 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيمي بعض الناس ، أو بعض المسكولين They divided the innovation into two types بدعة حسنة good innovation وبدعة قبيحة and evil innovation مثل ابنه أثير ابنه أثير في الكتاب النهاية He mentions that the بدعة البدعة وبدعة هالي The innovation are two بدعة هدى بدعة of guidance وبدعة ضلالة بدعة of misguidance He called it Also you can find the same by other scholars العزدينة من العمد السلام He said the same شافعي said the same عمر من الخطاب They say قيام الرمضان He said نعم البدعة هذي What a good innovation this is امام البخاري النبيت When we know that the messenger صلى الله عليه وسلم I said كل بدعة ضلالة Every innovation is misguided رواه مسلم العزب العبد السلام went on to another extreme and he said that the بدعة is divided into five بدعة which is wajib بدعة which is haram بدعة which is مدوب بدعة which is مكروه بدعة which is مباح لحكام التكليفية بدعة these five امام الشاطبي refuted العزب العبد السلام In this matter And he said رحمه الله امام الشاطبي He said لا يدل عليه دليل الشرعي No شريعة evidence is indicated من نصوس الشرعي ولا من قواعدي None of the texts from the شريعة الشو واتلعزب العبد السلام يساين And not the principles of the شريعة doesn't even show that إذ لو كان هناك ما يدل من الشاعة Because if there was something in the شريعة that which indicates that which is that there's a bid'a which is wajib or there's a bid'a which is مدوب or بد'a which is مباح لما كان ثم بد'a there wouldn't be there would not be no innovation as the bid'a comes into the one of a khakam that means it's part of the شريعة that we can't recall innovation so we see today the scholars they answered the explanation of what is meant by that the bid'a is two types especially the speech of Imam speech of أمر منخطاب شيخ وليسامي برويتين يائن الكتاب اختباء الصراط المستقيم لمخالفة أصحاب الجحيم He said that the speech of أمر which is that the word is a good innovation لما نعم البد'a to هذه what a good innovation this is شيخ وليسامي برويتين He said that this is meant by the linguistic interpretation explanation of the word not the technical meaning and that's the definition أمر intended he meant it the linguistic definition not the technical definition that's one way of explaining it some other scholars they said أمر speech has actually come in another narration by ابن القطبقات ابن صاعد in his طبقات that أمر said no if if this was an innovation what a good innovation it would have been so أمر himself did not even have found it to be an innovation the third view that has been also introduced in answering the speech of أمر رضي الله تعالى عنه is that أمر when he said this he meant مباب المشاكلة في التعبير is when something is said for it to resemble something not that it actually means in reality such as what Allah said in the Qur'an وَجَزَاءُ سَيْئَةٍ anyone who does an evil the reward of his evil is what سَيْئَةٌ another evil مثلها I like it the question here right now is that if a person does an evil to repay him for the wrong that he has done to you is it called an evil no it's your right to get what he has done to you his one is called evil but your one isn't called evil but Allah also refer to it as an evil because it's مشاكلة just to use the same name even if it doesn't mean it and it's as though أمر رضي الله تعالى عنه somebody asked him and said to him إبتدعت يا أمر أمر you've introduced and he said if I've introduced if this is an innovation then a good innovation would be another example sometimes would be is that somebody would say something to you and you will say to them somebody would say to you your شعر your رافضي and you say to them like شافع said لو كان رفض عب أالم وحمدل if loving them profits family it makes me a شعر فليش هدي فقالاني أني رافضي لأ everyone know that I'm a rafid does that literally mean he's a rafid and he's admitted to be a rafid it's called المشاكلة في التعبير okay brothers that the innovations two types especially now that we're talking about it from the angle of science of حديث البدعة العال the innovations are two types بيدعة مكفيرا طول بيدعة which is disbelief the person leaves the fault of al-Islam because of it okay يكفر صحبها بسببها the person will be made a disbeliever due to it كأي أعتقد it is like if a person starts to believe ما يستلزم الكفراء anything that necessitates disbelief he believes in it والمعتمد أن الذي والمعتمد أن الذي ترد روايته من أنكر أمر متواتر من الشرع معلومة من الدين بالضرورة أو من اعتقد عكسه it is anybody who rejects a matter which has come to us in a multitude narration from the sharia a knowledge in which is known out of necessity anyone who starts to believe opposite to it this is what the علماء refer to as بدعة المكفرة the second type is called بدعة يفسق it is a bid'a which is fast fast only the person becomes a fast لا تختفي بدعة تخفير أصلا but it doesn't necessitate for him to become a disbeliever so what is the rolling of the narration of an innovator in Canada with scholars they said a rejected narration right but it's not just all like that the scholars have explained it they said إن كانت بدعة المكفرة if he's bid'a it led to disbelief to rudder your way to who his narration is rejected such as من العربي محيدينا من العربي the owner of the كتاب فصوص الحكم he's bid'a as he reached kufr like the جهمية كفر in their belief the second one is إن كانت بدعة مفصقة if the person's bid'a is مفصقة which is the second type جمهور of the scholars of Hadith are upon the view that two conditions are added to it if he fulfills those two conditions even though he has a بدعة المفصقة his narration is accepted they say اللي يكون داعية إلى بدعة as long as he's not a caller to his innovation if he's a caller to his innovation the narration is not taken from it the second one is وَأَلَّا يَرْوِي مَا يُرَوِّي جُبِدْ عَتَعُ and the narration in which he is narrated has to not follow his belief so if a Shi'a is narrating a Hadith and the Hadith is of the virtue of Ali is not taken from him because this Hadith it supports you use it and may even lie because of it because he wants to push his view so scholars won't take it then ابن حجر حمر الله he said the last one insha'Allah which is سوء الحفر سوء الحفر which is that the person's memory is bad سوء الحفر he has bad memory what does it mean سوء الحفر اما سيء الحفر it means من لم يرجح جانب اصابتي على جانب خطائه it is anybody who لم يرجح who doesn't do ترجح strengthen جانب اصابتي sorry لم يرجح sorry sorry لم يرجح it hasn't become clear it hasn't become strong جانب اصابتي his angle of getting it right على جانب خطائه his angle of getting it wrong it hasn't become clear سوء الحفر I'm not able to say that this is the strongest of him they don't know whether he gets it right or the one he gets it wrong they don't know it it hasn't become clear which of it the angles of his correctness they can't distinguish which one is which they can't the types of سوء الحفر the سوء الحفر is divided into two ينقسم سوء الحفر الى قسمان is divided into two لازم it's a لازم means a bad memory سوء الحفر is a bad memory it is attached to the narrator it's connected to him غير منطق it's not separate from him it's stuck to the narrator in all of his situations nothing came to him it's just naturally how he is the second one is the narrator was never like this this matter came to him later why? maybe he grew older and he's old now or his eyesight went or his books got banned in which he used to rely on and this is what the scholars they referred to as what this one this one which is the second one which is the one whose memory changes because it used to be strong it changes the scholars they call this one مختالت a person from mixed up they call it مختالت a person from mixed up he mixed up that's the second one so if the narrator what is the rolling what is the rolling if the narrator has bad memory what is the rolling regarding his حالي anyone whose whose memory was always like that he grew up like this his whole entire life he was known to have bad memory فريواية ومردودة to his narrations and reject it as for the second one المختالات مختالت is the one أطارع على الرعوي is something that happened to him which is the second type right the second type which is the one who mixed up فالحكم على روايته to give a rolling regarding his narration is اتفصيل العالتي is as follows with these conditions فما حدث بعد اختالات anything that he narrated before he mixed up وتميز دالكة and the scholars of Hanitha are able to distinguish between it the narration prior to that is accepted وأما ما حدث بعد اختالات as for what took place after his mixing فمردودة is rejected that's the other one which is the one who ولم يتميز it didn't make the scholars of Hanitha unable to distinguish between what قبل اختالاتي أو بعده when he mixed up before or after they can't tell توقف بي حتى يتميز it is scholars they will hold from him until it becomes apparent they will hold from him until it becomes apparent now let's go back brothers on a very important topic sorry let's go back according to what ابن حجر said to his book فالأولو the first type who remembers what was the first type the first one that we took when we recorded اطعه في الراوي اطعه في الراوي when we started it what did we say the first one was called ابن حجر is not going to take you back to each one what is it called in Hanitha the one who lies what is this Hanitha called الموضوع fabricated that Hanitha is called fabricated fabricated Hanitha is a Hanitha which is made up on the messenger عليه الصلاة والسلام the narration pay attention which is due to the lying on the messenger صلى الله عليه وسلم that Hanitha is called موضوع what is موضوع meaning linguistically هو اسم مفعول موضوع linguistically is اسم مفعول and it comes from what وضع الشيء to place something وضع الشيء ميديه is to place something from your hand okay why is it a Hanith called وضع because it places the person places it down it goes down from its level the reason why it's called لنحطامي لنحطاة رطبته because of the when somebody places something down what happens they put it down right the Hanitha has gone down that's what it means linguistically that's why that's what it means technically it means هو الكذب it is to lie المختلق which is made up المصنوع المنصوب إلى رسول الله which is then ascribed to the messenger عليه الصلاة وسلم a person for forges he makes up a Hanith on the messenger عليه الصلاة وسلم الخطاب it is علم السنان and ابن الصلاة in his علوم والحديث they said that إنه the Hadith which is موضوع إنه شر الأحديث الضعيفة is the evilest a Hadith which are weak scholars have actually become amazed with the speech of خطابي and ابن الصلاة they said that's not right because the موضوع it's not from the Hadith of the messenger it's not even weak actually it's not weak it's fabricated it's fabricated because they said when you say حديث الضعيفة it is the weakest the evilest of حديث which are weak then علماء of language would say أفعل is تفضيل is your doing comparison so then some of it will be compared to the rest so you're scribing it to the messenger but it's weak or there's a reasoning the scholars they said that's not the case a Hadith which is made up which is one that has no basis no basis no basis حديث which is weak حديث which is weak can be due to a person's memory being bad there can be some basis there might be some reasons why this Hadith might become صعيح and etc حكم روايته what is the ruling of this narration أجمع علماء the scholars are a unanimous agreement على أن لا تحل روايته لأحد العالم حاله في أي معنى كان إلا مع بيان وضعه the scholars the person who narrates a حديث which he placed it what is the ruling regarding that narrator the scholars are in a unanimous agreement that it's not permissible to take a Hadith from that person anyone who lies about the messenger صلى الله عليه وسلم how do those people who placed a Hadith what parts and what means do they take they have two ways how they do it the ones who fabricate a Hadith and they're called وضعين they are called what وضعين people just forge and make up statements في سياغة الحديث the form and the method which he do it for or the reasoning behind and the means in which they do it are two the first one is إما أن ينش الوضع الكلام من إيدي the person will forge the statement from his own self and then after that we'll make a chain of narration for it and then he will narrate it to the prophet so the word is up from him he chooses the word he makes it up from his own self then he thinks about a chain of narration he gets that chain of narration and he describes it to the messenger the second one is no وإما يأخذ كراما لبعض حكاماء وغيرهم ويضبع له إسنادل or he takes a speech about you know those wise people and those proverbs and sayings and he will take it and say that's nice oh by the way let's say that the prophet said this and he makes a chain of narration for it and he will ascribe it to the messenger عليه الصلاة وسلام how can a Hadith which is how can a Hadith be recognised how can it be recognised that the Hadith is fabricated the scholars they mention ways to realise it the scholars recognise it without even looking at the chain of narration they recognise it there are matters that these are matters without us looking at the chain these points that we're going to mention are enough to do with the chain it's before looking at the chain it's just hearing the Hadith the scholars of Hadith had ways to understand the Hadith the Hadith the Hadith the Hadith had ways to understand the first one is which is the simplest one اقرار واضع بالوضع the one who made the Hadith up with admit to it himself he was admit to it like أبي عصمة نوح بن أبي مريم عصمة أبي عصمة نوح بن أبي مريم he admitted that he placed فضائل الصورة القرآن صورة صورة every sura he made a virtue for it a virtue for it and he forged it against عبد الله عباس to the messenger عليه الصلاة والسلام so he admitted it himself he said it and admitted it to himself the second one is ما يتنزل منزلة اقراره something that can be placed that can be as though he affirmed it himself which is the second one it can be as though the second one is as though he admitted it and how is that different from the first one it is different from the sense which is he narrates from a teacher or person and then he is asked about when he was born they ask you when were you born and he tells when he was born and they find that the teacher died before his birth and that hadith is not known except through him so and he clearly lies and says حدثني فلاد فلاد told me حموك الله and so the scholar says when were you born he says this time and they know when they died so it is as though he admitted it because they found out what time he died and what time this guy was born so the scholars they say it can be placed in the placing of his and him admitting it