know the time we're struggling in knowing which one came first which one came after we try to we don't have it by nos the prophet never said it so it's not like the first we can't find out basically based on what صحابي never said that this one was the last of these few affairs or something like that we couldn't know it by تاريخ مثلاً we struggled by knowing through the تاريخ so what do we do half of the محجب they say وإن لم يُعرف التاريخ فلا يَخُلُ إِمَّا أَيُمْ يُمْكِينَ تَرْجِعُ أَحَدِيهِ مَا عَلَى الْأَخَرِي بِوَدْشِهِ تَرْجِعِهِ if we're unable to bring it we don't know the تاريخ now which one came first and which one came after we don't know half of the محجب they say it's one of two situations or one of a couple of situations first of all is it is possible to do تاريخ تاريخ here means what to say one is stronger than the other okay whichever will do of تاريخ there is whether it be connected to the metal or whether it be connected to the إسلاد تاريخ here means strengthening what about if there's no ability there's no one can do تاريخ no one can strengthen one over the other they can't فإن أمكان التاريخ التعيين المصير إليه بحالرسلد if you're able to do that then you have to do تاريخ وإلا and what about if you can't then it falls into التواقف the person with holes you do تواقف of this issue you stop talking about or implementing any of the two حديث you do تواقف you with holes for me and what do you say الله و أعلم what do you say المراقص سعيد what does he say in his in his الفية what does he say he says فكل من أهل المناحي الأرباع يقول لا أدري فكل متبعة فكل من أهل المناحي الأرباع نفوق أئمة الأرباع يقول لا أدري they say we don't know what they don't know وكل من أهل المناحي الأرباع يقول لا أدري they say i don't know فكل متبعة then be a follower in them in this regard as well don't just follow them in تهارغ صلاع and the cat and hadith follow them in their ورع when they didn't know they said الله و أعلم وذلك the scholars they say anybody who doesn't have with him لا أدري وصيبة مقاتله he's in danger because لا أدري is the shield of the scholar what is it is a student of knowledge is what we run to as a shield to run away from what it's our way to shield ourself and somebody catches us لا أدري if you miss that and it's not something to be embarrassed about to say لا أدري because of the benefit that he has is that you go out of your way and you learn when you say لا أدري i don't know it makes you go out of your way and learn and study more and research this issue but if every single thing you think you know it and you answer it are you ever gonna learn you're not gonna learn you're not going to you're not going to learn there's a كتاب written by bakar Abu Zaid رحمه الله تعالى الشيخ بكر أبو زيد عليه رحمة الله يزا كتاب كل اتعالم what is it called it calls اتعالم the beginning of the book he talks about a story of a man who every time he's asked a question he answers it any question that is asked anything it may be he has an answer with him something he's got something to say and the signs of a تعالم that the person is self-taught or he's a pseudo scholar as they say yeah so he mentions examples like that so if we're unable to reconcile between our hadiths and we're unable to bring it together and its ترجح cannot be done we can't strengthen one over the other then it becomes تحكم ترجيح بغير مراجحين يسمح يسمح تحكم if you can't do ترجيح you can't strengthen one opinion over another opinion because you don't have evidence for it what do you do you do توقف you withhold you say الله تعالى وعالم and you leave it when you leave it who deals with it later somebody else who can't because it's impossible two ahadith صحيحيني both of them are authentic the prophet said both of them and there's no way to deal with it صح and there's no way to deal with it or there's no way to bring it together no the hadith can be brought together and the hadith can be reconciled and it can be dealt with and there's علم for it so if you're not able to do it there are other scholars who are what who are capable who are able to do so so the person does التوقف he does what التوقف pay attention here what was the first point that we mentioned the حديث يسمحكم then it becomes what مختلفل it becomes مختلفل مختلف الحديث is when you're trying to do جمع بين النصوص you're trying to bring them together right and then this جمع take presidents over نص to bring that حديث together صح does it take presidents over saying that one came before the other so if there's a scholar out there that say this is abrigated and another scholar is saying there's a possibility of this being مختلف الحديث فقط there's a watchful jama'a who takes presidents here مختلف حديث وذلك لسوء فقها use against those who say the حديث of جابل of the Prophet ﷺ where he said that the آخر الأمريني من رسول الله ﷺ it was what this حديث if you result to a nesq by even adding the camel meat in there then that means that you're going to leave a watchful jama'a that can be done which is to say that this حديث is عام in its abrogation and the حديث of what جابل is the other حديث is what خاص so this is talking about everything other than the camel meat other than the camel meat حفظ المحجر now we finished مقبول what have we finished we finished the حديث where from the angle of مقبول they accept the حديث حاصم حديث he's finished it for us now are we all together we finished مقبول what did we say the مقبول was two times right the مقبول was what it was two types the first one is بأتباري مرتبته بأتباري مراتي به to be specific in terms of its level right when he said حافة جدا صحيحا حسن صحيحا لداتي حسنوا لغيري صحيحا لداتي صحيحا لغيري حسنوا لداتي حسنوا لغيري we did that we finished that then we went into the second type or مقبول what did we say is بأتباري العمل به وغير العمل به that is what we took today we took how much العمل به is how much what were the two المحكم المختلف الحريث I'm sorry الناس so it's محكم الناسخ and we said غير معمول به is what yeah مختلف الحريث أنا منصوخ we finished مقبول مقبول is finished now now we're going to enter the الحريث which are rejected they are unacceptable which is what is called مردود this is the second type of خبر which is this is the second type of خبر what do we say أحد was two types ممبا باعتباري طرقه in terms of this طرق how much do we say that was three مشهور عزيز الغريب and then we said باعتباري قواته وضع فيه that was مقبول and is what مردود ما شاهدش مقبول we're now in مردود now مردود is the second type of خبر الأحد باعتباري قواته وضع فيه what we do together we shop here and focus so we're in the مردود now pay attention مردود is only two things that you just need to memorize a حديث which is مردود if you ever hear a scholar say this حديث is ضعيف this حديث is rejected all they've said is that one of two things have happened all you need to research is one of these two reasons that has happened to this حديث and lacha is going to tell it to you he says it to you here look he says مل مردود إما أن يكون لسقطم أو طعنين about those two that's it if you ever hear the scholars they say this حديث is ضعيف is rejected it's one of two reasons why a حديث is turned down and it's rejected the first reason is what it is سقطم سقطم is what disconnection سقط means somebody has fallen out of the chain okay are we all together the سقط is two times ضعيف and خفيف that which is apparent and that which is hidden it's hard to see that there's a disconnection here are we all together the ضعيف that which is apparent is four times the حديث the disconnection which is apparent is four times number one one that is مرسل معلق معلق معبل and منقطر those are the four those four are what those four are سقط disconnection that are ظاهر apparent every individual who studies مصطلح who studies books of حديث will tend to be able to realize these type of disconnection whether it's مرسل معبل معبل and منقطر those four each one we're gonna so I said I said معلق فلسل معلق مرسل معلق معبل and منقطر those four those are ظاهر they're easy to be seen by طالب علم a student of knowledge can see that he studies a bit of مصطلح he can really easily get to the bottom underline of why this disconnection happened that's easy to identify like in the second type of this connection which is خفي hidden type of it's a hidden type of disconnection this is two types it's called what مرسل الخفي it's not like the normal مرسل that you knew and the مدلس the مدلس the مدلس is خفي and it's very hard for a parable or a person to see that this is where the جهاز be the تبنقات بخاري will describe this حديث is معلم I'm using الشيخ بخاري حاري ما هو بخاري how is this حديث يفرد it's for him it's like gold the owner of a gold shop what would he do when you see you carrying gold and you're coming is that actually don't bring it in there's no point in me looking at it it's fake I can see it from here مرسل knows it صح عبالمهدي he said he said حديث is like that to us عبالمهدي he said عبالمهدي he said if you take to a gold gold Smith you take gold to him and you give it to him before he even weighs it before he even looks into it he knows that it's real gold of its fake gold صح he said the scholars of حديث are like that when it comes to a حديث they know it just by hearing it their ears know it as they become emerged into حديث they know how it sounds they know the way it is the way it's said the way the prophet spoke they've lived with him the way the poet said he said he said يصحبوا أن فاسهم صحبوا أهل الحديث are the people of the prophet even if they did not befriend him they're sold if befriended him عليه الصلاة والسلام another poet said دين النبي محمد أخبار نعم المطية للفت الأثار لا تعد لنا عن الحديث وأهلي فالرأيليون والحديث نهار ولا ربما ظالفتها أثر الهدر والشمس بازغة لها أنوار these people are people who enjoyed حديث lived by it treasured it and as a kitab written by إمام خطيب البغدادي is called شارعصة أصحاب الحديث خطيب البغدادي wrote a book ويتكس about the honor and the virtue of the people of حديث okay that's two types of what this connection that happens to the what the chain and we come to the second type of why a harid is rejected مالذي هو؟ أبطعن إن أحد يرمان تشاهده من هنا ما يقوله؟ أو أوطعنن طعنن means what it's a criticism on who the narrator the criticism that is put to a narrator is one of two it's one of two either he's been criticized for his عدالة عدالة could be his integrity his morality, his integrity that's what عدالة is and insha'Allah the عدالة we're going to see is five five المتهم بالكديم الفسق البدعة and الجهالة those five insha'Allah we're going to see them don't worry are five تهمة الكديم الفسق البدعة and الجهالة those five are criticism or his integrity and then we come to what we come to the second type of criticism that can be put to a narrator which is what is his thought, his precision and his memory okay it can be criticized for what yeah it can be criticized for his precision, his thought how he's precise in terms of the hadith and those are five as well and the hadith is going to be them the first one is that he does excessive mistakes these are the five we're going to see it's don't worry insha'Allah it's all gonna come surplus mistakes steps those five are the precision the narrator and insha'Allah after that will be speaking about the one who is sitting لا يوجد شيء مع موضوع أو مصطلح يتحدث عن الأشياء الإجازة والأشياء الإجازة والأشياء كيف تأخذ سياغو الأداء وكثيرا سوف نتخلق إن شاء الله ل now you have an idea of what مردود is يقوم بأن مردود إما أن يكون لسقطن أو طعنين مردود إما أن يكون لسقطن it's either because it's what سقط سقط which is just said, it's disconnection أو طعنين or there's a criticism towards the narrator the narrator has been criticized he's been criticized now محضر mentions to you the types of criticism sorry the types of disconnection there are the five it says وصقط إما أن يكون لدسكنكشن is one of five the first one is من مبدأ السندي it's from the مبدأ السندي من مصنفن it's from who? from the author of the book the author of the book from him that's called مقاري ميسيس تيتر that's called مقاري so مقاري says حدثنا الحميديو عبد الله مزبي صحيح حدثنا الحميديو عبد الله عبد الله مزبي أو يوتك ذا حميديو هي أسوه شيخ البخاري إذا بخاري ميسيس حميديو عبد الله مزبي I say some example حدثنا الحميديو عبد الله فاسح حديث البخاري وإنما الأعمال منيات وستسانة فريت حدثنا حميديو عبد الله مزبي أن الأرطل يسوع قال حدثنا يا حميبراهيم يا حميبراهيم يا حميس ماعيلة العصاري يحي الأنصاري ورحمه الله ثم هو محمد إبراهيم الثيمي والعلقمة ابنة بوقاس الليثي والعمر بالخطاب بخاري نويت this from the hood الحمايديه عبدالله من الزوير إذا بخاري مصيز حمايدي عبدالله من الزوير وإبراهيم ابنه يحيا الأنصاري ورحمه الله أين فعله؟ فعله موعلق بخاري's teacher is missing he missed his teacher this is called what is called معلق بخاري doesn't mention his teacher ولذلك الإمام البخاري the hadith that he doesn't mention his teacher are we all together that the Bukhari doesn't mention his teacher he just says قال رسول الله صلى الله عليه وسلم you find صحيح البخاري when you read it قال رسول الله صلى الله عليه وسلم وصلت البخاري would say قال أبو هريرة بخاري أبو هريرة بينهما ما فهمه بين بخاري and أبو هريرة there is the big distance so what did Bukhari do here that he didn't he caught up his teacher who did you hear from your teacher to أبو هريرة but scholars they say معلقات البخاري the hadith which are معلق in Bukhari are what محمول العال التصان they are considered to be connected with the condition that are what so that's not معلق I'm sorry the hadith which are العالة البخاري sorry العالة البخاري now the hadith which are معلق that Bukhari narrates the scholars they categorize it into two the way that Bukhari transmits it if Bukhari مثلاً says قال مثلاً says صح أبو هريرة said are we together the scholars they say that if he narrates it and he narrates it بسغة الجزم قال it is jizm it's conviction he does it with conviction قال it is said okay روا he narrated صحيح all of these are صحيحة عند البخاري but they are not ليس من شروطه they are not from his conditions of his صحيح doesn't make sense but if he narrates it with the word روية كيلة I like that حوكية مثلاً which are أول سغة التمريد سغة سغة التمريد أقودي انت البخاري تحالي تزوك that's how they distinguish between them it could be صحيح sometimes even if he made it weak it could be صحيح to other people but to him it's not seen as صحيح are we all together that's what بخاري رحمه الله does and then معلق is what معلق is basically when the من مبدأ السندي من مصنف مصنف is an author like بخاري he the beginning of the chain is his teacher is missing from the chain صحيح as a side point here I have to mention a point which is you know the famous حليث that the Prophet ﷺ he said the حليث of أبي ماليك الأشعري that the Prophet ﷺ he said that the Prophet ﷺ he said سيقولنا أقوام من أمتي يستحلون الحر والحرير والمعازف the famous حليث بخاري that the Prophet ﷺ he said مهمة in the music some people weakened it like who يبن حزم رحمه الله مثلا when he said أراقي says in his alfiyah أن عانا تخبري المعازف لا تصري لبن حزنين المخاريفين like the narration of who بخاري عن عانا بخاري here the reason why they said that this حليث is not authentic is because بخاري قال قاله شر بن عمار okay he didn't say حدثنا he didn't say حماد sorry he said بن عمار told us he said قالا so he said because he said قالا this حليث is disconnected why hasn't he mentioned if he heard it from him directly when he said I heard it from him many scholars responded to him أبن قيّر responded to him رحم الله شوكاني no شوكاني is of the opinion of نحزن but شخلباني and others شخلباني رؤد الكتاب تحريم قالاته ضرب إن شخلاص المشاء الله فصّل في المسألة but here is that إبن حجر إبن إلمام المخاري محمد إسمائي للمخاري first of all شامل عمار مش يوخي he's from his teachers صحيح two الإمام المخاري في عانا the way he narrated it with تصريخ السمع he didn't say حدثنا اخبارنا وانبقنا he didn't say that مخاري صقالة and he's the عم is محمولة على التصان as soon as he says it's taken as what connection does that make sense and also مخاري narrated it with بسيقة الجزمي right إبن نقصي قاله شامل أمه أفضل يسير قيلة ها he said what plus just so that you make it even more better إبنو أبو بكر إبنو الإمام إبنو أبي شايفة sorry إبنو أبي شايفة إلس مصرنا هي بوت is حديث كنكتر إذا تقوم بفعل it better for you guys فهي بوت it متصلا كنكتر so to say that the حديث is weak is either a person وذلك أرمام إبنو أبي شايفة بحتما مع جلالتي وقدره however how honorable he is and respected he is in his knowledge and he's understanding بعد ذلك when it comes to issue of a حديث he is what the scholars they clearly say حاتي بوليد in this field he's not given many weight especially when he goes against the جباهير of the علامة صحيح المرحظة برحيب الله للم ياره he never saw سولة ترميدي أصلا he never saw it وحكب على ترميدي and he placed on ترميدي جهالة he said ترميدي is مشول hasn't said that ترميدي is what he said is مشول is unknown who is he and the scholars they said this is not a criticism ترميدي by the way it goes back to you نحظم it makes you look bad not ترميدي mad ترميدي معروف you know everyone knows him so if you haven't seen سونة ترميدي then that takes away a lot of your knowledge of حديث right it does we'll stop there إن شاء الله anything which I have said that was one of my incorrectness from me الشيطان and Malani's message are free from it سبحانك اللهم اللهم الحدك أشهد والله إله إلا الله أصلا أخشه لكم to me