 الحليف العاشر لتنذ حليف عن نعيم المجمر عن أبي هريرة رضي الله تعالى عن النبي صلى الله عليه وسلم أنه قال إن أمة يدعون يوم القيامة غرا محجلين من آثار الوضوع فمن استطاع منكم أن يطيل غرته فليفعل وفي لفظ الآخر رأيت أبا هريرة يتوضأ فغسل وجهه ويده حتى كاد يبلغ المنكبين ثم غسل رجليه حتى رفع إلى الساقين ثم قال سمعت رسول الله صلى الله عليه وسلم يقول إن أمة يدعون يوم القيامة غرا محجلين من آثار الوضوع فمن استطاع منكم أن يطيل غرته وتحجيله فليفعل وفي لفظ المسلم سمعت خليلي صلى الله عليه وسلم يقول تبلغ الحلية من المؤمن حيث يبلغ الوضوع المسج صلى الله عليه وسلم أبو هريرة نريتد المسج that narrated from أبو هريرة his name is نعيم المجمر نعيم المجمر إبن عبد الله أبو عبد الله المدني القرشي he was a مولى فعمر رضي الله تعالى عنه slave boy فعمر خطاب رضي الله تعالى عنه he is a تابعي فقة reliable he and his father were both known as المجمر they were both known as المجمر this hadith the first narration is narrated by بخالي and مسلم بخالي narrated in كتاب الوضوع مسلم narrated in كتاب الطهارة the second narration is narrated by مسلم أوني مسلم أوني as the author said وفي لفظ المسلم مسلم narrated in كتاب الطهارة the second narration is also by the third narration is also by الإمام المسلم is also by إمام المسلم كتاب الطهارة so it's the only first one where بخالي مسلم أوني the other two as the author mentions عبد الغني عبد الوحد المقنسي they are the wording of إمام المسلم مسلم is the only one who narrated this wording the first thing before we explain the hadith the last part of the hadith where it says فَبَلِسْتَطَاعَ مِنْكُمْ أَيُطِيلَ وُرَّتَهُ فَالْيَفْعَلِ is that in the same brackets in the process of speech is it by itself separate after the brackets is concluded show me it's all red together it's all red yeah it shouldn't have been that part is not the prophet's speech so you need to put that in brackets by itself فَبَلِسْتَطَاعَ مِنْكُمْ أَيُطِيلَ وُرَّتَهُ فَالْيَفْعَلِ do that in the first narration and do it in the second narration as well it's also in the second part فَبَلِسْتَطَاعَ مِنْكُمْ أَيُطِيلَ وُرَّتَهُ وَتَحْجِيلَهُ فَالْيَفْعَلِ pay attention just put that in brackets first that part of the hadith is not the prophet's speech that is the speech of Abu Huraira who remembers what this would be in the hadith what would the hadith be called when the prophet says something if another person's speech enters the prophet's they mix up and they become one and it's only the prophet's speech sorry it's not only the prophet's speech sorry it's not only the prophet's speech it is actually another person's speech which is mixed with the prophet's speech what did we say this was called it's called Mudraj it's called Mudraj it's called Mudraj now I'm going to quickly go over something with you guys when we look at hadith in terms of its acceptance and rejection I'm talking about looking at the hadith of the angle of acceptance and rejection pay attention a hadith is either rejected because the narrator is criticized the narrator is criticized pay attention the narrator is criticized are you all with me there is something regarding the narrator okay the second one is called the chain of narration is disconnected any hadith which you ever find that the scholars have rejected and said we don't accept this hadith which is it is not accepted as one of those two reasons it's either something to do with the narrator the hadith are you all with me or it's what or it's disconnected or it's just disconnected somebody is missing from the chain and in terms of its disconnection of the chain is eight types the hadith is disconnected it's eight types of disconnection that we find it's Mu'allaq which is the first type and then Mursal and and then and then Mursal and the seventh one which is and the eighth which is Mu'annan all of these are the eight types which a hadith is rejected the first time as I said the first was the second one is the third one which is the fourth one is the fifth one is مدلس so if you go back to Mu'allaq there was the definition of Mu'allaq Mu'allaq is when the sheikh he doesn't mention his sheikh like Bukhari doesn't mention his own teacher this is called Mu'allaq it's Bukhari not mention his own teacher this is called Mu'allaq the second one is Mursal we took it in Baikouni right ومرسلهم منهص صحابي وصقب وقل غريب ومارا وراوين فقب ومرسل means what yeah when a Taba'ee says قال رسول الله صلى الله عليه وسلم a Taba'ee who has he dropped out no if he has dropped the Sahabi they would have taken his narration there is no problem but the worry is that he may have narrated from another Taba'ee which we don't know whether he is reliability we can take does that make sense as I said the only person who is Mursal is really discussed and it's really like given a lot of respect is the Mursal of Sa'ad ابن المسيب سعيد ابن المسيب he is Mursal if سعيد المسيب even though he didn't see the prophet if he says that the prophet said the scholars tend to have a soft spot for him because of the fact that the majority of the people he did narrate from was who a companion so we don't really need to know who the companion is because wherever you go with a companion they are they are reliable does that make sense the other one which is معضل we mentioned ومعضل الصاقيته معضل ميزوار when two people who are together pay attention pay attention don't get it wrong here معضل doesn't mean if there's one person at the front of the chain of narration and another person at the beginning of the chain of narration so at the end and at the front that's not called معضل معضل has to be two people who are next متوالين they're next to each other and two people are next to each other they're both missing two people together are both missing and they are after each other this is called معضل معضل it's how it is rejected because it's the fourth one which is called مقطة مقطة is simple it's just any type of disconnection all of the mentioned ones ask one way or another they are مقطة مقطة it just means disconnection regardless of how it happens it's a disconnection so a معلق is a disconnection isn't it not maybe it's a mursal it's a disconnection معضل is a disconnection five is what مدلس so what is it ومعضل الصاقيته ومعضل الصاقيته وما اتها مدلس ومعاني اسقاطل الشيخ وان يقول عن من فوقه بأن وأن وثاني لا يصيطه لكن يصف اصافه بما به لا يعرف so it's مدلس مدلس is a person who tries to sort out the chain of narration there's ways he does it وما اتها مدلس وما اتها مدلس وما اتها مدلس وما اتها مدلس وما اتها مدلس وما اتها مدلس وما اتها مدلس وما اتها مد وما اتها مدلس اسقاطل الشيخ he drops a teacher or somebody who's hiding أسكاته للشيخين. وَأَنْ يَنْ قُولَ عَمَنْ فَوْقَهُ بِأَنْ وَأَنْ So when he does drop the person he uses an or an instead. Just to make. وَثَانِ لَا يُسْقِطُهُ The second one, he doesn't throw the person out. But what does he do? وَثَانِ لَا يُسْقِطُهُ لَا كِنْ يَسْفَ أُصَافَهُ بِمَا بِيْ لَا يَنَرْ He will give the sheikh a description he's not known for. He's got another name but he'll give him a description that he's not known for. And you're all with me? He gives him a Quniya that no one knows his Quniya for or he gives him a nickname that no one knows his nickname. So the people don't know him. He's trying to beautify the trade of narration. Okay. Number six is called مرسل الخفي. مرسل الخفي is very delicate and it's from the عيلل which is the deepest rooted type of عيلل. And it's different from the normal مرسل. It's different from the normal مرسل. But we'll take that inshallah when we go to. إن شاء الله تعالى. The seventh one which is مُعَنْ عَنْ which is when the حالث is used عَنْ عَنَ is the usage of the word عَنْ عَنْ and عَنْ the user of it. And number seven is the usage of the word عَنْ Number eight is the usage of the word عَنْ so a person uses the word عَنْ Those types are all forms of what? This connection of حالث Are you all with me? The disconnection of حالث They are all rejected. The second type of rejection of حالث comes because there's a narrator or an individual narrating the حالث something or someone has said something about him or that narrator has actually opposed other people or etc. So the second type is I'm a سبب of الراوي a reasoning behind the narrator and that is basically six types basically six types The first one is موضوع fabricated موضوع means when a person ascribes to the Prophet ﷺ that which he did not say and it's one of the worst forms of the lie and the حالث which is fabricated it cannot be helped or supported it cannot be helped or supported in any form or way or shape it's finished You see The second one is مطرق The second one is what? A مطرق A مطرق is a حالث which is a left and the reason why it's left is because the narrator is suspected to have lied so it's a bit less than موضوع موضوع is actually he lied he knows he's not a liar but the مطرق is متهم بالكذب he's suspected to be a liar alright one to lie You see Number three is مونكر مونكر مونكر is when a person مونكر is when a person who is not reliable or who is not strong in حالث he's not strong sorry he's not strong and he opposes he has remember we said when a reliable reliable and a strong person oppose another strong person it's called what? شان but when a person who is weak opposes a person who is strong this is called مونكر so the opposition here is coming from a person who is not in any way or form or shape he cannot be challenged towards the person he is opposing does that make sense and the opposite to مونكر مونكر is معروف معروف is the opposite Number four is معلل معلل is a defect معلل is A it's a defect معلل is A defect Number five which is the one we want to come to which is the whole intent of this point which is the fifth one this is called مخالفة ثقات it's the opposition of reliable individuals are you all with me and that is five types the first one is مدرج the first one is what? it's مدرج so the first one is مدرج and that's what we're going to stop insha'Allah here now we're going to take مدرج مدرج happens in two ways it happens in what? two ways the first way that the مدرج happens is in the chain of narration or the مدرج can actually occur in what? in the metin of the حليث the text of the حليث so it can happen in the chain of narration and it can also happen in that in the metin of the حليث but the reasoning of the مدرج is an opposition a person opposes other narrations in this issue there's an opposition that a person opposes now we're not going to take the chain of narration if محجر حمو الله if مدرج فكر he brings four types of مدرج in the chain I'm not going to mention that we're going to go to when we study مدرج فكر are you with me? we're now going to take the type which is the مدرج in the metin which now occurred in this حليث which is that somebody is going to add something to a حليث and there are reasons why scholars have mentioned reasons why it happened and to be clear with you all and to show you how this science has been served الإمام الخطيب البغدان it's an author's book just on مدرج a nice big book on مدرج he authored he called it الفصل للوصلي he called it الفصل للوصلي المدرج الفصل للوصلي المدرج so he called it الفصل للوصلي المدرج فنقلي فنقلي so he called it الفصل للوصلي في المدرج الفصل للوصلي المدرج في النقل which basically means he talks about حليث which are مدرج he deals with حليث which are مدرج so we said that the first one the first two types the first time is chain of narration and we saw also the text what has happened to us in this حليث is فمن استطاع منكم أن يوطيل ورطه فليفعل is مدرج في المت in the حليث أمو غراي راح and added something to it it occurs for many reasons because it's spoken about why and the causes that bring it or make it happen is the person who is narrating the doesn't tend to tell the people that now the proper speech is over and my speech is going to start so they actually assume they assume that this person is still saying what the prophet said when he really is trying to put a commentary on it or he's trying to explain a word does that make sense are you all with me but because a lot of people are narrating the حليث from him pay attention it's always by other narrations from another people who narrated it from him tend to understand that he meant he stopped there does that make sense some people may not know that he stopped and some students are aware that his speech is stopped and they stop at that point and so علامة what they would do is later is they would look at all the narrations and they would find out this part is مدرج it's extra this was not the wording of the prophet ﷺ by other means or other narrations does that make sense they will find out so this is مدرج which is for something to enter into the حليث of the messenger صلى الله عليه وسلم which is not from it that's important and the scholars that are pointing that out are many ابل القيما منو تيمي are from them ابل القيما pointing that out that this حليث is مدرج إمامو ماليخ رحم الله pointing it out إمامو أحمد إبن الحمد also pointing it out and شيخو الباني رحمه الله and حافظ ابن حجر also might mention that that this part of ابن حجر some scholars said some scholars said it is مدرج we agree it is مدرج but they said it is not ابن حجر they said that ابن حجر it is not the one who done it so who is it they said it is إبن شهاب زهري so it is not ابن حجر it is إبن شهاب زهري who did it but the strongest we said is ابن حجر رضي الله تعالى عنه so what is the حليث ابو حريرا said that مصر صلى الله عليه وسلم said إن أمتي my nation يُدعونا they will be called يوم القيامة the day of judgment so my nation my people the umma that is being referred to here is who أمته he learned that before أمته الإجابة the umma that excepted him عليه السلام who accepted his call إن أمتي my umma which is أمته الإجابة إجابة means it means the umma who believed in him and followed him يُدعونا they will be called the day of questioning and recognize the day of judgment يوم القيامة the day of قيامة why is it called the day of قيامة the day of standing that is what قيامة means قيامة قامة يقوموا قيامة قيامة is called because it is the day where people are going to be brought out of their graves and they will stand in front of Allah in little حسابي والجزاء they are going to be they are going to be going through a court of law where they stand the city is not involved when they are called يوم القيامة they are going to be called they are going to be called when they are قور قور is the plural of جمع أغر أغر is the singular and it's a it's a it's a white part في جمعة الفرص the host on its front the جبحة is here right this is غور on the forehead of the host there is going to be that white part of it the day of judgment what is it going to be for them there is going to be مور they are facing the day of judgment مور what is the word محجلينة means what it is the whiteness that is on the hooves of the host محجلينة is what is on the hooves the host's hooves من أسار الوضو they are shining from the what their hands and their legs and their forehead shining the day of judgment why what's the reason they are because of their وضو in which they did because of the وضو in which they did من أثار الوضو أبو هرينة فمن استطاع anyone who is able أيوطيلة anyone who is able to lengthen غورته his forehead the forehead on the they let him do so let him do that let him do that anyone who is able to أيوطيلة for him to lengthen غورته who his غورة the غورة means what the whiteness that's on the forehead the forehead as I said جبها here okay this hadith brothers the overall meaning that it has given us is that the prophet صلى الله عليه وسلم told us that Allah in this nation matters in this world and in the hereafter that no one else shared with them from the previous nations and it's a blessing and a mercy from Allah بارك و تعالى and that is that they are going to come the day of judgment and their faces and their hands are going to shine and their legs nor and whiteness due to the وضو in which they used to do in this world وهم فعلونه في واشيب ومشاركة إلى الله وطبارك وتعالى وانهي براءة الله وطبارك وتعالى وذلك الناس حلية الناس بيوتي will reach the day of judgment wherever they want their وضوء will reach الثلاثة حديث it says right I saw who said I saw نعيم المجمر I saw I saw Abu Huraira I saw Abu Huraira I saw Abu Huraira I saw Abu Huraira do do ثغسل وجه ويلش he washed his face ويدا يوشد his hands حتى انتو كان يبل غلمن كباني He washed until he was close to reach his shoulder Abu Huraira was so up until he reached his shoulder Pay attention وقت غسل رجله and then he washed his legs حتى رفع انتهي ووتو و الفا إلى الساقيري توهي شن ساق is your shin he reached that far ثم قال after that he said when he did this سمعت I heard رسول الله صلى الله عليه وسلم يقول I heard the message I say إنه أمتي my nation يدعونا they will be called يوم القيامة is the day of judgment غرم محجلينا من آثار الوضوء my nation will be called the day of judgment they faces and their legs shining with light due to the wuduot that they used to do فما نستطاع anyone of you who is able أن يطيلف for him to lengthen غرته his face go far on it وتعجيله and his legs and hands فليفعل لهم دوسوء وفي لفظين in another wedding of Muslim أبو حرسان سمعت خليلي I heard my Khalil say I heard my Khalil say now a question How can Abu Huraira call the Prophet his Khalil when the Prophet ﷺ said if I was to ever have a Khalil on this earth I would have Abu Bakr as my Khalil but Allah took me as my but Allah took me as a Khalil Very good We say that Abu Huraira was referring to himself I see in the Prophet as his Khalil He is the Abu Huraira so the Prophet as his Khalil not the Prophet as he said So the Prophet as he said I heard my Khalil say تبلغوا الحلية The hiliya is what It is the shine It is where the people the beautifying of yourself is adorning The adornment of the people of the Huraira after will be will reach wherever their wudu would reach their adornment the day of judgment would reach however far their wudu reaches فق الحديث The fit of the حديث One إثبات البعث Affaming resurrection و المعاد and returning back to Allah and that there is going to be reckoning and questioning the day of judgment and reward Two فضيلة هذه الأمة The virtue of this nation و منزلةها عند الله عز وجل and the status they have with Allah the day of judgment ربا ثري استحبابو that it is highly recommended المحافظة على الوضوء to save God your ablution و سننه and its sunnah The legislation is shown that sunnahs as well So it is highly recommended to save God your wudu and its sunnah the sunnah of the wudu as well فبيانو clarifying ما عد الله تعالى That which Allah has prepared من الفضلي in terms of virtue و الكرامة and honoring لأهل الوضوء for the people of ablution the day of judgment فبيانو clarifying ما أطلع الله That which Allah had allowed to observe من المغيبات from the unseen things المستقبلة That will take place in the future التي لم يطلع That which Allah has never shown عليها نبي الغير A prophet under him من الأمور الآخرة وصفاتو ما فيها And the characteristics that are in it سكس استحبابوا اسماغ الوضوء That it is highly recommended to make sure that the wudu reaches every part of your body Here The last point which is the اختلاف of the علمات regarding this hadith or matters pertaining to this hadith The scholars have disagreed or had an argument regarding اطالة الغرتي والتحجيل Lengthening the wubu on your forehead and your face and your arms and your legs The majority of the scholars have taken that استحباب that it is highly recommended جمهور of the علمات Have taken the view that it is highly recommended Pay attention ذلك عمل بضاهل الحني Highly recommended to do that To do what It is highly recommended It is highly recommended to do what It is highly recommended To lengthen And to increase In the places in which you will do the wudu Following what Follow the apparentness of this hadith Follow the apparent hadith But Even though the جمهور have agreed That it is highly recommended But they also disagreed Amongst themselves How far are you allowed to go How far They allowed that going far is good But they said how far are you allowed to go And how is it meant to be امامو مالك And also a narration From امامو احمد بل حمل They took the stance which is not It's not recommended That's the second view The second view that امامالك From امامو محمد They took the view that is not recommended And also ابلو تيميا And ابلو القيم as well They both took امامو مالك And ابلو تيميا And ابلو القيم They took the view that is not recommended to go far In your wudu And the reason why they took that stance Which is what First of all they said It's you going over And that was required from you Without any evidence Without any evidence The second thing is that The part where it says Anyone who is able to lengthen On his غرح Anyone who is able to lengthen on his forehead Let him do so This is مدرج And he's the كلام of امو هريرا And that the Prophet didn't say this Three The غرح cannot occur On the hands It doesn't take place on the hands But rather it's on the face And two Lengthen on your face It can't happen فمن استطاع بكم Lengthen on your forehead How are you going to lengthen the water on your forehead This is your forehead all of it Okay the hands can be understood But on the forehead how are you going to lengthen it It can't happen This is on the face And it's not the hands How are you going to lengthen on it If you do lengthen I can put it to my hair Then that's the head You've left the word غرح You don't do the غرح anymore As I said the غرح is the forehead So that language wise It doesn't also work in that way Four The people who have transmitted to us None of them have ever brought to us That the Prophet صلى الله عليه وسلم He went too high over his what After he done عليه صلى الله عليه وسلم His elbows, just over his elbows No one of them has ever brought us That the Prophet صلى الله عليه وسلم went up to his shoulders Never And no one has ever brought to us That the Prophet صلى الله عليه وسلم He went over his ankles And he reached his shank His shin And that the Prophet صلى الله عليه وسلم All the wudu you bring it together That's where they all mention This shows us what That it's highly That it's not legislated to do so If it was Or it was permitted Or if it was supposed to have been doing so Then Even one time it would have been transmitted to us Fifth one Abu Huraira never done it in public Even he himself He never done it in public He used to do this Right now And that And that Doing it That he used to hide it and not do it in public Because of that which he understood From the Hadith That which he understood From the Hadith But the scholars they said even understanding is not right Because the word غورة And it's not