 Hisham Ibn Ammar, who you've also mentioned in the chain, this is a person who a lot of scholars of hadith have weakened. Such as? Such as Imam Udha Habib, for example. What did he say about him? Imam Udha Habib said, first of all, he mentioned him in Mizan al-Etadan. What did he say? And that's a book. What is that book? First of all, that book is where he mentions weak narrators, right? Yeah, he speaks about narrators. Okay, and he speaks about him in this book. He grades the narrators over there. Okay, he says Hisham Ibn Ammar used to be a truthful narrator, but then he changed. He has narrated 400 hadiths that have no basis. He used to not narrate unless someone paid him. He was accused of changing the text. Imam Ahmad said he was reckless. Okay, let's go bit by bit. So, you said the Habib mentioned in Mizan al-Etadan. Yeah, correct. Just as a side benefit for the Talabat al-Ulman's students of knowledge, who, insha'Allah, the Kitab Mizan al-Etadan by Imam Al-Dahabi, Rahim Allah Shamsadil Al-Dahabi, Ibn Hadir came after him. And he wrote a Kitab called Lisan al-Mizan. Lisan al-Mizan. And the Lisan al-Mizan is written by Ibn Hadir al-Asqalani. And the reason why he wrote it is that he wanted to come after Ibn Hadir al-Dahabi and basically correct him in some of the mistakes he might have fallen into in his Mizan al-Etadan. That's a side benefit. So, when a student is reading Mizan al-Etadan, he must go back to Lisan al-Mizan by Ibn Hadir. And Hadir has, masha'Allah, taqibat, very beneficial taqibat and points. Especially, if you have the taqeeq of Sheikh Abdullah Ibn Fattahabu Qudda. Abdullah Ibn Fattahabu Qudda, may Allah forgive him for his mistakes and his shortcomings. It was a asha'ri, may Allah forgive him for his shortcomings, but truly it was a skala, a'alim, haqiqatan. Especially in Al-Mahadeed. The points that Abdullah Ibn Fattahabu Qudda, may Allah forgive him, put under Lisan al-Mizan is amazing. So, that's a side benefit for the students of knowledge. Now, let's come back to Dahabi. Okay. Dahabi, may Allah forgive him, has a statement of his in his Kitab, Surah Al-Alami Nubala regarding what's his name, Hisham al-Amr. And he calls him Hisham al-Amr, Ibn Nusair, Ibn Maysarata, Ibn Abani, Ibn Imam, Al-Hafid, Al-Alamat, Al-Mukri, Al-Alami, Al-Hisham, he calls him. He also said he was a truthful narrator before, but then he changed. So now, this concept of Hisham al-Amr changing when he grew older, and the statement that was said about him, I want to come back to it, who really came from, he came from Abu Hatim Al-Razi, I want to come to that, insha'Allah, and ta'ala. But, there's a statement Al-Khalili mentioned in his Kitab, Al-Shad, he mentions Hisham al-Amr al-Dimashqi, he said, Sometimes it may happen that in his hadith some strange things happen. And Shuyukh Al-Shami from the teachers of Sham, Fadda'afu, he says, the weakness, The mistakes that people see is not him. It's the mistakes that happen from his Shuyukhs. He's quoting from them, right? Yeah, yeah. They made mistakes about the hadith. So we can know that this hadith isn't from them. We're going to come to that, insha'Allah, ta'ala. We're going to come to it, okay? So that's the first point. Imam al-Bukhari authenticated him because he blew him in. He's Sahih. And the scholars, they mentioned the narrators that are mentioned in Sahih al-Bukhari, the scholars mentioned this. They mentioned this generally speaking. The scholars that are mentioned by Bukhari in his Sahih, they say, they have passed the Qantara. The Qantara is after the person goes on the Salad-e-Umu l-Qiyamah. Subhanahu ta'ala, make us pass that path. When the person passes that place, they go to a place called the Qantara, where Allah, Ta'ala, the brothers who had hate and animosity for one another, that's the place that everybody would get their rights. Once you get to the Qantara, there's only Jannah for you. So, they say that Bukhari, the people he brought in his narration, Jahu was a Qantara. He's partly safe. You can't be criticized. Just give you two examples. Let's take Hushaym ibn Basheer. Hushaym ibn Basheer narrates his strong scholar in Hadith, right? Hushaym ibn Basheer, if he narrates from an Imam, Muhammad ibn Shahab al-Zuhri, his hadiths are not accepted by Bukhari, but he will narrate it from other people. Right. Bukhari is a science. Bukhari is a science. It took 16 years, Ibn Hajjab, to understand the ins and outs of Sahih al-Bukhari. 16 years, that's why he wrote the two volumes, the Muqadim of Al-Fat'al-Bari, where he called it Hadiyus Saari. Aba Hud al-Sari said both ways. Hushaym ibn Basheer, when he narrates from Zuhri, Bukhari would avoid him. Why? Because Hushaym ibn Basheer, the day in which he took the hadiths from Zuhri, the day where he went to Zuhri, and he took the hadiths from him, it was a windy day. It was a windy day. And he wrote everything, and it was a windy day, and the papers, they went into the air. And what happened was Hushaym ibn Basheer tried to take the papers back, but of course, the notes went back and forth. He didn't memorize it. He avoided taking those narrations from him. But if you find him, Abis Haqq al-Sabi'ah, for example. If you find him, if you find him. If you find him in Sahih ibn Bukhari, it's, he avoided. Okay, it's a different route. He avoided him through Zuhri. Another example is Abis Haqq al-Sabi'ah. Abis Haqq al-Sabi'ah, Bukhari narrated from him. And his narrations of Sufyan ibn Uryayna, Bukhari never narrates from him. But his narrations from Sufyan al-Thawri, and his narrations from Shu'abah, Shu'abah ibn Hajjad, Abu-Bislam al-Ataki, the narrations are accepted. Bukhari narrates from those two. But he doesn't accept the narrations of him when it comes to Sufyan ibn Uryayna. The point I'm trying to say to you is that even if criticism, even if criticism were put towards Heisham ibn Ammar, we will say his narrations, Bukhari selected them. That's a side point that you always need to remember. If you find a narrator that's a critical size. Bukhari, Bukhari, Bukhari, Bukhari, Bukhari, if you find a narrator that's a critical size, which is Nisah ibn Bukhari, Bukhari picked him from all of his mistakes, the versions which were right. He does that Rahimullah, that's very important. But here, I'm arguing that He's a thqa, Heisham ibn Ammar, He's a thqa, Heisham ibn Ammar, Imam al-Nisa'ir, Rahimullah, praised him. Dar al-Qutni, Dar al-Qutni, By the way, Dar al-Qutni, he has a kitab called, Amlahu min-Hivzi, he narrated the whole entire 10 something volumes. From memory, from memory. The Zahabi, I think it was him, he said that if it's true, he said, if it's true that Dar al-Qutni dictated this book from memory, then he's no less than Ahmed Muhammad al-Nabuzur, By the way, they said about Dar al-Qutni as a side benefit, they said about him. Subhanallah. They used to say about him, he would, he put things in his ears when he walked outside because he would memorize people's conversations. His memory was that sharp. There was a strange story that was mentioned about him, Dar al-Qutni, it's a side point. They said that too many were arguing and they were speaking a different language. And he saw the argument going back and forth and he had cotton wool in his ears. He chose to take it out and came to the two people and he said, what is the problem? What's the quarrel that you guys are having? And they told him their problems. Later, both of them went and they went to the court to argue. The court said, well, who's your witness in this situation? They said Dar al-Qutni is our Shahid the witness, he was there, he was present when we were both arguing, he was there. Keeping in mind that Dar al-Qutni, they were quarreling and they were arguing in two different languages. So he came to the courtroom and the judge asked Dar al-Qutni, is it true that you were present when these two people were arguing over an issue? He said yes. What did they say to each other? He said they spoke different language. Both of them were speaking two different languages. I don't know what they said, but I memorized it. He quoted this first man and he quoted the second one and he kept the information for them intact. Passed it on, the qadi said we know what happened. Gave the judgement to this. So Dar al-Qutni, he said he was strong, solid. He said he said he said he's a reliable person. And he said he said he's a high position, a high station. Even the Habib is a calam that you mentioned. This statement then. When you go back to Misan al-Ahtidal you find that it has next to it Saadha But did the Habib mention all this in the rate of 400 hadiths he used to not know rate unless someone paid him. This is different from... I'm going to come to that but what I want to mention is that he mentions the Imam of the Habib in his Misan al-Ahtidal he mentions the Habib mentions Saadha You have to now go to Lisan al-Mizan look what does that mean it's a rams, it's a sign, what does that mean Ibn al-Hajr mentions because he knows the Habib, he studied the Habib that's what he's working on Lisan al-Mizan is working on the Kitab al-Mizan al-Ahtidal by the Habib he says if Saadha is written before the name it's a sign he says if Saadha is written that means that person's hadith are authentic and he's acting upon it okay so that's the Habib what he said also Hafid Mughlatai in his Kitab he says he mentions he mentions it Suyoti mentions it scholars of hadith even Dahab Ibrahim Allah mentions that he's a Ratsan in the Kitab now there is a Shubha a doubt that's brought forward regarding his Shab al-Ambari that Ahmad ibn Hanbal said something about him that he said you mentioned I think yeah, he was reckless that statement was attributed to Ahmad ibn Hanbal and the scholars mentioned why he said it okay they mentioned why he mentioned it Dahabi specifically mentions it he says Ahmad he said he reached him that he said he said Alhamdulillah the one who became abhorrent to his creation with his creation so this kalam the statement Dahabi says it's not permissible to just say it like that even though it has a correct meaning but it needs to be the one who the pantheism the one who believes Allah in his creation they use these kind of statements so when Ahmad was told that statement in that context he said look what Dahabi said after that he said whatever the situation is kalamu al-akrani statements of contemporaries peers it's not permissible it's not permissible we mentioned it that's what Dahabi was saying about Ahmad's statement so he shamna Ammar as for the statement that Abu Hatim Al-Razi mentioned that he's changed I unequivocally differ with that because he shamna Ammar his Ahadith are very well known we have many chains of narration that he go into but the way I'm going to respond to this is the following way number one, he shamna Ammar his Ahadith are known very well they are known what? very well Abu Walid al-Baji you mentioned that he shamna Ammar he gave his Ahadith to Yahya bin-Al-Ma'in and Abu Ubad Qasim Al-Salam and they looked at it and they observe these narrations he had it in a book that's where he narrates from scholars they write it and they memorize it from their notes all of the narrations that he shamna Ammar read and Abu Ubad Qasim Al-Salam both of them looked at it and he shamna mentioned Nathara bin-Al-Ma'in all of it except the Hadith of Suaid bin-Abdul Aziz and then he said to me, Suaid is da'if al-Hadith that's one so the Hadith of he shamna Ammar are well known that's number one the second response is they have, Bukhari took from him before he even changed Bukhari took it from him before he changed and evidence to that is that Bukhari mentioned that he went to, he traveled more than a thousand men the Hijazi, the Iraqi, the shams he mentioned that he had a reputation of the Asha'ira he mentioned that he went to many places, he mentioned he went to Basra four times, he went to Hijaz six times he mentioned, how many times I went to Kufa I don't know, Baghdadin and then here he mentioned and I went to shams by the way, he shamna Ammar is from the ulama of shams so Bukhari says I went to shams and I met Al-Firyabi Misr, Abul Mughira, Abul Yaman I met these people and many other people, if we look at the time of Firyabi Firyabi died two hundred and twelve and Misr Al-Dimashqi died who is the sheikh of shams he died in two hundred and eighteen Hijriah that shows that Bukhari he went to shams to hear from the Shuyukhs of shams before the year of two hundred and twelve at least because Firyabi was the earliest one who died and that's before the death of Hishamna Ammar four years before that when did the Hishamna Ammar change though the call of what's his name Abu Hatim Al-Razi is that he mixed up in his last stages of his life four years cannot be considered last stage of a person's life that's a long time and the scholars they mention he mixed up just before he passed away that's the ones who mentioned it so that's that one the third one is that is Abu Ja'far al-Rukaili he said when Bukhari wrote his Sahih who did it presented to he presented to Ali ibn al-Madinia Ahmad ibn al-Hambala ibn al-Ma'in so Ali ibn al-Bukhari was presented to the greatest scholars of Haditha Abu Ja'far al-Rukaili said this that Ali ibn al-Bukhari when he wrote his Sahih he went to Ali ibn al-Madinia he said check my book when Ali ibn al-Madinia checked it by the way Ali ibn al-Madinia is the one that Bukhari said to this man and also Ali ibn al-Bukhari presented to Ahmad ibn al-Hambala and he presented to the ibn al-Ma'in so what does that show you these three men have agreed to this Hadith of Bukhari in his Sahih okay they all affirmed it so this shows you that this Kitab Ali ibn al-Ka'ala wrote is this Hadith is accepted by the Ayman to the Hadith the ones who don't want to take this Hadith because this Hadith becomes Sahih it is Sahih we're going to talk about that definitely so I'm getting from that that what you mean is that this is directly clearly categorically stating that music is Halam which is strange because having gone through the narrators and I can comfortably say that you've dismissed a lot of the arguments brought forward for that from the text of the Hadith itself and again it might be worth because it's been a while since you narrated the Hadith narrated, re-narrated the Hadith and telling me what you understand from this Hadith so the Hadith we have the Prophet sallallahu alayhi wa sallam mentioning be from my people there's going to be from amongst my ummah a people there's going to be a people who are going to permit for themselves the following okay the Prophet sallallahu alayhi wa sallam he mentioned Khamar which is haram by unanimous agreement Zina which is haram by unanimous agreement and Harir which is prohibited for the men by unanimous agreement so we have all of that and then on top of that the Maaz if the music was mentioned in this context this is something very well known in