 So the author Rahimahullahu ta'ala, Imam Hafid al-Nahaja Rahimahullahu, he now goes into Al-Khabar. The author goes into what is known as Al-Khabar. And this is the first point he picks up from his book. So I really want you to realize that Ibn Hajar is actually drawing you a diagram. He starts from the top Al-Khabar. And the diagram insha'Allah ta'ala, as it goes, we're going to be formulating the diagram together insha'Allah. Insha'Allah ta'ala, so you can see what's happening here. So let's start writing it. Slightly good job, slightly good job. Okay, we have Al-Khabar. So Ibn Hajar, he starts the book with Al-Khabar. So we're going to be drawing the diagram together. Al-Khabar. Sorry, Al-Khabar. And then the diagram is going to be drawn insha'Allah ta'ala from the state of Ibn Hajar. Are we all together? So what does Al-Khabar mean? He says Al-Khabar is ma'a'naahu. He says, So there's a couple of things that Ibn Hajar does here. First of all, he explains what Al-Khabar is. And he also explains the difference between a Hadith, a khabar, and an atar. So there's three things that are now. So what's the difference between these three? We have Al-Khabar. We have Al-Khabar. So we have Al-Khabar. We also have Al-Hadith. We also have Al-Atar. So what's the difference between these three? What's the difference between each of these three? We need to go into it. So let's start with the first one, which is Hadith. Hadith is anything that's attributed to the Prophet SAW. We really took it. Hadith is anything that's attributed to the Prophet SAW in terms of speech, al-qaul, and al-fi'lo, action. And also the Prophet's taqreel consent, whether it's hukman in terms of ruling, or if it's tasreehan directly. Because remember we have this concept of it's the wording of a companion, but it's given the ruling of the hadith. So that's what it's a hukman or tasreehan. So that's what hadith means. Atar here means atar is anything besides the Prophet SAW. So it's basically what's attributed to a Sahabi, or what's attributed to a Tabi. That's atar. It's anything other than the Prophet. What's a khabar now? Khabar evolves and is more comprehensive than not all. So these two together are khabar. Khabar is both of them together. Khabar is a hadith and atar together. Does that make sense? Are we all together? So the hadith is what? Sorry, the khabar is, it's more comprehensive than both of them. يُطْلَقُوا عَلَا مَا نُسِبَ إِلَا النَّبِسَ اللَّعَالَيْسَ الْمَا إِلَا غَيْنِ Anything that's attributed to the Prophet, or anything that's attributed to other than the Prophet, is known as what? Khabar. So that's why the Ulta r.a used the word khabar. I want you guys to ponder on something here right now with me, which is, sometimes it does happen though, that they are interchangeably used. Sometimes it happens that atar means hadith, and it means khabar and khabar means hadith. They're all interchangeably used. They can be each one. It does happen. I'm going to give you guys a couple of examples, insha'Allah. One example is the qul and the statement of Al-Imam Al-Bukhari, Al-Imam Al-Bukhari statement. Al-Bukhari said, I'm memorized. Sorry, Al-Bukhari saying this. Al-Imam Al-Bukhari, I'm memorized. 100,000 hadith. 100,000 hadith. I'm memorized. 100,000 hadith. Sahi'ihin, which is authentic. 100,000 hadith. I'm also memorized. 200,000 hadith. Ghaira Sahi'ihin, which is authentic. Ponder on. Al-Bukhari said, I am memorized. 100,000 hadith, which are authentic. I'm also memorized. 200,000 hadith, which are, which are what? Which are weak. Ibn-ul-Salah, which is a book of knowledge of the Quran. He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, He says, two different chains, and it's one hadith, it's going to be called two hadiths. It's not going to be called one hadith. So one Bukhari is at 100,000. Don't think yourself, I looked at all of the hadiths that are out there, and it doesn't even reach 100,000. Bukhari comes to this conclusion. He's referring to the Sahab, the Tadeeen. He's also referring to what? One hadith, two different chains, he's two different hadiths. He's counting as two different hadiths. All week, all week. Lalah, he would memorize week. These scholars were not just memorizing Sahih, they were memorizing week narrations as well. Yeah. So they know it. Why is week? Who's in the chain is making it week? They all know the math is pertaining to that. That's why Iraqi makes it in its alfiyah, and allahu arada bittikrari laham wa mouzoot wa moukoofan wa fil Bukhari. That's why Iraqi says in his alfiyah. Have you understood that point, brothers? Another example. Another example for the same, to just show you that khabar and hadith and other can interchangeably used. It's the stable of Ahmad ibn Hanbal, Rahimahullahu ta'ala. Ahmad ibn Hanbal said, Sahha minal hadithi, what's authentically transmitted in the hadith is 700,000 hadith. He said in terms of hadith, 700,000 hadith, 700,000 hadith, an extra has been transmitted. He said, wahadal fatah, Bukhari ibn Hanbal said, there are 700,000 and an extra hadith. The hadith is authentic. Wahadal fatah and this young boy. Who's referring to this young boy? Does anyone know who he's talking about? Nah. Nah, he's on. Abu Zuraat al-Razi. Wahadal fatah means Abu Zuraat al-Razi. Unfortunately, Abu Zuraat al-Razi, he said, he had memorised 600,000. Abu Zuraat memorised 600,000. He had memorised what? 600,000 hadith. Imam al-Bayh haqi commented on this. I can find it in the kitab, the hadeeb al-Kamal. Bayh haqi commented on this. I said, and he said, what he intended by the statement, Imam Ahmad, Allah knows best. Ahmad, what he intended by 700,000 hadith, is the hadith of the Prophet, sallallahu alayhi wa sallam, wa aqawil al-sahabah, and also the statements of the companions. wa fatah wa man ukhida adhum. And the verdicts of those tabi'in that is taken from him. Are you with me about this? So here what you realise is that hadith al-Khabar and ether can interchange with these. Final example would be the final example is, qaulu abid-Zura'ah. Abid-Zura'ah at-ar-razi's own statement. He said to his son, Ahmad ibn-Hambal, son, Abdullah ibn-Zura'ah at-ar-razi was sitting with Abdullah ibn-U-Ahmad ibn-Hambal. Abdullah ibn-U-Ahmad ibn-U-Ahmad ibn-U-Ahmad. He took him to him and he said, abouka yufada yahfadu alfa alfa hadith. Yufada memorised a million hadith. So he said, yufada has memorised a million hadith with his trains and everything. And then Abdullah ibn-U-Ahmad ibn-U-Ahmad he said to his son, wama yudrika? How do you know that? How do you know my father's memorised that much? Qaala da'a kartu. I revise with him. Fa'a khattu alayhi al-Abwab. And I took the understanding and the chapterings of those hadith. He organised it for me. So this is what we take from this is what? Ad-dhabi said. Ad-dhabi said, sila alaminu baladah 11 volume, page 100. And 80, 60, said. 87, sorry. It's al-fahadi hikayatun sahiha. This story is first of all authentic. Fi sit'ati ilmi al-Abdillah. This shows how vast the knowledge of Ibn-U-Ahmad was. Wa kanu ya'udduna fi dahlika al-mukarrari wal-athari wa fat'awit tabi'i. He said, but they used to consider the repetition of those Ahadith. If they repeated so many times on different chains, they will also count that. Wal-athar. They will also count the Athar, which we just took, which is the statement of the sahabahs and the tabi'in. They will count that. Wa ma fassara wal-ahwa daalik. They will count that. Are you with me brothers? Are we all together on that? So now we learned the heading of the top, which is al-khabar, and al-ahadith, and al-athar, what it means, what's the definition for it, and the differences of each one. Are we all on the same page? Are we all together? Now we're going to go into... Half of Ibn-Hajr is now going to go into... Ibn-Hajr is going to now go into a point, which is very important, which is Taqsimu Taqsimu al-khabar bi wusuh lihi ilayna. And then, the author, Rahimahullahu Ta'ala, he's now going to draw this diagram for us. Okay, Ibn-Hajr, Rahimahullahu Ta'ala. What he says is that al-khabar, and now he goes automatically is Taqsimu al-khabar bi atibari wusuh lihi ilayna. Categorizing the khabar in terms of how it reaches us. In terms of how it reaches us. Are you with me, brothers? Rahimahullahu Ta'ala, he categorized it into two. The first one he says, The first one is, there is no restricted amount of narrators. It's just too much narrators. That's what mutawatir is. And the second one which is, or it's restricted with an amount. Does that make sense? Those are the two. It's mutawatir and ahad. Mutawatir is a narration where the narrators who have narrated this are not restricted to an amount. Meaning it's too much. 50, 60, 70, 80 is just too much. No one's going to count it. It's unrestricted. The number is just going on. Okay? And the second one is, and it doesn't have a limit in the sense where how much it can become, the highest it can become, it's just unrestricted. This one on the other hand is restricted to an amount. The one that's restricted to an amount is called ahad. The minute restriction comes, it's called ahad. Are you with me? Very good. I will speak about it, insha'Allah. Each one. The one that's restricted to an amount is the news of mutawatir. The second one is, the one that's restricted to an amount is known as what? Ahad. Let's start with the first one. The author says, the first one. Which is what? Mutawatir. So the author starts with mutawatir. When he says, as I just mentioned in the matter right now, the one that doesn't have no restricted amount, that one. Which is mutawatir. What does it mean? What does it mean? What does it mean? Mutawatir. Yaqeen means what? When you have an unwavering conviction in your heart, which is in, which is what? It's in correlation with the waqa in front of you, the reality in front of you. So ilmul yaqeeni, which the author mentioned. So the author, Rahim Allah, stop here. The author, Rahim Allah, what does he say here? He says, that al mutawatir is what? Al mufid. What does he benefit us? What does he benefit us? The author said, what does he benefit us? What does he say? He says, ilmul yaqeeni, right? Ilmul yaqeeni, al mufidul ilmul yaqeeni. So what does he benefit us? Ilmul yaqeeni. What does ilmul yaqeeni mean? What does ilmul yaqeeni mean? It's also known as what? Ilmul yaqeeni. It's also known as ilmul daruri. It's also known as what? Ilmul yaqeeni. Ilmul yaqeeni. Ilmul yaqeeni is something you don't need two things. Number one, another, second, you don't need istilal. There's those two you don't need. You don't need observation. You don't need to observe it. Nor do you need istilal. Nor do you need to look for evidences. You don't. It's reached a point where there's no requirement. There's no need for observation and there's no need for what? They're looking for evidence. You don't look for evidence. Because the people who are telling you are large in quantity, they are large in amount and number that you as an individual no longer want to know. You don't ask. Example, have you seen China? Have you been to China before? Do you believe in China's existence? 100%. No doubt. Believe in it. Right? Is it good what? Believe in it certainty. Because you see people coming from China and say we're Chinese. You see, you saw the news talking about China. You saw this and that. You saw recordings that are coming from those countries. Okay? Even if recording didn't come, but the magnitude of people come from it and every time, where are you from China? Okay, where are you from? China, China, China. So China does exist. Does that make sense? So now if I was to ask you, where did you find out from China's existence, you would say this is Ilmu Baruri. I know it out of necessity now. It's obligatory. Does that make sense? This is Ilmu, which is Mutawatir. If somebody tells you something, yeah? Somebody comes up to you and says, Ustad died. You're like, really? First, it's shocking. No, that's not true. Really? Then another person tells you. Another person, when it reaches 7, 8, 9, 10 people, it's like, whoa, whoa, whoa, whoa, whoa. It's certainty now. You mean? That's what it becomes. It's Ilmul. Ilmul Yaqeeni. This is what Mutawatir means. It's a khabar, which لا يحتاج من لا إلى بحة أو استدلال. It doesn't require researching and looking into the issue and observing. But if you look at today and you observe what atheists want to make evidence, what do they believe is if you simply ask an atheist today and you say, what does it take for you to become a believer of God? What would it take for you to believe in God's existence? So what's the proof to you? See God. See that's their evidence. Good. I like that. See God is what's going to make them believe in God. So they believe in what? Empirical evidence. They believe God has to be seen. But that's a contradiction on their side. Why? Because there are many things they believe that they haven't seen. So when do they determine? When do they actually say? No. I won't believe anything unless I see it. We believe in atom. We've never seen atom. We believe in so many things that we don't see. So basing your belief on seeing alone and saying it's only what is seen is false. It's wrong and it's baseless. That's why in the religion there are things that are categorized. So for us, evidence is what? Al-kitab al-sunnah. That's our evidence. They're getting confused. They're jumping from one theory to another theory to another theory to another theory to the theory. And to be honest, I'll tell you one thing. This is something that's known by Islamic history, known by reading the books of the philosophy came and introduced into Islam that all it brought about was confusion and people who indulged themselves into it without having any knowledge of the Nususul Wahyain, they came out confused. And they came out not knowing anything. Fulan said this in his book. Fulan believed this theory. Oh, it's so daisy. The theory is now demolished. It doesn't exist. There's a new theory out. Okay, this is what's being used. That doesn't exist anymore. And that's what your life is going to be. There's nothing which is jammed. There's nothing which is concrete. Does that make sense? So it's very vital and very important that we realize that the knowledge of types, the knowledge that we have, the knowledge that we have, that we believe in things, let's not fight against it. Okay? Some things are just known out of necessity. Questioning it, questioning that thing is a logical absurdity. It's Junud. Questioning it is actually what? It's actually Junud. So those same people, if you were to ask them, what does it take for you to believe in God? For them, they say science is. Does that make sense? Science is what believes in. Our foundation of saying that God does exist. It has to be empirical. It's science. Science is what can determine if God exists. And the truth of the matter is the principles that you place in science today may never live for tomorrow. So if you say today, I believe in God because God's scientific has been proven, that same scientific evidence that you use to prove God's existence can tomorrow go and you say, oh, I don't believe in God anymore tomorrow. Sahih, are you with me? Even today, scientists, all of them, gained a scientific evidence that God does exist. And they used their asal as God's existence. A science? Guess what? That same science and that same theory that they used to believe in God's existence could tomorrow go. And then what would go? The belief of God. That's why Allah said in the Qur'an, They are in what? They're in a state of shakdout all the time. They are in doubt and that's what they're playing around with. Are we all together on that? Very good. So the author, Rahima Allah, he said, المتواتر المفيدو متواتر is that which benefits you? Knowledge which is certainty. Okay, it's certainty. That's what it benefits you. Good. بشروطه The author says, but with its conditions. Oh, okay. What does the author mean, بشروطه? He means there are four conditions and we're going to make it five, insha'Allah, in total. There are five conditions that are stipulated for a narration to be what? For it to be متواتر. For us to say, this is متواتر. It has to have how many conditions present in it? Five conditions. Okay. The first condition. الشرط الأول. The first condition for this to be متواتر is what? أن يروية عدد الكثير. Number one, the people who narrated it have to be large in quantity. The number of narrators have to be very large. Now, within themselves, the scholars, so the first condition, let me write it. So, شروط شروط المتواتر. The first one is أن يروية أن يروية عدد كثير. The people who narrated have to be large in number. That's the first condition. That's the first شرط. That's the first condition for it to be called متواتر. Within themselves, the scholars differed what is a lot of number. Some said four. Some said no five. Some said seven. Some said 10. Some said 11. Some said 40. Some said 30. And others have said other. Other statements. All of these statements كل هذه أقوال باطلة. All of these statements are null and void. It's incorrect to say that. What is right is أن التحديد غير معتبر. أن التحديد غير معتبر that the restricting of it or number is wrong. No, don't restrict it on number. So what is it that we need when we say a lot of people narrate it, what do we mean by it? We mean العبرة بإفادة هذه الكثرة للعلم. It means when that number benefits us certainty. Remember we said that متواتر has to be what? المفيد للعلم أني أقيني. It's what benefits us what knowledge that is. Certainty, right? Yes, no. It benefits us knowledge which is certainty, right? So if a number reaches a certainty, this is متواتر. That's the صرف النظر and عدده. We don't look at the number, okay? As long as it benefits us knowledge which is certainty then we can call this متواتر. Sometimes little number full narrate people might give us certainty. صحيح. Sometimes a hundred may not even give us certainty. صحيح. So what gives a certainty here is what? That's the babid. That's it. Are you with me all of us brothers? For example, for example, before I go into the example let's read the kalam of Sheikhul Samtimi. If the Timmy says something very long I'm going to read it all and then insha'Allah Ta'ala we're going to give the overall meaning. It's very long what he says. It's very long what he says.