 الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوان إلا على الظالمين وأصلي وأصلم على منبعث رحمة للعالمين سيدنا ونبينا محمد وعلى آله وصحبه ومن تبيعهم بإحسان إلى يوم الدين أما بعده وعنا وكتاب عمدة الأحكام ويتم باي العلمة الحافظ بمحمد عبد الغني أما في المقدسة سأوضع لنا المساعدة ونرى كتاب طهارة كتاب طهارة وماذا طهارة مكتبا؟ طهارة مكتبا أن نضافة وأنزاهة من الأحداث مكتبا أن نضافة وأنزاهة من الأحداث لتحديد من أحداث المقارنة إصطلاحاً ماذا؟ إصطلاحاً تكنيكي لتحديد رفع الحديث تكنيكي لتحديد رفع الحديث أنه يجب أن تنزل من أنفسك حديث والأمام المكتب الآخر فعلاً أن تتجد من أنفسك ماذا؟ أن تنزل من أنفسك حديث والأول أشياء أنه يوجد أشياء لأن الضحارة هو جدًا الضحارة الشمعية يوجد جدًا أول مرة هو طهارة حقيقية طهارة حقيقية وهي بيسيكلي تنجب طهارة تنجب طهارة و ماذا؟ تنجب طهارة عن الخبث يجب أن تفعيل نجاسة نجاسة نجاسة نجاسة و هذا نجاس يجب على ثلاثة ثلاثة مرحبا قناة درس تصولت ثاني المكان المكان المكان المكان السوء الثاني سيوجد طهارة حقيقية نجر فقط بروري و هذا مكتب لكيك و هذا مكتب لكيك و هذا عقل من 3 عقل هذا عقل من 3 عقل باهارا كوبرا و صغرا فهذا هو مجموعة المجموعة من المجموعة من جميعهم هو لذا الشيخ رحمه الله بدأه بك with what كتاب الطهارة لذا نفعيل ونشرح كتاب الطهارة وطيب نحن now going to move on what does the word كتاب طهارة كتاب is عضم والجمع when something comes together it's brought together and it basically means ما جمع عبواب وترجعوا إلى أصلين واحد it is when chapters all go back to the same book so كتاب means book and what there are many chapters بابوا those chapters all have in common one كتاب one book which is compiled in the author he started his book with كتاب الطهارة the reason is because لأن أشرف أركاني ديني بعد التوحيد the greatest pillar of the توحيد is the صلاة ولا بد لها من الطهارة and the صلاة it requires purification without it it's a prerequisite for the صلاة so because it's a prerequisite for the صلاة and the صلاة is the greatest noblest action after the Shahadah it's before it and it's mentioned before it that is the first reason why he started with it the second reason could be is to remind المتعلم the student and the person who is taking this book and studying this book المتعلم the person who is taking this knowledge عند الشروع في مقصديه وطلبه it is reminding the individual who is seeking this knowledge or who is learning this book and is intending to acquire and obtain knowledge from it to purify his intention to purify his intention from what الرياء شو it off and that he does it sincerely for الله سبحانه وتعالى alone in seeking this path of knowledge and that he doesn't intend from it except the face of Allah سبحانه وتعالى and because brothers because the tahara it is done with two things one is an asal and one is a farah the asal is the water the tahara is done by water or by Torah the water is the asal the foundation and that is why the sheikh he gave presidents to this kitab the bab ulmiah and the chapter of the water and what is permissible and what about it and then after that we are going to go to the tahara and then we finish about the tahara now if you go back what did I say about the tahara الحقيقية it's a najasa right then najasa we are going to take the types of najasa there are the types of najasa you will count the dogs is called المدي they are najasa we will take the evidences the second part that we are going to do is al hadith minor and major impurity and we study that so those are all going to be taken in kitab al tahara so the sheikh he started his book kitab al tahara for those two reasons and his face so he went to what he was going to this hadith he published the books the scholars of sunnah the scholars of hadith have transmitted this hadith all of the six books have transmitted it so bukhari has written this hadith muslim has narrated this hadith and budawood has narrated this hadith tellmidi has narrated this hadith so the qutubu sitta وراضي صحيحين and ashabu sunnah let's go back to bukhari bukhari narrated this hadith in seven places in his book and the warnings are slightly different the warnings are slightly different bukhari narrated in kitab al badil wahid the first hadith he started it with the first hadith kitab al badil wahid he also narrated it in kitab al iman he wrote it he also wrote it in the third kitab al itq fourth the virtues of al-ansar fifth kitab al nikah sixth kitab al iman seventh he wrote it he narrated this hadith in kitab al imara with the wording إِنَّ مَا أَعْمَالُوا بِلْنِيَةَ not bilniyat bukhari narrated bilniyat and he also narrated it as what bukhari he narrated it as bukhari narrated the hadith bilniyat and he also narrated it as what bilniyat إمام المسلم did not narrated bilniyat not all in any of his places and I already told you that he narrated it in one place so he only narrated it with bilniyat the singular of the word miyat أبو داود narrated it in kitab al talaq تِلْمِذِي narrated it in kitab al fada'il al jihad نسائي narrated it in kitab al tahara إبنو ماجه narrated it in kitab al zuhud all of them all narrated bilniyat all the six books that I mentioned they all have the word bilniyat as for the word andniyat the rest have it except إمام المسلم إمام المسلم لذر عبد البيض so he's not that's the first point regarding the authenticity of the hadith that's the condition of the author of this book that all of the hadith that he's going to narrate مخارئ المسلم what they agreed on and insha'Allah we're going to find some places where he got it wrong and we're going to mention them by using the what إمام مزرقشي he pointed it out the hadith which مصلم got it wrong but all the hadith in this book is all authentic all of them the second masala of this book is the hadith the people who have ascribed this to hadith saying that إمام ماليك narrated the hadith like that got it wrong and the ones who negated it from a man narrating it is also got it wrong so ascribing it just like that and negating it just like that each of those parties are wrong إبن حجر حلمه الله in his Fajr al-Bari he said this hadith is agreed on his authenticity the hadith in the Mala Mala Binad أخرجه الأئمة المشهورين مشهورون the scholars are the famous and well-known scholars of all they've all narrated this hadith إلا المواطق except in the مواطق إمام ماليك it's not narrated ووهما they got it wrong من زعمه أنه في المواطق they got it wrong he refuted that you see إمام مش إبن حجر أناس هو إبن حجر that إمام هو زموط طلع he said that بدردين العيلي he also said something like that أحمد شاكر also he also said that but إبن حجر didn't get that wrong they're right and also بدردين العيلي which the hadith is narrated by an American مواطق and this shows you أن الإحاط للا no one is able to encompass everything except Allah because the Kitab المواطق it has many people who narrated from an American عبد الله إبن مسلمة القعنبي it's one of the narrators يحي ابن يحي النيثي it's one of the people narrated that's the most common one يحي ابن يحي النيثي in this Kitab المواطق he explained that يحي النيثي good but there's a narration of him مواطق by who محمد بن حسن الشيباني محمد بن حسن الشيباني who took the Kitab المواطق and narrated it he narrated this hadith the third point that we need to mention some scholars have by accident said that this hadith is mutawatر they said that this hadith is what it's mutawatر حفظ العراقي refuted them and his tarhu tathreem he refuted it he said he said some of them have said على الحنيثي they said about this hadith it's mutawatر and some of them they said the hadith is mashour and some of them they said the hadith is mashour وليس كذلك the matter is not like that وإنما هو فرد this hadith is farad ومن أطلق ذلك anyone who said that it is mutawatر or anyone who said it is mashour فمحمولن we will consider and we think what they mean by that is على أنه أراد الاشتهار أو التواطر they mean that it became famous and it became a multitude of mutawatر في آخر سنة at the ending of the chain of narration from يحية from that point it became تواطر very good the fourth point is the scholars the scholars of Islam have all agreed upon the authenticity of this hadith وتلقوه بالقبول and they have considered it and taken it on with acceptance and they have honored it بخاري رحمة الله and it is the most authentic book and he made it وقامه مقام الخطبة and he made it like the khutba he started his book with it emphasizing and trying to point out بخاري رحمة الله that every action that Allah's face is not intended that it is barthed ولا ثمرت له في الدنيا ولا في الآخرة and that it has no essence and in this dunya I know it in the hereafter إمام النووي صحيح مصري بهيسان أجب على المسلمون and the scholars are unanimously in agreement على إضم موقع هذا الحديث the position that this hadith is وكثرة فوائدي and the great benefits that it has وصحتي and its authenticity يبنو رجم إنجام علوم الحكم وهيسايد وهذا الحديث قاعدة من قوائد الإسلام it's a principle from the principles of Islam إبرا حجر رحمه الله يسايد الفطف الماري وقد تواة رم نقلوا عن الأئمة يسادي it has a principle وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة فوائدي وكثرة أجل in honoring this hadith قأه أبو عبد الله يساعد أبو عبد الله א�حمد Vielen الحمار Eas段 لإ mesures في أخبارإذنه صلى الله عليه وسلم شيء أجمة وأثرام واكثرة فائدة من this hadith시�bere you said there is no narration ج من أسهارها صلى الله عليه وسلم موسيقى مو سفايصين مو غريطة في بنفتنة than this حديث fifth is some of the scholars the fifth point سببورود الحديث the reasoning of this حديث coming إبن الدقيق العيد رحمه الله in the 63rd page he says that the reason is that the reason of this حديث is the migration from Makkah to the city because they said that a man from Makkah to the city does not want to do that but the migration to the city is called Muqais so the name is Muqais so this حديث is a memory of a woman who died without any migration from the people then she followed who migrated from Makkah to Medina his intention was not what the other companions done the hijra for the other companions they went there for the Prophet ﷺ and the Deen of Allah that's why their intent was he went there to Medina from Makkah to Medina he did it because there was a woman Muqais in which he wanted and he wanted to get married to so the messenger in this حديث he specified and anyone who does for man canity جراته لدنيا يصيبها أو المرأة يمكحها a woman was mentioned after the dunya because of this man إبن حجر حيم الله إلي ستحو الباري he says that this حديث صحيح على شرط الشيخين that this حديث is authentic and it's of the conditions of بخاري and muslim that this حديث سيقى بسبب ذلك some people said that this is the reasoning for the حديث of ولا أرى في شيء من الطرق ما يقتض تصريح and he said I have not come across any of the narration any of the narration something that has indicated that this حديث actually came regarding this man yes the حديث is authentic and it's صحيح but there is no narration that clearly brings any bond and any relation between the two نعم