 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدادلا وياله من شراف عظيمي إذا كانت هناك لعبض لجيكة هل أنت معي؟ لعبض لك هذا المنطقة قد تأتي إلى المنطقة لن تأتي إلى المنطقة لقد كان وقته لم يوجده هذا العالم كان مكتبًا و كان مكتبًا من مكتبًا و كل الناس في العالم يفهم هذا هل هذا مطواته؟ سأقول لعلماء بحديث لا و لكن هذا ليس مستقبل سأقول لمستمده ملحس ليس مستقبل حس لا يعني أنه لا يعني أنه ليس مستقبل يأخذ another field يأخذ جماعة أو أيضًا يمكنك أن تقولها if you want to لكنه يدفت مطواته لأن عقل logic for them has no room it has to be based on tangible علماء بحديث logic it feels right it has to have حس based on it the rolling of ألم الحديث sorry the rolling of متواته first of all we find out brothers that the متواته what does it benefit يفيد العلم ضروري it benefits our knowledge which is certainty certainty that a person has no room except accepted the person is forced to believe it it cannot be something you can say I don't like it the person will become what it is like it is like a person who saw this matter for his own self that's how a متواته is types of متواته brothers متواته is two types متواته is how many types two types متواته رفضي and those two are the most important ones some scholars they mention more but we are going to stick to the most important ones إن شاء الله we are going to leave the remaining for the next book that we are going to take the first type is called متواته رفضي the wording is متواته the متواته in terms of its wording and that is what they called هو ما هو ما تواته رفضه و معنى it is any hadith in which its wording and its meaning both of them have come in a multitude so this wording has come if the wording has come of course the meaning is going to come correct so the wording and the meaning both of them have come in a multitude narration example for that is the hadith which إيمام البخاري and إيمام المسلم both narrated that the messenger said من كذب عليه متعمدا anyone who lies about me deliberately فالي يتبوأ he should prepare he should prepare this hadith brothers has been narrated from the messenger 70 and odd Sahabas have narrated from the prophet 70 and odd Sahabas and they narrated in that same wording rather the Sahaba stage in some of the Tabaqat it even went more than 70 in some of the Tabaqat after the Sahabas it became larger in that number pay attention this quantity it carried on في طبقات السندي in all of the levels of the chain rather it even increased in some of its stages the second type of متواتر is called متواتر المعنوي the multitude narration in terms of its meaning the first one is called multitude narration in terms of its wording and its meaning the second one is only its meaning in terms of its meaning the wording hasn't come in multitude but the meaning and the concept has come in multitude such as example is what the hadith of lifting your hands once doing to lift your hands up when you're doing the lifting of your hands to do is متواتر multitude narration what is it? it is متواتر المعنوي in its meaning its multitude because from the Prophet ﷺ we have from him 100 hadith 100 حديث every of those hadiths the Prophet ﷺ lifted his hands up but it was in different circumstances but the concept that runs through all of these circumstances is what? he lifted his hands up when he was making the دعاء so the the lifting of the دعاء it came in different context which is different wordings but the meaning is the same in the sense where he lifted his hands up you see this one is called what متواتر معنوي multitude in terms of its in terms of its in terms of its meaning brothers حديث there are متواتر actually a hadith which we find that are متواتر such as the hadith of الحوضي the hadith of the حوضة and the fountain is متواتر the hadith of مسع الخفاين wiping over your خفاين is متواتر the hadith of lifting your hands up is متواتر the hadith of نظر الله من رأى may Allah ﷺ shine the face or illuminate the face of a person who conveys my hadith they are you find a hadith which are متواتر لكن لو نظر إلى حديث الحوضي وجدنا أن الحديث المتواتر قليلا جدا بالنسبة إليها but if we put it into comparison towards the hadith which are حد we will find that the hadith which are حد are more in number compared to the متواتر the متواتر is less the متواتر is less some people they try to negate the متواتر is existence some scholars they negate it or they say it's hard to say that it's متواتر such as who some scholars said there's no such thing as متواتر it doesn't even exist from those people is إبنو حبان and also who الحازمي يمام الحازمي أن الحديث المتواتر غير موجود is not present at all whereas إبنو الصلاح on the other hand and now we they said it is very little it's very little إبنو حجر pay attention are you with me he refuted both of the views and no one else brothers can say can refute except this person let's see how we refute them إبنو حجر and how his قوة is he said إبنو حجر إبنو حجر if you look at your نوسط النظر all of you you'll see it then إبنو حجر رحمه الله he mentions that this issue of those who said what they said he said مدعا that which he claimed إبنو صلاح من العزة ممنوع the factor is very little in number it's impossible وكذا مدعا وغيره من العدم and also those who claim that is not even found at all they also it's a mere claim what is it it's just a mere claim why لأن ذلك نشى عن قلة للطلاع على كثرة الطرق وحوال الرجال وصفاتهم المختضية وعلى كذب أو يحتل منهم اتفاقة إبنو حجر رحمه الله he said all of this it came to them from where قلة للطلاع they had little observation of the honey they want people who read too much and looked into the field they didn't and to sit down and look at the chain of narration observe every chain of narration and look at it it came to them and knowing the situation of the narrators it was little in them and the characteristics that are present in them إبنو حجر رحمه الله he said that was little in them إبنو حجر رحمه الله yes متواتر is what متواتر رحم is present and it's there brothers brothers the books that have been written in متواتر I'm going to mention insha'Allah three of those books that are just right written about متواتر the first one is أل أزهار المتناثرة في الأخبار المتواترة written by جلال الدينة السيوطي رحمه الله and that book is he chapted it he organized it سيوطي organized that book according to chapter he chapted it very well that is سيوطي's one سيوطي he abridged that book that same one I mentioned which is أل أزهار المتناثرة he abridged it and he called it قطف الأزهار قطف الأزهار he called it that is the second one I mentioned which is an abridged أل أزهار المتناثرة the third book is called نظم المتناثرة من الأحديث المتواترة and it is written by محمد منجعفر الكتاني محمد منجعفر الكتاني so brothers here we've taken and we've understood the hadith which are متواترة now we swiftly move on to the hadith which is أحد نعم والثاني ابن حد رحمه الله he says والثاني and the second المشهور the second one is المشهور وهو المستفيد على رأين المشهور المشهور what does it mean the word مشهور again it's مفعولن it's from the word شهرتو الأمرأ شهرتو الأمرأ I made the matter famous linguistically it means famous it's fame إذا أعلمتو أظهرتو وسمية بدالك اللظهوري if something becomes very famous and it's known it becomes what it becomes مشهور it's called what it's called مشهور نعم and the word مستفيد again is اسمو فاعل من استفاضة مشتقون من فاض الماء it is when the water spreads if a water is poured what do you say if a water opens and it just goes all over the place what do we say استفاض الماء as Allah said about the believers the day of Hajj ثم أفيدو من حيث أفاض الناس ثم أفيدو all of you go out spread where the people go and spread so the word مستفاضة means to spread to go to انتشار now استلاحا it means استلاحا there's arguments that came regarding it and there's three views regarding what it is some said that the word مستفيد is actually a it's a it's the synonym of the word مشخور it's a synonym and that's من حجر saying here what على رأيين أكون it to a view that's a synonym of it some scholars said no no it is that's the second view it is more narrow than it و أخصوا منه it is what it is more narrow than it اخصوا منه more narrow which is not لأن يشترطوا من في المستفيد أن يستوية طرفة اسنادي ولا يشترط ذلك في المشخور they said that it is more narrow than the word مشخور the beginning and the end have to be the same the two ends they have to be the same the numbers of the two is going to have to be the same it's going to come to it إن شاء الله when we come to مشخور and the adad it has to be we mention it the third view they said no it means that the two's end that's one view which is that it's مرادف it's a synonym of the word مشخور the second one it's more specific which is what which is that the two sides of it has to be the same the two sides have to be both the same the third view is that the two sides don't have to be the same which is the opposite to the second one which is the opposite to that what's the example of the word so إن شاء الله we're going to take the view that the مستفيد and the مشخور is the same إن شاء الله so we've taken the word مشخور we've taken the word مشخور what is an example of the مشخور a حليث which is مشخور an example for it is the حليث of the Prophet ﷺ where he said إن الله لا يقبض العلم تزاعاً ينتزعه من صدور العلم ولاك يقبض العلم بقبض العلم حتى إذا لم يبقى عالماً إتخذ الناس رؤوس جهالا فسؤلوا في افتو بغي العلم فضلوا وأضلوا ذا حديث where the Prophet ﷺ I said Allah will not remove knowledge from people's chests or the scholar's chests but the way the knowledge will be removed is the death of the scholars the scholars are going to die until there is no scholar left on the face of this earth the people will take the ignorant ones as their leaders the ignorant ones start to give fatwa and answer questions for the people the Prophet ﷺ said they become misguided meaning the ones that are given the fatwa and they also misguide the people now let's analyze this حليث very well okay let's look at the narrators and their numbers okay first of all this حليث this حليث it is the Prophet ﷺ's speech are you all with me it is the Prophet ﷺ's speech now we're going to start from the books that it's narrated in how many scholars of علماء حليث have narrated this حليث بقاري and مسلم narrated it طبراني narrated it أحمد نحمل narrated it and the fifth one is الخطيب البغداني okay they all narrated it and the fourth we have بقاري and مسلم we have طبراني and we have أحمد in his Muslimate and finally the fourth fifth one is الخطيب البغداني this حليث is مشغول مستفض على رأيه let's look at the chain of بقاري and then after that mention the one of مسلم and then the next طبراني and then the أحمد and then خطيب and you know what I'm going to do every stage I'm going to mention the chain of those people بقاري's chain who did بقاري narrate from who did بقاري narrate from بقاري narrated from ابن أبي أوس بقاري narrated from who ابن أبي أوس where did who did مسلم narrate from مسلم narrated from قطيبة ابن سعيد he narrated from قطيبة ابن سعيد طبراني narrated from who محمد ابن عمر from his father whereas أحمد narrated it from عبد الله from his father عبد الله from his father whereas خطيب البغداني narrated it from بقر ابن صدقا خطيب البغداني narrated from who بقر ابن صدقا so let's one more time go over it بقاري narrated from who ابن أبي أوس مسلم narrated from who قطيبة ابن السعيد طبراني narrated from who محمد ابن عمر who narrated from his father so that's one عبد الله who narrated أحمد محمد عبد الله عن أبي عبد الله who narrated from his father بقر who narrated from صدقا so when I say his father brothers you all with me right? yes yes how many people do you have over there? there are five people we should have five people the second those people who we've mentioned بقاري is one ابن أبي أوس he narrated from who ماليك ابن أنس ابن أبي أوس narrated from ماليك ابن أنس قطيبة ابن السعيد who narrated from جرير محمد ابن عمر who narrated from he narrated from he narrated from العلاع ابن سليمان الرق علاء ابن سليمان الرق عبد الله narrated from وكيع بقر ابن صدقا narrated from عبد الله ابن سعيد نس خطيب البهدان is one قوت مقاري زواء again مقاري who narrated from ماليك ابن أنس narrated from ماليك ابن أنس he narrated from هشام ابن عروة جرير he narrated from هشام ابن عروة علاء ابن سليمان الرق narrated from زهري وكيع narrated from سليمان ابن أنس عمر جرير عبد الله ابن السعيد narrated from موسم العقبة that's four we have here in the previous chain we have five so we have five, five, four how we've got five, four هشام came twice ابن عروة so we've got four there so we have خيشام ابن عروة we have Dzuhri we have فهيستو مشهور. ثم هشامي بن عوروة of بخاري and مسلم. فبخاري and مسلم where do they come together? from هشامي بن عوروة they come together from there. هشامي بن عوروة from بخاري and مسلم both come together from who? they both come together as عوروة who's the father of هشامي بن عوروة. He narrates from his father who's عوروة. بخاري and مسلم. Go to Tabarani's chain of narration. Tabarani's Zuhri narrated from Abu Salma. أعمش narrated from ساني بن أبي الجعد. موسى بن عقبة narrated from عوروة. How many people do we have? Three. عوروة came three times so that's one. Abu Salma second and ساني بن أبي جعد. So we have three in that chain. How many companions did each one narrate from? عوروة بخاري and مسلم who did he narrate from? عبدالله بن عمر بن العاص. Are you all with me? Tabarani's chain of narration is narrated from Abu Huraira. ساني بن أبي الجعد is narrated from Ziyadi bin al-Lamid. عوروة is narrated from Aisha. So we have four companions. عبدالله بن عمر بن العاص is narrated from Ziyadi bin al-Lamid and Aisha four. Four of them narrated from the Prophet. This hadith has not once deducted and gone below three. And the hadith which is famous is minimum three. It is three to the number ten. If we take that view to number three to ten it is called mashore. This hadith is mashore. This hadith is called المشهور. نعم. أنواع المشهور. The types of mashore. The types of المشهور. Now this type of mashore is the mashore which is what? غير الإستلاحي. It is the mashore that's not the technical definition. Pay attention. It's not the technical definition. And you'll understand what it means. The first type is the thing that is mashore between the scholars of hadith specifically. Any hadith which is specifically famous amongst the people of hadith is called mashore as well. It's well known amongst the scholars of hadith is called mashore. But that's not the technical definition of what we were referring to. Are you with me? Such is the hadith which is well known. It's the hadith of Alice and Malik. This hadith is mashore بين أهل الحديث.