 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين وشدوا لا إله إلا الله وحده لا شريك له وشدوا أن سيدنا ونبينا محمد آخر الأنبياء في الدنيا عصر وأجلهم يوم القيامة شأن وذكره صلى الله وملايكة هو الصالح وانا من خلقه كما وحد الله وعرف به ودعا إليه أما بعد وإن شلح هذا الكتاب نوزهة النظر في توضيح نقبة الفكر رتن با حافظ ابن حجر رحمه الله تعالى نحن نتحدث about the last lesson the زيادة التقع we started to speak about it at the statement of Hafظ النحجر where he said he said وزيادة رويه مع مقبولة المالاتك ما لم تقع منافية لمن هو أوثق that the زيادة التقع is accepted it's taken into consideration ما لم تقع منافية لمن هو أوثق منه what is it a Hadith that is زيادة التقع actually mean the Hadith which is زيادة التقع means when a narrator comes and he adds additional information either whether it be the metal of the Hadith or he adds it into the chain of the Hadith this is called what زيادة التقع it's the adding of a reliable individual it's the adding of a reliable individual حافظ النحجر anyone who ponders anyone who ponders over the statement of Hafظ النحجر يظهر له it becomes clear to him أنه يصف زيادة المقبولة بوصفيني the Hafظ النحجر he is putting two conditions for the زيادة التقع the first one is أن يكون من منزادها the one who added onto it the one who added this information on to the Hadith it has to be what من راوين from a narrator who is what الصحيح أو الحسن a narrator who is صحيح when we say صحيح then that means what he has كمال العدلي and كمال ضبط he has got integrity and he also has what he also has precision on point precision that's a صحيح or it's a Hassan where his precision is slightly low slightly low but of course he has the integrity that's what Hafظ النحجر because what did he say وزيادة راوهما مقبولة the narrator who is good in his memory and is good in his integrity whether the memory is low then it becomes Hassan or whether the memory is precise which is صحيح whichever of the two is his narration is accepted that's the first thing that's the first thing that you understand from the statement of ابن حدر and the second that you understand from it is which is where he says that Hafظ النحجر is saying as long as it doesn't what it doesn't oppose anyone who is what of great calaba and of great integrity and a great level of his of him as long as it doesn't oppose that here we need to do وقفا we need to start over each of those two points that he mentions for the acceptance of a حديث which is زيادة تقا let's take the first part which is that the narrator who is narrating this حديث has to be what either it has to be from the narrators whose حديث are considered to be صحيح or the narrators who are considered to be حسن let's look at that حافظ النحجر himself is another Kitab called النكت على بن صلاح حافظ النحجر he mentions that he mentions رحمه الله from a group of حفاظ like تين ميديين وخزيما دارو قطني عبدالبرا خطيما الآذز he translates from them statements and then after that he says the following he says what is the conclusion of the statement of these scholars تين ميديين وخزيما دارو قطني عبدالبرا خطيما الآذز the خلاصة and the summary of the statement is نزيادة إنما تقبلوا من من يكونوا حافظة المتقنن that the حديث where the narrator adds an additional information is only accepted when it's from what من من يكونوا it has to be from what حافظة المتقنن it has to be a hafib and he also has to be a متقنن حافظة بن حد الرحمة الله إن الكتاب أن نكت على بالصلاح what does he mention what does hafib mention he mentions that the narration زيادة تتقى and he's mentioned he's taking this from the كلامة في تيرمي الامام الدارو قطني the كلامة في بلو خزيما عبدالبرا and also from the كلامة الخطيب البغداني that day he said فحصلوا كلامي هؤلاء الأيما that the conclusion of the statements of these scholars is that النزيادة إنما تقبلوا that the ziyad is accepted is accepted from only the person who is what من من يكونوا حافظة the person who is a hafib and he's what متقنن he's a hafib which is متقنن that you might ask yourself and say what's the difference between a person who you would say is a hafib and a متقنن why are they distinguishing between the two hafib explains it as well in the كتاب موديتوز in this كتاب and look at but in summary what does it mean it means a person who is حافظ and he's also a person who's what الإكتار من سماع الحديثي واسماعي he's a person who's a hafib who's in and within himself and his precision and his memory is on point but he's also a person who's excessive in his narrations he's got a lot of narrations and he's narrated to many people for example ألمان مل حافظة دارة قطنيو do you say that he has those two characteristics half of the دارة قطنيو نعم الإمام الدارة قطنيو is من الحفاظة المتقنين من الحفاظة المتقنين he combined between حفظ his memorization is there رحمه الله and he also has many narrations many أحاديت and he's precise on it he doesn't do mistake on it he's a متقن on that we have الإمام محمد ابنو عمر الواقدي محمد ابنو عمر الواقدي whose call is they call him حافظ they refer to him as a حافظ because they say he has many narrations and what not but the issue is that he doesn't have what he hasn't got precision in that he does mistakes he's narrated a lot he's took in a lot of narration but what does he not have he doesn't have precision sometimes he may get cool on a mistake or here or there دارو قطني قلأ يوجد you guys have the book you've seen the book right written by دارو قطني كتبها من خبض he wrote it from his memory دارو قطني wrote the كتب عيلة الواقدي which call it have done a and I've shopped how he extracts from each أحاديت defense it's over 10 volumes the book it's over 10 volumes دارو قطني he wrote this from his memory from his head he wrote that all without having to go back to references this point professors who graduated from جمعات took PhD programs on it portion of the book what one man did from his own memory دارو قطني ورحمة الله and then this is what الحفظ وضبط he has a and he has precision رحمة الله و تعالى whereas محمد بن عمر الواقدي what does he have he has a but he doesn't have precision the same applies with محمد بن حميد محمد بن حميد الرازيو he is a person موصوفا بالحفظ he is described in مكسف حديث he is a Hafظ لكنه تهموه they suspected of him suspicion has come in his affairs الحفظ بن سريمان الشادة كوانية رحمة الله the same موصوفا بالحفظ he is described حفظ with him but they described him they spoke about him excessively and then what the scholars here want is that the person is حفظ متقنن is a Hafظ متقنن very good that's the first part of the statement that we're looking at of him الحجر which needs تعاقيب so the hadith which is حسن does he enter here the hadith which is حسن we have ضبط issue with him there doesn't enter this one زيادة تقزون excepted from what a person who is what who is حافظ متقنن very good the second جانب of the شيخ الحجر which is عدم التناثي there is no opposition ما لم تقع منافية لمن هو أوثق لمن هو أوثق there is no opposition and it's not opposing those which are what those which are greater than it those which are greater than it حافظ المحادر if you read his statement here he kind of says that if those two if he doesn't oppose any other narrator or any other narration if he doesn't oppose it then it's accepted look what he says in الشرح he says لأن زيادة إما أن تقون إما أن تقون لا تنافية بينها وبين رواية من لم يكن رواية من لم يذكرها فهذه تقبل مطلقا لأنها في حقوق الحديث المستقل الذي ينفرد به التقة ولا يروي عن شيخ غيره حافظ المحادر يقول that it's زيادة if there's no opposition it's not opposing any other narrations بين it and the other narration فهذه تقبل مطلقا it's accepted what مطلقا right unrestrictedly تعقيم that needs a look to it that is accepted unrestrictedly حافظ المحادر himself goes against that in his كتاب النوكة على ابن صلاح and you know the كتاب النوكة على ابن صلاح رحمه الله that the حافظ المحادر wrote it was one of the last books that he wrote and you know he died in writing the look at المحادر and had never finished it he died on the chapter of مقلوب the chapter of مقلوب حافظ المحادر died on that particular point half of it finished it it's one of his last books so what he's going to write here is going to be what he's lost how he's using his opinions are here the last their last أقوال of his رحمه الله so that's what we're going to compare that with this statement of his sometimes رحمه الله so the fact that it's he himself رحمه الله doesn't accept that in his in his نكت also another thing is that he says as long as he doesn't oppose but there are حديث which are زيادة which sometimes the scholars don't accept they don't accept and there's no opposition and it's a زيادة the scholars don't accept it and it's the issue that the scholars called when the حديث is disputed whether it's موصول or whether it's مرسل or whether it's disputed if the حديث is مرفول or موقوف these حديث are what they are not from the angle of من قبيل تلافي there's no opposition here there's no opposition here but then the scholars are rejected at particular points and situations and we'll leave that Insha'Allah for more discussion in the in the other كتاب اختصار علوم الحديث and books like that and speak more about it حافظ محجر سيد رحمه الله فإن خليفة بأرجح فالراجح المحفوظ ومقابل الشاد وما عضع في فالراجح المعروف ومقابل المنكر الشيخ رحمه الله الحافظ محجر he goes into شاد and the opposite of the two شاد what's the opposite of شاد محفوظ what's the opposite of مونكر معروف so we first have to know what شاد means and we need to know what مونكر means before we go into it we have to first of all know أهل العلم the people of this field مصطلح الحديث اختلفوا they differ فيما بينهم between them what is they differ in this issue of الشاد and المكر they differ and they differ from two angles their dispute is فيهما من جهة إلي from two angles الجهة الأولى the first way is هل هو با إسماني لمسلمة واحد are they two words that indicate the same thing are they two names for one thing أم تغايراني or are they two different independent things are they separate from each other فيختصتوا الشاد that the shad is specific to what بحالية ثقة that the shad is specifically talking about the thقة and the مونكر is talking about بحالية الضعيف and that the مونكر is talking about what the حالية which is which is ضعيف number two the second angle which they differ upon each other is هل يشترطوا is it conditioned في الحكومي بشوذوذي والنكارا for the scholars to grade or place on a hadith that it's shad or it's مونكر is it conditioned for a person to place on a hadith شوذوذ say this hadith is shad or this hadith is مونكر قيد المخالفة that there's opposition here that's it that all they conditioned أم يصح or is it correct إطلاقهما على تفرودي or is it permissible to use شاد and مونكر for any individual who's alone in anything even if there's no opposition وإلا من صاحبه وإلا من يصحبه المخالفة وإلا من يصحبه مخالفة even if there is no opposition present there pay attention here now the scholars differed فيما بينه between themselves regarding what the hadith which is شاد and the hadith which is مونكر what is it and then this mute is what من جي هتايني from two angles they differed the first one is is it هل هما اسماني لي موسمان واحد are these two words showing the same thing or are they different and if they are different if they are different is the shad specific to what مختصم بالثقة is it specific to the thقة and that the munkar is what بحاليتي الضعيف it's specific to the hadith which is weak that's one the second discussion is the khilaf the second khilaf that they have had is what the second khilaf that they have had is is it a condition to place on a hadith شوذود say it's a hadith of sha'at or to say it's a hadith of munkar is it a condition that there's opposition only or if there's تفرد which is that it's alone even if it's not opposing anyone but the fact it's alone in an issue but there's no opposition necessarily is that which of the two is the points very well understood with these two angles they differed these two khilafs is it called or is it is these two angles of khilaf that we saw right now the scholars are differing is it a khilaf which is or is it and what does what does what does it's a khilaf which you can bring them together you can't bring them together so which of the two is it which means you can bring the two people one is saying tomato and the other is saying tomato or potato two words two pronunciations but one word is it like that or is it a khilaf which is one is saying black and the other is saying white this is the the correct is that it's from the angle of it's meaning they can be reconciled between the two of them and it's not from the angle of and it's not from the angle of and it's not from the angle of why because both parties in every dispute that you talk about all of the scholars unanimously agree that the which is both of them are what rejected and it cannot be used as an evidence not in matters which are evidence is that you're trying to use it or you can't even use it as a witness can't even use it for and you're not allowed to use it as a witness for something that you're trying to establish because this is a witness for the statement of mine half of them are here what did he do here what did he do here what did he do here what did he do here what did he do here he chose based on what based on the two different خلاف that I mentioned half of them are here in this book of his he just chose the angle of قيد المخالفة صح the حكم of شدود and the حكم of نكارا the حديث to be شاد or the حديث to be what شاد or to be منكر half of them are here did he condition مخالفة here which of them did he condition here where do you know where did he say that are you looking at زياد remember what was the two points that I said that أهل العلم different in terms of شدود ونكارا what was it that I said number one was that هل هم اسماني لمسمن واحد are they two names for one thing or are they two different things that was the first angle and if they are two different things is the شاد specific to the ثقة and the منكر is specific to the حديث which is بعيف and the second خلاف was what yeah the حديث which is شاد and the حديث which is منكر is it enough that there is an opposition or if it's تفرد here it's a loan in an issue even if there's no opposition it's still شاد and منكر and what of those two did he take did he take تفرد in a book or did he take مخالفة opposition am I making sense of my question I feel like it's yeah we're talking about the منكر and the شاد both of them if you guys you haven't understood the question pay attention to the question first understand the question the question is the حديث which is شاد some scholars have said and the شاد which is منكر some of the scholars have said and they believe for us to say this حديث is شاد and for us to consider this حديث to be منكر there has to be opposition the opposition has to be there another group said no I don't care about opposition as long as he's alone on this issue I call this حديث شاد and I call this حديث منكر does that make sense if I call him on a حديث to say this حديث is شاد or this حديث is منكر what do they look at some people look at opposition and another group of scholars they look at تفرد alone are you with me which of those two did حافظ محاجر I think is حافظ محاجر of the opinion that he would call a حديث شاد and he would call a حديث منكر if there's opposition it's singular yeah where did you get that from where did he say it if you say it from the شاد where about the منكر brothers and sisters it's right in front of you he said فأين خوليفا what did he say فأين خوليفا it's right for the second word on the 10th line فأين خوليفا if there's opposition حافظ محاجر take مخالفة there has to be opposition فأين خوليفا بأرجحة then this is what فالرجح المحفظ ومقابل الشاد the still in خوليفا still goes for the what the منكر so حافظ محاجر كوزة حديث شايف حافظ محاجر كوزة حديث منكر if there's what مخالفة if there's what that's what he says here but the problem is is that when you go to his look at حافظ محاجر brings what فالأدخال فيه أيضا تفرد he brings تفرد as well he brings what اتفرد that's what حافظ محاجر does okay the next question is this that's حافظ محاجر believe هما اسماني لمسمان واحد that the منكر and the shad are two names for one thing or does he actually believe that the shad is specific to the حديث which is ثقة and the منكر is the حديث which is ضعيف does he believe حافظ محاجر رحمه الله that they both two nouns for one thing or does he believe رحمه الله that they are two different things that the shad is specific to the حديث which is حديث which is ثقة and the منكر is حديث which is ضعيف he believes two different things and the shad is حديث is ثقة and the منكر is حديث ضعيف that's what where did he get that from where did he say where did he say that where where did he say where where did he say it the book that we have in front of us is a نوسحة and it's a لغبة he says it in a method where did he say it in a method and what and what about the the shad is watch for him okay you now told me that he says ومعبع في is the منكر where did he get the حديث of the shad is ثقة he doesn't can you not get it from here right now here you can say it from his previous statement which is precise but even here what was he talking about before that because the one who connected something that he was talking about before right he was talking about the حديث which is زيادة ثقة which is مقبول حديث ثقة he's talking about زيادة ثقة of reliable person so here when he says if there's an opposition of the ثقة his حديث خلاف here before he told you there's no خلاف this is زيادة ثقة now he's saying to the حديث زيادة of the ثقة has a خلاف does that make sense you have to look at the صنيع of how he talks here so he was already talking about زيادة ثقة he hasn't left زيادة ثقة the زيادة ثقة he has a مخالف here before he didn't have a مخالف here he doesn't have a مخالف here this زيادة like he's not accepted why there's a مخالف there's an opposition so half of the حديث according to him if a حديث if a ثقة opposes other ثقة according to him a ثقة opposes other ثقة which are larger than him in quantity what does he call this this one person's حديث and what about these people's حديث he tells you فراجح المحفوظ فراجح is محفوظ ومقابله and the opposite of the محفوظ is the who it's my حديث so all of you here are تقاتي I've opposed you all you guys are راجح you guys are the strongest opinion so you guys are محفوظ I here on the other hand I'm strange according to him حديث's view the شاد is مخالفة و تفرد are you with me there has to be a مخالفة and it has to be a load here he says a مخالفة but in his look at what does he say he brings both of them he says مخالفة and تفرد he brings both of them in are we all together another thing that I have to say another should do is what I oppose you are best but you're greater than I am we're both ثقة and I'm opposing you I'm opposing you in this situation your narration is accepted yours is محفوظ and mine is what شاد لما ذا does that make sense that's the definition of a شاد and a محفوظ what's the difference between a مخالف a مخالف means a person who is ضعيف I'm not a ثقة I am ضعيف and I oppose all of you guys my hadith is called مخالف and your hadith is all called معروف or I oppose one person who is what ثقة I oppose I oppose with the ثقة even if I didn't oppose no one would have taken my narration let alone when I oppose people this is what half of the محجر رحم الله chooses to say the difference between the two what do they have in common the شاد and what do they have in common the لكارة they both have a position together صحيح both of them are what and both of them according to the محجر are what تفرد it's one person I suppose I don't know if a group of people oppose another group of people according to محجر final view in his look at it's not called a شاد let's say five are opposing all of you guys here right now is this تفرد five are opposing another five what is it تفرد here we don't have that does that make sense we just do ترجيح we just do ترجيح we don't do مخالف or anything yeah when they come to مختلف الحديث does that make sense half of it gives examples for each one he gives an example for each one the حديث of شاد he gives an example in his look at رحمه الله in his sorry he gives an example of it in his and he gives an example for the مكر as well what's the حديث which is let's not go to the completely confuses but they can find examples try to understand examples yourselves by looking at the two examples we bought then he goes into وَالْفَرْدُ النِسْبِيُ إِنْ وَافَقَهُ غَيْرُهُ فَوَالْمُتَابِعُهُ we're now going to go into what's known as what الفردُ النِسْبِيُ what is a فردُ النِسْبِي a فردُ النِسْبِيُ is what we previously talked does anyone remember what a فردُ النِسْبِي means if the حديث is alone في أثناء السنة whilst in the midst of the narration it becomes singular the hadith was 100 and then 100 that one person he made the what he made the hadith which what he restricted the hadith to one person this is called فردُ النِسْبِي this is called what فردُ النِسْبِيُ half of the hadith says فردُ النِسْبِيُ if other than it agrees with it this is called the what and then one person and then a lot of people that one person if he gets anyone to help him to agree with him what does it now become this is called a متابع for example first of all the متابع look at the letter you find it there he says that the متابع is of levels the متابع is of what the متابع is of levels in حصة الراوي نفسه if the متابع goes in accordance to the narrator himself the person who made the hadith alone somebody comes and then agrees with him meaning they narrate from the same sheikh from him they narrate from the same sheikh as him this is called what this is called a متابع which is a complete متابع the second one is the second type is if the past is called in حصة لشيخي it happens for the sheikh not for the person but for your sheikh he gets a متابع for this and anyone above him this is called متابع which is it's a متابع which is what short example for both فهزمن هبريز ما رواه الشافعي في الأم عن مالك ما عبدالله عبدالله عن عمر أن رسول الله صلى الله عليه وسلم قال لدى برافسن الشهر 20 فلا تصوموا حتى تروا الهلالة ولا تفضلوا حتى تروا فإن غم عليكم فأكمل العدة 30 this hadith شافعي narrated in his um and he narrated it from who from who شافعي is the only person we have who narrated this hadith from who and he has students students so people thought when they look at this hadith that the only shafi'ah narrated it from him is from him and he narrated it from him and he narrated it from him and he narrated it from him and he narrated it from him and he narrated it from him but that cryptocurrencies were about the shafi'ah so there's a huge mess and he had to do something for the shafi'ah who narrated this hadith the reason is because the student who narrated this hadith did not narrate this part he did not narrate the part he did not narrate this part but he narrated it but the shafi't ofousse إذا كان عبدالله بالمسلمة القعنبي ونحن لدينا محمد للدلسة الشافعي فهو يأخذون من الشافعي لذلك لا يوجد شيء أكثر ما هو الشافعي هو غريب في هذه الحديث يوجد مطابعة جيد هذه الحديث يوجد مطابعة التي كانت قاصرة ومتابعة قاصرة التي قلت before is what إنها حصلت لشيخي فمن فوقه إذا كانت حصلت لشيخ أو أي one above him يجب أن يفهم معهم وهذا هو رواية إبن خزيمة بورتيني الصحيح هو من رواية عاصمي بن محمد العنبيه محمد بن زيدين جده عبدالله إبن عمالي لذا من who did Aasim narrate from من who did Aasim narrate from he narrated from his father Muhammad عنبيه محمد من who narrated from who عبدالله هو عبدالله هو عبدالله إذا لدينا ثلاثة محمد لدينا ثلاثة محمد من who did Imam محمد من who narrated from أشافه من who narrated from من who narrated from من who narrated from من who narrated from إبن عمال إذا جميعا حديث يأتي من who يأتي من who عبدالله من عمال إذا شافعي هو شافعي هو شافعي هو شافعي هو شافعي ماليك من أناس ألمان ماليك رحمه الله ألمان ماليك يا عبدالله من دينارين عبدالله من عماليك هو محمد عاصم إبن محمد هذا يسمى مطابع ويأتي من عمال أمامه ماليك ويأتي من حديث ويأتي من عبدالله من دينار ويأتي من حديث من who من عمال فهي حديث ويأتي من حديث يسمى قاسر ويأتي من شافعي لا يوجد شافعي ماليك ليست في هذا القرار فالأخي who narrated from him to be precise عبدالله من دينار هو مطابع ويأتي من who ويأتي من محمد المزيد ويأتي من المحمد ويأتي من حديث عبيد الله ويأتي من who ويأتي من المحمد ويأتي من مطابع هذا هو متابع اذا نجد مجددا مجبهو اهلاً هنا اذا نجد اذا نريد اذا نجد حديث و هناك حديث الذي يبدوه ماهيه يبدوه فقط مختلف و عندما نقول أنه مختلف يجب أن نجد مجدده فقل الحديث قبل ماذا يفعله؟ ماذا يفعله قبل؟ من البيض عليه الصلاة الله عليه وسلم ما الذي يجب أن يفعله now عبد الله من أعمل رأي اذا نجد مجددا و نضع صحابي يفعله نفس حديث نفس مجدد نفس مجدد و لكنه مجدد هذا كل شيء متابعا يجب أن يكون مجددا يجب أن نجد مجدده يقول هذا حديث هو شاهد لكنه ليس متابعا و أبو هوريرا is the one who has been narrated from here صح؟ ماذا يجب أن يقول متابعا متابعا is متابعا is either the narrator himself get somebody in agreement with him or anyone above him and we don't have anyone above her he is أبو هوريرا he is أبو هوريرا so this حديث has a متابعا of its two types it can be متابعا which is قاصرة or متابعا which is تامة and it also has a شاهد sometimes the شاهد can actually even be a حديث sorry an eye an eye can support it it doesn't have to necessarily be a حديث does that make sense for an example الله says the Prophet ﷺ said in a hadith they differed on its authenticity which the Prophet ﷺ يحمل هذا العلم من كل خلف العدول عن تحريف الغاليل وانت حال المبطلين وتأول الجهيلين that it's going to carry this knowledge is going to be carried يحمل هذا العلم من كل خلف العدول the people are going to carry them are the people are عدول, reliable people what are they going to do يلفون عن تحريف الغاليل وانت حال المبطلين their ones are going to be حراس الشريعة they are going to defend the الشريعة from anyone distorting its meaning changing what is in there good هذه الحديث يختلف على أصدقائها و لا أنا مخطب بأخذات هذه الحديث مع عبدالبالد في هذا الكتاب جاء معبية العلم والفضلي هذه الحديثة يختلف في هذه الحديثة لكن ما هي حديث و يظهر على العلماء والعودون والسموضون هناك شاهد في القرآن أين هذا؟ قوله تعالى شاهدان به و أنه لا إله إلا هو والملايكة و أول العلم قائما بالقصة الله تبارك و تعالى أنه أخذهم as a witness ما هو هذا الشيء؟ أنت فقط تأخذها as a witness as a person who is what؟ عادل لأن الناس يقولوا عدول عادل is a reliable person لأنك تقول that that person is a witness for me و لذلك الإمام عبدالبالد خطيب البغدان شرفة الصحاب الحديث لا يؤثنته باستخدام شاهدان أن هذه القرآن تستفق على مدينة و ما فيها لذا بعض القرآن يستخدم as a witness لأن الشاهد لا يوجد شيء مع حديث أو لا يوجد شيء مع الملايكة هل يجعل ذلك؟ ولكن المتابع يوجد شيء مع مدينة و مدينة و مدينة هل يجعل ذلك؟ و في وجه المتنون يشبه فهو الشاهد و تتابع الطرق إلي ذلك و لا أعتباره و المتابع of the chain of finding if a hadith has a mutaba doing that work that you're doing you're going out of your way saying okay I want to find if a hadith is a little weird right? okay let me find this as a mutaba that action that you're doing when you're looking into the books of hadith you're opening the Jwamea جامع الصحيح بايل مام المخاري or the jama'a of muslim بايل مام المسلم أبو الحرسي المسلم أبو الحجاج القشيري والنيسابوري or you go to a tirmida أبو عيسا إبن صورة a tirmida رحمه الله you go to their books and you check the chains مساليد this act of this individual following up narrations trying to find if there's a shahid for this if there's a mutaba for this this is called إعتبار و التتبع الطرق following up the طرق لذلك for that issue to find if this hadith has a mutaba or if it has a shahid for who that is هو الإعتبار that's what the إعتبار means that's what a that's what the إعتبار means إبن حديث سيزين يزنوزها تنظر he says وعلم أن تتبع الطرق من الجوامع والمسانيد ولا جزي to follow up a طرق a narration من الجوامع from the books جامع جوامع are books that are written in this way المسانيد are books are written as a musnid أن لجزاء the small little books that are written are just this just that just we'll have to read it or not لذلك الحديث الذي يظن أنه متابع متابع or not هو الإعتبار for that particular hadith to find out does it have a mutaba or does it not or is there even a shahid for it that action of that محدث it's called a what what is it called it's called a إعتبار إعتبار we'll stop there إن شاء الله anything which I have said that was wrong or incorrect is from me إن شاء الله his message is free from it سبحانك اللهم بحمدك أشد ولا إله إلا الله أستغفرك وتولي