 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي ما هو تقبل تقبل تقبل لا تقبل it's not accepted الرواية تقبل تقبل تقبل تقبل حتى يصر حراوية عنه بسمي until the name of the narrator is mentioned or his name is brought to us إراق يسد ومبهام التعديلي ليس يختفي به الخطيب والفقيه سيرافي the second type is what مجهول العين مجهول العين خوراوية it's the narrator الذي ذوك رسمه his name is mentioned وعورفت ذاته and the people know him as an individual they know him as in like if somebody asked us where's Yasser it's like there he is okay لكن مقل في الحليث but he's a little iteration لا يقتر الأخذ عنه فلا يقتر الأخذ عنه فلم يروي عنه إلا راوية واحدا only one person came and narrated from him he's literally in his narration only one narrator narrated from him that one is called مجهول العين now some of you may ask yourselves why is it called مجهول العين when there's already one person who knows him just because it's a مجرد للستلاح it's just a terminology one to use what is the ruling regarding the مجهول العين okay the other one who wasn't even known who is he who is this person never had this person the second one is oh Yasser who, how is he like nobody people know you as in like they can point their finger at you they one person narrated for you fuck up your narration that's all it is that's what is the ruling regarding this حديث اختلف العلماء if you know it the scholars have disagreements فيرواعط مجهول العين the narration of a مجهول العين من حيث قبوله اوردوها in terms of its acceptance or rejection and there are views there are views the most important ones are these three sorry these five one لا يقبل مرطلاقا it's not accepted at all under any circumstances and this is the view of the majority of the scholars of حديث the second one is what آن لا يقبل مطلقاают وما يتجزههs with Fahrt kings اول اذا يساعد بشكله ساعد كونح قولا من لا يشترط والشخص تقول و هو ما لم يشتريطل في الرعاوي غير الإسلامي They say the only condition we needed was Islam Is he a Muslim? خلاص And when we were at the time of Allah he said A lot of people have this view But he's not the most Number 3 التفصيل It needs conditions تفصيل means It has to be explained So it can't be just yes Fully like the first group Or no without exception This isn't with تفصيل With the following فإن كان الرعاوي If the narrator المتفرد بالرواية If this narrator Who is singular in this narration عن هو of him If there's a person singular in narrating from him لا يروي إلا عدل المست So a person So what we said is what A person who only one person narrated from him right? Are you guys with me? If this person who narrated from him Are you guys with me? That person who narrated So this person is not known He's only known because this person narrated from him If the person who narrated from him Doesn't narrate from except the people of عدل People are reliable Such as he narrates from يحمل سعيد القطان مالي كبنو الانس And the likes of them قوبيلا it's accepted وإلا فلا And if not If he doesn't do that That's the group that done that تفصيل The fourth they made another تفصيل They said narrate This person is known For other knowledge He's famous in other things Such as for example He's an aesthetic person Such as who? Or other than that Or نجدة فإنه يقبل وإلا فلا It's accepted they said فإن كان مشغول في غير العلم If he's famous for other knowledge He's famous for that Such as who? Such as فإنه يقبل Then his narration is accepted So he's famous in something else He might not be famous in حديث But they know him in the field of عبادة He's known in this one He took that view He said he's accepted The fifth one is And insha'Allah I hope this one is the strongest one It's the strongest one And it is If the scholars of جرحب التعديل Praise him مع رواية واحدة عنه Even if one narrates from him If the scholars of حديث Accept him Are you guys with me? They praise him Even that the only one person narrated from him Even that though One person narrated from him It will be accepted if not No If they didn't praise him Then no And this is the choice of And also if نحجر took this view So the matter goes back to the scholars of حديث Goes back to the scholars of حديث The third type Of مطول is what مطول الحال It's called مطول الحال What's مطول الحال مطول الحال you can tell from the name Is that هو من عريفة هو من عريفة عينه It is a person who he as an individual is known عينه And he is individually known Two people have narrated from him And two people have narrated from him But But nobody praised him Two people narrated from him But nobody praised him And no one criticised him Nobody criticised him And no one praised him And مطول الحال is two types مطول It is a مطول الحال A person who is مطول الحال And he is مطول العدالة He is He is unknown But his عدالة is ظاهر and باطن Internally and externally And the second one is He is مطول And his عدالة is باطن Internally But outside he is not And this is what they call مطول الحال What's the view The first type The one who is مطول العدالة ظاهر and باطن Sorry brothers What did I say? His عدالة is unknown Internally and externally Both are unknown Are you with me? And the second one is مطول العدالة باطن لا ظاهر Outside his عدالة Outside is unknown Are you with me? And his عدالة is باطن He is unknown internally But externally he is known He doesn't have So he is not unknown outside Pay attention His عدالة The first type is what His عدالة is internally and externally And unknown What is this man? What does he believe inside? What does he have in his heart? Nobody knows Nobody knows Nobody knows Anything else from his situation From his situation حالة means situation They know him as an individual Two people have narrated from him If one person narrates from him What does he become? مطول العين Are you with me? But then his حال His عدالة Internally and externally What is it? That's one The second one is مجهول العدالة باطن He is unknown Outside is unknown And this is a mustour We are going to explain Scholars they disputed How the narration of the مجهول is taken The first one Because there are two types The مجهول العحال is two types So the first type Which is ظاهرة باطن Is what the one we are going to take What is the ruling taking that narration The first type The scholars disputed each other His person is known But his situation is not known Whether he is reliable Internally and externally They don't know his belief And they don't know him from outside There are views There are three views regarding him The جمهور Of the scholars are of the view of what لا تقبل He is a narration and not accepted Because why? Because the condition of authenticity is what That the عدالة is there That the عدالة is there But the عدالة isn't known لأن تحقق عدالة شرطن في قبول الرواية It's a condition for the narration to be accepted And this type لن يتحقق It's not become clear لن تتحقق في العدالة The عدالة has not become apparent to us Okay And ابن مواق He has described this to the محققين That's the view of the جمهور The second is قولة Some of the scholars see that his narration is accepted With a defect With the reasoning Sorry, not defect With the reasoning Which they both is what They said that he personally is known Whether his عدالة Needs to be known It's not real We can be sufficed We don't need to know his عدالة We don't need to know his عدالة The third one they said ويرأى خرونة It's اتفصيل Which is If the two narrators Or the narrators The number of narrators Who narrated it from him من لا يروي إلا عدل Who do not narrate except Because two people narrated from him If those two people who narrated from him Do not narrate from except People who are عدال They only narrate from people who are reliable And if not Then no, his narration is rejected The strongest Is the first Because they have a more Stronger evidence Which is that his narration is not accepted The second type Which is what It is the individual Who we know him His عين is known And his عدالة is known ظاهرة from the outside وجوهيلة عدالة وباطنة But his عدالة inside We ignore it about it And this is what the علمات know as what المستور مستوره is what they know as According to some scholars There's two views regarding him If these narrations are going to be accepted The first goal or the first view is The جمهور is belief The جمهور is the majority of scholars They see that the narration is rejected ما لم تثبت عدالة As long as the عدالة is not clear They said that we need to know it And they said بأن الفسق يمنع القبول Because they said That the fisq Refuses For acceptance Because if his عدالة inside is not known Then فاسق He can be from inside And the فاسق His narration to be accepted is far fetched So we can't do that And I use the ayah يأيوا الذين آمنوا إن جاءكم فاسقوا بنابائن فتبينوا فتبينوا The second view is what يرى جماعة من العلماء A group of scholars saw That the narration of this one Which is مستور مقبولة It is accepted And this is the call of the حنافية And ابنو حبان This is the view of the حناف And this is the book of the ثقات And They gave a reasoning Why they believe this They said Because they said the people's situations على الصلاح والعدالة When they are righteous And they are reliable on one point حتى يتبير منهم ما يجب الطعن We base it upon the apparent We base it upon the apparent Unless there comes a thing That removes it from the apparent ولم يكلم في الناس And the people are not burdened وعليفة مغاب عنهم To try to find out what is hidden from them وإنما كليفوا But the people are burdened to find out بظاهر that which is the apparent For matters غير المغيّب عنهم Not from the matters which are hidden from them That's the first point they said The second which is that لأن الرسول صع سلمة And they said that the messenger That the messenger used to base things Upon the apparent ويتبر منه علم الباطن And he used to Surrender in regards to the matters With the knowledge of the inside He used to free himself from it ويقول الله عالم وإتبارك وتعالى You don't know the Muhammad نحن نعلمهم We are the ones that know them صورة التوبة عائل 11 Also the Prophet said to the companion وصامة He said to him أفلا شقاكت في قلبه Why haven't you opened these chests to find out what's in it Meaning you're not going to know Why don't you rule him by their power So they said That the Rewire of the Mastur Should be accepted Now we took this view And والله علم Allah knows best but It seems that the second view is the strongest The view of the ابن الحبان And the أحناف seems to be the strongest Regarding the strong evidence Which they have brought Allah knows best The ninth Criticism that came Regarding The criticism regarding a narrator نعم We were on the ninth Point of The criticism That is put towards the narrator We are on the ninth one And it is The ninth reason why A scholar of hadith Will be criticized Which is the طعن فرعوي Is due to what البدعه Innovation Innovation لغة Linguistically what does بدعه mean The word بدعه Is مصدر بداع The مصدر of من بداع And It means أن شاء Is to initiate and to start something To innovate something For us it is called اختراع الشيء لا على مثال سابق It is to innovate something Without a pre-example before it A person starts something And he has no prior example In which he took it from يقول it is said ابتدع فلان بداعة So And so has innovated يعني ابتدع meaning he started He initiated طريقة A past لم يسبق إليها سابق Nothing or no one Proceeded him in this matter That's what innovation means استلاحا Technically the word بدعه Means what It means كل ما أحدث كل ما أحدث في الديني بعد النبي That is innovated It is introduced Into the religion After the messenger صلى الله عليه وسلم شعطيبي رحمه الله He gave another definition He said أنها طريقة It is a past في الديني in the religion مخترعة Which is innovated تباه الشريعة That Symmels with the شريعة يقصد The person who is doing it intends بسلوك عليها In the path in which he is taking ما يقصد بطريقة الشرعية The way he intends A matter like in which he does In the sharia Meaning he tries to get closer To Allah by doing it This definition of شعطيبي Doesn't seem like a very جامع المانة The best definition is the definition Given by In this Kitab He said It means الابتداع الشاميل لما تخترع القلوب It is anything that the heart innovate وطمت قبيل ألسل And anything that the tongue اطع وتفعله الجوارح And the limbs do It is anything that the heart initiate and innovate And that utterance Is innovated by way of utterance And it also uttered by ways of action افتد بسجا علي صلاة و السلام افتد بسجا علي صلاة و السلام