 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي ومany other reasons that the scholars mentioned تطبقات المدلسين المدلسين have levels and there are five levels there are five levels of Mudallisim the first type and Ibn Hajar is the one who mentioned this is called Tabaqat and Mudallisim there are five types he wrote a book in regard to this issue one is ملم يوسف بدالك إلا ناديلا somebody who is not referred to as a Mudallis except rare and he is who يحي من السعيد الأنصاري he is rare very rare the third type is من احتامل العيمة to تدليسة the second one is those whose تدليس is taken on board the scholars meaning they when I say that تدليس is taken on board meaning the scholars have accepted their تدليس their حديث has been accepted even with the تدليس in it the scholars have accepted it such as who سفيان الملعيينة such as who why would they do that because سفيان الملعيينة only does تدليس of تقات the only people who drops out are people with تقات when he was asked every time it was a reliable people and we took it before when he dropped out who to get to زهري that's how he did it are you with me so those people who are تقا and محمد معمر الرشد is تقا so سفيان الملعيينة was known he was only dropped out تقا so he is when he is accepted even that there is تدليس in it or his تدليس is very little such as سفيان الملعيينة no it's the second one سفيان الملعيينة because of how high he was a person nobody was and his تدليس was very little the scholars also accepted that the third time is من أكثر من التدليس مع تقات somebody who's تدليس is a lot but he's still a تقا he's still a تقا what do you mean is أبي زبير المكي مثلا even though there is خلاف regarding his reliability but أبي زبير المكي and four is من أكثر من التدليس عن الضعفاء والمجاهيل of تدليس from people who are unknown and people who are weak from people who are unknown and people who are weak fifth one is من ضعفاء بأمر الآخر تدليسي the fifth one is a person who is weakened due to something that is other than تدليس he was weakened due to something other than تدليس he is a مدلس but other things made him weak the first type of people who have تدليس the first I mentioned the first I mentioned the first two types are accepted the first two types are accepted the ones that are rarely due to تدليس which is the first one and the second one is those who do تدليس but they do only do it from the people of تقا reliability the third one which is the third type of the third type as for the first fourth type the third type the third type which is the people who are تدليس and they are تقا like for example the scholars they dispute each other on views and there are four views regarding that the third type the first group they said we are not going to take it so that's the third the first two is accepted what are we talking about here what is the ruling of the narration of the مدلس I said the first two طبقه are accepted the third type there is a خلاف whether it should be accepted and there are four views regarding it I didn't say five I said four did I say five four views the first fourth view is يرى جماعة يرى جماعة من الفقهي وصحابي الحديث أن الخابر المدلس غير مقبول المطلقان it's not accepted the second view is يرى جبع من أهل العلم أن الخابر المدلس مقبول المطلقان the second type is that it is accepted generally it's opposite to the first one right the third view is what وقال آخرون بالتفصيل the third view is that they saw a تفصيل it has to be explained no if the مدلس he narrates it with a بسبع such as or he says مقبول محتجم بي it's accepted and it's exactly it's independent وإل روا إفهي ناريته بلافد محتمل if it's محتمل كعان فلا يقبل and this is the call of who شافعي ابر صلاح نواوي من حجر you with me the fourth is what another group of people they said it has a تفصيل but their تفصيل was not the same as the third group what did they say they said if the person if the مدلس is known and no liar we إلا عن ثقة if he's known to not do at least except of a ثقة then they said whichever way he does it is accepted if he's known to just drop a person who is what ثقة then they said whichever form he narrates it in it doesn't matter whether he says it doesn't matter it's accepted وإن كان المدلس but if he does it with ثقة and other than a ثقة فلا يقبل إلا إذا صراحة بتحديث they said we not take it unless he does تصريح تحديث like he's صريح صراحة he mentions it what about the fourth and the fifth as for the fourth and the fifth the fourth one there's no Khilaf في عدم القبول إلا مع تصريح بالسمع the fourth one I'm talking about I'm going back to the original the fourth one which is the one who only does to the least from the وعفة and the مجاهيف there's no Khilaf amongst the scholars of hadith except unless he mentions that حدثنا أخبارنا they don't take it the fourth one the fifth one they're not accepted even if they do تصريح السمع even if they say حدثنا أخبارنا are you with me it's a third type which is the people who narrate من أكثر من التدليسة مع أثقاتي وإذا ثقة I said four views came out of that one right which view is the strongest the third view of that one is the strongest which is the view of شافرعي which is what إذا كان المدليس يروي بلافد السماعي or حدث it is accepted and it's very dependent on if he uses عن or not and the شاف عزيو ام صلاح عزيو ام حجر عزيو is the strongest والله أعلم we took the مردود the rejected hadith we took if the rejection occurs or the rejection occurs from two angles or two reasons إما أصقطوا في السنة أم أطعنوا في الراوي the chain of narration is disconnected or the narrator of the hadith is what or the narrator of the hadith is criticized okay we are on the last type of أصقط في السنة the disconnection that occurs in the hadith because we said the سقط is how many types two, just like the way أطعنوا في الراوي is two types أصقط في السنة is what إما ظاهر أما واضح and خفي we took the ظاهر or the واضح we are now on the خفي we also took the مدلس the مدلس the مدلس we took which is the ظاهر sorry which is the خفي we took that one we are on the last one which is called المرسل الخفي is called المرسل الخفي مرسل الخفي is it means أن يروي الراوي it is that a narrator with the rate عم اللقيه who somebody who he has met or عصره or he lived with him time ما لم يسمع منه that which he hasn't heard from him بالفضل in a wordy يحتبل السماعة وغيّره كقالة he will use the word قالة the example for that is ما رواه ابن ماجة that which ابن ماجة has narrated on the through the chain of عمر بن العبد العزيز who narrated from عقبة ابن عامر who narrated from عقبة ابن عامر and he said رحم الله حارس الحارسي this hadith عمر ابن عبد العزيز we know he hasn't met عقبة he hasn't met him he has not met him as إمام المزي منشن in his كتابة الأطرافي but did they live at the same era yes how can one realize and recognize the مرسل الخفي how can one identify it and know it there are two ways to know it the first one is نصون a text بعض الأئمة from some of the scholars على أن هذا الراوية stating that this narrator لم يلق من حدث عنه that he has not met the person who he narrated from or he hasn't heard from him at all to إخباره informing عن نفسه he informs of himself بأنه لم يلقى he informs of his own self بأنه لم يلقى من حدث عنه he informs it himself saying I have not met this person which I am narrating from or I haven't heard anything from this person okay those are the two ways to identify The Hadith which is مرسل الخفي is لأنه من نور المنقطة because it's a disconnected chain of narration one of the best books to find this topic and to study a bit more in details is the book written by خطيب البغدادي is called خطيب البغدادي he called it خطيب البغدادي he called it خطيب البغدادي خطيب البغدادي can be found in that book now insha Allah we're going to move on to the Quala of Hafer إبلا حجر then says so we've studied سقط of his senate the first reason why حدث is rejected is because it's disconnected we're now going to move on to the next type which is ثم طعنوا The criticism إما أن يكون Remember we said that the criticism The criticism is what The criticism occurs in what In either In Adala to Rawi Regarding his Adala Or his dub His Adala Or his dub Each one has five The Adala has five And the dub has five Let's remind ourselves again The Adala is what Five The first one is الكذب Lying التهمة بالكذب To be suspected as a liar الفسق To be a fasq البدعة To be an innovator الجهالة You are Unknown The other That's A طعنوا Criticism Regarding Adala The next one is A طعنوا Criticism That is directed at A dub His memory What is it فحش الغلم الغفلة مخالفة الثقات الوهم سؤلهم We are going to take each one إن شاء الله Which one are we going to start with The sheikh says ثم طعنوا The criticism إما أن يكون It can be لكذب الراوي Because the narrator is a liar He is a liar The criticism is because of his life What does lying mean نغة نميستيكلي نقير الصدق Is the opposite to truth Is the opposite to truth يعالب يسي كذب يكذب كذب وكذب وكذب وكذب وكذب وكذاب Look at the Kitab إصلاح المرضق أن الإسان العرب إصلاحا What does it mean تكنيكلي It means هو الإخبار It is to inform عن الشيء is to inform a matter على خلاف ما هو Opposite to what it really is It is to inform something to the opposite of its reality Whether you say it deliberately or you are joking It's a lie Whether you say it deliberately Or even if you say it by accident Even by accident It's called a lie It's a lie In the Arabic language So whether it's عمدن أو سهول We don't condition For a speech For us to say that this speech is a lie For it to come from a person deliberately فلا يستارط We do not condition لتسمية الكلمة To call this speech a lie قوله صدر من قائله عمدن By having to come out from the person deliberately No بالمجرد الإخبار Just the mere fact that the person forms us Of something which is the opposite to the reality Is a lie That's enough for us to say that it's a lie Where is the evidence for that? The Messenger صلى الله عليه وسلم Say من كذبا anyone who lies about me موتا عمدن Deliberately What does that show us? That there is a lie That is not deliberately صحيح Anyone who lies about me deliberately فلا يتبقوا بقع عدن من النار But what's the benefit of this حديث That if you are lying It's not deliberate You don't fall under them You don't fall under this حديث You think the warning is not regarding you The warning is regarding who? A person who does it deliberately But it's still a lie What you said is still a lie نعم Whereas the معتزلة They say The معتزلة which are a deviated sect يرون اشتراط العمدن They say that They condition That the person say the deliberately So the speech can become a lie That's what they say And that's something that goes against اهل السنة What is the ruling regarding the person Who lies about the messenger صلى الله عليه وسلم اجمع It's a unanimous agreement Consense من يعتدوا بقوله من المسلمين Anyone whose speech is taken into consideration From the Muslims على تحريمين That it's haram الكذب على رسول الله صلى الله عليه وسلم That lying about the messenger صلى الله عليه وسلم Is haram والحكم بأنه And it's also the ruling is what That it's a major sin من كبائل الزنوب It's from the major sins Because of the Because of the Hadith Which is متواتر Which the Prophet said من كذب علي متعمدا Anyone who lies about me deliberately فليتبوا مقعدهم من النار So he prepared his place in the In the Hellfire امام أبو معالي الجويني رحمه الله Who's our Imam Ali al-Jwaini إمام الحرمين إمام الحرمين Who's Kitab al-Warakat We're studying currently as well right now He narrated from his father His father's called Mohammed His father made Takfir Of anyone who places the Hadith Deliberately He said he's a kafir But the son He said that's very weak To make a kafir of a person And he said about his father وأنه هفوة العظيمة That my father to say this Is a very big mistake Because he said لأنه قال لا أحد من الأئمة ، لا أحد من المسكولات ، فقد قال هذا في المدهب الشافعية ذا برحم الله يقوم من ابن جوزي قوله ولا ريب أن الكذب على الله without a doubt that lying about Allah and his messenger في تحليل حرام أو تحريم حلال كفر المحب ابن جوزي قال لكن تلاقي about Allah and his messenger in making حلال that which they made حرام or making حرام that which they made حلال then this is كفر محب this is a clicker كفر وإنما الشعنو but the matter is في الكذب عليه في بس ودلي but the matter is lying about both of them in a matter which is not making حلال that which they made حرام or حرام that which they made حلال also the speech that theكرامية theكرامية are a deviated sect they ascribe themselves to a man by the name of محمد ملكرام السجداني they see the permissibility of إباحة وضع لحاريث they see the permissibility of fabricating and making up a hadith المطبم منه that what that consists in it للترغيب في الطاعة والتدفير من المعصية that brings the people to the obedience of Allah and that also pushes away the people from what the disobedience of who Allah so they said those type of hadith very good no problem and they start they they claim they say that the hadith that the prophet said anyone who lies about me on me they said that the prophet said and they said weird that's not what we do we don't lie about we don't lie about the messenger I said we we lie for the messenger إِنَّا نَكْذِبُ لَهُ وَلَسْنَا نَكْذِبُ عَلِيْ we lie for him we don't lie about him صلى الله عليه وسلم and this is a calam which is متهافت is calam which is no basis it's childish and it's really to be honest it doesn't even deserve to be refuted وَأَقَلُ مِنْ أَنْ يُرَدَّى it's too pathetic for it to be even talked and spoken about the messenger doesn't need anyone to lie for him he doesn't need anyone to lie to spread his دعوة عليه الصلاة و سلام