 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيمي تسمية ثانية له يوجد تشرف بالاشتغالي وياله غريب هو فرد عبنى حجر يقول أنه يوجد فرد يقول أنه يوجد فرد في حالة جهازه ويقول أنه يوجد فرد يقول أنه يوجد فرد أكثر ما يطلقونه على فرد المطلق المعشرون في الوقت it is generalised it is referred to as what when the fart is general so the word alfart when it is used mainly falls to the first type of the types of gharib which is gharib mutlak or fart mutlak whereas the gharib on the other hand it is mainly used for when it is what alfard and nisbi which is the second type اللهم يقول إنه ينزحةه النظر إنه شارح وهي كتاب نقبة الفكر الغريب أنه يستخدم على الفرد النسبي يستخدم على الفرد النسبي كم الكثير من الغريب في حال الغريب نحن يجب أن نرى إذا كنا نحاول أن ندفع it into types this is looking at it from the angle of what where the in terms of where it's happening from it's two types in terms of where it happens from it's two types it either happens from the original صحابي's angle and that is called مكانة الغرابة في أصلي سندي it occurred the single narration occurred from the companion's angle this is called الفرد أو الغريب whichever you call it المطلق تفرد به who is singular in this hadith أعمل من خطاب the second type is called الفرد النسبي the hadith was probably متواطر from the beginning or it was مشخورق from the beginning or it was what it was from the sahabi side from those from those 15 صحابي who narrated it one person narrated from all of them one person narrated from 15 صحابي this is called الفرد النسبي and this is what they refer to as وما كانت الغرابة في أثناء سندي it occurs whilst in the chain of narration whilst in the chain of narration because it can't happen in the beginning of the chain of the sahabi then it would be what الفرد المطلق the example for this one is إمام ماليك رحمه الله he narrated from his sheikh محمد بن الشيهاب الزهري who narrated from Anas Ibn Maliki رضي الله تعالى عنه يسد دخل مكة that the prophet entered Makkah that the prophet entered Makkah وعلى رأسه المغفر and on the prophet's as-salamah his head was his helmet now if you look at this hadith محمد بن الشيهاب الزوري had many students many many students هي توفيان الثولي he had a loza'i student محمد بن راشي and many students but the only person narrated from زهري from all of those number of students he had ماليك ملانس this is called what غريب نسبي دغرابة from Malik only alone so it's whilst in the chain of narration because we said the chain is what ماليك عن زهري ماليك عن زهري زهري who narrated from him alone all the students he had who narrated from him ماليك بن عنس this hadith is called what it's called فرد نسبي and as I said before the reason why it's called فرد نسبي is because because the singularity of this hadith occurred because of a particular individual just like now brothers where are the if I wanted to find examples مضانه الغريب if I wanted to find examples of غريب which books will I go to and find examples like that there the books you will find is مسند البزار رحمه البزار رحمه الله in his مسند he has a hadith which are غريب المعجم الأوسط the معجم الأوسط it's one of the مضان but what books talk about it which books are authored about this issue they just talk about غريب it only deals with غريب and those are two books there are three books one is غرائب ماليك written by Imam with دار قطني دار قطني غرائب ماليك some people don't know why دار قطني was called دار قطني you know what the word دار قطني means دار and قطن قطن means قطن دار means house the house of قطن so maybe it was either a hearth for him I think maybe he's a profession or somebody from his family member I think it was somebody from his family member who their profession was to sell or buy and deal with قطن which is what قطن دار غرائب ماليك he also authored another book where he called it الافراد which is a single narration also another book written by ابو داود السجتاني which is السنة التي تفرد بكل سنة ملها أهل بلادة ابو يوب السجتاني ابو داود السجتاني he wrote and authored brothers and according to that we have now finished we have now finally with the permission of الله تعالى we actually had finished and تقسيم الخبري dividing the khabar in how it reached us as I said again it reached us in two ways it either reached us in what as إبن حدر said طرق غير محصورة بعدد معياني the way it is transmitted to us is not a specific number to it and that is called what متواتر متواتر and its examples we move swiftly to the next point of how it reached us we said no it has a number and a figure to it and then we said this is called what أحد له طرق محصورة بعدد معياني and we said this is أحد the أحد we divided into how much we said it is مشهور مشهور we said it is that if it narrates it three or four three or four three or four and we said أحد it can become صحيح حسن and ضعيف so when we now talk about next point we talk about تقسيم الخبري when we look at it بالنسبة بالنسبة إلى قوة وضعفي we are referring to the أحد uniquely what did we say أحد is as I said is مشهور it is also what عزيز which is that two or three مشهور we said sorry it's three or more as long as it does not reach حد التواتر ما لم يبلغ حد التواتر and the last one we said is غريب غريب is that one person is in the chain of narration it doesn't matter whether it's at the beginning it doesn't matter whether it's whilst in the chain of narration if it's at the beginning we said it's called غريب مطلق if it's within the chain it's called غريب نسبي لشيخ رحمه الله he says وفيها المقبول والمردود لتوقف الاستدلال بها على البحث عن أحوال رواتها دون الأولي وفيها in it in what في خبري أحد in the single narration there is مقبول and مردود مقبول and مردود so the hadith which is singular which is أحاد as even the way we said is that أحاد is not good to call it singular because remember in it is عزي مشغور عزيز غريب so singular it will be right but the أحاد the أحاد brothers it's what we say مردود we accept it or reject it we accept it or reject it what does مردود mean and what does مردود mean مقبول means مقبول means that which the truthfulness of the informer has come to us has become clear to us that the person who is telling us he is truthful and he fulfills the criteria and the guidelines and the condition required from him the second one which is called مردود which is called مردود means this person's reliability who is informing us has not become clear to us or it's clear that he is not right rejected are you with me it's rejected are you all with me the أحادث which are مقبول are 4 types the حادث which are accepted are 4 types it is صحيح لداته صحيح لغيره حسن لداته and حسن لغيره those 4 types are the أحادث which are accepted again صحيح لداته صحيح لغيره حسن لداته and حسن لغيره and remember all of these are under what حادث متواتر is always صحيح حديث is متواتر is always what it's صحيح that doesn't enter the chapter of what المقبول والمردود حديث which are متواتر is مقبول we spoke about that before are you all with me so that's what the sheikh is talking about we are going to come to those 4 in details and we will mention what the sheikh said he says وَفِيْهَا إِنِتْ أَيْدَ أَعْهَدْ if the news which are our had singular إِنِتْ is المقبول that which is accepted and also what that which is rejected that which is that which is rejected now brothers what does it mean it's a hadith that has 2 issues the hadith which are rejected which is مردود or 2 reasons is what brings it for us to reject it are you all with me which is first reason it may be السقط في السند in the chain of narration somebody fell out and that will come to 4 types المعلق المرسل المعضل المقطر or أطعنوا في الراوي the narrator the narrator is what the narrator it is criticized the person who narrated the hadith he is criticized the person who told us is criticized or who brought the narration to us is a criticized individual and due to that and the criticization of the narrator also occurs in 2 ways the criticism that happens to the narrator is in 2 ways either what is criticized is his عدالة his عدالة which is his reliability and that is 5 because of 5 things that are present in him he is criticized for his عدالة his reliability or he is a suspected of lying or either he has innovation in him which is the 4th and the 5th which is the last one الجهالة he is unknown and the جهالة we are talking about is جهالة العين as for the the 2nd types of criticism that comes to the narrator is what in terms of his memory and that is also 5 the 1st one is he gets too many mistakes 1 2 is what his memory is bad 3 4 many mistakes that come from him and we will mention the difference between the 1st one and the 2nd one and the 4th one the 5th one which is he opposes reliable people that is every حديث that is rejected is rejected because of one of those 2 are you all with me a سقطة في السنة the حديث the chain of narration is cut are you all with me and I said the cutting of the chain of narration is due to how many reasons 4 reasons and also and he can only be criticized for how many things 2 his عدالة or his ضب and each one is 5 and we will go to each one very very good and we will have to pay attention pay attention insha'Allah وقد يقع فيها ما يفيد العلم النظري بالقرائين على المخطار شغرحمه الله I said I may occur I may occur ما يفيد I may occur in it that which benefits knowledge which is not necessary a knowledge that comes from research and observation the knowledge are 2 types علم النظري and علم البروري knowledge that is brought to you by way of necessity like the little child is aware of what the little child is aware of what that the fire burns that's علم البروري the second is علم البروري it's knowledge that doesn't come from necessity it comes out from observation and research and the Hadith which is it benefits knowledge of observation observation and look but that is when it is when it's got المحتف بالقرائين the Hadith that has support محتف بالقرائين محتف means it's supported with what it's supported with other things المحتف بالقرائين الحديث is singular are you with me the Hadith comes in a singular narration carry have the knowledge that المحتواتل has now we are not talking about implementing it we are not talking about implementing it are you with me if you are going to implement a news which is a had or a news you have to implement it choosing not to implement it are you with me ن shines ايضا be the same as what I'm myself but there are times when it benefits what certainty even that there is a single generation that type of hadith which is which benefits you that gives you certainty are you with me certainty which is a single generation which is a had sorry which is a had is when it has support is a had but it has things that are supporting it for it حتى now reach a level where we can say it is the same as a mutawat in terms of what benefits us. Are you all with me? From those is that which Bukhari and Muslim narrate. If a Bukhari and Muslim narrate a Hadith in Sa'eh and it's a Had, it benefits as the mutawat of this. Why? For three reasons. جلالاتو ما فيه هذي الشاد. Bukhari and Muslim both of them are what? Very noble and very high status in this field. تقدموا هما في تميز الصحي على غيرهما. The second one is they have presidents over every other scholar in this field of Hadith. Allah gave them presidents. They had unique style of knowing authentic Hadith and distinguishing it. They knew it very well. Three, تلاق العلماء اللي كتابيهما بالقبولي. The fact that the third one, the fact that the علماء accepted the Bukhari and Muslim, they took them on by way of acceptance. And that acceptance alone, وهذا التلاقي وحده أقوى في إفادة العلمي من مجرد كثرة الطلق القاصلة على التواطر. That acceptance, that consent that has come from أمبرتم محمد, from its علماء, from its general mass, is sufficient to show you that the جمع is as powerful and it's reached that level of mutawater. The second that's Bukhari and Muslim. The second one is what? If the Hadith is مشخور, مشخور. We said last year how much time the مشخور is. We spoke about it in details yesterday. It's three and more as long as he does not reach mutawater, صحيح. Is مشخور, excuse me, is مشخور a type of an Ahad? Yes, مشخور is one of the three types of an Ahad. It's one of the three types of an Ahad. And it's one three and more narrators and narrators of the Hadith as long as it doesn't reach the number 10, we said according to a view. Or as long as it doesn't reach mutawater. Three or more as long as it doesn't reach mutawater. This Hadith, if it comes له طرق مطبعينة, it has different chains of narration, different. Each chain of narration ساليمة كله. All of them authentic. Second one, struggle authentic. Good. Mashallah.