 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شروره أنفسنا ومن سيئات عمالنا ما يهدي الله فلا مُضِلَّ له وما يُضلِل فلا هاديَّ له وَأَشَدُوَ اللَّهِ اللَّهُ وَأَحدَهُ لَا شَرِيكَ لَهُ وَأَشَدُوَ اللَّهِ مُحَمَّدًا عَبِدُهُ وَرَسُولُهُ أَمَّا بَعَدٍ وإمَّا شارع حفد كتاب أن نُسهة النظر في تضيح نُخبة الفكر للحافظ بالحجر رحمه الله نحن نتحدث في حالة أولى نحن نتحدث عن المرسل ونحن now going to go into the third type of أقسام أسقطة من الإسنادي we're now going to go into the third type we're going to go into the third type of disconnection that occurs in the narration. half of them says in his نُسهة sorry in his نُخبة he says he says in cana if it is معضل means when the hadith is disconnected but there are two consecutive right next to each other narrators are being disconnected from the chain when did he condition half of the حجر he conditioned that it is what متوالييني they are right next to each other in the place that they're in but if it is just one person that's disconnected from the chain it's just one person that's missing from the chain one person is being dropped off from the chain if it's within the chain then this is called what حتى even if it's the beginning of the chain or even if it's at the end of the chain it is called what it is called a منقطر so the difference between معضل and منقطر is that معضل is two and more consecutively okay if there's a person in between so there's a narrator and they're not consecutive there's a narrator in between the two this is called what it's called منقطر it's not called معضل then the معضل the shout is what التوالي that they're both next to each other that they are what they are next to each other what they'll do the third time of this connection that occurs in the حديث is if it's two or more okay two or or more مع التوالي كنسكتبلي فهو المعضل this is called a this is called a معضل but if it's two but they are not consecutive they are not consecutive فإن كان استخدام اثنيني غير متوالييني but they are not consecutive فالمنقاطع حافة الحديث says وإلا فالمنقاطع or else is what it's a منقاطع it's a connection so وإلا or else what does he mean here or else or else if it's not connected consecutively sorry and they are not consecutive so it's two but they're not consecutive فالمنقاطع then it's called a it's called a منقاطع it's called a it's called a منقاطع as i said before منقاطع is a very general term the معضل is a منقاطع the مرسل is a منقاطع okay the معضل is a منقاطع but the منقاطع it can be something that none of them can be okay the منقاطع all of them are types of منقاطع but there's in كتاعة that happens which is منقاطع that is not معضل nor is it مرسل it's none of the two then he says ثم قد يكونوا واضحا or خفيا ثم after that ثم what i'm what is he talking about in the سقطة من الإسنادي the disconnection that happens in the chain قد يقولوا واضحا it could be clear it could be what the disconnection could be apparent قد يقولوا واضحا it could be apparent when he says it's clear what does it mean it means المشاركة فالمعرفة everybody shares the understanding with you it's nothing unique for the علماء الحضاق الجهبية المقال it's nothing unique for the علماء of حديث who are graded up there something which is واضح everyone can see it doesn't require a حادق it doesn't require a سكول عالب in the field of حديث it's something everyone who just knows مصطلح الحديث who studied it properly can go and understand that this is a disconnection which is clear this this connection is واضح like what ككول الراوية مثل المعاصن مر راوية عنه like these two people didn't live at the same time one was born the year this one died they never met each other this is something a person can pick up as soon as he goes to the books of what the تراجم of the روات the history the biography of the narrators he just looks at this narrator when he was born and when did he die and when was this narrator born and when did he die the person simply looks at that and automatically can see that this they happen to have met each other if the timing of this بينهما مفاوز between them is a great period of time so this type is called اي انقطاع Disconnection which is واضح is clear أو خفي ين or it can be hidden when what does it mean that this Disconnection is hidden اي فلا يدرك إلا الائمة الحذاقة no one is able to see it and to know it except the scholars whose brain has has become fried the knowledge of حديث has become their blood and their flesh they observe the حديث on a level that the normal person will not look at they look at the defects in narrators and in the chain they are called حذاقة what are they called حذاق meaning their brains and their mind is beyond the average individual or even they are elite individuals it's hidden no one else picks up on that except this and the likes of them is أحمد محمل عبد رحمان ابنو مهديا يحمل السعيد القطان and like يحيب المعين and others like that they're the ones in شعمة محجد أبو بصطام العتاكي and others like that they pick up the حذاق their knowledge is beyond comprehension okay فالأولو the first one which first one the one that the disconnection is clear the one that the disconnection is clear فالأولو يدرك بعدم التلاقي the first one is is فالأولو when he says فالأولو what does he mean أيل واضحه the clear one the clear one يدركه it can be known a person can know it he can understand it بعدم التلاقي the fact that these two individuals never met بين الراوي وشيخه between the sheikh and the what the narrator it's easy to recognize that one you just look at the narrator okay and the teacher in which he's attributed this to or the person who who he is narrating from you can know that they never met each other because he لم يدرك عصره he didn't even meet his era they were at two different eras or they lived at the same time but they never met each other وليس لهم it is not for him he doesn't have from him اجازه and he also doesn't have what is known as ويجادة the ويجادة إن شاء الله تعالى is going to come to us at page 157 we're going to speak about what when we speak about the اوجه تحمل ways in which you can take a narration from it a narrator a narration from a narrator he hasn't got اجازه no does he have ويجادة from the sheikh in this situation and he never met him okay or they didn't even live at the same era this one is the واضح one that's how you recognize that one okay so the person does he have اجازه no does he have ويجادة no has he met the sheikh no didn't even live at the same era as the sheikh no this is easy to identify it's clear it's to the point this is called إن قطاع which is واضح ومن ثمان after that حافظ محاضر goes into it's known for what through what in fact they never met each other right but how you're going to know they never met each other حافظ says ومن ثم حتجة إلى التاريخي and after that what is needed is because if they haven't met each other what you need as a person is the what the تاريخ the bio in the history and the birth of this narrator and the death of this narrator you need to know all of that he says لتضممه تحريلة مواليد الروات ووفياته وأوقات طالبه مرتحاله so you don't just need to know when they were born and when they died no no do you just need to know the duration and the time in which this person was seeking knowledge so you're going to say hello where you seeking knowledge for this time this time okay when did you travel and when did he start to start to travel these times is when he started to travel all of that is needed to be known the تاريخ and the time all of that is needed half of them رحمه الله he says وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه وقاديفه بها حصوله كون they were seen. Where did you go there? This time. What time did you leave? This time. You were lying. Because that individual was not at that land when you were there. He had left and he was disland. That tarikh exposed a people who have claimed that they have been narrated from particular individuals. He exposed them. كان يبداعواهم. Their false claim. The علماء الحديث قلتها up. والقسم الثانيو. The second time is. هو الخفيو. It's the hidden time. It's two things now. We've now finished the four types that were ظاهر. صح? When we said the حديث is a sock of the Salad. The disconnection that happens in the chain. Right? What did we say? It's two types. A sock of the Salad. What did we say? ظاهران. خفي. How many did we say come out of ظاهر? Four. What was it? The first one is معلق. And then we said مورسل. And then we said موضل. And then we said مونقطع. Those four were ظاهر. They were all apparent. They were all. It's there. The second type is now the خفي type. هيدن. We're now going to go into the hidden type. The hidden type are two. It's the مدلس اما مدلس. And the what? The مورسل الخفي. Those two are the hidden types. What is the مدلس? والثاني the second time is المدلس ويريد بسيغة التحمل للقي كعب وقالب. والقسم الثانيو the second type. The second type here means a the second type of الصخط في السند. The second type of the disconnection in the chain. Which is the خفي. The hidden type. It is المدلس بفتح اللام. Okay? You have to place a فتح on the lamp. Why is it called مدلس first of all? The reason why it's called a مدلس is because as من حجر مجزل يزلوس هاتل لضر is لقون الراوي لم يسمي من حدثته. He doesn't name the one who told him this حديث. He doesn't name that person. And the listener assumes and thinks to himself. Okay? That the one who is telling him the حديث The one who is telling him the حديث has narrated because he's told him that the حديث came from this individual's direction. So he thinks that he took it from this person. He starts to think that way. Even though the narrator didn't say he heard it from this person. He said from this person. Okay? From this person. But he made it look like what? He made it look like that he heard it from this person. He made it seem that way. So this person took it that way. And the fact that he hid who he heard from. That is why it's called و لذلك الواد اشتقاقه من الدلس is taken from. The word Okay? And the word we took it right. It means اختلاق الظلامي بالنوري. When the darkness mixes up with the light. Are we all together? When the darkness and the night they mix together. What happens here? Here what takes place is called خفائق becomes hidden. Because the darkness when it enters the night before it fully becomes dark or before it fully becomes day the clarity is not great. It's hidden. Can't see properly. This is why the Arabs, the scholars of Hadith, used the word مدلس. حافظهم الحجر said و يريد المدلس. The مدلس اكاز بسيغة من سيغ الأداء. The way that he اكاز this is the سيغة من سيغ الأداء. اما سيغ الأداء تحمل وقوع اللقي بين المدلس وما اصداد علي كعن او قالا. The form in which it occurs. The form in which this person uses. Remember we're going to take later ان شاء الله و تعالى السيغ الأداء. The ways to convey a Hadith. The way this person hasn't met this person. Okay. They haven't met each other. But he can't say حدثني. This person told me. But if he does say that he becomes a. He becomes a liar. Because he's saying that which is in the reality. So the form in which he uses to take this Hadith from this individual is either through عن او قالا. He uses عن او قالا. Which then gives the impression. It gives the what? Impression تحتمل وقوع اللقي that these two individuals met. It gives that impression. بين المدلسي بين who. The one who's doing it at least. ومن اسند عنه. And the one who he is attributing to. And the way he portrays that is by عن. Or by قالا. He uses those two. ومتا وقع بسيغة صريحة. The minute it occurs. Pay attention. Whenever he tries to use a سيغة. Which is صريح. A direct. Like for example. حدثاني اخبراني امباني. If he uses those forms. Which are known as سيغة. Which are صريحة. They are direct. كلاي that you heard from this person. Then لا تجوز فيها كان كاديما. And then it is not known that he heard from this person. It's كلاي that he becomes a liar. We don't call him a مدلس. We don't call him a liar. We don't call this issue مدلس. He is not a مدلس. The one who is doing it. The ruling of the person who does تدليس. According to the strongest opinion is that the narration is not accepted from him unless it's what. Unless he clearly mentions who he heard from. وكدا المرسل الخفيه. The same is with what? المرسل الخفيه. The مرسل الخفيه. We are only going to mention some things pertaining to it. And that is المرسل الخفيه in more details. In great magnitude. دقيق. Good explanation. It is done by الإمام العلاقي الكيكال دي رحمه الله. يزبوك قول جامع التحصيل في أحكام المرسل. And if you go to page 125 he speaks about that he clarifies بيان المرسل الخفيه إرسالها. He talks about the أحديث which are مرسل الخفيه. He talks about it. And this is what he says. This is what he says. He says This is a type. That's بديل. It's a type which is great. Okay. And it is what? من أهمي ألواء علوم الحديث. It is from one of the most important chapters of علم الحديث. If you study the science of حديث مصطلح الحديث one of the most important ones that you have to study is The مرسل الخفيه. And he also says And it's the one that has the most benefits in it. Okay. And it's the deepest in terms of its way. ولم يتكلم فيها. And no one has spoken about it. بالبيان إلا الحذاقل. No one has spoken about this type. إلا الحذاق الايمة الكبار. The only people who spoke about it are the حذاق. حذاق بيني. The scholars who elite in knowledge of حديث. الايمة الكبار. ويدرك بالتساعي في الرواية. And the way that you can come to know it is when you go vast into the science. والجمع اليطرق الحديث. And when you bring all the narrations together مع المعرفة التامة. And you have great understanding. والإدراك الدقيق. And you have precise comprehension. Then he goes into the details. رحمه الله تعالى. الإمام العالائي. الإمام العالائي رحمه الله. Is an Imam who combined between knowledge of حديث. And an Imam who knew قواعد and أصول الفق. This book of his shows his knowledge of حديث. And his another book called قواعد المدهب. المجمع المدهب. المهذاب. No. المجمع المدهب. في القواعد المدهب. I think he called it المجمع المدهب. في قواعد المدهب. And he wrote on قواعد الفقية. قواعد الأصولية. And when a person reads that book of his. He will be amazed with his understanding and his فق رحمه الله. His book is of the level of Ibn Rajab's works. رحمه الله جميعا. وكذا المرسل الخفي. Unlike that is the مرسل الخفي من معاصر للم يلقاء. وكذا like this is the مرسل الخفي من معاصر with a person in which he lived at his time. لم يلقاء برنابه معهم. We're now going to go into the مرسل الخفي. We're now going to go into the مرسل الخفي من معاصر from a person who is a كنتمبرى لكن لم يلقاء he never met him. He never what? He never met him. So if the مرسل الخفي اكاز from an individual who never met somebody. من حدة عنه بينه وبينه واصطة. There's a واصطة an intermediary between the two of them. This is the مرسل الخفي. فالأسئلة هي أفرق التفرق بين المرسل الخفي والمدلس حسنا هذا التفرق هو دقيق جداً ومن حدث أنه يكتص في نظره يقول أنه تدليس يختص بمن راوية عمًا عرف لقاءه إياه فأما إن عاصره ولم يعرف أنه لاقيا فهو المرسل الخفي التدليس له يقول أنه something specific مره principle isモ�네기 ليس معنى أن يسبق هناك Cars هم يعرفونها ياختص بمن راوة عمًا عرف لقاءه إياه these two people are known to have metichala, it's known the tarikh the muwaleed al-ruwat wa fayatihim wa auqat talabihim wa rtihaarihim when we looked up all of that, we came to the knowledge that these two individuals met each other they met each other, that's what, let's tell this فأما إن عصرهم, but if they lived at the same era, they were at the same time هل نعينا نحن في وقت الشر ناصر رحمه الله؟ أنا أعينا في وقت الشر ناصر، كل من هنا يتعينا في وقت الشر ناصر من يأتي بعد قدر 1999؟ لا أحد، right؟ وقت أنت؟ 1998؟ الله أخبر الله يا بي في، وين أنت؟ أعينا نحن في وقت الشر ناصر رحمه الله كل من هنا يتعينا في وقت الشر ناصر رحمه الله حتى أنت فعلت ولكن أنت أبا، لذا لا يوجد شيء أي شخص من جميع of you who were born in 1967 حسنا، لذا يمكنك أن تكون شخص يتعينا في وقت الشر ناصر لذا أنت تتعينا في وقت الشر ناصر، لذا أنت تتعينا في وقت الشر ناصر لذا أنت تتعينا في وقت الشر ناصر ولكن لا يعرف أنه لقية ولكن لا يعرف أنك أحد أنت معه كانت في one side of the world, and you on that side كثير من of our parents, they were at the time of Shqa'abani but they didn't meet him, and they met him so we can't say that as a A'asarahu they lived at the era of his they met him فهو المرسل الخفي you this is what more sandwiches hidden good ومن أدخل أبن حجر says he says ومن أدخل في تعليف التدليس المعاصرة أبن حجر says anybody who when they define Tadlis they place under it معاصرة that they met each other, they went same era ولو بغير لقين without having met each other they just resided at the same era but they never met each other anyone who is definition that falls under Tadlis لازم هو دخول المرسل الخفي في تعليف إذن مرسل الخفي is also near definition meaning you have a distinguish between the two وصواب التفريقات بينه and the correct opinion is that there are two different things what are the difference between the two of them the difference between is that the Tadlis is not مجرد المعاصرة it's not just mere what time that both of the people live together these two people are known to have met each other they are known to have met each other as for the مرسل الخفي it is معاصرة only they only lived at the same era ولم يعرف أنه لقيه and it is not known that they have met each other what's the evidence that I'm going to say إبن حجر says إبن حجر is now debating with those who is definition is not distinguishing between مدلس and the مرسل الخفي those in with them who is basically trying to say that the Tadlis is معاصرة and it is not necessarily a لقي that they have to meet each other okay so the definition of the Tadlis and the definition of the مرسل الخفي become the same حافظ لحد of them they say وصواب التفريقات بينهما they have to distinguish between them then حافظ goes into saying ويدل على ان اعتبار اللقي في التدليس دون المعاصرة وحدها لابد منه اطباق أهل العلم بالحديث على ان رواية المخضراميني المخضرامينة حافظ them says رحمة الله the evidence to show is that ان الاعتبار اللقي that meeting pay attention brothers meeting is a what is considered in Tadlis having to have met each other it's a condition and it has to be taken on board when defining Tadlis that is not just a mere time that they live together but they met each other okay دون المعاصرة وحدها and it's just not mere meeting a mere era that they lived in together is that اطباق أهل العلم when the scholars applied in the Hadith ان الرواية المخضرامينة they come from the مخضرام مخضرام is a person who lived at the time of the prophet but never met the prophet okay they lived at the time of the prophet but they never met the prophet the example for that is أبو عثمان النهدي and also قيسم الأبي حازمن and others look what he said about that he said من قبيل الإرسال these people are known as يحلي تسكون مرسل when a مخضرام قال رسول الله we say it's a person we don't say it's a person صح صحيح because their narration is that they resided in the time of the prophet عليه الصلاة والسلام they didn't meet him they met him okay if they have met him it would have been another ruling but the fact that they meet him and they lived at the time of the prophet we call their narrations what we call their narrations مرسل we call it what we call it مرسل we don't call it تدليس لا من قبيل التدليس حافظ نظر he is very strong رحمه الله رحمة واسعة he went on to say ولو كان مجرد المعاصلة يختفى به في التدليس لكان هؤلاء المدلسين لأنهم عاصل اللميس عاصم قطعا ولكن لم يعرف هلقوه أم لا هلقوه أم لا حافظ المحمد يقول يقول يقول يقول رحمه الله if the fact that they lived at the same era was enough for it to be called تدليس okay then these individuals their narrations would have been called what they would have been from the مدلسين لأنهم عاصلوا اللميس we know they lived at the time of the prophet that's for sure for sure about that قلت عن كريستو ولكن لم يعرف but it's not known هلقوه did they meet the prophet أم لا or not ومن من قال بشترات اللقاء في تدليسي the scholars that said when we're defining the مدلس that they have to be meeting placed in that okay that the مدلس they have to have met each other and that مجرد المعاصر is not enough is who الإمام الشافعي رحمه الله يقول وابو بكر البزار وكلام الخطيب في الكفاية يقتضيه وهو المعتمد and also خطيب المغداني ستقبل ألوتس تدع أزوان سيشأ إمجز الإمام الشافعي أنا بوبكر البزار and also كلامه خطيب المغداني وإن يسكتاب الكفاية يازبق الكفاية which we spoke about the beginning of the series ويعرف عدم الملاقات بإخباري عن نفسي بذلك هو سيخبرنا هو سيخبرنا بأنها لن مجرد أنها لن مجرد نتبع ونعرف إذن كيف سنعرف عدم الملاقات يعرف أننا سنعرف أن هذه mistake لم نعرف ونعرف أن هذه مرسلة ليس تدلس سنعرف بإخباري عن نفسي بذلك سنخبرنا سنعرف ونصر ونصر ونقر ذلك ومع ذلك الوقت وقالت لك ، لن ترى ذلك ، رائعاً لكي ترى ترى؟ او بجزمي إمام المضطلعين أو إمام الذي يحذق الذي يتجاه ، الذي يتجاه ، ومن يعرفه يعمل ، هو ماذا؟ هو يجب أن يجد ذلك ويجب أن يتجاه كما لعبار المجموعة يقول ، المجموعة التي تتجاه هي أن يقع في بعض الطرق زيادة بعض الروايات يوجد أكثر المعلومات فيها أو راوي أكثر بينهم أو يوجد أكثر من الآخرين فقط لأن هذا الإنسان يوجد أكثر من المعلومات في الحديث لا يجب أن يجد أن يقوم بهذا الشخص لا يمكنك أن تصميمه من هنا لماذا؟ لأن هذا يمكن أن يسأل أننا المزيد which we're going to be speaking about which is called المزيد في متصل الأساليد which we'll be speaking about soon إن شاء الله تعالى ثم حافظ المحادر finishes the أسقطة في سنة we've now finished and we left حكم الساقة من الإسنادي the ruling of the Hadith of the Discollection the Hadith that is what? the Hadith that is Discollected we mentioned the ظاهر and we mentioned the what? I mentioned the khafi I mentioned both حافظ المحادر now moves on to speaking about the ten types okay the ten types oh sorry the two types okay the two types because each one five comes under it the two types of criticism because remember we said the Hadith is rejected remember the Hadith which is مرجود when the Hadith is rejected is rejected for one of two reasons right? the first one was said the Hadith is either Discollection in it and the second reason was what? التعنف الرعوية there's a criticism against the narrator right? now we're moving on to the second one which is that when we spoke about the the weakening of a Hadith yes and this Hadith is rejected we don't accept it what did we say? it's of one of two reasons either it's the chain is disconnected or it's something to do with the narrator a criticism that's put towards the narrator صح? are we all together? and then we said that the the Discollection in the narration how many things do we say? two ظاهلان خفي four comes out of the ظاهل two comes out of the خفي we've finished that now now we're moving swiftly on to the criticism that is put towards the narrator the criticism that is put towards the narrator how many what are the criticism that can be put towards the narrator? the criticism that can be put towards the narrator is either his عدالة his integrity okay the second one is his what? his ضبط his precision his memory are we together? his memory five come under five comes from his عدالة and five comes out from his ضبط from his ضبط we'll stop there inshallah anything which I have said that was wrong or incorrect is from me a Shaytan Allah and his messenger are free from it سبحانك اللهم بحمدك أشهد أن إله إلا الله أستغفروك وأتوب إلي