 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي من تأخذت ذلك المؤتز لي إيمان أبو علي الجبائي أبو علي الجبائي هو منه؟ هو أبو حسن الأشعلي أبو الحسن الأشعلي هو أبو علي الجبائي هو أبو الحسن الأشعلي هو منه؟ هو أبو علي الجبائي هو منه؟ أبو الحسن الأشعلي هو ما؟ أبو الحسن الأشعلي هو المؤتز لي في البداية يمتل إلى 3 لفتحات أبو الحسن الأشعلي أولا هو أنه كان مؤتز لي أبو علي الجبائي one day he felt like his stepfather wasn't making sense to him so he left it are you with me and then he took the opinion of the Karamiyah sorry كلابية كلابية he took the opinion of the Kulabiyah which is what the Ash'ariah is today are you there and he took the opinion of the Kulabiyah which is what the Ash'ariah is today it's just that the Ash'ariah became much more famous than it and there are little difference here and there but the most important is that they're the same they took the opinion they took the madhab of his sheikh and he took it on board are we all together and then the third stage of what the Ash'ariah went through is that he came back to the madhab of the Ahli Sunnah he wrote this book he wrote this book and he wrote his كتاب رسالة إلى أهل الثار are you with me brothers but he came back but when he came back of course he still has some mistakes with him he hasn't fully left are you there but generally speaking he repented and he said I am upon the madhab and the belief of Imam Ahmed he got tired so the Ash'ariah today when they called رحلة الوصطة in the middle stage not when he was a Mu'tazili and not when he came back to madhab of the Ahli Sunnah they are the middle stage does that make sense and Ibn Khafeer is the one who mentions this رحمة الله he mentions that he went to release three stages they don't want to take that they want to believe it anyways أبو علي الجبائي المعتزيلي he believed that the Halih to be صحيح it has to be aseez minimum and also this is also an accusation put against is accused of al-haqiman as I mentioned but if you look at Haqim statement is as follows he says in his kitab وصففة الحديث صحيح the description of an authentic حديث is أن يرويه ع الرسول الله that it's narrated from the Prophet صحابي وزائل عنه اسم الجهالة who is not unknown it has to be known وأن يروي عنه تابعياني عدلاني and too reliable تابعي is narrated from that companion ثم يتداوله أهل الحديث بالقبول إلى وقتنا هذا كالشهادة على الشهادة and he says then the people of Hadith they use this Hadith amongst themselves with acceptance until today so this to him is what a characteristic and that's what Amir al-San'ali said وقد رومي منقال بالتوهومي and the person who says this is accused of having وهم وهم meaning he's deluded he's wrong in disbelief some scholars they said حاكم didn't mean that this is the description of Hadith which is generally authentic he's only talking about the Hadith which is in Sahih Al-Bukhari he's saying that بوخاري the Hadith that he sees to be Sahih is Aziz and that statement clearly is transmitted from ابن العربي he clearly stated that the condition of Al-Imam Al-Bukhari is that the Hadith has to be Aziz it has to be and that's where he's been refuted on that وطرقب في ذلك he got corrected on that particular matter and that is you know the beginning of Sahih Al-Bukhari إِنَّ مَلْ أَعْمَالُ بِنْيَاتِ is a Hadith which is غريب that starts with one narration the only companion who transmitted it from the prophet is who عمار and the only Tabi'i who narrated from عمار is who عالقامة ابن وقاس الليثي and the only person who narrated from عالقامة ابن وقاس الليثي is who محمد ابن إبراهيم التيمي and the only person who narrates from إبراهيم التيمي is يحبن سعيد and then from there it spread هل يده؟ are we all together then it became 200 people ابن رجا mentions and others narrated it the last Hadith صحيح البقاري is what كلمة تاني خفيفة تاني على الليثاني تقيلة تاني في الميزاني حبيب تاني إلى الرحماني سبحان الله وبحمده سبحان الله are we all together this is the last Hadith what is it it's also غريب it's غريب as well so the first Hadith صحيح البقاري is غريب one one one one narration and the last Hadith صحيح البقاري is what it's also غريب one one one narration so this is the clear evidence that بقاري صحيح the condition of two is not the conditioning of عزيز and say that عزيز is what بقاري is عزيز is what بقاري is the minimum Hadith or the condition of بقاري is at least it's عزيز but it's not غير صحيح it's incorrect yeah does that make sense brothers before we move on إن شاء الله to the غريب which is the fourth point that the sheikh mentions رحمه الله and it's the second for us sorry it's the third for us when it comes to our Had there's two points I want to bring to your attention can be Hani I want to bring two things to your attentions the first one is half of the Hajar رحمه الله when it came to the intent of Haakim and Nesa Bourim when did we just say الإمام حاكم the description that he gave to حديث صحيح right is that it's what it's عزيز that's why Haakim and Nesa Bourim in the condition حافظ إبن حجر not in this not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the not in the وإنه يكون أحد يقول أن هذه الحديثة التي هي عزيز هي فقط حديث بوخاري كنديشن فهذا يحدث عن الكامبانيات تصويراً وإن أي شيء that came after it هو أيضاً هناك منتقد هو أيضاً رفلت في ذلك أخر موضوع that I need to mention and bring to your attention is بعض الأشياء أشياء الأشياء مثل المعتزلة وعلى أنهم يقومون باستخدام أثنان لكي يجب أن يكون أربعة عن أربعة أربعة يجب أن ينرأي من أربعة ومعتزلة هذا ما they said إلام ممتحة الإسنادي until the ending of the train باستخدام أنه لا يمكن أن يكون مشهور أنه لا يمكن أن يكون عزيز وأنه لا يمكن أن يكون غريب they said that مشهور is three عزيز is two وغريب is one لذا يجب أن يكون عزيز ونحن نقول أن مشهور is three عزيز right عزيز three فأسفو is still مشهور ولكن they said they said that اتفاق here that they only take is what مشهور they don't take a hadith which is عزيز and they don't take a hadith which is غريب المعتزلة in any matters related to the village لا فق ولا فروع ولا فلأصولي they don't take it in فروع which is فقيات and they don't even take it in عقيدة pay attention to that until the ending of the chain of narration okay so this is powerful and there's some of them within the معتزلة who said we don't take a hadith which is أحد at all لحتى مشهور we don't take not at all the only hadith that we take is متواتر that's what they said so we won't busy ourselves with those individuals and we won't take time out to respond to them we won't take time to respond to them that is another time and another place to respond to them so that's a stepping stone for somebody to reject the hadith of the Prophet ﷺ the معتزلة have put in place a stepping stone for the person who wants to reject the hadith of the Prophet ﷺ would use what? would use the معتزلة as their argument are you there? أهل البداع like that generally they're the ones who allow the enemies of an Islam to wage war against Islam right? who allowed the believe the orientalist to say that the Quran is distorted who let them into the house? the شيع الرافلة did they said the Quran is not preserved who allowed those who rejected the hadith to exist the معتزلة did and the شيع الرافلة did why? because the معتزلة have said that the hadith are two times there's a mutawatil there's a had and the hadith is not taken so then the مون كري a sunnah the one who's rejecting the sunnah will say let's take the bar a bit up let's add the mutawatil in there as well what's the problem? are you there? where's the president of the sunnah and says no we take all the hadith there's no entering point for you in any way form or shape we take a hadith في الفروع وفي المصولي does that make sense? and innovators are always like that that's why they're very dangerous they show the enemies the entering point of Islam and that's why the people of the sunnah always harsh on them they will open the window if you're fighting with an enemy and you're in your house and you lock your door and you lock everything and you sharpen your locks and you place extra locks on there safe strong and then somebody opens the window for them and they come through the window what would you see this person as? great enemy great enemy why am I locking these doors why am I doing this why are you locking them in? this is أهل البداع so we, أهل السنة والجماعة we believe خبروا الأحادي is taken who are from the people who reject خبروا الأحادي today حزب التحلير حزب التحلير are معتزل إنا بليف إيلا كمعتزلة they wouldn't accept خبروا الأحادي single generation they won't, right? they won't لا number four والرابع حزن الأحادي says number four الغريب when he says four what does he mean ما كان محصورا that which is restricted to an amount but we would say it's the third type of our heart for us okay what does this mean? غريب is غريب is ما كان محصورا بريواية باون واحد فحصب it's when one narrator is the one who narrated it only one narrator has narrated it one person this is called what it is called غريب it's called غريب it's also called fund صح both names are the same you can call it حديث which is فرد and حديث which is غريب both of them are the same the author then says وكلها سوى الأولي أحادي all of them are أحادي except the first one except which one? except متواتر حافل goes back now and he says to you other than the first one is what? أحادي so the other three that we mentioned المشغول والعزيز والغريب they all come under what? أحادي they all are أحادي here I want to bring to your attention something about this these إطلاقات that حافل من أحادي is used what did he just do? he said المشغول والعزيز والغريب are أحادي so unrestriction right? he's إطلاق unrestrictedly and anything other than those three are what? متواتر he said رحمه الله this إطلاق is when you say this حاليت is أحادي like that or you say أزيز like that or you say مشغول like that and غريب like that this unrestricted of the word غريب عزيز مشغول and he leave it like that it's referring to في جميع بابقاتي سنة you're talking about through the course of every level of the narration if I say to this حاليت is غريب if I leave it there it means it's غريب from the time the companion narrated from the Prophet until the ending of the chain are you there? that's what it means if we say this حاليت is مشغول it means في طبقاتي السنة if we say it's غريب it means في جميع طبقاتي السنة if we say it's غريب it means we mean في جميع طبقاتي السنة if we say it's متواتر we mean it's what في جميع طبقاتي السنة we're saying it unrestrictedly does that make sense? so half it here he means that version are you with me? that's what he's talking about but sometimes it could happen sometimes it could happen that we would say this حاليت is متواتر are you there? and we can say it's also غريب as well are you there brothers? and this is from the ما يول غزو have you heard of Lugz Lugz is a riddle yeah? sometimes there's riddles in حاليت that people will ask you they will say to you سمي لنا حاليت متواتر وغريبا tell us a حاليت which is متواتر and it's غريب you're like what? that's oxymoron غريب and متواتر that's like the two spectrums غريب is what? غريب is the lowest of متواتر it's only one narrator and then متواتر is multitude narration like I don't know how that works, how? then the person should know what is meant by that the example for that is the حاليت بإنما العمال يبنيات صحيح? إنما العمال يبنيات لان إنما العمال يبنيات who narrated from the prophet عمار متواتر from him عالقامة ابو قاس الليتي متواتر from him from عالقامة who narrated بحمد إبراهيم التيبي that's متواتر now then who narrated from بحمد إبراهيم التيبي يحبن السعيد الأنصاري this is this is where the حاليت becomes from what? anyone who narrated from يحبن السعيد الأنصاري it is متواتر I said 200 people narrated it approximately so the beginning of the حاليت all the beginning عمار رضي الله عنو is the only one who narrated it from the prophet or who narrated it to us from the prophet the only person who narrated it to us from the prophet okay can we say is the only person who heard it from the prophet be careful it could have been other companions who heard it from the prophet but we don't know we don't have it we have to specifically say the only person who narrated it to us from the prophet are we all together عمار he did it because we know عمار when did he narrate this حاليت when did he narrate it عمار was doing a khutba when he narrated it in the Malamal bin Yad did the people in the khutba not hear it did they not hear it yeah they did but the only person who narrated it to us from those people in the khutba was who ع القامح يبن وقاس الليتي half of the hadja said there is a dispute whether he is a companion or not there is a dispute so if he is a companion then we have two Sahabis and two Tabais yeah we have two Sahabis and two Tabais the two Sahabis are عمار and عقامح يبن وقاس الليتي and محمد إبراهيم إبن وقاس الليتي يحمد سعيد العنصاري is a Tabais so two Tabais and two Sahabis that if ع القامح is a Sahabi if not then it will be one companion which is عمار and three Tabais are we all together افتا يحية مع يحية بن سعيد العنصاري the hadith became multitude عدد لا يحصى a number that could not be what too much a winner so it's what so it is غريب so it's متواتر نسبي it's what it's متواتر نسبي the متواتر here is بالنسبة إلى من يحية بن سعيد العنصاري it's متواتر through يحية بن سعيد العنصاري it is it is غريب from before that so that's what the hadith you would use for example when somebody says to you سمي لنا حليتا غريبا وموتواترا it's a riddle because two of the descriptions are present in it does that make sense so it can happen for every hadith that sometimes the عزيز is عزيز نسبي so a particular narrator he made it into two does that make sense so that you have to remember brothers that's a side point and it's a تنبيه والله which is مهم very important then the أثرحم الله يقول وفيها المقبول والمرضود oh now you have to understand وفيها in it I want you guys to ask yourself وفيها in it in what in أحد only in أحد do we discuss the point called what مقبول والمرضود accepting narration and rejecting narration do we do that in a hadith which is متواتر if a hadith has gained the conditions of تواتر do we look at whether it's accepted or rejected a hadith which is متواتر that is متواتر then it's what it's what it's مقبول it's accepted are you there لكنها حديث which is أحد مقبول والمرضود is present are we you together مقبول والمرضود is is there so the قاعدة is the principle that you have to remember is الحديث المتواتر the hadith which is متواتر فهو الصحيح بلا تردد him that's a قاعدة like a memory الحديث why do I see you guys writing الحديث المتواتر the hadith which is متواتر فهو صحيح it is authentic بلا تردد him without any any what any hesitation بلا تردد him with no hesitation means مقطوع بصحته we clearly cut its authenticity and also you feed العلم وليقيني if it's متواتر what does it bring us it brings us certainty ولي ذلك question here is متواتر من مباحت علم المصطلح question is we're doing تحقيق this شلح منخبط الفكرة is not just a go over now we're going to take details is متواتر from the does it fall under مصطلح الحديث should it be spoken about in مصطلح الحديث should it be discussed in مصطلح الحديث okay any other answers ها ها they don't come to this together on the line okay okay they break it fast generally the concept of متواتر is disgusting remember when we took اصوار ارواقات what did we say خبر is what ما يحتملوا الصدقة أو الكذبة did that you remember that's what they say yeah that's what they say ارواقات we discussed it right ما يحتملوا الصدقة أو الكذب it's anything that can take a truth or it can take a lie right remember we said that خبر is anything you can say you're lying oh you're telling the truth and what did we say إن شاء means ما يحتملوا الصدقة أو الكذب صح is when somebody says actually come here may Allah forgive you can you say you're lying can you say you're lying oh you can somebody says come here this is إن شاء it's not خبر because خبر is anything you can say you're lying you're telling the truth right didn't we say that so here the question is doesn't متواتر just seem like we have to verify if it's a lie or if this isn't true but it doesn't have any place of مقبول and مردود because the whole backbone of مصطلح حديث is what's authentic what's not what's accepted and what's what isn't so some of the علماء المحققين they took the opinion that متواتر is not من مباحث علم مصطلح she didn't fall under the chapters of مصطلح because what مصطلح deals with is define علم مصطلح قواعد يعرفوا بها is principles which you come to know the حديث which are accepted and the حديث which are rejected but متواتر we just said we don't check what's with it if it's rejected or accepted صحيح brothers all of the chapters of مصطلح that is spoken about if it hasn't got anything to do with whether it's accepted or rejected it's not from the مباحث علم مصطلح صحيح brothers it's not so the truth of the matter is علم مصطلح really it really goes back to خبر الأحد فحسب that's why if I was to draw the diagram for you guys right now so we say what did we say the خبر is صحيح this was what بإعتباري وصوله إلينا right and then we said this is how many types المتواتر and then the تواتر we said it's الله فضي and we said and then we said here is what الأحد right and then what did we divide it all in yeah أحد right how much was the أحد المشهور العزيز and the غريب right these three what do we look at from here these three what do we look at these three is what we look at المقبول and المردود right صحيح brothers are we all together the مقبول and the مردود is specifically going to go to المشهور العزيز and the غريب which is أحد right are we all together you never going to hear about متواتر anymore it's gone all you do with that متواتر is definition and love and the معنوي and then this hasn't got anything to do with مباحر it closes there that's the last time you hear of it all of that which we're going to take whether it be what the حديث is الطعنو في الراوي you know the حديث is weak is مردود only for two reasons right a حديث is rejected only for two reasons if your حديث is مردود we reject this حديث it's only one of two reasons الطعنو في الراوي I was سخط في السنة the narrator is criticized or there's a disconnection in the chain we're going to do that don't worry it's all going to come to us does that make sense so all of that is just going to come from آحاد the whole diagram is going to come out from آحاد that's all مصطلحة الحديث is now going to be are you with me brothers so this is what مصطلحة حديث deals with does that make sense anything from here onwards that the diagram comes out from is what is آحاد and it is مباحر من مباحر علم المصطلح as for متواتر and that تحقيق when you look at it it's from the مباحر of أصول الفق are we all together it's from the chapters that deal with what that you study in أصول الفق خبر from that angle is studied in أصول الفق are we all together brothers وفيها in the آحاد is مقبولو that which is accepted and المردودو that which is rejected that is which is rejected are we all together now I want to mention a couple of points that are very important number one these are very important points that I want you guys to take on board just because I said that the متواتر is authentic without any hesitation don't confuse it with كترطوك do you see a person confuse the two I said أحادية الصحيح if it's متواتر true or false and is there any doubt about that there's no doubt about that but كترطوطرق the حليت has many narrations many طريقة it came in many طرق طرق طرق does that equal straight away الصحة does that mean it no جكدا does that make sense brothers why because كترطوطرق then the طريقة the طريقة becoming more was only one of the conditions of what متواتر صحيح there were other conditions that we mentioned for متواتر but you there brothers and sisters so some people if they find a حليت has many طريقة different ten, twenty طريقة they will say to you it's متواتر equals متواتر and then once they say it's متواتر they will say to you it's what it is صحيح it's a حليت which is صحيح and there's no doubt about it and there's no hesitation about it are you there brothers I had a خطأ that's incorrect that's not what we're saying don't confuse متواتر with many narrations why because متواتر is more bigger than many narrations صحيح you remember the conditions that we mentioned for متواتر كترطوطرق was only one of its four conditions صحيح only one of its four conditions the other three conditions are not there so it doesn't necessarily mean that it's what it doesn't necessarily mean that it's متواتر so you find a باحث you're reading a kitab and you're reading it and somebody says to this حديث is متواتر you research it that's why you need to verify things especially رسائل جامعية these university degrees that people do they love to do that once they thought like the حديث is so many different طرق طريق طريق what will they do they will strengthen it based on that they'll strengthen it based on that they'll say it's متواتر and that's غير صحيح one of the حديث that you can find that as an example is the حديث طلب العلم فريضة على كل مسلم that seeking knowledge this is an example seeking knowledge okay is obligatory on every male and female طلب العلم فريضة على كل مسلم this حديث some of the متواتر the late comers those who came late they ruled it by saying بأنه متواتر the حديث is متواتر from the prophet صلى الله عليه وسلم based on what argument based on that 20 companions narrated it they said 20 companions narrated this حديث 20 صحابي approximately narrated this حديث and we would say to them okay that's enough to say the حديث is متواتر that is the number is large no doubt and the companions are here no doubt all of them reliable integrity and everything conditions are there but the problem here is when you research you find that not one narration has correctly been attributed to that particularly companion does that make sense and in the تحقيق sometimes people will say to this حديث it has 20 or 40 طرق but when you research you find it goes back to only two طريقة because it all goes back to one individual it's made to look like it's a lot but in the تحقيق when you research you actually realize that it comes back to two narrators it comes back to two narrators but in that حديث let alone it being متواتر some of the scholars have actually even graded it to be weak let alone it being متواتر they said it's not even صحيح it's weak it what it's weak ألمام أحمد رحم الله رحم الله مثل he said لا يثبت عندنا في هذا البابي شيء this حديث it's not authentic in this particular chapter or there's no authentic حديث in this particular chapter there's nothing صحيح إسحاكم نراهوية he said أمراهوية إذا لم يصحح it's not authentic وأما معله فصحيح في الوضوع والصلاة والزكاة إن كان له مالون إسحاكم نراهوية said this حديث is not authentically transmitted from the Prophet عليه الصلاة والسلام as for its meaning what's the meaning of the حديث that seeking knowledge is obligatory on every male and female he said the meaning is correct especially when it comes to things that persons عبادة cannot be done without it learning it you have to في الوضوع it's such as وضوع you have to learn it everybody has to go and learn it والصلاة and I'm at the end of the prayer أن الزكاة أن الزكاة إن كان له مالون if it has worth وليدارك اللي بي عبدالبراس يكتاب جامع بيان العلم وفضلي يعني أنه يجب على المسلم أن يتعلم ما لا تصحب عبادته هو إلا به that it's obligatory on the Muslim to learn matters of his religion ما لا تصحب عبادته هو إلا به عبادته هو إلا به that which his religion won't always عبادة won't be correct without knowing it it has to learn it it has to learn it from the متأخرين there are many who who weakened it as well from the متأخرين there are many who weakened it some of them they graded it to be حسن and those who did it وتمتساهلين they tend to be easy and there are even some of them who made it صحيح and said it's صحيح okay and one of the person whose authentication is actually fascinating is جلال الدينة صيوطي الإمام جلال الدينة الصيوطي صيوطي is authenticating of this hadith is amazing why? because صيوطي said ولم أصحيح حديث للم أصبق لتصحيح سوا I have never authenticated حديث no one proceeded in its authentication صيوطي says that that's what he says and that's what he says after it and it's fascinating the way he tries to authenticate it والله وعاله وعالم الله knows best in this particular issue we'll stop there إن شاء الله there are many other issues that are are very detailed that need more explanation but we'll stop there إن شاء الله anything which I've said that was wrong or incorrect is from me الشيطان الله needs a message I'm free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستوفيروك وأتوب إليك