 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي another type of محتفب القرائد is a hadith which is مشهور the hadith which is مشهور إذا كانت له طرق المتبينة حافظ محاجر mentions it with the condition he says that it has narrations which are different متبينة من أي مختلفة المتغيرة the hadith is مشهور and it has different narrations سالمة النباع في الروات والعلالي and these narrations are safe from weakness and defect who is the person who mentioned that this type of hadith also is محتفب القرائد إذا الأستاذ أبو منصور البغداني أنا الأستاذ أبو بكر بن فورك وغيرهما who is أستاذ أبو منصور البغداني he is عبد القادر بن طاهل البغداني you can find his ترجمة الكتاب البداية والليهاية the twelfth volume page 44 أبو بكر بن فورك له he is the famous أشعري إمام who died in 406 you can find his biography the third type of hadith which is محتفب القرائد so it is the hadith which is مشهور the second one which is مشهور now it is مسلسل بالآيمة الحفاظ مسلسل بالآيمة الحفاظ المتقلين it is the hadith which it is chain okay with the noble حفاظ this hadith cannot be strange now such as the hadith narrated from from from from from from from from from the prophet this hadith is it is it is شافع is a jabl مالك is a نجمل نافع مالك من أصحة الأساليد can you see it one of the golden chains right this chain now it is called مسلسل بالآيمة الحفاظ the imams are ranked here they are written here they alone by themselves are equal to 10 individuals 10 10 10 10 10 شافع 10 20 is right is from the from the are you there because of the characteristics that they gathered the exception are you there this is called هل تقول المسلسل بالأعيمة الحفاظ المتقلين؟ هل تقول هل تقول حديث؟ ما هو النفت من المعلمة right now؟ يمكنك أن تقول هل يجب أن أعرف هذا المنطقة؟ ما هو النفت؟ أذكر، ما قلت أكثر؟ إذا كان شيء ما تعلم، لا يوجد سامر، لا يوجد فتاة لا يوجد فتاة، لا تستطيع أن تقلع، فقط تعرف أنه لا يوجد فتاة صح؟ إذا كانوا أصولين يتحدثون عن whether مباح is from الحكاب التكليفية فالسؤال لك هو ما هو طالب العلم؟ هو ما هو التامة العلم؟ لا هو التامة العلم من فتاة؟ فاللان مباح is from الحكاب ليس it not؟ these are called ملح العلم it's just benefits sign benefits are you with me? there's no full benefit that you take from it so what benefit do I take personally from learning the Ahalith which are Ahad يفيد العلم والنظري المحتفظ القرائن what benefit do I get from it? the benefit comes at ترجيح عند التعروف when the Ahaliths are opposing each other how do you strengthen one over the other you will not treat an Ahalith which are Ahad the same as an Ahalith which are Ahad which is المحتفظ القرائن does that make sense? this is stronger you strengthen this over this so it benefits you when you come to the issue of الترجيح عند التعروف to strengthen views narration over another narration are you with me? when you wanna? because this one now benefits you علم والنظري but it doesn't the benefit here is not عمل it's not benefit in terms of عمل in terms of حاليث الأحاد حاليث المتواتر both of them عند العمل we do them the same we do them the same the people who conflated and between what it benefits you and the implementation are you with me? are you with me? are you there? of course no one is gonna deny that you feed the علم والظن you feed the it benefits us speculation and assumption are you there? but the question here is the question here is what? just because it does does that mean implementation are not done? يعمل يعمل بهي it is implemented are you there? and the أحكام of the شريعة is not all done based on what? it's not all done with علم it's done with ضن صحيح are you with me brothers? we do sometimes things like Islamic rulings which are not 100% we do have to still do it like the famous حديث of أصامة ملوزيد the man is in the middle of the battlefield أصامة ملوزيد is fighting with him and we all know when you want to give that one to somebody in Islam it takes days it takes weeks it takes months it takes hours it takes convincing he just killed a Muslim and you are about to strike him and he says that assumption is high that this person is what? he is lying but you still have to hold him and cut to what he says right? are you there? are you with me brothers? a Muslim person comes up to you and says to you I am a Muslim a travel from the land of the disbelievers I'm not 100% sure if this person is I'm not 100% sure if you're a Muslim you could be a hypocrite you could be an infiltrator you could be you could be you could be a ruler if you are a Muslim you could be a traitor if you are a believer and you know that you are a believer so don't turn them back to the disbelievers if you know that you are a believer how do I know their believers? come how can I know their believers? I don't know if they are believers I'm basing you on seeing this person praying in the Jama'a and the Juma'a I'm basing on seeing this person at night sometimes I slept in their house and I saw them crying at night praying all of these are just speculation I can't say 100% I can put my life in this person as a believer are you with me? so we do things based on what? other than we do even in our day-to-day life everything we do is it certainty? you know that's Jaloon so the Hakam of the Sharia are like that okay we do matters in the religion so if somebody says it is we won't say that's unjust we won't say that but if he talks about the concept of العمل implementation wise we'll say what? now you're talking about the are you with me? the now that we've learned if a Hadith is مشخور and another one is which one do you give precedence over? and what I had right? why do you give مشخور because you have it in your heart as long as the مشخور here is not متبعينا تطورك تطورك is different right? you strengthen that over that both of them are مشخور and the gharee both of them are from what? كليهما both of them are من أخبار الأحاد but they strengthen one over the other also the scholars they give strength to a Hadith which are in بخاري and Muslim over that which is in بخاري alone or that which is in Muslim alone and they strengthen with in بخاري more than what is in Muslim صحيح all of this is that's how you have to understand this is the benefit it teaches you we learn from it عين دت ترجيح عين دت تعرضي that's the faida of learning learning this point of المحتفد بالقرائد صحيح the Hadith which is المتقلين that we have Ahmed and we have شافعي and we have Malik and we have عين دت تعرضي this Hadith give a presence over any other as I said Ahmed by himself is equal to 10 individuals here 10 individuals who are reliable and the precision is on point Ahmed still strong a little you with me Malik is the same عين دا Malik is the same عين دا we give presence to this narration over anything else okay the author they say او لا the author he speaks about and he says و الثاني اوثى رحمه الله he categorizes the Hadith which is غريب حافظ ابن حجر he now categorizes the Hadith which is غريب حديث غريب is what حديث only one person reads are you with me brothers and that's the one type of Ahad how many types of Ahad did we say what's the lowest of them غريب that is the least غريب is the only غريب which is نسبي غريب is what غريب is what غريب is what حديث is what حديث is what حديث is what حديث is at the beginning of the chain what does it mean حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حديث is what حسنًا ، لا يروا متن الحنيث في الدنيا إلا بإسلام الوحيد ، يتفرد به أحد الروات و لا يتابع عليه أحد ، فهذا هو تعليف منه أن هذا الحنيث ، في حالة هذه الأرض ، سنجد من هذا one companion و هل يتحدث with him؟ إنه يتم يدخل من المعارض و يدخل من السما jurid طيب السما الإطاقة التكريب ، كل معارض يريده أن that companion أنت معي ، جميع المعارض يرارده أنك هنا يديه المعارض إمراه و يديه المعارض أفضل نحن لا نظهر على حالية حالية أو حالية أو لا و أما الغرابة المسبية كما الغرابة التي تصميم الغرابة التي تصميم هي التي لا تقول في أصلي السند هي الأخرة التي لا تصميم في أصول الأسل تحدث بسيطة في حالية حالية على أحد و لقد حلتها و لقد حلتها one و الغريب التي تصميم الغرابة المسبية هي التي تصميم الغريب المسبية التي لا تقول في أصول الأسل هي لا في أصول الأسل هي لا في أصول الأسل بسبب بسيطة أحد يصميم مثل حالية يصميم حالية المسبية واحد من's أحد منهم فضلك و أخر أحد가 جميعا توقف حالية المسبية لقد فقط يروا من بالطريق في حالة مع أقل unusual فالصباح شباب يوجد الكثير من طريق أن تأتي إلى ذلك. أقريباً بأبو هريلة وكبير مشهور. كبير عزيز. أقريباً بمتواتر. لا مشكلة. نحن سنرى على حاليثة فهو. أنا سبنو ماريك. ما سنقول؟ أنا سبنو ماريك هو حاليث هو what؟ أنا سبنو ماريك هو غريب. عندما نقول حاليثة فأنا سبنو ماريك هو غريب. لا نقوم بأصل السنة. لم يقوم بأصل السنة لأن تون صحابي لم يتلد. أنا غريباً وألس ريانوري. هل هذا يفهم؟ لكن ما نقوم بأصله هو those who took from him. ألس are only one person. مثلاً في السكوليه يجب أن يقول one person narrates from محمد من الشيهاب زوري. وكذلك السكوليه يقول هذا حديث غريب العريز زوري. هذا حديث غريب من زوري. لا يوجد من يقول one person narrated from زوري. فلان. somebody. فلان فلان is only one narrated from him. وكذلك يمكن أن يحدث مع حديث. هل أنت معي؟ السكوليه يقوم بأصل حديث which is غراب النسبية the second type into three. The first one is and that's the one I explained already. Which is it is singular in accordance to one narrator. A teacher as زوري and others they have many students. Only one person narrates a حديث from زوري. Are you with me? This is a حديث which is غريب نسبية no other reliable person narrated from زوري except that person. Knowing that زوري has hundreds of students or tens of students. That's the first one. An example of this is حديث of the prophet when he says دقل رسول الله the prophet entered مكته he entered مكة يوم الفتح وعلى رأسه مغفرة the prophet he entered مكة the day of the conquest and he had on his head مغفرة. The مغفرة is what? helmet. So the prophet said he was wearing a helmet. Who is the only person who narrated from زوري. زوري has many تقارت students that narrated from him. The only person who we know narrated from him is who? The only person we know who narrated from him is ماريك أبنانس. No one else narrated from him. Very good. The second one is ماقويدا بأهلي مصرين معيين. This حديث only people who narrated it is a particular people from a particular land. The people from that particular land are the only ones who are single in this narration. So whatever it's narrated from them. For example the scholars will sometimes say هاد الحنيث ولم يروه إلا أهل المدينة. This حنيث no one else narrated except the people of مدينة أو أهل البصرة or the people of بصرة are the only ones who narrated this. أو أهل الكوفة or the people of كوفة أو أهل مصر or the people of مصر. أو أهل مصر or the people of مصر. Or for example the scholars sometimes will say هذه سنة This is a سنة تفرّد بها أهل المدينة. The only people who is alone in this سنة is أهل المدينة أو أهل البصرة هكذا. All of this is تفرّد نسبي but it's all to a particular land. For example حنيث البروكي the حنيث of going down on your knees or your hands. This حنيث أبو زيناد is the one who narrated it. He narrated it from الأعرج أن أبيه ريرا عالي النبي صلى الله عليه وسلم إذا سجد أحدكم if one of you is doing سجود فلا يبرك كما يبرك البعير وليضع يدي قبل الرقبتي. إذا let him place his hands before his knees. This حنيث is a حنيث The scholars they say it's a سنة تفرّد بها أهل المدينة. أهل المدينة are alone in this. No one else is known from this except them. All of the narrators are مدينيون. أبي زيناد is a مديني. أعرج is a مديني. And I will say it as a companion. أي ده؟ Good. The third I'll tell you the third type. ما كان بقصورا على رواية المعينة. Another one is it is specific to a particular رواية specific to a particular narration and we mentioned this at the beginning of our speech when we were speaking. So go back there Last but not least the author The author now goes into that little did the scholars refer to the فرد نسبي as فرد They don't use it. They don't use فرد Even though غريب and فرد are مترادفاني they are synonyms but close in meaning they don't do that ويقلوا it is little اطلاق الفردية The usage of the تام الفردية الفردية The usage of the تام فردية is very little in comparison to the word غريب Which type of غريب is he talking about that they would use the word فرد for? He's talking about the غريب نسبي The غريب نسبي The محديثون and the scholars of حليث Little did they describe the حليث which is غريب نسبي as فرد In other words they don't say The حليث which is فرد نسبي The scholars of حليث generally don't say هاد حليث متفرد فيه زهري They don't say that They say هاد حليث غريب من حليث زهري As for when the حليث is غريب متلق فا يوصفوا بالفردية They would refer it as فرد And they would say هاد حليثون فردون This حليث which is فرد So all the author here now is talking about is what is known as من حيث الإستطلاح The usage of this word And as they say قاعدة إسلامو شاحة في استطلاح They shouldn't really pull and push They shouldn't really pull and push They shouldn't really pull and push on terms And the رحمه الله He used the word يقلو It is list little Meaning it does sometimes happen that they do use it But he said it's very little So you do sometimes find present in the أهل العلم But it's very little as حافظ محجر said And حافظ رحمه الله He is truly said to be أهل الإستقراء from the علماء who did إستقراء of the أحاليث and أقوال of the علماء And when he says this He is talking from his experience He has got some things he can bring out of there Are you there He followed up the statements of the علماء رحمه الله So summary is that there is In summary between غريب and فرد The only thing is It's used more In the second غريب مطلق فرد is used But it's not used in the غريب نسبي It's literal So it is used But it's very little Very very little But when it comes to the غريب مطلق And the فرد are used for يستعمل فيهما على حد سواء They used two benefits that we take from this The first benefit that we take from it is Some of the scholars People of knowledge They have coined the term غريب has to be تفرغودي Some of the scholars of أهل العل They are restrictedly used غريب The غريب As any سنجي للمرأيشن Which it has become كلير لهم That is wrong Some scholars from people of knowledge Have coined The usage of the word غريب Has to be the narration Which is It has One narrator Additionally Added on to that That there's a mistake in it In other words It's not just one And it's authentic But it's actually They use غريب Specifically when they want to say That this is only one narrator And it's weak In other words They're using it To weaken the narration And to say That the حليت is incorrect Very good And an example of that is The رسالة أبي داود إلى أهل مكة The letter That أبي داود wrote To describe his سُلن أبي داود he described his سُلن And that was said to him From the people of مكة The question for me To explain what's in his book He's told him how he authored it And what is it That he's explaining in his book And what is he trying to say In his book So أبي داود responded He wrote the letter سُلسالة أبي داود إلى أهل مكة Are you with me brothers Which he's trying to Describe his what He's told him So what he says in that is He says أبي داود says لا يحتج بحديث غريب ولو كان من قواية مالك ويحيا من السعيد واثقات من أئمة الحريث ولو يحتج رجل بحديث غريب وجدت من يطعن فيه ولا يحتج بالحديث الذي يحتج به إذا كان الحديث غريب الشانداء He says It is not used As a proof A حديث which is غريب What does he mean here Are you going to say Oh It's a حديث غريب If one narrator narrates it We're not going to take it And the scholars of حديث different And it's here are the أئمة who say You can't take one narrator Are you there And beda would use these Kind of statements He'd say لا غريب here to him is التفرود الذي ترجح عليه أما فيه الخطأ It is one narrator And it has become clear to أمو داود That is what It's a mistake in this حديث So he's saying That if the حديث is غريب ولو كان من رواية المانيكة Even if it's from the روايات الممانيكة Or the روايات رحم السعيد القطار Or the روايات تقات من أئمة العلم The reliable scholars of علم والحديث Even if it's from their narration Don't take the حديث which is غريب I don't use it as a proof Are you with me brothers Here what does he mean by غريب He means التفرود الذي ترجح عليه الخطأ It doesn't mean لا على كل التفرود It doesn't mean All of the forms of غريب Are you there So here he's trying to use The تفرود or the غريب بقص the إعلان الحريتي فيه أما به He's trying to use this تفرود here or this غريب here Trying to weaken the narration And saying this narration shouldn't be taken again Are you there And that's what's a بارت في ستاقمر رحمه الله تعالى أزالب of that is also إما محمد ستاقمر رحمه الله تعالى فيه كتاب الكفاية بقص 225 It's mentioned He said إذا سمعت أصحاب الحديث يقولون أحمد سند If you hear the people of حديث say هالحديث غريب أو فائدة فعلم أنه خطأون He said No That if the people of حديث Say to you this حديث غريب Or there's a فائدة فعلم أنه خطأون This is wrong أو دقل حديث في حديث أو حديث has entered into another حديث أو خطأ من المحديث or is a mistake from the محديث أو حديث ليس له إسمادون أو إنس حديث without a chain وإن كان قدرا والشعبة والسوفيان إبن الشعبة والسوفيان are written Are you with me إبن رجب الحملي إبن الشرح إبن الشرح إبن الشرح إبن الشرح page 582 he said something very powerful okay as we all know إبن رجب الحملي what did he do إبن رجب الحملي he authored the الشرح of Sunni Termini you know that right إبن رجب الحملي he explained all of Sunni Termini but when the Tatar came into the Muslim world they took the Sunni Termini and many other books and they threw it into the sea and it got destroyed and it's from the works that we've lost we haven't from the books that we don't have but we have a portion of the Sunni Termini which he explained which is the علم the علم chapter of Sunni Termini by Raja Bihar when they were the scholars of Halith they said if I think he's in the deal of Iraqi I think he said it he said if we were to gain and we were to receive شرح of عل Termini by إبن رجب it would have sufficed us from many we wouldn't need no one's explanation if we receive that and we got that it would have sufficed us from many explanations are you in the above he wouldn't because إبن رجب is known for he's what some أقوالي سلف he would bring the statements of the سلف and put things in context and explain a lot of things but what we have from it is they what علم Termini type علم Termini section the علم section he's explanation we have الحمد لله it never go lost and the best تحقيق of it is تحقيق تحقيق of نور دين العتر of the شرح علم Termini by إبن رجب it's the best it's the best إبن رجب أصبح فإنهم يقولون في الحليث إذا نفردم him واحد إذا لم يروا اتقات أن gold إِنّه لا يتابع عليه ويجعلون ذلك علّة فيه pinch زهري ونحوه وربما يستنكيرون بعضalt إعتreme أيضة ولهم في كل حاليث نقد الخاص وليس عندهم لذلك ضابط يطبطه يقول أنما أكثر الحفاظ المتقدمين الكثير من الحفاظ الحاليث والجنارائيس فإنهم يقولون they will say في الحاليث إلى الحاليث إلى الفرد به واحد if one person is alone on it وإن لم يروا اتقات خلافه even if the reliable scholars haven't narrated anything opposite to it they will say He is not followed in this ويجعلوا ذلك علة وفي and they would sometimes make this a defect for it اللهم may accept إلا أن يقول من منك رحظوا except somebody whose memorization is what his memorization is great and is a lot واشتهرت عدالته وحديثه or his integrity and he is a Hanif a famous كالزهري ونحوه and anyone other than him وربما it even sometimes happens يستنكرون بعد تفردات اتقات الكبارة أيضا sometimes it may even happen that they turn down and they reject some of the single narrations of the reliable ones the noble reliable اتقات الكبارة أيضا and they have في كل حالي في نقد الخاص every Hanif they have a specific debunking of refutation on it وليس عدهم لدانيكا ضابضوني يطمطوا and there is no babid for it that you can restrict it to sometimes you come across احمد رحم الله he weakens the narration you just don't know why ويسلو ضابضوني يطمطوا there is no babid which we can use to restrict it another benefit the second benefit that we take is the second benefit that we take is the scholars of Hadith they give a lot of a lot of consideration to the Hadith which is غريب نسبي they give it specifically they give it the Hadith which is غريب نسبي they give a lot of importance to it لأنهم به يحكمون لأنهم به يحكمون على الرواية بالإصابة أول خطأ أول عمال لأنه هذا حنين أنهم يضعون حنين whether it is right or wrong or defected or not for example if you go to كتب العلال if you go to it you sometimes see them say اخطأها اخطأها هذا الروي this narrator he done on this thing when he narrated this Hanith from Zuhri for example even though this hadith is محفوب behind Islam even though it is is correctly transmitted there is no weakness in it and you do not need brothers when you look at this narrator who narrated each individual from each person it is connected this person is not a model this person is nothing wrong with him حديث is connected nicely nothing wrong with him but they place an il on it they say this hadith is defective and we know defect إلا إذا شيء which is غموب is not clear to you they will defect that hadith by saying that this individual he he done a mistake in this hadith narrating it from Zuhri and this hadith might be محفوض from other than Zuhri they would say that very good شاء الله تعالى will stop there today بإذن الله الكريم anything which I have said that was wrong or incorrect is from me سبحانك الله و بحمدك أشهد أن لا إله إلا الله ستغشر و كنت أولى