 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوء لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشدوء أن سيدنا ونبينا محمد صلى الله عليه وعاله وعاله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن أشرح بكتاب النقبة الفكر في مصطلحي أهل الأثر ويقول أن الشرح الذي سنستخدمه هو نوزهة النظر نوزهة النظر رتل بحافظ الحجر نفسه نتحدث عن المتواتر الأخبار ونحن سوف نتحدث عن المشهور سوف نتحدث عن المشهور المتواتر يقول والثاني المشهور هذا سيكون أول طريق الأحد المتواتر يقول والثاني وماذا يعني بالثاني هو بثاني أي مكانة محصورا المتواتر هو هذا الذي لم يكن رشيكته المتواتر هو ماذا؟ هو كثيرا صحيح أخي؟ المتواتر هو مجموعة مختلفة ولذلك يجب أن تفعيل أنه إذا كنت أردت أنه صحيح ضعيف وحسن لا تتحدث عن المتواتر المتواتر لا يستطيع أن تكون صحيح ضعيف أو حسن هل هذا يجب أن يفهم أخي؟ أحد يقول هذا الحديث صحيح أو هذا الحديث ضعيف أو حسن يجب أن يفهم أحد المتواتر ليست مجموعة لأنه مجموعة من المشاهد في الذي يحتاج إلى أن يجب أن يتكلم حفظ ستكلم ذلك أخير ستكلم ذلك هل نحن ستكلم ذلك؟ لا تتكلم بمتواتر لا تتكلم بمتواتر هل هذا يجب أن يفهم؟ لكن الحديث هو أحد أحد يعني أنه مجموعة من المتواتر هذا هو ما يجب أن يستخدمه يقول أنه سيجل إذا يقول سيجل هل أنت معي؟ سيجل هو ماذا؟ ماذا تقول؟ هو مجموعة من المتواتر حسنًا سنذهب إلى المتواتر الأولى المتواتر الأولى المتواتر الأولى هو المشخور المشخور is مكان محصوراً بما فوق أثنيني مكان محصوراً بما فوق أثنيني لن تفعل anything that's above 2 في أي فاتر 3 ثم هل يمكنك أن تقوم بأمرها بأمامك؟ ساعة 3 أو ثلاثة المتواتر الأولى أنها سطرون أتنعها ما فوق أثناني أبوث تو which is 3 right 3 and upwards but بشرط إلا يتحقق فيه شرط طواتور and it can't reach high where it becomes multitude narration okay does that make sense so it's 3 upwards as long as it doesn't reach the level of طواتور okay the reason why we don't want to restrict an amount to it is that sometimes a narration could be it could be 10 and it's مشهور and another narration is 10 are you there brothers because of other external things are you there are you there that give it that power so what's better is to say is that the حديث which is مشهور is what's 3 upwards لكن بشرط إلا يتحقق فيه شرط طواتور طواتور is not allowed to be in there وشرطه تعالى the more you study and the more this science becomes natural for you you will start learning you will start learning that that's what half of the حديث believes that's what he says in نسة نظر that's what he says in his metham as well ابن منده on the other hand ابن منده is a great imam ابن منده he resided in what time he resided in the same era as محمد نصر الملوزي ابن منده and محمد نصر الملوزي they went same time same era ابن منده and those who followed him they took the opinion that the مشهور is what ما رواه أكثر من ثلاكة is any person who narrates more than three خطيب البغداديه الامام الخطيب البغداديه he said in his كتاب الكفاية ما يروه جماعةه a large amount had actually narrated it جماعة غوب narrated it the scholars they conditioned رحمهم الله مي الله سبحانه وتعالى bestow his never ending mercy onto them that the مشهور is as long as it does not benefit you knowledge knowledge here means what? certainty okay what's the thing that benefits you certainty is تواتر the letter which is متواتر benefits you certainty the letter which is مشهور it benefits you what assumption and speculation as they say as they say so this is the only difference they say between the مشهور and the متواتر what some scholars are saying حافظوا بن حجر they said وهو المستفيد على رأيه and according to an opinion مشهور المستفيد are synonyms they're the same are you with me brothers and sisters yeah سعاد can give the book to نعم كتاب وهو المستفيد المستفيد is is the same as what مشهور على رأيه according to an opinion so they mean the same when he says that they are the same who is he talking about which people of which field المحديثين he's referring to the people of المحديثين and this is the strongest opinion that they are the same some of the فقاها the jurists they also chose the opinion that the مشهور and the مستفيد are the same they took that جميل others have said that the مستفيد that the مستفيد is not from the إصلاحات المحديثين it's not in other words the word مستفيد المحديثين don't even use that what they use is مشهور and that's wrong that's incorrect to say that those who have said it haven't read the books of scholars of حديث لماذا؟ لأن إمام المسلم رحمة الله use this and he is from من أعيمة هاد الشأن he is from the أعيمة المحديثين right what did he say in his مقدمة in his مقدمة of the كتاب التمييز he says it sorry he said it in his مقدمة and he is right and he also said it in his كتاب التمييز he said it in both books in the introduction of his صحيح مسلم and he also said it in what he also said it in his كتاب التمييز he said it in both of them he also he used the word المستفيد in his كتاب المعرفة are you with me brothers so we don't want to go too much into this issue ولا نريد أن يطالت في هذا الأمر we don't want to go too much details into this issue because this is not من مباحة العلم الحديث as حافظ من حجر رحمة الله says in his نسهة النظر we don't do that to say that this word means the same as this one this is not what أصمو حديثين deal with okay but what I do want to say is that the شخرة is two types when you hear مشخور the word مشخور comes from the word شورة شورة is two types there are two types of شورة the one that we just spoke about is the one it's called شورة الاصطلاحية what is it called شورة الاصطلاحية that's the first type what does شورة الاصطلاحية mean it means the technical شورة it's the one that we just took now in كتاب النقبة الفكر are we all together it's what three or more narrate ما لم يبلغ حد التواتر as long as it doesn't reach as long as it doesn't reach what التواتر very good the second one is أشخورة the مشخور which is what غير الاصطلاحية which is not what which is not اصطلاحية what does this one mean this one means the حديث which spreads between the spreads amongst the people الحديث الذي اشتهر بين عموم الناس it's the حديث that spreads amongst the people أو بين طائفة معيانة منهم or it spreads amongst a particular group of people who are together either for knowledge reasons because they're dealing with the same science okay like the مفسرين or the محديثين or the فقها or the صوريين all of these people are طائفة they're a group of people but they're together the people of the language they're together whatever word that they use amongst themselves is known as مشخور عند طائفة معيانة it's famous amongst a group of people does that make sense does that make sense so let's break it up again what is it the first one again is دع حديث which is مشخور it is famous amongst the people this is the first type of الشغرة غير استلاحية the first one is what did I say it's عموم الناس the general mass are we together this is called المشخور غير الاستلاحية اما شغرة غير الاستلاحية and the first one of it is is that which spreads amongst the general mass and it spreads amongst the خطباء people who do خطبس they do that generally it's a lot that's the first one and you know the famous حديث that people use a lot it's very famous that اعمل لدنياك كأنك تعيشوا أبدا work for your dunya like you're forever gonna live you have that one before it's a famous حديث amongst the people work like you're never gonna die basically وعمل لآخيراتك and work for your آخرة كأنك تموتوا غدن like you're gonna die tomorrow صح this is something famous amongst the people it's a very wise statement but it's not a حديث from the kanan of the prophet صلى الله عليه وسلم another one that's very famous amongst the people is حب الوطني من الإيمان loving your country is from إيمان حب الوطني من الإيمان loving your country is from what إيمان and this حديث لا أصل له there's no ussl for it there's no narration أصل for it and anyway when we say لا أصل له we mean there's no isnad for it there's not even a chain for it are you with me that's the first type that one spreads because of the خطباء who do خطباء and whatnot the second type is called حديث which is مشهورة it's famous بينة what بينة طائفة معينة and here we mean specifically بينة المفصرين we're gonna pick طائفة معينة one by one so we make the second one بينة المفصرين amongst the people of تفسير are we all together brothers and sisters like for example when it came to the when it came to the وفتنكة فتونا وفتنكة فتونا you find the story the long-length narration that people bring in the statement of Allah وفتنكة فتونا when they were telling when they talk about the story of نبي الله موسى from the beginning to the end أبو يعله brings it is Muslim and نساء it brings it in his تفسير and it reaches how long brothers it actually reaches 15 pages now and this is very famous amongst the people of تفسير and this حليث تفرد به the person who became alone with it the person who narrated it by himself is أسبغي من وزيدن and the Imam يحيب المعيل he referred to him as منكر الحليث يحيب المعيل and the Al-Mizzi and the Al-Hajjaj and the Al-Mizzi and many others so they weakened him on this نعم and what is strong is that this is not a prophet's حليث rather it's the حليث of ابن عباس رضي الله تعالى عنهما and ابن عباس took this from أهل الكتاب نبثري is the حليث which is famous amongst the فقها the people of فق it's very famous amongst them the people of فق they write this in their books they quote it they reference it they say it they repeat it and this is the the one that people generally say which is أبغض الطلاق أبغض الحل حلي إلى الله الطلاق the most the حلال thing that Allah hates the most is divorce are we together does that make sense أبغض الحلال the حلال thing that's most hated to Allah is divorce this حليث it's weak are you with me are you with me brothers and sisters in its chain and also in its word in its wording how can something be حلال and Allah سبحانه وتعالى hates it صح and another one is فقها uses a lot if you could if you read it they always bring that the next one is within that the فقها use a lot كل قرد جر من فع فهو ربن كل قرد every debt that brings benefit to you is حرام it's ربا if I borrow you money or I lend you money if anyway it brings me benefit the money I borrowed you any benefit comes to me from giving it to you it's ربا the قاعدة is right and it's from the قواعد الفق here it's from a قواعد from قاعد من قواعد الفق we take it as a قاعدة we implement it the فقها use this but it's not a Hadith of the Prophet عليه الصلاة والسلام it's not authentically transmitted from the Prophet and remember this is a benefit brothers كل قرد جر من فع فهو ربن any money that's given borrowed to you if benefit comes to the person who borrowed you that money you need to know it's ربا does that make sense let's say for example I borrow you money the reason why I'm borrowing you money is to what so you can give me more money that's the only form that people know so I give you 10 pounds tomorrow you're going to give me 15 pounds I'm getting a benefit here what am I getting I'm getting my 10 that I gave and an extra 5 that's ربا that's how I'm letting you do it are you all together or I'm giving you this money these 10 pounds I'm borrowing you it and in the meantime before you bring me back that 10 pounds you're going to let me drive your car in the meantime that's ربا wherever that 10 pounds brings me any benefit doesn't have to only be money it's ربا does that make sense كل قرد جر من فع every card means debt loan that brings you any من فع فهو ربن as a قاعدة is it right نعم صحيح we take it we implement it as for the حديث as for the حديث ابغضوا الحلالي عند الله اتطلاق شيخ ناصر سال if a man marries a woman divorce is a marriage another woman divorce is a marriage another woman divorce is a marriage another woman divorce and he's divorced over 100 women there's nothing wrong which he has done شرعان and he's not hated in the eyes of Allah are you with me if a woman does the same she goes into one marriage she doesn't like it she leaves it she goes to another marriage she leaves it she goes to another marriage she leaves it شرعان there's nothing wrong with that are we all together so the meaning is bad is wrong and is منكر and the senate is also both it has both problems does that make sense نعم شرعان it's not anything it's not anything حران with it that the person does this so anyways these two are what they're two حليت which are بعيف but that me saying that I was talking from the angle of a شرع perspective but that doesn't mean I endorse in any way formal shape that a man marries a woman divorce is a marriage another one divorce is a marriage another one divorce is a marriage another one divorce is a marriage another one divorce is a marriage another one لما رأينا because of that we saw and then the children having their parents around and then the family that's broken only Allah knows especially in a country like this where the society is not gonna help you even in a muslim country if the child's parents are gone the community is the father now the society playing the fatherly role with you you got a community help the child grows up in a good environment does that make sense but now if the father إذا كانت أبداً سليمًا ، إلا أنه كان مدينة في المدينة even if he's a bit absent-minded. He's not even there a lot of the times. He's missing. There's enemies that are going to benefit from that. Does it make sense? So when you're getting married, you need to observe where you get yourself into. And once you do get into a marriage and you got yourself into it and Allah has brought children, divorce is not an alternative. The two parties have to sit down and agree. Divorce is no longer ... It's not an alternative. Let's think of another plan. Let's think of where's it all going wrong. But divorce shouldn't be a plan. Number four. And wallahi brothers, this is one thing I have to say because of the problems I saw. Again, it shows the weakness that we Muslims face as Muslims. I can't talk for anybody else. I'm speaking for the people I'm from, Muslims. Every time hardship comes, we always want to find a quick way out of it. Are we all together? Sometimes you do get depressed. Sometimes you get stressed. Sometimes you feel like things go hard. Things go complicated. But if you're really a man, if you're really a real man, you take it. And you stick around. You hold on to it. You don't let go. Under every pressure it hits. And every pain that comes. That's not just in the issue of marriage. It's in everything in your life. It gets hard. This is what life is. Didn't you read the ayah? ليبلوكم أيوكم أحسن وعملة. You're going to be tested. هل يمين الإبتلاع? It's from the exam. What do you do? You take it up. You deal with it. This is something I believe if we adopt it, not only in our marriages, but we adopt it in everything, we're going to be patient for it. بصبري. وليقيني تنعر. With patience and certainty, you will reach leadership in matters. والله you become a leader. You'll be a what? A leader. We lack that characteristics. A little bit of heat. Just a little bit of heat comes our way. What did I do to myself? I'm going. And he runs. So you his أمر جمعو. ويولون الدور. He turns back. Are you with me? This is not a good characteristic. ومن الأحاديث المشهورة بين الأصوليين from the أحاديث which are very famous amongst the أصوليين is حاديث ومعاد. أصوليين when you go to أصول الفق and you study it, this is the حاديث that they use on their tongue. There's a story to this حاديث. الشغناصر رحمه الله he came to جامع إسلامية. مدينة. And you didn't know he was a professor there, right? For a time. شغلباني used to be a teacher in جامع إسلامية المدينة المنورة. When Ibn Abaz opened it. Ibn Abaz is the one who opened جامع إسلامية. You know that, right? He's the university of مدينة. He opened it with his own hand. And guess who he made it? The vice. And after him. عبد المحسابات. Do you know who is the professor of حاديث? Yeah? الشغلباني رحمه الله. This was the time when the elite were there. Imagine now Ibn Abaz as the مدين جامع. عبد المحسن as the vice. الباني رحمه الله as the scholar of حاديث. You teach his حاديث You can imagine that the difference is now today and the way it was at that time. The stars were there. على كل حال على كل حال الشيخ الباني رحمه الله came to the جامع. When he came to the university الشغناصر رحمه الله saw the people who were studying حاديث. They were being narrated to them this حاديث. Are we together? This particular حاديث which is حاديث المعاد from the جامع. What's the حاديث? The حاديث is called حاديث المعاد في القضاء. That's what it's called. It's حاديث المعاد في القضاء. That's what it's very well known for. But the حاديث has a lengthy explanation which is that the professor of سلمة when he sent معاد to Yemen the professor said to him بما تحكم what are you going to judge the people based on معاد? How are you going to judge the people? معاد said بكتاب الله when you judge the people on the book of Allah. Then the prophet said فإن لم تجد what if you don't find an ayah? The prophet معاد said فبسنة رسول الله I will use the sunnah of the prophet. صلى الله عليه وسلم. Then the prophet said فإن لم تجد what if you don't find it? He said اجتهد برأي ولا I will use my independent reasoning and I will not shorten. I will put every effort that I have to get to the best of my opinions. Then the prophet صلى الله عليه وسلم said الحمد لله الذي وفق رسول رسول الله صلى الله عليه وسلم وفق رسول رسول الله Praise is to Allah the one who gave the ability of comprehension to the messenger of the messenger صلى الله عليه وسلم. معاد was a messenger on behalf of the prophet صلى الله عليه وسلم. What did he give him توفق to? إلى ما يحب الله that which Allah loves. This hadith is very famous now. Extremely famous. When Sheikh Nasir came to the Jami'at he wrote on the board the hadith. طريقة وروايات والسانيد وطرق everything he wrote on the board. Are you there? And it was one of the things that Allah best blessed Sheikh Nasir with is that when he ever he saw the ghira that he had the passion for making sure the hadiths were clearly were authentic what the people were taking is exactly how the prophet صلى الله عليه وسلم and what the prophet said عليه الصلاة عليه الصلاة وسلم. This was something he رحمه الله worked hard on. So he told them this hadith is weak. Don't use it. So this is again a famous hadith. Are you fine? Everyone of you here knows many hadiths that the community that you're from use generally whether it be the people who give verdict and fatwas that hadith that they use. Okay. We're now going to move on to with We're now going to move on to the third third type of what third type of مكان محصورا that which is restricted. Okay. We're going to move on to العزيز. And it's the second type of what of we've taken the first type of what was المشور. And now we're going to move on to the second third type of العزيز. And here is مكان محصورا بتنيني. That which is restricted to two. Are you with me? Is what's restricted to? It's restricted to two. عزيز is two two two two two In the hadith all of the طبقات all of the chain is two. All of it is two. Half of it says that or be he man only two. Two narrators are narrating it. That's the choice of half of the محصور here. Half of it took the opinion that the حديث which is عزيز is two two two if the طبق الصاند is two two two That's what he took. If it increases one becomes three increases and it doesn't reach حد التواتر is what مشور. So if it becomes three are you there and it reaches حد التواتر فهي مشور. And we mentioned that before. ابنو منده opposes حافظ المحجر in this ابنو منده is before ابنو حجر he opposes ابنو حجر is opposing ابنو منده in this issue and there is an opposition on these two imams. ابنو منده رحمه الله he is in opposition to حافظ المحجر in this issue. And the majority of those who wrote in مصطلح الحديث are in line with ابنو منده not with ابنو حجر are you with me. The scholars who wrote in مصطلح الحديث the scholars who wrote in مصطلح before the timing of حافظ ابنو حجر they all were in line with ابنو منده. Like الإمام الإمام ابنو طاهر المقدسي he has a كتاب كور شروط قائمة الخمسة he has a كتاب كور شروط قائمة. He mentions the view of ابنو منده. Now a week he mentions the view of who? ابنو منده. ابنو صلاح he mentions the view of ابنو منده. ابنو دقيق العيد he mentions the view of ابنو منده. ابنو كثير he mentions the view of ابنو منده. العراقي he mentions the view of ابنو منده. رحمهم الله ما يالله سبحانه و تعالى رحم الله الجميع ما الله سبحانه و تعالى they stood upon each and every one of them he's messy. They also that the حديث which is عزيز is two narrated or three from the narrators. He believes three is what? He believes three is مشغول. حافة محادر believes this is مشغول. And two is what? It has to be only two. That's what he believes. So we say that the previous امه they were of the opinion that it's two and three حافة came he restricted it to two and this is اصطلاح which is خاص of امه لم يسبق إليه. No one preceded him in this. This is to him. This is to him. And the خلاف here comes from a concept of the word عزيز is it taken from قلة or is it taken from قوة. We're not going to تطرق إلى هذا. We're not going to تطرق too much. If you want to do more بحت of it, go look into it more in detail. Then حافة من حجر سيس وليس الشرطة للصحيح خلافة لمن زعمه. امير صلعاني سيس وليس الشرطة للصحيح فعلمي وقدرومي من قال بالتوهومي. امير صلعاني وان ازقتها قصب السكر which is نظم نقبة الفكر وده سيس وليس الشرطة للصحيح فعلمي وقدرومي من قال بالتوهومي. Some scholars they said or specifically specifically حاكم برحمه الله. الامام وحاكم specifically said that the condition of الامام البخاري فوحديت بالصحيح it is a has to be at least the minimum. It's a it's a الشرطة للصحيح فحديت بالصحيح it has to be when you call it عزيز.