 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا وياله من شراف عظيم فقولوا أيها السيد الخبر إما أن يكون له طرق بلا عدد معين أو مع حسن بما وافقثني أو بهما أو بواحد فالأول المتواتر المفيد للعلم اليقيني بشروطه والثاني المشهور وهو المستفيد على رأي والثالث العزيز وليس شرطا للصحيح كلافا لمن زعمه والرابع الغريب وكلها سوى الأول آحاد ابن حجر رحمه الله ابن حجر رحمه الله هو now bringing us into the تقسيم الخبر pay attention brothers ابن حجر رحمه الله and now he is bringing us to what تقسيم الخبر بالنسبة ليصوله إلينا he is talking about how the خبر how the حديث reaches us how the حديث reaches us brothers the way the حديث reaches us is in two types two types it reaches us فإن كان له طرق غير محسورة if the way it reaches us brothers if it reaches us in a way it does not have a number to it عدد is غير محسور the number cannot be narrowed down to a figure can't be does that make sense فهو متواتر that is called متواتر it's called the multitude narration are you with me but the second one وإن كان له طرق المحسورة but if it has طرق a part the narration comes to us in a way which is محسورة it is it can be narrowed down to a figure فهو الأحد this is called أحد this is called أحد وإبن حجر رحمه الله mentions to us that the أحد is three types المشخور العزيز and الأحد are you with me and he also tells us that the مشخور is also called المستفيب he says على رأيه according to a view and he tells us the second type of أحد is العزيز and the third he tells us is called الغريب those three that I just mentioned which is المشخور العزيز and الغريب those three are called أحد those two three together are called أحد so it's divided into two أحد and متواتر متواتر متواتر multitude narration and أحد which we could say is not multitude narration the أحد is how many types the أحد we said it three times it's مشخور it is عزيز and غريب the مشخور we said it's also known as مستفيد على رأيه I'll call it to a view he said let's start from the top إبن حجر رحمه الله now let's go back to the weddings okay فأقول I will say I want you to realize the way إبن حجر is going to write his book we need to understand we need to have an understanding of it إبن حجر رحمه الله what does he do he does جامع he brings them all together and then after he brings them all together he distinguishes between تفريق look what he just did right now he said ألخابر إما يكون له عدد إما أن يكون له طوركم بلا عدد معيان أو مع حسن بما وضع أو مع حسن بما وافق قثليني أو بهما أو بواحد all of the he mentioned he just mentioned what then he says to you فلأولو the first one is what which first one he is referring to he is referring to أن يكون له طوركم بلا عدد معيان that is what he is referring to and then he says to you والثاني the second one is what second is he referring to أو مع حسن بما وافق قثليني that is مشور أو بهما أو بوث of them عزيز sorry مشور is بما وافق قثليني that which is above above 2 sorry أو بهما only 2 which is عزيز أو بواحد or one غريب does that make sense the way he has done it is as what that is what is known in جمع what a freak جمع means he brings them together is what so insha'Allah don't worry I'm going to do word for word and that's how we're going to explain it فأقول I will say ألخبر خبر means what لغة what does the word خبر mean لغة linguistically it means ما ينقل ويتحدث بي it is anything that is transmitted and that is spoken about ازقود خبر بلاغة in علم البلاغة the word ها and truth in and within itself depending on who it comes from of course are you with me خبر is something you can say to a person what صدقت you said the truth كدبت you lied that's a khabar right if a brother says to you can you come with me can you say صدقت can you say كدبت are you with me can you say you told the truth if I ask you a question can you say you said the truth that is called what إن شاء كدب or صدق does not enter it but remember the khabar Allah's Quran is khabar and that's why the the condition of the word that is attitude because it means who is it coming from Allah's speech سبحانه وتعالى carries nothing except the truth صحيح ومن أصدق من الله قيلة who is more truthful than Allah تبارك ومن أصدق ومن أصدق من الله قيلة الله تبارك وتعالى يسيز ولا ينبؤك كمثلو خبيت لا أحد يتعلق في كل شيء الله تبارك وتعالى يسيز so the word خبر لن يتحدث بي عند علماء البلاغة the scholars of بلاغة they say ما يحتمل الصدق والكذب لذات عند علماء الحديث according to the people and the word خبر two views it shouldn't be some scholars say these two views but it's not two views some said that the word خبر actually means حديث and أثر they all mean the same خبر حديث and أثر all mean the same that's one view and that's one group of people believe لكن لكن لا they are the words that are said as what إذا وإذا فترق اجتمع they are the words if they come together they unite sorry they differ in meaning but if they are separate and different places they have what they unite in meaning so the word خبر when it's mentioned in a context where there's no word حديث written there أثر then خبر now encompasses the other two does that make sense but if the word خبر and حديث are mentioned in the same context then خبر has a different meaning at that point خبر has a meaning a greater meaning than حديث and أثر brother's خبر means what خبر means pay attention خبر means حديث and أثر both of them together is known as حديث so we need to know حديث is and we need to know حديث is anything that subscribes to the process of Salam حديث is anything that subscribes to the process of Salam whether it's a speech whether it's actions or whether it's his consent عليه الصلاة والسلام صلاة والسلام صلاة والسلام his consent be direct or if his consent is informed to us doesn't matter that's called a حديث are you all with me also his characteristics and how he looked and also his attitude and his morals and his code of conduct عليه الصلاة والسلام is also what it's a حديث that's what حديث means أثر means what أثر means what ما يسبوا إلى من دون النبي صلى الله عليه وسلم من الصحابة والتابعين فمن بعدهم anything that subscribes to anyone other than Allah like who the صحابة and the تابعين is called an أثر أثر خبر means what both of them together حديث أنا أثر and both of them what the word خبر and that seems to be the strongest inshallah meaning and I'm going to give you examples inshallah the first example is the first example to show you that the word الحديث and the word خبر can take each other's meanings they can and they can take each other's positions and they can take each other's meanings is the example of إمام البخاري رحم الله he said أحفظ مئة ألفة حديث I have memorized 100,000 حديث صحيحين which are authentic ومئة ألفة حديث and I've also memorized what 200,000 حديث which are weak غير الصحيحين which are weak ابن الصلاة رحمه الله in his what in his مقدمة in his مقدمة in his مقدمة we just spoke about the book علوم الحديث ابن الصلاح says after that quote of بخاري لخريسان عناس وعراقه رحم الله سيزينيز ألفية ورود لكن قال يحي البر لم يفوت الخمسة إلا النزر وفيه ما فيه لقول الجعفي أحفظ منه 10,000 لعله أرادة بالتكراري لها وموقوف وفي البخاري ابن الصلاح says هذه العبارة this speech of بخاري قد يندرج تحتها عندهم الآثار الصحابة والتابعين وربما عد الحديث الواحد المروي بسلاديني حديثيني maybe بخاري what he's saying here what will fall under this speech of his that I memorized 100,000 حديث and I also memorized 200,000 حديث which are weak what will fall under that is not just a prophet صلى الله عليه وسلم حديث what will fall under it the athar of the صحابة and the تابعين also the one حديث that has two different حديث if one حديث has many different chains he's not going to consider all of one حديث he's going to consider a different حديث if that makes sense صلاح that's the that's the explanation he put to it also it's authentically narrated that he said صحة من الحديث is 700,000 he said authentically there is 700,000 700,000 حديث وكسرون and extra and now extra and he said وهاد الفتا and this young boy who is he referring to and this young boy بغاري said أحمد محمل سيم he said he's authentic from the حديث 700,000 حديث 700,000 حديث and extra bit of extra and he said ends for this young boy this young boy who is he referring to بزورعة الرازي بزورعة الرازي he said as for this young boy قد حفظ 600,000 حديث as for this young boy he memorized 600,000 of the حديث بزورعة الرازي ألمام البيهاقرحم الله he said after that speech of بغاري بيهاقرحم الله انتهديب الكمال بايأب الحجاج المزي he said وإنما أراد والله وعالم أحمد محمل meant الله knows best ما صح من أحديث رسول he meant by that which is authentically narrated from the messenger صلى الله عليه وسلم وأقويل الصحابة and the speeches of the companions وفتاوة and the verdict فتاوة of who من أخذ عنهم من التابعين and from the fatawat that were brought to us from the tabi'in in which their knowledge was taken he's also referring to that as well pay attention also another example is أبوزورعة الرازي himself when he came to the son of امام أحمد محمد عبد الله عبد الله ابنه أحمد ابنه محمد محمد ابنه محمد he came to who أبوزورعة came to him and he said to عبد الله the son of امام أحمد he said to him أبوك يفاذا يحفظ ألف يفاذا memorised ألف ألف حديث which is a million حديث يفاذا memorised how much is a hundred thousand times and a hundred thousand one million يفاذا has memorised one million حديث فقيلة له they said to أبوزورعة عبد الله then said to أبوزورعة because that's his father in it he said ومن يدريكا how did you know this who told you how did you know this he said I revised with him فأخذت عليه الأبواب and I took the chapterings from him I revised with him and I took the chapterings from him امام with ذهب when he wrote that quote in his كتاب سير العالم look at the tawdeeh he put it the tawdeeh means what look how he directed the speech he said هذه حكاية صحيحة في سئة علم أبي عبد الله he said these stories are authentic which indicate the vastness of the knowledge of إمام أحمد المحمد وكانوا يعدونا look at ذهب he said they used to consider المكرراء the repeated narrations والأثارة I painted it the narrations which are repeated so one hadith may come in four or five different narrations that's also they can't each narrate each chain separately والأثارة and they also what they also go back to the أثار which is الصحابة التابعين وفتو التابعين and the verdict of the فتو التابعين وما فسراء and that which explained it ونحمد ذلك and other than that فالمطول المرفوعة القوية لا تبلغ عشرة معشرة ذلك المطول the wording of the process of Salama doesn't reach 10th of that which is mentioned that is saying it may be one tenth it reaches that much a million hadith no the hadith of the process doesn't reach a million not nothing close to it if we stick to the method and each hadith if it becomes 50 narrations we just count it as one if it's the same method the process of hadith we can summarize it less than that so إبن حجر حيما الله he says هي الخبر إما أن يكون له طرق يجب أن يكون لديه what a chain of narration بلا عدد المعينين not a specific this is called متواتر this is called المتواتر what is متواتر brothers first with the word المتواتر brothers إذا اسم فاعل it's a variable noun اسم فاعل مشتقن it is rooted from it's brought out from what من التواتر it's taken from the word متواتر and what does متواتر mean it means التتابع it's to follow it's to follow that's what it means like for example you say تواتر المطر the rain followed itself like one rain came and the other rain came after it and the drops came the drops تواتر it came اي تتابع نزوله it's descending the rain drops were following each other that's the word متواتر linguistically what it means that's linguistically what does it mean technically تحيلوا تعدة التواتر على الكديل ونحجر I mentioned that in his نزحة النظر he said ما رواه pay attention it is that which is being narrated by who عددوا a number كثير there is a large amount تحيلوا it is impossible العادة تواتر على الكديل it is against the norms it is impossible for them to agree upon lying it cannot be possible that brings us to the third point we took the definition right we took the definition it brings us to the second point sorry which is what's the condition of متواتر what are the condition what are short the condition for a حديث to be متواتر brothers is four then we said حديث to be متواتر متواتر is what first condition is عددوا كثير a large amount of people have narrated there has come a argument وقد اختري ففي أقل الكثرة على العقوال how much is the minimum it can be there is that view how much is the minimum for the متواتر there is that خلاف إبراحجر رحم الله he refutes that belief that anyone should put a number to it إبراحجر رحم الله he says it shouldn't be but some scholars what did they choose they chose that it's 10 if you go to سيوتر رحم الله in his تدريبي الراوي he took that view سيوتر they took that it's 10 10 and onwards the minimum that متواتر is 10 and onwards the second one is brothers the second one is أنتو جد هاذي الكثرة that large amount of number has to be found في جميع طبقات السنة it has to be present in all of the levels of the the second condition in all of the levels of the حريف so it can't be مثلاً from the Sahab time it's متواتر a large number of people narrated it but then one Tabi'a narrated it now it doesn't it changes we're going to come to it it shouldn't be like that the large amount should be what in all of the طبقات of this Senate every part of the chain of lyrics it has to be consistent the multitude number it has to be consistent the third condition the third condition is أنتو حي للعدة التواطوم على الكدي that it is impossible for those people to agree upon line and that's a question that one has to ask 10 people can 10 people can come together and choose to lie so that narration will be متواتر right will be متواتر so how is it possible for them to lie the scholars they said that is أن يكونوا من بلاد المختلفة there have to be different lands where a genus is different and different types of people and they also have to be مذاه مختلفة or different what the madhabs they have or anything like that the fourth one is what أن يكون مستند خبريهم الحساء there ascribing has to be based upon the following words they have to say سمعنا when they narrate it it has to be based upon سمعنا that it has to be based on I heard it it was said سمعنا or I know it has to be we heard we saw we felt it has to be those it can't be anything based on what it has to be it has to be something tangible it has to be something that is based upon the five senses five senses so the usage has to be سمعنا أخبارنا أم باعنا أو حدثنا حدثنا السمعنا أم باعنا أخبارنا it can't be has to be based upon what has to be those four conditions when it's found what is it called this is now called متواتر