 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنزَالُوْ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْ إن الحمد لله نحمده ولا استعينه ونستغفره ولا عوذ بالله من شرور أنفسنا ومن سيئات عمالنا من يهديه الله فلا مضللا ومن يضلل فلا هاديلا وشدوى لا إله إلا الله وحده لا شريكلا وشدوى أن محمد العبد هو رسوله أما بعده وإن شارع حفظ كتاب نزهة النظر في توضيح نخبة الفكر للحافظ ابن حجر رحمه الله تعالى للحافظ ابن حجر العسقلاني ورحمه الله تعالى ومن نهاية الجميع الأول the first types of hadiths which are rejected from the types we were speaking about the ten types of at-ba'anu criticism ومساعد عن أول ماء موضوع ونشرى that the موضوع means هوطبعنوا بكذي برواوي في الحديث نبوي that when the narrator is criticised for lying هو ماذا ؟ هو خروجه و خروجه و خروجه لتكلم عن المسجد صلى الله عليه وسلم و نتكلم عن هذه المشكلة التي تكلم عنها صلى الله عليه وسلم و قال من سبق من كذب علي متعميدا فليتها بوأ مقعده من النار أي من who lies about me deliberately who says that which I haven't said letting him prepare his place in the Hellfire و نتكلم عنه في our last lesson في هذا المسجد نتكلم عن كيف نستطيع أن نتكلم عندما يحدث حديث موضوع دقراء التي تفهم بالوضع المشكلة المالية التي يمكننا أن نتكلم أن هذه المشكلة هو موضوع المشكلة المالية التي يمكننا أن نتكلم و نتكلم ماذا؟ أن حديث موضوع و أنا أيضا أعطي إزامبورة وضع فبريكيشن تعمل أنا أيضا أتكلم عن ماذا يجب أن نتكلم لماذا يجب أن نتكلم في فبريكيشن حديث أتكلم عن عدم الدين أنه لا يوجد إذكات رقمية لذلك زنادق are the heretics لذلك يتكلم عن المسجد أو غلبة الجهلي they are excessively ignorant كبعض المتعبدين like some of the worshippers who did not know the prophets are hadith so they would just make up a hadith they would lie أو فرق العصبية or these people what do they have they are very fanatic individuals so there is a particular madhab that they blind follow so they have to make a hadith to support their madhab كبعض المقلدين sometimes the madhab says a statement and they can't find evidence for it so they will lie some of them this is what makes them do it أو اتبعي هوا or the person is following desires like بعض الرؤسات like some of the leaders that's what they want they will follow a desire so they will make a hadith and fabricate a hadith in favor of themselves أو ولي غراب لي قسل اشتحار or the person would do it with the intent of wanting to become famous so they can be people who can know who they are and understand who they are so that's what they do what do they do they want to be famous and say oh this hadith is unique it can only be found فولانا فولانا so that's what he wants so that's why he would lie and we mentioned and we spoke about that particular issue we spoke about also the ruling of lying about the prophet صلى الله عليه وسلم we will say that أوسكولزي by a unanimous decision they've all agreed that it's a what it's haram and this is haram بإجمع and this is as ابن حجر mentioned it is haram بإجماع من يعتدوا به it's haram on those who's consensus is taken on board and as for the أهل البدع أهل البدع their difference of opinion can do خرق الإجباع can it pass through the إجباع can the the statement of the أهل البدع can it pass through إجباع no no that's what حافظ البن حجر said وكل ذلك حرام بإجماع من يعتدوا به إلا أن بعض القرامية except what the قرامية the قرامية أوه أتباع محمد بن قرام the fellows of محمد بن قرام deviated group and if you look at the أشاعر تليدة يا قرامية the أصول is the أصول of the قرامية except the only things is that the قرامية didn't become as famous as the أشاعر became famous there are slight differences here and the أصول is that they are very very very roughly the same now insha'Allah without any further ado we are going to go into the second type of أحاديث which are critiqued and criticised والقسم الثاني meaning والثاني here means أي والقسم الثاني the second type من أقسام المردود from the أحاديث which are rejected it is المتروك متروك is what brothers المتروك is ما يقولوا بسبب تهبط راوي بالكديم this individual is suspected of lying suspicion of lying this is the second one this حاديث is called واق the حاديث that are narrated by an individual who is متهم بالكديم who is suspected of lying is called متروك what is it called متروك I already mentioned before as Hafs Al-Nahad el mentioned that the the one who is متهم بالكديم the one who is suspected of lying it is that بأن لا يروى ذلك الحديث إلا مجهدي what does it mean متهم بالكديم this person is suspected of lying it means this حاديث is not narrated from anyone other than him بأن ذلك الحاديث لا يروى إلا مجهدي this حاديث we can't find it it is not narrated except from his direction ويقول and it is also مخالف للقواعد المعلومة and it is also in a position to the well-grounded principles in the Sharia وكذا من عريف بالكديم في كلامي and also anybody who in his day-to-day life he is known to lie وإلا ميظهر منه وغوع ذلك في الحديث النبوي وهذا دون الأولي even if he is not known to lie about the Prophet there is no clear cut there is no clear cut statement of his in which he directly lies about the Prophet عليه السلام but what we do have is him lying on his his normal day-to-day matters this person is called متهم بالكديمي so what did Hafid al-Mahad el mentioned he mentioned three things number one is that this individual narrates things that no one else narrates except him he comes with strange things number two what he says actually goes against the principles of the Sharia he goes against it okay and number three is that he is known to lie on his day-to-day basis what is he known to lie on he lies on his day-to-day discussions he is known to lie on it but we have never seen him lie about the Prophet عليه السلام عليه السلام this person is called متهم بالكديمي he is a hadith of what matruk they are rejected they are what they are rejected third type is the third one is المنكر على رأي it is مكر according to an opinion which third one is he talking about he is talking about المخالف right if I am not wrong عطومته بذلك أو فحش غلطه the third one which is فحش غلطه that is the third one right أو فحش غلطه that is مكر that is what it why did he say على رأي why did Hafذ محجر say وفحش غلطه is مكر على رأي hey who can answer that we took remember before that the مكر is مخالفة ضعيفة is when a weak individual opposes and he goes against what a weak person goes against what الروات الثقات the reliable individuals صح we did take that didn't we take that so that was another opinion what مكر means شاد ملواء مخالفة الثقة is when a reliable person opposes another reliable person this is called شاد but when a weak person opposes reliable people people of integrity this is called مكر that was one opinion and he فحش غلطه he is also مكر as well على رأينا كوني to another opinion and now we learn that the مكر is being used for both that's why he says المكر على رأي but what is most known as مكر very well known to be a حديث which is مكر is ما خالف فيه راوي وبعيف it is that the weak narrator he opposes الروات الثقات he opposes the reliable honorable scholars of حديث he opposes them he opposes he opposes them وكذا الرابع والخامس what is the fifth and the the رابع of the fifth كثرة غفلته أو فس or ظهر أو ظهور فسقه فسقه صح فسقه أو فسقه صح غفلته صح أو فسقه what does غفلته غفلته he means what does it actually mean that the person is a person who has غفلة غفلة means a person who doesn't have اتقان he doesn't have اتقان meaning he's not precise he's not accurate any narrations that are on his narrations if somebody says to him these are your narrations you told me he doesn't know it he would just say okay he would accept تلقين he's not a precise person صح remember when when عين فضم دوكين was tested by يحبن معين we were together and he tried to test him to see his memory so he asked a hadith that were not his and a hadith that were his just to see if he's going to know which one from which and then عين فضم دوكين did he know it so he has what اتقان it's precise every hadith that he's narrated is like these are my he knows them as for the other one who's heeless who's غافل he's absent minded he'll accept everything he will what accept everything when did we say the precision is the babd is how many times ببضو صدري and ببضو الكتابة so what is it ببضو صدر his memory means that if a person tells him from the top of their memory this is how it is yours because of his he can reject and say no this is not my who told you this I haven't read any of these are we together and ببضو كتابة means that he's booked anything that gets put in it he can realize it he's got اتقان he's got غافل no one can just play around with his book he knows his book inside out he doesn't know if he speaks from the top of his memory he doesn't know anything but when he takes his book he's متقن he's grounded in it are we all together he also shouldn't be heedless where anybody can assert anything into his book are we all together this is what this is the fourth type او فسقيه فسق means a person has a person comes with فصوق and فصوق is a person does a major sins either they do it by speech or action as long as it doesn't reach كفر are we all together remember we don't condition we do not condition like ذرافض عليه من الله ما يستحقون we don't condition like ذرافض the condition isma that the leaders and the scholars and the people who narrate are hadiths they have to all be what معصوم they have to be infallible rather we believe nobody is infallible in this umma after the name of Allah محمد are we all together but when do these people believe they believe عصمة الأئمة ذرافض they believe that the أئمة are معصومين they are infallible they don't do mistakes they don't even do mistakes in the world they affairs so they believe they don't forget something they don't they believe عصمة that they believe they are infallible صحوح so when aرافض comes up to you and tells you mistakes of the companions you as the أهل السن you are not in any problem because you believe the companions are not معصومين the companions are what they are not infallible the companions are not infallible but you and the rafid they prove that they are infallible and they are infallible صحوح but we believe they don't have they are not infallible والدائك الشيخ والسام تيمي actually said he said ليس من شرض الولاية العصمة it is not condition it's not from the conditions of being a willy to be infallible nobody would be a willy then nobody would be a willy so it's not a condition but what we are saying is that if the person is doing major sins this is different now this is a criticism against them or if the person is doing the minor sins بالإسرار he is doing the minor sins with continuation he is persisting and he is continuously carrying on the minor sins this is also a problem and the fisq it can happen by two ways here we are not talking about the other type of fisq which is fisq بالمعتقد which is are you together here we are talking about fisq عملي here when he says he means fisq by actions what we would call minor sins but fisq المعتقد that's we will come to that we will come to that insha'Allah soon he is going to mention that but remember we mentioned last time he took Kevin out of this place what did he do he took lying out of this and we mentioned the reason why he did that so 4 or 5 are also so number 3 number 4 and number 5 what are they called منكر so the narration that comes through what او فحشو غلطه او غفلته او فسقه what is that all called what is it called it's actually called منكر it's called what it's called منكر ثم الوهم اين اطلع عليه بالقرائين وجمع الطرق فالمعلل now we move on to number 6 number 6 قسم السادس the 6th type which is what ثم الوهم remember we mentioned the 6th one is what الوهم وهم is what وهم is when the person is delusional that is what وهم means is when he narrates something على سبيل التوهومي when he narrates something out of what thinking that this is what it is and we said that the word is from واهيمة وهمن good it's the 6th type the external factors are looked at as بحجر mentions he says وين اطلع عليه بالقرائين after looking at external indications that are there وجمع الطرق and the chains are brought together and a person stands over it فالمعلل this is called حديث which is معلل pay attention here brothers okay وهم can he care from a ثقة can and this is the type which is hardest to come across that ايمام ثقة متقن وهم وهم means he thinks this is what it is slip of the tongue or anything like that it falls on the وهم it's to think that this is what it is and then realize oh sorry صح we're together it's like somebody seeing سعنة and thinking he's امران's brother but they know امران السلام عليكم everything ايه امران when you get it I said no I'm امران's brother مثلا but he doesn't mix up with other people he knows everyone around him we're together وهم is what we say how can you actually identify ايمام who's grounded he's precision he's accuracy ايه ما شاء الله but guess what he has done وهم in a particular narration he's done وهم in a particular situation how would you identify that this you'd have to come with what ايه طول علي بالقرائل you'd have to look at external factors you would have to bring all of the narrations together and then you'd find there's a defect here when you're done one of the hardest is one of the hardest types of is one of the hardest types of حديث it's one of the types that are most hardest حديث how would that happen sometimes when the وهم occurs by what وصل مرسل he will make a حديث which is مرسل he will do وصل of it he will connect it to the prophet or a حديث which is مقاطع he will connect it or he would emerge just to a حديث into each other or other than that this is a criticism on the narrator now he can be he gets critiqued for that how could you know with this حديث there's a وهم in it حفظ told you he told you by you have to bring all of the طرق all of the روايات together look what he says look at what he says in نصة الله he says علوم الحديث وادقها that this type which is a حديث which are معلل the a حديث which have defect he said وهو من أم أغمضي علوم الحديث وادقها this is one of the most أغمضي the most ambiguous okay types of types of a حديث and it is the most detailed ones و لا يقوم به إلا من رزقه الله تعالى فهم ثاقبا and no one can stand up for it except a person who Allah has given them what a very precise understanding و حفظا واسعا Allah has given that person a vast memorization و معرفة تامة بمارات روايات and Allah has also given them the ability to know the levels of the narrators و ملكة قوية بالأسانيد والمطول and this person and this person also has what they have ملكة ملكة is this innate ability that is strong in the chain and the warnings of the prophet و لها ذا لم يتكلم في إلا قليل من أهل هذه الشعنية and many of the people haven't spoken about this particular issue not many have only a handful of them spoke about them كعلي بن المديني و أحمد بن الحمبن و البخاري و يعقوب من أبي شيبة و أبي حاتبن و أبي زورعت و دار قطلي these are the people who spoke about it not everybody can speak about it و قد تقصور عبارة المعلل على إقامة الحجة على دعوة كالصير فيه في نقد الديناري و الديرهمين sometimes half dimensions و قد تقصور عبارة المعللي على إقامة الحجة عن دعوة دعوة sometimes علي بن مدين نحمدن بخاري و يعقوب من أبي شيبة أبي حاتبن و زورعت و دار قطلي sometimes they would they would actually critique a hadith and say this hadith is defect and they will not mention a proof for it they won't and even if you ask Dar al-Qudni himself he can't tell you it when he did say that he says و قد تقصور عبارة المعللي this Imam who done the تعليل of the hadith and weakened it عن إقامة الحجة it is absent from any proofs على دعوة in that which he claimed like a person who is not who works at a shop who knows gold from when it's false are we together he can tell you that this gold is not real gold how does he know this is an innate ability Allah has built in him قصص يلا فيه في نقد ديناري و ديرحمي he has that ability that's the power الله سبحانه وتعالى gave these scholars why because they lived with the prophet's hadith they even know when the prophet speaks the way he speaks they start picking that up what is it that the prophet would say what would he not say they learned him they lived with him they lived they lived with him and his statements can come from him like that and he starts to say just like if somebody tells you a person you know did this you're like no hard for me to believe this والله this is hard I lived with this person under the same roof for 20 years 20 years I've been living with them صح I know this person I know what was possible and what isn't so this is a very powerful statement and then a hadith when it comes to the science of hadith the hardest the greatest the most powerful field of hadith is war تعيلة the defects that's the hardest part half of it reaches it to you it's the aghma and the adhaq it's the most hardest the most detailed it requires a person who half of it look at that who has Allah given it وليقوم بإلا مرزقه الله وتعالى فهما ثاقما رحفظا واسعا ومعرفة تنتامة بمرات بالروات وملكة قوية بالأسانين والمطوري ولي هذا لم يتكلم في إلا إلا القليل من أهل هذه الشأن حتى الشافعي you didn't speak about these issues هل ما مش شافعي مع مكانتي وديرايتي this is not what his field was about this is specific for people are we together everybody spoke like this everybody spoke like this not everybody had the ability to do this عالي من المدينة الأحمد البقاري يقومنا بيشيب على بيحات على بيزورة على دار القطن ونذلك a couple of days before I did a mistake سبق الإسان a mistake I heard from me I had said that عبد الرحمن من المهدي he said يا أهل بغداد the people of Baghdad that whilst I'm alive there's nobody who can lie about the prophet and it wasn't him it's the Imam with دار القطن he said that دار القطن he said this الامام with دار القطن he said يا أهل بغداد or the people of Baghdad no one can lie about the prophet صلى الله عليه وسلم وانا بين أظهركم while I'm amongst you don't worry because he reached that level to know the lies of the liars when they lie what they say he lived for it عليه الصلاة he lived for it رحمه الله و تعالى الامام الدار القطن you but one of the amazing things about دار القطن رحمه الله is that دار القطن على سبيل تمثيل as an example he wrote his Kitab عيلة للواليد from the top of his head that big book that you see is 30 volumes 25 volumes he wrote it he wrote it from his memory when he talks about the hardest field of عيلة عيلة للروات the narrators and the defect دار القطن he wrote that from his memory imagine that he talks about a Hadith this is the field of عيلة which is the hardest and the person who is speaking about it I have to have what I have to have what I have to have what I have to have mentioned he has to be a person what مر رزق الله تعالى فهم من ثانيما و حفظا الواسعان و معريفة تامن تامن بتمراتي بالرواتي و ملكة قوية من أسانيد والمطور all of that he did when he wrote it down he documented it رحمه الله و تعالى when he did it his book is one of the best books his book it's one of the best books that are written in this particular field now we go into the seventh type او مخالفته مخالفة what does مخالفة mean مخالفة means when a person opposes مخالفة الثقات the opposition of the narrators who are reliable this person is opposing the ثقات he's opposing the what those who are reliable and of great station half of them now talks about he says if the opposition okay is إن كانت بتغيير السياق it is due to the changing of the سياق سياق here means the the chain yeah إن كانت بتغيير السياق if it's due to the changing of this chain then this is what for مدرجل إسنادي this is called مدرجل إسنادي are we all together so if it is due to the changing of this chain to the changing of the chain and the opposition is due to the changing of the chain then this is called مدرجل إسنادي this is called what it's called مدرجل إسنادي half of the hadjar mentions the مدرجل إسنادي it is four types he mentions there are four types of مدرجل إسنادي the first of it being أن يروية جماعة للحديث a group of scholars when narrate a hadith بأسانيد مختلفة they will narrate it in different chains فا يرويه عنهم راوين then a narrator will narrate it from them فا يجمعوا كل على إسنادي واحد من تلك الأسانيد and what he does is that all of the narrators that he narrated it from he takes all of their narration and he makes it into one this one who is narrating it وَلَا يُبَيُّون الاختلاف and he doesn't mention they are different that this is full hand chain that I took it from and this is full hand chain that I took it from and this is full hand chain that I took it from he doesn't do that what he does is that he brings all of the chain into one without having to distinguish between one from the other this is called this is the first type of Mudra جل إسنادي the second one is أن يكون المتن عند راوين the hadith has a method has a warning of the prophet and it's with a particular narrator okay it's with a narrator except a طرف من who accept a part of it فإنه عند عنده بإسنادي الأهر pay attention this hadith has what what is this particular hadith have this hadith has so he took this method this warning from a narrator but there's a part of it that's not in the what it's not in it for him in that person's narration it's in that person's narration for him so what does he do so what does he do he will take it from the narration and he will put it in that person's narration that he narrated it from so it will look like he narrates it all of it from him and that is in the case he narrated part of it from this person and part of it from this person number three is that it is أن يكون عند الراوين with the narrator there are two methods two warnings مختلفاني they're both different بإسنادييني with two different chains that are different so the two two warnings and each chain is different from the other chain of the hadith فا يرويهما he denerates them راوين a narrator عنه مختصلا by sufficing and restricting himself on that على أحد الإسنادييني with one of those chains he will do that but then what would he do لكن يزيد فيه من المتن الآخر ما ليس في المتن الأولي so he will add on to that which is in the second one he will add it extra into the first one and last one where he mentions أي سوق الراوين الإسنادي فيعرض له عرض فيقول كلاما من قبل نفسه فيظن بعض من سميع هو أن ذلك الكلام ومتن ذلك الإسنادي فيرويه عنه كذلك the fourth one is the person is narrating the hadith and as he is narrating the hadith that he is mentioning in the chain something comes to his mind an idea comes to his mind and he mentions something and then he comes back to the narration that he was speaking about and so the people were writing it think that he was what they think that he was speaking about the chain so it gets written inside there that's the fourth type of مدرجو الإسناد half of the mentions it for you go to the kitab the لوسة النظر he mentions it there for you then he mentions another type called مدرجو مدرجو المتن مدرجو المتن which is the second type half of the mentions it for you أو بدمج موقوفن بمرفوعن from مدرجو المتن the second type of مدرج is what what's the second type of مدرج is مدرجو المتن what does مدرجو المتن mean? half of the mentions it to you in نخبة الفكر he mentions it to you in نخبة الفكر what does he say بدمج موقوفن بمرفوعن دمج means what when it mixes what mixes what mixes and you emerge دمج actually means to emerge to bring into each other a موقوف with a مرفوع a مرفوع with a موقوف the speech of a صحابي becomes the speech of the prophet عليه الصلاة والسلام this is called a this becomes this is called مدرجو المتن it's called مدرجو المتن ولذلك a great scholar خطيب البغدادي he wrote a book and he called it الفصل للوصولي المدرج في النقلي الفصل للوصلي sorry المدرج في النقلي it's called الفصل للوصلي المدرج في النقلي which is الحمد لله مطبع متداول it's published and you can find it and half of ابن حجر he summarized the book he called it تقريب المنهج بترتيب المدرج who did it عافظ من حجر he summarized the book الفخطيب البغدادي and he called it تقريب المنهج بترتيب المدرج he summarized it and he's one also got summarized as well ابن حجر one he got summarized by الإمام جلال الدين الصيوطي he summarized it in the book المدرج إلى المدرج المدرج إلى المدرج what does صيوطي to call it he called it المدرج إلى المدرج which is مطبع as well is published it is what it is published نعم we'll stop there إن شاء الله anything which I've said I was wondering what he created from it سبحانك اللهم بحمدك أشدو الله سبحانك اللهم