 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن هو الثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوا أن نسينا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن شرح هذا كتاب النسهة النظر في توضيح نقبة الفكر في مصطلح أهل الأثر رتبع الإمام حافر ابن حجر العسقلاني رحمه الله نتحدث about the statement of the author وهي يقول في جميع عافة للتردد في النقيل حيث تفردوا وإلا في بأتبالي سناديني ما نكتبه هو حافر ابن حجر نفعل ما صحيح يعني ونتحدث عن التخلين فلنسألوا عن حسن ولي داتي so we talked about the two types of saheeh و كنا نخبرنا about the difference that they are ثم قلت لنا أننا لدينا أشياء هنا و لذلك لدينا أسكولة بمعلمة ترميدي الذي أخذت هذه الثلاثات التي تفعيلنا و أنه أهلتها و أهلتها لكي أصدقائها لذا كنا نرى أحد حديث يقول هذا حديث هو حسن و صحيح لذا نحن now in a position of higher confusion لماذا؟ لأننا نقل أن حسن يعني شيئا و لذلك سحيح يعني شيئا كيف يمكنه أن يخبرهم بأي آثار و كيف يمكنه أن يخبرهم بأي آثار هناك شخصين مختلفة و يخبرونها لحد حديث أعظم الثلاثة إحاول أن أخبرها في كتابها و أنه يقول لهم دلاثة و أنه أول هو إذا كان هديت only one chain then فليد ترددي في النقل إذا كان هديت only one chain then ترميدي is in a state of confusion لن يكون لديه فرصة لكي يجب أن يعطيه احد من الواقع انه لا يستطيع ان يقول انه صحيح أو لا يستطيع ان يقول حسن لذا ترميدي هو في حالة الله تردد انه يقول انه افتحديت لديه احد سنة جيد لكنه سن وإلا افتحديت لديه احد سنة فبير اتباري اسناديني فأصحم رحلني انه Now Tiri is trying to say one سنة or one narration is حسن and the other narration is ما صحيح That's the explanation And that's the final conclusion given by Hafeb Ibn Hajar العسقلاني وعحمه الله That's his response last lesson I said that the statement of Hafeb Ibn Hajar لا يشفين منعلتين ولا يروي من Woolة The statement of Hafidr of Nader does not really answer this issue. And as he himself in Nader has tried to criticize those previous scholars that came before him who tried to answer that statement of Tillmi Li Hassan and Saikh. And he, Tillmi Nader, he refuted everyone else's argument. If you look at his Nuzhat Nader, he proves their understanding to be wrong. And this is what he came with Tillmi Li Hassan. His one now is also under the question. And it's not sufficing for the following reasons. Let's take each answer that he gave. Let's look at the first answer, which is if the hadith only has one Senate. Or if the hadith has been narrated through one chain. Then Tillmi Li is in a state of what? But Tillmi Li is talking about. There's a narrator in there who some scholars have what? Have given him the what? His precision. Remember we said the Hassan and the Saikh, we said what's the difference? It's only the precision, it's the love. It's the memory, right? So he's saying Tillmi Li is here. Are we all together? That's the first answer I had to give. Tillmi Li is in a state of confusion. If the hadith comes in one chain. Then there's an individual in that hadith whose precision, his memory. Some scholars are saying it's a level of Saikh. Some scholars are saying his memory is not to that level. If the memory is not to the highest level, are we all together? Then he becomes what? Hassan, it becomes Hassan. And if it's to the top, what does it become? Saikh, that's the only difference between Hassan and Saikh. Remember we said that, right? So Tillmi Li when he's saying, so this hadith is only one chain. Tillmi Li's saying that this person's memory is where the Khilaf is coming. Some scholars are saying that his memory is in it. So Tillmi Li is in a state of what? He can't. Now we're going to show that that's incorrect for Ibn Hajar to think that. And these objections come forward regarding that concept of Imam Ibn Hajar. It is found after following Sunnah and Utilmi Li. If you follow up Sunnah and Utilmi Li. And you look at the answer that Ibn Hajar is given. You see that Tillmi Li actually uses Hassan and Saikh for a hadith which are متفق على صحاتها. Which are متفق على صحاتها. And it's authentication. That this hadith is right. It's unanimously agreed upon. And he's still using Hassan and Saikh in it. And you guys all know that a hadith. There are some a hadith that chains that it consists of a cold thewat. إراقص يزينيز ألفية. There are a hadith which we consider to be what. أصح الأسانيد. أصح الأسانيد means what. This chain is one of the most authentic chains there are out there. And from the chains that are considered to be أصح الأسانيد. They are considered to be one of the most authentic chain of narrations are. نافع عن ابن عمر. Sorry. مالك عن نافع عن ابن عمر. مالك عن نافع عن ابن عمر. Are we all together? That silent is called أصح الأسانيد. No one differs that this chain is authentic. No one disputes the authenticity of this. Is this disputing? Is it the most authentic chain or is it not? But they all, this is متفقون على صحاتها. Scholars unanimously agree upon that. Also one of the أسانيد that are متفقون على صحاتها. That this chain is the most authentic is unanimously agreed upon. But it is different. Is it the most authentic or is it not? Is Muhammad Ibn Shihab as Zuhri if he narrates from Salim. And Salim narrates from his father. This chain is also أصح الأسانيد. It's from the most authentic chains that are out there. Scholars do not differ that this is Salim. This is authentic. They only differ. Some are saying no. Are we all together? Some are saying what? مالك عن نافع عن ابن عمر. Are we all together? Are we all together? Are we all together? Are we all together? Are we all together? Some are saying what? مالك عن نافع عن ابن عمر is أصح الأسانيد. The most authentic chain. And others are like that. And others are saying others. There are many. Like in Iraq he doesn't like the idea of saying this. This Salim is he said إنساقنا we withhold. إنساقنا عن حكمنا على السند. We hold from this statement of saying that this chain is the most authentic. But he said إنساقنا عن حكمنا على السند بأنه أصحه مطلقا وقد خاضبه قومون. But a group of scholars they indulge into this. And each one started to give. بقاري has a view. Which one is the most authentic? أحمد رحم الله has a view of what is most authentic. And others. Are we all together? Are we all together? Are we all together? Are we all together? 10 different chains which are called أصحه الأسانيد. Are we all together? Some of you might ask yourself here What's the benefit of knowing that I had the chains which are the most authentic. What benefit do I gain from it? It's beneficial. Why is it beneficial? Because when it happens that there's a chain and this chain it opposes each other إن ترجحوا to benefit you and you want to strengthen one over the other. Are we all together? Strengthening one narration over the other. This would help you because this is unanimously agreed upon its authentication. Are we all together? And it's only beneficial when you're trying to strengthen between the narrations that are out there. Anyways, I'm getting sidetracked. Coming back again. So we found ترميدي يستخدمه a Hadith which is narrated by ملك عناف عالي بل عمر. He's saying ساليم العنبي و ساليم العنبي we find ترميدي using this for حسنة صحيح. Are we all together? Can this be translated from ترميدي? When this is authentic by the scholars they're not different on it. And a majority of it he uses حسنة صحيح for that. Rather a Hadith which it's found in بخارية المسلم. He still uses حسنة صحيح. So حافل الحجر is here. This is a problem. These are from the things that these are matters that come forward. These are from the things that come forward. The second thing that comes from it. ترميدي is ترميدي is a what. He's a scholar who has reached in علم الحديث he's a what. ترميدي is he has reached a level where he's going to strengthen opinions. How is he going to leave the majority of his book in the state of doubt? Can we read? ترميدي is a scholar who has reached He's not a مقلد. ترميدي would not blind follow some scholars have strengthened it some scholars have disputed it. ترميدي is another scholar who reached that level of ترميدي they don't look at what other scholars have said. They don't. They look at the evidence themselves. So here the question is is that it's as though حجر is stripping away from ترميدي this level that he has which is that is the Imam which is مجتهد so if he's a مجتهد ترميدي he's going to have to give his own personal independent reasoning regarding this particular حديث and he's not going to look at ترميدي ما عند النقات what other scholars have taken into consideration he would choose from within that he would choose from within that even then which is still the second point if ترميدي is trying to bring the خلاف in this issue because if he says that this حديث is صحيح and some are considering it to be حسن which is what محاجر is saying then why does he bring the خلاف in the حديث which he only say صحيح some of the حديث that he uses that he brings only صحيح some scholars have differed in his authentication as well why doesn't he bring also خلاف in that one why is he only bringing this خلاف in some of their generations are we together also the other question at that particular point is that if he's bringing حسن صحيح then why do we not ever find him bringing حسن ضعيفن why doesn't he also bring some scholars some are saying it's ضعيف so why is he only bringing the خلاف صحيح and حسن and why is he not bringing صحيح and ضعيف as well are we all together brothers these are matters that are coming to إبن حجر now responses are needed from him number 2 point number 3 so that's all of the خلاف that he bring that he say محاجر that's all falls under the second point number 3 what happens is that from the statement of إبن حجر is that إبن على إمامه وجلالته في هذا الفن إبن إمام in this particular field and how noble he is in his field لم يترجح عنده nothing has become clear to him in many of his places in his own book by bringing these two descriptions which is حسن and صحيح so tell me that he has no position in many of the hadith in his صحيح in his مصرن number 4 why has he not even once at least brought the term wow why didn't he say حسن و صحيح or why hasn't he said حسن oh صحيح which can shows تردد oh why not once has he not brought that why has he always left it like this that's also that's إشكالات that has come regarding the first answer he gave that if the hadith is one chain ترميلي is in a state of what ترميلي is in a state of talent the second point of the had book the second answer he gave which is that if the hadith is more than one if the hadith is more than one then he is talking about باعتبار إسمادين and then باعتبار إسمادين آخر when he says حسن حسن he means one chain is حسن and صحيح he means the other chain is the other chain is what صحيح that's the second answer that he gave right also يريد عليه أمراني two matters come forward I'm going to focus on these two points insha'Allah the first one is ترميلي's real definition of حسن are we all together ترميلي's definition of حسن and what he defines حسن is that the hadith has to be more than one chain أصلا the definition of ترميلي to be حسن is not the definition that we understand to be what حسن he's got his own definition of حسن for أمام الترميلي حسن has to be more than one chain rather ترميلي حديث is حسن when three things are combined in it or three characteristics are in it number one اللي يكون في إسنادي من يتهم بالتديلي number one is that it is not in the chain a person who is suspected of lying that's the first characteristic that is needed for the حديث to be حسن according to ترميلي اللي يكون في إسنادي من يتهم بالتديلي that there should not be in the chain of narrations anyone who is suspected to be a liar number two is و اللي يكون الحديث شادم and that the hadith should not also be opposing another حديث it can't be what it can't be shagging it can't be shagging and number three is و أن يروا مثلوا مثلوا ذلك الحديث أو نحبه من وجه خارفة صاعدا number three is that that this حديث this particular حديث a حديث like it has to be narrated from another chain with those three conditions أحديث الحسن to ترميلي are we all together so when إضحادر is saying that if the chain is more than two more than one then he's looking at one to be حسن and the other one to be صحيح أسلن حسن to him is what more than one أسلن it's actually what more than one so that's the point number one point number two is that based on ترميلي's definition of حسن based on the definition that أليمان و ترميلي brings forward it necessitates that the حديث in which ترميلي is describing to be حسن is itself not reached حسن because of itself in other words it's not حسن it reached حسن by what إنضم بعضون إلى بعضن other generations came together and so it pushed it together so it cannot have come the حسن but it being حسن is not حسن it didn't come from حسن it didn't come from حسن so now that we've shown that إم لحاجة الله is response is not what is not لا يُسمِل و لا يُغني من جُع لا يُسمِل و لا يُغني من جُع it's not a good response رحمة الله و رحمة و سعة إن حجر statement is not it's sufficing it doesn't suffice us so what do we do here we need an answer so last letter I asked if you guys research and found an answer I asked if you guys can go check out find out who's found out when we question إم لحاجة الله based on what he said first of all what I want you guys to understand is that I want you guys to really ponder on it is that you might find one or two a group of hadith which fall according to to the way of looking at it but that doesn't mean that's what it means because if it was then it would have gone through all of the book then you wouldn't find any discrepancy so we're talking about the overall the overall what observation of the whole book but I advise you all to ponder on this point as أليمام الشافعي و رحمة الله he said he refused to leave anything in perfection other than the Quran only person whose perfection is who the statement of Allah if everybody who spoke or everybody who wrote something their book was 100% are we all together then what value would the Quran hold the value in the Quran is that there's no book like it that there is no book like it nothing is like it the best in the Quran and every person who speaks their statement is not outside the discussion كائنا من كائن whoever they are صح whoever it may be however high he may be what he says is open to be looked at other than Allah his messenger everybody else is open for discussion and dialogue لذلك أليمامو مالك و دليسي كل يؤخد من قوله everybody's statement is either taken or it is what كل يؤخد من قوله و يرد every person's statement is either taken or it is what rejected and then he said except the man or the individual of this grave the prophet صلى الله عليه وسلم the only person whose statement is only taken no ifs no buts is who the messenger صلى الله عليه وسلم و لذلك أليمامو أليمامو ذهبي when he spoke about the biography of Ibn Utamya and ذهبي was amazed with what he saw from Ibn Utamya صح so he said any hadith any hadith that what that Ibn Utamya does not know is not a hadith any hadith that Ibn Utamya does not know is not a hadith يا إخوة إلا أنها الحقطة لله the only one who's actually encompassed everything who knows everything is Allah نعم الله تعالى قال was litus something might slip from him are we all together there's a place in مجموعة فتاوة once I was reading it Ibn Utamya is narrated a hadith he said he mentions a masdar he said I think it's a narrated book he mentions all the other places but he said I think it's narrated there I went and checked it now Allah are we all together that's it even when he thinks he's right are we all together and when we're 100% sure we're wrong sometimes but even then we say لله only Allah is the one and his messenger everybody else ابن حجر this field of hadith it's no one else's field it is this is his field of expertise I say this many times ابن خلدون said صحيح البخاري صحيح البخاري صحيح البخاري has established a proof against us when he combined this authentic book for us he has placed a debt on everybody's neck that they need to pay back and then صحاوي came and he said لو رأى ابن خلدون if ابن خلدون was to see ما صناع ابن حجر which ابن حجر has done لرأى أن دينة أوفي حق الوفا he would have realized that the debt has been paid on our behalf by who ابن حجر how has he paid it off for us by explaining it the explanation he has put on it has paid back بخارفه is that a light matter to say that بخارف has been paid back are we all together there is no book like it