 تفوته آدك الأيام فتا وما بعلة الوموض أو خفا معلل عنده مقدع رفا The author now is talking about the Hadith which is defected We spoke a bit about it A Hadith which is معلل A Hadith معلل means a Hadith which has a defect But when you look at it from the apparent When you look at it from the apparent It seems pure and clean Nothing is wrong with it But who are the people who are able to realize This Hadith is معلل This Hadith is defected Are the who, the scholars? They are called the جهابذة النقاد The scholars of Hadith who have reached a pinnacle of Hadith They will look at it and say This narration is defected It is what? It is defected So they realize it And there are ways scholars would realize it إن شاء الله يتعالى In my شرح of اختصار علوم الحديث I will insha'Allah يتعالى explain in more details there Not even my شرح ما نخبته الفكرة So وما بعلة نغموض أو خفا معلل عنده مقدع رفا The scholars of Hadith The Hadith which is defected is غموض غموض means it's hidden You guys can't see it Then عنده مقدع رفا معلل is what it's known according to those scholars of Hadith They consider it that this Hadith is what It's معلل it's defected That's what they consider it as That it's a defect Hadith And the types that it occurs in the Hadith which is معلل is two types معلل السنت it happens in the chain of narration or it happens in the metin It happens in the chain of narration or it happens in the wording of the Prophet ﷺ There's a defect in it How can one really know how the Hadith is defected As I said إن شاء الله يتعالى I will speak about it in details إن اختصار علوم الحديث But one of the ways to realize it That summarizes all those points is جمع الطرق The person sits down The scholar sits down And what does he do? He brings all of the chain of narration regarding this حديث together He puts it all on the table He looks at it from all the books You see And then he looks at the differences between Each one he compares it with one another And then he compares each individual with the other individual Everyone he compares it with the other one And then he realizes If the Hadith is معلل معلول He will realize it And mention it there رحمه الله They will know it there So it occurs in two ways معللل السنت and معلل المتن نعم The example of the Hadith which is معلل السنت Is the Hadith of أبيا على ابن عبيد Who narrated it from Sufyan Al-Thawri And Amr ibn Dinar and Ibn Omar They were raised by the Prophet And said ألبيعاني بالخياني ما لم يتفرقه And this Hadith The scholars of Hadith They considered it to be معلل Defected Why? The person who done the mistake is يعلى ابن عبيد He has described this Hadith The menstrual coming that he done was He said that Sufyan Al-Thawri Said Rather it's not Amr ibn Dinar It is Abdullah ibn Dinar His brother So based on that That's a defect The scholars will They know how he got it They realized that he got it wrong يعلى ابن عبيد To ascribe it To say أنسوفيان الثوري And Amr ibn Dinar It should have been And Abdullah ibn Dinar So this is what? It is weak But the Hadith is still authentic معلل المتن The Hadith which is معلل المتن Is the Hadith which negates قراءة البسمالة في الصلاة The narration that says that Reading the بسم الله الرحمن الرحيم In Salah Which is narrated from Anas ibn Malik From Anas ibn Malik That Hadith Is a narration which Imam ibn Muslim رحمه الله Is alone in He only singled in it In his صحيح From whose path From Al-Waleed ibn Muslim And the scholars who Consider it defected it And many from them Imam Al-Shafi'i Al-Daraqutni Al-Bayhaqi Other than them نعم Very good Okay The author goes into The Hadith that contradicts The Hadith Which contradicts itself It's chain of narration So the author mentions The types there are There are types of Hadith Which are مضارب One is what مضارب السند And مضارب المتن The scholars of Hadith What do they do They consider that مضارب If it contradicts itself From the method Or it contradicts itself From the chain of narration This is called A مضارب Contradicted An example of The Hadith that I narrated By Abu Huraira Ibn Hibban Abu Dawood Ibn Maja Ibn Khuzaym Al-Bayhaqi All of them narrated That the messenger If he prayed for one of you Then he would make A thing If he didn't find Then he would throw a stick If he didn't find With him a stick Then he would make Between his hands A letter Then he wouldn't throw it In front of him That the Prophet They said He said That if one of you prays Then he should play Something in front of him If he can't find it Let him throw a stick there If he's unable to find A stick Then throw a line In front of yourself And Then don't worry Then don't worry It will not harm you Anyone who tries To go in front of you And this Hadith Is a different Hadith So this Hadith Is written in a certain way The narrator The dispute occurred regarding him And the narrator Is Isma'ili ibn Ulyaya Isma'ili ibn Ummaya Sorry Isma'ili ibn Ummaya And the reason Why they came A lot of differences The reason Why they came These different contradictions Is as follows It is said sometimes يتحدثده أسماعي للمعيل أميان, ويقول أنه انه أبي عمر ابن محمد ابن حراريخ Sanedi وقلت أنه أبي حرير. ويقول أنه أبي عمر ابن محمد ابن عمر ابن حراريخ ان جديه حراريخ ابن سلايم وما أحد المقارنة أكثر من 10 وهو أكثر من 1 كولا مثل سوفيانة الثوري، ابن عبدالهاليا رحمه الله وما أيضاً أكثر من 2، they want and consider this hadith to be الضراب السنة. That the chain of narration is مضلب if you wish you can look at the Kitab Fat'u' Al Mugith which is the Sharh Al-Fiyat Al-Iraqi by the Shamsuddin al-Sakhawi رحمه الله الثاني هو مضطريب المتن الحديث هو مضطريب في حيث أنه متن، الواضح وهذا هو أجزاء أن أخبرني هذه الحديث عن شريك أبي حمزة عن الشعبي عن فاطمة بالتقيس رضي الله تعالى عنها قالت سؤال رسول الله صلى الله عليه وسلم عن الزكاتي فقال إن في المال لحقا سوى الزكات إن في المال لحقا سوى الزكاتي إبنوماجا قتلها في مجرد مجرد وهذا هو ليس في المال لحقا سوى الزكاتي هذا الحديث one time فاطمة بالتقيس قتلها من ترميلي أنها قال when she was asked when she narrated it she said that the Prophet ﷺ was asked about زكات and he said إن في المال that inside the wealth there is rights other than زكات in another narration of إبنوماجا she said ليس في المال لحقا سوى الزكات in the wealth there is no right except the زكات so both contradicting one another إراق يقول فهذا الضراب اللي يحتمي تقويل this hadith is called مضارب الضراب it has no other interpretation there is no way to bring it back together when he is saying left when he is saying right one is affirming one is negating so this is called مضارب السند sorry مضارب المتن the wedding when he is saying this and when he is saying that it becomes مضارب المتن والمدرجات في الحديث ما أتت من بعض ألفاظ الروات التصلت مدرجات مدرجات means هو الحديث الذي يُعرف أن في سند أو متن ليس منه that the hadith inside it there is an additional either the chain or the wedding of the hadith there is an additional thing in it that is not from the original hadith where did this come from the additional it came from one of the narrators he added something to the chain he added this to the chain why would a narrator do that the reason why he would do it is one of these two reasons one of these two reasons إذا he did it because he wanted to explain what a word meant so he didn't stop the hadith as he was narrating the hadith he in the middle he tried to explain what a word meant so the people thought that the Prophet said this so they cut it down so this is called او غريب او توضيح او توضيح مشكل او بيان مجمل or sometimes it is a mistake that I cut from him and books have been written in that regard the issue of مدرج the best book written on that is إمام الخطيب البغدادي الفصل للوصولي لما أدرجة في النقلي an example of the two types which is مدرج السند and مدرج المتن the مدرج السند is in the chain of narration somebody add something to it ما رواه تلميديو ذا which إمام تلميديو ذا narrated من طريق ابن مهدي يعني عبد الحمان ابن مهدي عن سفيان الثوريو عن واصل ابن الأحدب ومنصور والأعبش أنا بوائل عن عمر ابن شلحبيل أنا عبد الله من مسعود رضي الله تعالى عنه قال قلت يا رسول الله أي ذنبي أعظم قال أنتج على للله ندن وهو خالقك الحديث good this hadith is مدرج السند the chain of narration is what is مدرج this chain of narration is مدرج why? because the individual in it is واصل الأحدب واصل الأحدب he didn't mention واصل واصل الأحدب he didn't mention in his chain of narration عمر ابن شلحبيل he didn't mention that but it's narrated from who وائب وائب وائل وإنما يروا عن أبي وائل عن إمن مسعودين رضا واصل الأحدب in his chain of narration it is not mentioned عمر ابن شلحبيل rather he goes directly from أبي وائل directly to عبد المسعود don't mention عمر ابن شلحبيل so where did this additional name عمر ابن شلحبيل coming to the chain of narration and it was additional added to it it came through the narration of منصور and but how many people narrated it we have واصل ومنصور we have all of them they narrated it from عبي وائل عمر ابن شلحبيل عن عبد المسعود واصل الأحدب's narration from the three his one is not in there what's not in there عمر ابن شلحبيل is not in there but the narration of منصور and they have عمر ابن شلحبيل so the correct way to say his name is عمر ابن شلحبيل نعم عمر ابن شلحبيل is his name نعم so we mentioned مدرج السند مدرج المتنس what's left now is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the is the هذا الحديث هو مدرج المت هذا الحديث هو ماذا؟ هو مدرج السمد يقول وَاللَّذِي نَفْسِي بِيَدِيْ اَيْسُوَا بَيْهُمْ يُسَوْلُ مَّيَهَنْ يُسِي بِيَدِيْهِ هذا هو كلمة أبو حريرا هذا هو من المكان where he says وَاللَّذِي نَفْسِي بِيَدِيْهِ أَيْسُوَا بَيْهُمْ يُسَوْلُ مَّيْسُوَا بِيَدِيْهِ لَوْلَلْجِيْهِ فِي سَبِيلِ اللَّهِ وَالحَجْ وَبِرْ رُؤُمْمِ لَحَبَبْتُ أَنَ مُوتُ وَعَانَا مَمْمْلُوكِ هذا هو المتحدة عن أبو حريرا كل هذا هو المتحدة عن أبو حريرا ماذا هو مدرج؟ كيف تعرف أنه مدرج؟ لأنه يمكنك مدرج أنه يمكنك يعلم أنه يمكنك أن تكون المستمرة وانه يمكنك التخكير وما روا كل أبو عنابت والهم فعرفوا حقًا وانتخيه أن شاء الله أنه يحدث عن مدرج ل But for us to know what a mudabbaj means We have to know what aqran means what aqareen means أقران are contemporaries They are the narrators who are either close in age, they're not far from each other in terms of age, they're close to each other Or they are close to each other in terms of chain, they took from the same scholar So they like that, they're called what? أقران So what does مدبج means? مدبج means if the two أقران narrate from one another They narrate from each other دو قرين two أقران are narrated from one another It's called مدبج It's called what? مدبج For example عائشة narrate from أبو هوريلا عائشة لأبو هوريلا are both what a companion So they are أقران أو أبو هوريلا narrate from عائشة that's called أقران تابعين for example زهري narrate from عمر بن عبد العزيز أو عمر بن عبد العزيز narrate from زهري They are all تابعين so they are أقران You see The sheikhs are مدبجون فعرفوا نويت حقاً وان تخي وان تخي means what? اف تخي أنت بمعرفةه Be pleased with knowing it Boast about knowing this issue now Know this So that is called what? It is called أقران The example for that is The Hadith which إمام الحافظ المحجر It mentioned in the Fathruh The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith The Hadith لذا .. نعم then the author said متفق اللفظان وخطا متفق وضده فيما ذكرنا المفترق the author he talks about متفق and مفترق متفق and مفترق what does متفق and مفترق mean? it basically means individuals whose name the way it's pronounced and the way it's written it's the same but they're different individuals like for example خليل ابن أحمد there are six people who are called خليل ابن أحمد from them was خليل ابن أحمد الفراهيدي شيخ سيبوهي الامام سيبوهيس تيشار but there are other five individuals who were given that name خليل ابن أحمد now when you're writing it you write خليل ابن أحمد another one خليل ابن أحمد so in terms of writing and in terms of pronunciation it's خليل ابن أحمد okay but they're different people so this is that's called what متفق لفظا وخطا متفق in terms of writing in terms of reading everything is the same okay writing is the same the recitation and the reading is the same but they are what they're different people they're not the same person also the same is أحمد ابن أحمد four people are called in it and all of them lived at the same time they were all in one the author then goes on to another type which is called متالف متفق الخطي فقط وضده مختلف فخش الغلط now he goes into what is known as متالف and متفق متالف and متفق are people who when you write their names the only difference between the writing of the name is the dots فقط everyone of you try to write عباس and عيش and try to tell me what's the difference between the two it's only the dots in Arabic if you write عباس or you write عيش it's only the dots the dots for the ي and the dots for the شين for example if you write سلام and if you wrote سلام what's the difference between the two again it's تشكيل the way you write it one is تخفيف اللام and the other one is تشديدها the difference is only the signs and back at those days there wasn't like that they didn't have these dots and these حركات they didn't have that so for them it was what عباس and عيش was written the same the memorization they will know it and there are others who will fall into that so that's what he means by متالف and متفق and متفق and مختلف متفق and مفترق very good what the thing goes insane وَالْمُنْكَرُ الْفَرْدُ بِهِرَا وِنْغَدَى تَعْديِلُهُ لَا يَحْمِلُ التَفَرْدَى مُنْكَر is a narration where a person who's weak a person who's weak he does opposition a weak person does opposition now if a reliable person opposes it's called شاد but when a weak person does the opposition it's called what? مُنْكَر pay attention that is the difference that they share both of them share something the شاد and the مُنْكَر both of them are opposition but one is from a person who's strong and on point the مُنْكَر is that person who's weak فُحْشْغَلَطْ كَثْرَةُ غَفْلَتِهِ and then he falls into what مُخالفة الرواية الثقات he opposes reliable individuals it's called مُنْكَر it is called what? اي مُنْكَر then the author says وَأَجْمَعُوا الْضَعْفِي وَفَوَ كَرَدْ مَتْرُوكْ means what? it is what one individual is alone on if one individual who's weak is alone on and his weakness is unanimously agreed upon he's excessively weak maybe his weakness is متهم بالكذب he's suspected to lie you see or he excessively gets it wrong or he's excessively heedless okay this individual his narration is what? his narration is and he's alone on it it's called مَتْرُوكْ and every example for that is the hadith عمر ابن الشمر الجُعْ في يُلْكُوا في يُشْيْعِي and جابر he narrates from جابر ابيض تُفَيل وعلي وعمار قال كان النبي صلى الله عليه وسلم يقنوط في الفجر that the messenger صلى الله عليه وسلم used to do what he used to do قُنوط in فجر يُكبِّر يوم عرفة من صلاة الغادات when the prophet صلى الله عليه وسلم used to do تكبير from the morning prayer ويقطع صلاة العسل آخر أيام التشريق and he used to disconnect and stop صلاة العسل the last days of أيام التشريق this hadith as Imam al-Nissay and Dar al-Qudni and other than them mentioned عمر ابن الشمر عمر ابن الشمر his matruku his hadith his hadith is not taken into consideration so he said مَتْرُوكُوا مَا واحدٌ بِهِن فارد it's like what that is rejected and it's given no weight وَالكَذِبُ المُخْتَلَقُوا المَصْنُوعُ عَلَنَّ بِي فَذَالِكَ الْمُضُوعُ the author now is talking about the fabricated narration the fabricated narration is a hadith which is made up on the messenger صلى الله عليه وسلم it doesn't matter brothers and sisters whether that person deliberate lies on the messenger or they didn't intend to lie about on the prophet it doesn't matter the hadith is considered موضوع fabricated it's considered what it is fabricated it's considered it's called fabricated and it's not taken into consideration وَجُودُهُكَ عَدَمُوا its presence is like its absence it has no weight whatsoever from the hadith which are placed and sometimes there are motives behind why people place fabricated hadith it's because they probably want to spread their مدهب for example like for example that which المتعصبي المدهب الحالفية those who are blind followers who are fanatics on the مدهب أبو حنيفة they for example made a hadith that they said that the prophet عليه وسلم has said سراج أمتي that the candle of my umma is who أبو حنيفة أبو حنيفة or is so this hadith is fabricated it's made up for example the hadith that was made up عليون خيروا البشر علي is the best of creation من شك فيه anyone who disputes in it كفر is a disbeliever this hadith placed by the روافظ the رافظة they place this hadith and finally the author concluded his book by saying وقد أتتك الجوهر المقنوني سميتها منظومة البيقوني فوق الثلاثين بأربعين أتت أقسامها تمت بخير القوهوتمة he said this book has come in pearls الجوهر الجوهر المقنون pearls that were stored it has come in it سميتها I called it منظومة البيقوني I called my book منظومة البيقوني فوق الثلاثين بأربعين it has come in 34 lines أقسامها it's types تمت it's complete بخير القوهوتمة وإذا الله تبارك وإتعالى we conclude إن شاء الله وإتعالى الله مجعل هذا العام خالصا وانفع به المسلمين وغف اللي لمعلمي ومدرسي ولي والديه ولي مشايخ الحمد لله رب العالمين والصلاة والسلام وعلى سيد محمد وعلى آله وصحبه أجمعين