 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا النسيدنا والنبينا محمد سللله وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدينة ما بعض ويأخبرنا بكتاب كتاب الصيفات للإمام الدار القطني ورحمه الله ويأخبرنا بأول حديث و now we will be taking the second حديث إن شاء الله تعالى بأوثا يقول الإمام الدار القطني ورحمه الله حدثنا محمد ابن مخلد حدثنا محمد ابن مخلد ابن حفز محمد ابن مخلد ابن حفز السدوس is his name العطار he is known as Musnadu إراق he was the great scholar of حديث إراق his kunya is أبو عبد الله الدوري البغداد a lot of scholars narrated from him from those who narrated from him is الإمام الدار القطني and أبو حفز ابن شاهين and other than them to have narrated from him he was a man who was known for understanding and comprehension he was reliable in his knowledge he was vast in his narrations مشهورا بالديانة he was well known for his religious piety موصوفا بالأمانة a trustworthy person he was a man of worship and he was excessively when he worshiped Allah ولي ذلك الإمام الدار القطني ورحمه الله he said that عريبن نصر سمعت حمزة ابن يوسف يقول عريبن نصر حمزة ابن يوسف سألت الدار القطني عن عبي عبد الله ابن مخلد العطار and he said ثقة المأمون he is a reliable person he is trustworthy ولي مام الدار القطني he considered him a reliable and trustworthy person then he said حدثنا محمد ابن إسحاق الصغاني his name is محمد ابن إسحاق الصغاني and he is أبو بكر and he is المحدث of Baghdad and he had يزيد ابن حارون أبا مسهر أبا مسهر and other than them two الإمام ابن أبي حاتم he said about him about محمد ابن إسحاق الصغاني أبو بكر الحافظ الحجة he said about him هو ثبت صدوق so he praised him for his adopt and he praised him for his he praised him for his he praised him for his integrity so he praised him for his and his his precision in knowledge narration and he also praised him for his integrity also ابن خراش he said the same about him he said وفوق الثقة he said he is not only a thikka he is above thikka and يحبن معين so he praised him راذا ابن مزاحم he said كان أبو بكر الصغاني يشبه بيحيا بن المعين في وقته that محمد ابن إسحاق الصغاني he resembled يحيا بن المعين of his time الإمام الخطيب البغداد he said كان أحد الأثبات المتقنين كان أحد الأثبات المتقنين who was from the reliable individuals who had high integrity صلابة في الدين was very strong upon his religion very steadfast وشتهارو بالسنة that he was well known for his sunnah he stuck to the sunnah واتسعون بالرواية and he was vast in his narrations وحدثنا محمد ابن عبدالله ابن إبراهيم محمد ابن عبدالله أبو بكر الشافعي والإمام المفيد ومحدث بغداد وزمحدث بغداد علاق the reliable person كان ثقة تبت حسن التصانيف جمع أبواب وشيوخة he compiled chapters and scholars he had very good understanding دار قطني وسلبهم ثقة مأمون and others praised him so he is a reliable person أنه جوزان تسين وحدثنا أبو قبيصة محمد ابن عبدالله ابن عمار ابن القعقاء and محمد ابن عبدالله ابن محمد ابن عمر ابن القعقاء is ابن الشر شر بومة شب رومة he is ابن شب رومة أنا وزي فقة ثبت يوز الشافعيو المدهب ألمام الدار قطني سلبهم لا بأس به there is no problem with him نعم والحسين ابن الشاكر حسين ابن الشاكر is الحسين ابن عبدالله ابن الشاكر أس مرقندي ألمام الدار قطني he weakened him ألمام الدار قطني he weakened him he said he is weak ابن رحمان ابن محمد he said that كان ثقة كثير الحليث he praised him ابن رحمان ابن محمد you praised him by saying that he is a reliable person whose narrations were vast in number and ألمام with حافظ محجر لسان المزان لسان المزان is a work that ابن حجر put on المزال العتدال by ألمام الدهبي he called it he said he said that he is weak الحسين ابن الشاكر وقال إنه كان يسرق الحديث he said that he would steal narrations but we don't need to worry about the weakness of الحسين ابن عبدالله we know he is weak but we don't need to worry because his narrations are backed up and it's he has a Tabi'a from the other narrations that we mentioned the other narrations that we mentioned he has a Tabi'a so he has he is Makroon in this narration so الحسين ابن الشاكر said قالوا حدثنا عبدالله the short that we have right now of أشيق عبدالله ابن محمد الونايمان it says well الحسين ابن الشاكر قالوا حدثنا عبدالله it says حدثنا عبدالله this is wrong that's not the correct is that it is حدثنا عبدالله ابن عمر it's not it's which عبدالله ابن عمر is it it is do you remember him عبدالله ابن عمر القوارير is the one we took in the first narration we took him who عبدالله ابن محمد عبدالله عزيز said he narrated it to me and dictated it to me from his own wordings that was the first hadith so here it's meant to be عبدالله ابن عمر that is correct whose name is is he was he was I was he was he was he was as for the rest we've already spoken about them as for the rest we've already spoken about them حدثنا عبدالله ابن عمر القواريري حدثنا حرمي حدثنا شعبته حدثنا شعبته عن قتادته عن انس أن we took him شعبه وز شعبه ابن حجاج قتادة ويتقم قتادة من دعمة السدوسي who narrated from him عن انس من رضي الله تعالى عنه عن النبي صلى الله عليه وسلم from the messenger الله سبحانه وتعالى ذهر يلقى في النار a group of people are going to be thrown into the hellfire وتقول and the hellfire will say هل من مزيده is there any more to be added to it any more any more any additional يضع عريد له until Allah places his leg in there فيها in it in the hellfire أو قال قدمه or Allah places in it his foot فتقول then the hellfire will say قط and we said there's two ways of saying قط we can say قط and ابن خزيما in his كتاب التوحيد he mentions both of these ابن خزيما in his كتاب التوحيد he mentions that you can say قط and قط and as I said this is a way that the Arabs would say it what it means is حسبي كفاني enough that's what it means you see now here this hadith there's an individual who another أحمد محمد who was a deviated individual and his name was بشر المريسي and there's a reputation on him a very good a book on him a reputation on him written by الشيخ أثمان الداريمي ألمان الأثمان الداريمي رحمه الله he wrote a book called مريسي he wrote a book called النقب على بشر المريسي this book is it's published you can find it this book one of the things that بشر المريسي forward was that he said that شبهز too doubt he brought forward regarding this particular hadith he said you guys are saying هل من مزيد when Allah is saying this hadith is saying هل من مزيد is there any additional is there any additional so this means that the hellfire is not full that the hellfire is not full he said where are you going to take the ayah لأم لأن جهنما من الجنة والناس أجمعين I'm going to fill the hellfire الله is saying so how could the hellfire say هل من مزيد أمام العثمان أدانيمي responded to him by saying to him just because Allah mentions that he will fill the hellfire that doesn't necessitate it doesn't mean that there's no space left just like you would say that the message is full that the group of people can still enter you see the word doesn't necessarily mean always that something has reached that nothing a person can still enter the mess with two people can still enter the mess with three people can still enter the mess with I can say to you I'm full I don't want to eat can you still take food in can you still take food in you could after you eat in your meal if I say to you like this ice cream but you know you're full you can still take something in it so Allah feeling it doesn't necessitate that there's no there's no room جهنما doesn't have no room left the other شبهة that he brought forward was that the other شبهة that he brought forward was if you say that الله تبارك وتعالى places his foot الله تبارك وتعالى places his leg in the hellfire that will necessitate that الله تبارك وتعالى's leg is in the hellfire and then Allah تبارك وتعالى's leg is going to be punished so Imam أثمان and his daddy we responded to him by saying to him that also is not necessarily the case because what we know is there are in the hellfire angels and we also know that there are snakes, creatures inside the hellfire but they're not being punished they are used to punished they are being used to punish the ones who are in the hellfire and how did Allah protect the angels from the punishment of the hellfire this is from Allah's wisdom that we haven't perceived that we haven't understood so أثمان and his daddy said if the creation of Allah is like this if the creation of Allah is like this then what do you think of the Creator الله تبارك وتعالى you will not be able to perceive it properly there's also another point that I wanted to bring to your attention which is this is an استشهد used by ابن خزايمة رحمة الله in the book of Tauheed Imam ابن خزايمة رحمة الله in the book of Tauheed he mentions that when Allah was speaking against the idols and the alihah that disbelievers worship one of the things that Allah spoke against it by saying was what does the idols have do they have do they have do they have legs which they walk with one of the things that Allah says that these idols that they worship do they have legs to walk with do they have hands which they grab things with do they have ears which they have hear things with and then Allah says and then Allah says they are worshipping something that doesn't have no rigid ابن خزايمة الله is rebuking and speaking against their idols because it doesn't have legs as a deficiency so why would Allah speak against it as a deficient and not be a characteristic of completeness for him سبحانه وتعالى this is the استشهد of who ابن خزايمة رحمة الله نعم نعم نعم نعم أيضاً slidingabi اخبركم about the عنعان of qatada لقد Covermed قد28 اتن SPEAK و the reason is because he would only narrate from him if they were what? if they were they had نعم if they were narrations which were نعم free from tizlis and they were connected This is the third hadith which was going into أبو الحسن محمد ابن عبدالله ابن زكرية النيسى بوري بمصره he narrated he said This is Imam al-Nasaiy, رحمه الله one of the scholars who wrote the six books of hadith which we which we take Imam al-Nasaiy said أخبرنا محمد ابن عمر ابن علي ابن مقدم ابنه ابن مقدم حدثنا أشأث ابن عبدالله حدثنا شعبة عن قتادة عن أنس ربي الله تعالى عنه الرسول الله صلى الله عليه وسلم قال يُلقى في النار و تقول هل من مزيد حتى يضع رجله أو قدمه فتقول قط قط This is another So what you can see is ألمام الدار قطني رحمه الله He's bringing different other narrations to strengthen the previous narrations if you find any deficiency in it So all of these narrations they go back to who شعبة قتادة عن أنس ربي الله تعالى Is that in that case? Okay حدثنا علي ابن عبدالله ابن ميساراته This narration it says حدثنا علي ابن عبدالله ابن ميساراته علي ابن عبدالله ابن ميساراته This is what you find in the مطبع the published versions of the book And that's what it says right now in the the copy of عبدالله ابن محمد الوناي منس Version he says حدثنا علي ابن عبدالله ابن ميساراته If you go back to the manuscript now you find it is also the same which is علي ابن عبدالله ابن ميساراته And that is not the case it is wrong أصلاب who correct is علي ابن عبدالله ابن مبشر That is the correct name If you go to the طبقات الشافعية الكبرى by سبكي The third volume page 463 I'm a 62 And you look at the ترجمة the biography of امام الدار القطني That it mentions that he narrated from an individual by the name of علي ابن عبدالله ابن ميسار And if you look at also his ترجمة Of امام ده before him You find that he mentions علي ابن عبدالله ابن مبشر أبو الحسن الواصطي المحدث So this individual علي ابن عبدالله ابن ميسارة الواصطي Is not ميسارة is مبشر And the reason why that mistake came is because The reason that mistake came is because of the issue of The dots Very good He says حدثنا أبو الأشعث أحمد ابن المقدام المقدام And he is as حفظ الحجر mentions in his تقريب He is a reliable person صاحب حديث A scholar of حديث Even that though أبو داود أني ثابوريو Criticized him for his مروأه his integrity, his honor You know مروأه was what What would be the Ha he criticized him for it And he criticized him for it And he criticized him for it And he criticized him for it Criticized him for it نعم He doesn't say حدثنا محمد ابن عبدالله أطفاريو أطفاويو Sorry أطفاويو حدثنا محمد ابن عبدالله أطفاويو أنا أبدالله محمد ابن عبدالله أطفاوي As حفظ ابن حجر mentions in his تقريب He said صدوق يهيمه He is a reliable person But he does what him sometimes Force him to show Showcomings The rest we don't need to worry about The rest are The rest are reliable And they are They are reliable Of high integrity Who then said حدثنا أيوب أيوب here is أبو أيوب السختياني أبو تميم عن محمد The Muhammad here is محمد ابن سيرين أبو بكر البصريو The great Tabae And you know محمد ابن سيرين Was a mowlali And had him as a slave You see عن محمد عن أبي هوريرا تربي الله تعالى عنه Who narrated from أبو هوريرا عبدالله سخر His name they disputed On many different names As Abdulbar mentions I think he said 40 different خلافات But the strongest is that His name is عبدالله سخر Who then said أبي صلى الله عليه وسلم And the messenger said اختصمت الجنة والنار The jannah and the fire They quarrelled فقالت النار The fire said يدكولني الجبابرة والمتكبرون The hellfire said يدخولني الجبابرة والمتكبرون The tyrant And the arrogance وانس انتمي Some of the nusqs Some of the copies ولمتكبرين That's what it says If you look at the أصل النسخة المخطوطة It says متكبرين and that's incorrect Grammatically لأن المتكبرون is عطر And it is connected to the فعل that's before it Which is الجبابرة يدخولني الجبابرة The Jababra Entemy ولمتكبرون is correct Because the wow is عطوة والعطف And it follows the sign of that which was before it صحيح So it's correct to say والمتكبرون وقالت الجنة And the jannah said يدخولني ضعفاء الناس وساقاتهم The jannah then said The weak ones And the low graded ones are going to enter me Very good قال الله جل وعز للنار And he said أنت عذابي you are my punishment أصيب بك من أشاء I I I punish you with whoever I wish وقال للجنة الله then says to the jannah أنت رحمتي You are my messy بك من أشاء I bless you with whoever I wish I will ولي كل واحد ولي كل واحدة من كما من أها And each and every one of you has its full I will full it up Each and every one of you is going to have his fill فإذا كان يوم القيامة When it's the day of judgment لم يظلم الله الله is not going to oppress أحد من خلقه شيء is not going to oppress any of his creation in anything whatsoever ويُلقى في النار وتقول And a people will be thrown into the hellfire who are the people of the hellfire وتقول And then the hellfire will say هل من مزيد is there any additional حتى يضعوا تبارك حتى الله يضعوا فيه حتى يضعوا فيه فهناك And then وتنزوي بعضها على بعض And the sides the sides of the hellfire come together وتقول And then it says قط enough enough أخرجه مسلم ألمام مسلم narrated this عن أبد الله ابن عون Who is who ابن أرطان ابن أرطان Whose name is ابن أرطيان نعم عن أبي سفيان المعمري And in the نسخة الشيخ عبد الله ابن محمد What does it say عن أبي سفيان المعمري ابن محمد ابن محميد That ابن محمد is incorrect That ابن محمد is incorrect ابن is not there because the when you go to the أصل of the kitab صحيح مسلم and you check you realize that it is what عن سفيان المعمري محمد ابن محمد And not ابن محمد ابن محمد Who narrated from معمر أبو عروة معمر ابن راشد لسه معمر أبو عروة معمر ابن راشد عن أيوب السختياني أبو تميم عن محمد ابو بكر البصري عن أبي هريرة رضي الله تعالى عن أبو هريرة على عنه هكذا ديس وي هكذا ديس وي