وَأَقُولُ فِي القُرْعَانِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستعفره وَلَا أَوْذِ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَ وَمِسَيَّئَاتِ عَمَالِنَا مَا يَهْدِهِ اللَّهُ فَلَا مُدِلَّ لَا وَمَا يُضْلِلْ فَلَا هَدِيَ لَا وَا شَدُوا اللَّهِ إِلَّهِ إِلَّا اللَّهُ وَأَهْدَهُ لَا شَلِيْكَ لَا وَا شَدُواَنَّ مُحَمَّدَ لَعَبْدُهُ وَرَسُولُهُ عَمَّا بَعَدٍ وإن أشرح هذا الكتاب نزهة النظر في تضيح نخبة الفكر للإمام الحافظ ابن حجر العسقلاني ورحمه الله لِكَذِبِ الْرَا وِيِذَا نَرَيْتَ الْلَعِيدَ أوَ تُهُمَتِهِ بِدَارِكَ أوَ هِيْسَسْبَكْتِنْ أَوْلَعِيدَ نحن now going to go into the second reason why a Hadith can be weak we've spoken about the As-Saqtum in the Senate the first reason why a Hadith can be weak because of a disconnection that takes place in the Hadith we're now going to go into the second reason why a Hadith can be weak which is that they can be a criticism placed on the narrator the narrator has been criticized and insha'Allah تعالى as we're going to see the criticism five of it is connected to خمسةٌ منها تتعلق بالعدالة five is connected to his integrity وخمسةٌ تتعلق بالضبطي and five is connected to his precision and his memory so Hafid is going to mention them insha'Allah تعالى the first of them are going to start with the types that are he doesn't do it in order so we will just speak about it the first of the ten so five and five all together ten the first of the ten is إما أن يكون لكذب الروي the narrator lied he's lying what does it mean كذب الروي it means Hafid mentions in his Nusa في الحديث اللبوي بأن يلوية عنه صلى الله عليه وسلم ما لم يقوله متعمدا لذلك is that he claims to have narrated from the Prophet ﷺ or attributed a Hadith to the Prophet عليه صلى الله عليه وسلم ما لم يقوله that which the Prophet did not say متعمدا deliberately deliberately the reason why the Hafid wants to get and why he wants to say deliberately is because he's soon going to speak about the ساهي and the غالط the one who's doing it by mistake slip of the tongue that's different the lying here is one that's deliberate he's choosing to do it he knows the Prophet didn't say this and he's lying about the Prophet ﷺ that's the first one أو تهمته بذلك or he's suspected of it or he's what be suspected of it how can we suspect of a person lying it means as Hafid says this Hadith has not been found except from him no one else mentioned this from the Prophet ﷺ except him and it is what and it opposes the well-known principles it's in opposition to the Qawa'id of the Shari'a it's in opposition to the principles of the Shari'a also the person who's suspected of lying is the one who lies in his day-to-day conversations in his normal dialogue he lies so in his conversation he lies he says things that are not true this person even though he's not being caught lying about the Prophet ﷺ he's what متهم is suspected of it so what did he mention Hafid النسة النظر that first of all he narrates a Hadith this Hadith has not been found from anyone else mentioning it except who him and it is also what و يكون مخالفا ل القوا'يد المعلومة it's opposing the principles that are well-known in the Shari'a the principles of the Shari'a تحسيل المصالح the Shari'a came to what bring about the Masala and it also came to do درء المفاصد so جلب المصالح and درء المفاصد bring about good and to repel evil this is what the Shari'a came to do it also came to do if it can't remove the evil if it can't remove the evil it came to do what تقليل المفاصد to lessen it if it can't fully get rid of it it reduces it to the smallest that it can make it into these are قوا'يد الشari'a now these are principles of the Shari'a so if we find and we come across if we come across a حديث that goes against those principles we'll say that it's what even that they were not 100% sure but we'll say this حديث is what متهم بالكديم also a person who's normally known to just lie in his conversation وكدع من عريفة بالكديم في كلامه when he talks and he discusses matters he's known to lie وإلا ميظهر منه وقوع ذلك في حديث النبوي وهذا دول الأول even though this hasn't happened to him regarding the Prophet he hasn't said anything he hasn't lied about the Prophet so this one is lower what is it? it's below the first one then the sheikh says او فُحُ شُغَلَطه what is the word فُحُ شُغَلَطه it means a cathartee he his mistakes are too much this individual this individual he does too much mistakes too much mistakes فُحُ شُغَلَطه his mistakes and his errors are excessive فُحُ شُغَلَطه او فُلَطه or he's heedless he's a person who's not متقن he's a person who's not متقن he's not grounded he's a person who is heedless heedless and minded او فِسْقِهِ فِسْقِهِ means what he's a fasq he's a what he's a fasq the fisk the fisk that he comes with can either be by action can be by speech it's any immoral thing that he does in any sins that he does ما لم يبلغ as long as he doesn't reach what ما لم يبلغ الكفر as long as he doesn't reach as long as he doesn't reach كفر it's not it's not reaching that level of كفر it's below كفر it is what ما لم يبلغ الكفر as long as he doesn't reach what as long as he doesn't reach that level of كفر it's doing major sins it's doing what major sins now somebody might ask and say but isn't lying fisk is a lying fisk what we say is as Hafid mentioned here he says lying is fisk صح but it's an entity that has deserved for it to be placed alone صح why why do we choose to take it out of fisk and make it stand by itself وإنما أفرد الأول لقون القلح به أشد في هذا الفني as we're going to see العلماء والحديث if a person is fasik and he repents if a person is fasik he does fisk like he drinks khmer and he does other things is his is his Ahadith accepted based on his repentance yes like in the one who lies if he repents his repentance might be a lie so they don't accept his repentance he is forgiven to Allah that's between him and Allah that's his relation between him and Allah as for would his Hadith ever be taken never the person who lies about the Prophet whether he repents or not is never taken whether he repents or not it's never taken why is it not taken because you can't reassure us that his repentance here is not a lie okay and this is a matter of religion so to be on the safe side they dismiss him so that's why lying was taken out of fisk does that make sense because the other remaining acts of fisk repentance can bring it back and you can be your narrations will be taken as for lying on the other hand it's not وإنما أفرد الأول لكون القتح به أشد في هذا الفني good أو وهمه وهمه is a person who does a mistake the word وهم it's a slip of the tongue a mistake that occurs a mistake that occurs we're going to go more to this بأيّروي على سبيل التوهومي the person he narrates this Hadith on the basis of thinking that this is how it is he thinks it's this way and the word توهوم comes from the root word واهيمة comes from the root word واهيمة واهمن which is التوهوم أي غليطة is when the person does a mistake we're going to see the difference between that and the rest insha'Allah أو مخالفاته he opposes he comes with opposition who does he oppose the reliable ones or does he oppose the weak ones لا مخالفة والتقات he opposes those scholars who are ثقة who are reliable who's a Hadith are accepted so because of that his Hadith is rejecting this individual he's opposing the reliable ones he's reposing those who are grounded in this science and who are strong in their memory أو جهالتي هي or this individual is not known بقى لا يُعرف فيه تعديلن we have no criticism on him no we have any praises on him he's a not unknown person لا يُعرف فيه تعديلن ولا تجريح المعينن there's no specific praise nor is there a specific what criticism ولي دانيكا if a person has no criticism no does he have any praise he's much hool he's much hool is unknown something has to be said about him for him to be known if he gets criticised then he's known if he gets praised he's known if he doesn't have neither of the two he's not praised nor is he criticised then this person is what he's much hool and as we're going to see in more details the جهالة are types they are types we'll see them insha'Allah أو بدعته or the third person is a what he's an innovator he's a what he's an innovator he's also another criticism what is innovation هو اعتقاد ما أحدث على خلاف البعروف عن النبي صلى الله عليه وسلم لا بمعاندة بل بنوع شوهت it is in simple terms somebody who introduces a matter into the religion they bring it into the religion or somebody else brings it into the religion and they are believing that this will bring them closer to Allah سبحانه وتعالى and there is no previous there's no evidence for it or there is no previous previous individuals such as the Sahabahs and others who he follows in it's a very loose definition of it أو سوح إبضي or his memorization is bad what does it mean هو سوح إبضي how can you determine if somebody's memory is bad what he gets right and what he gets wrong what he gets wrong is more than what he gets right he does more mistakes than he does correct if his mistakes are more than he's what he gets right his mistakes are more than we call this person سوح إبضي if a person gets it more right than he gets it wrong than no و لذلك عبد الرحمن يحيا المعلمي اليماني الفوائد المجموعة الفوائد المجموعة from page 11 to page 20 he goes and speaks about this matter in very good details in this particular issue رحمه الله حافظ لا رحمه الله what does he do حافظ من حجر رحمه الله what does he do he goes into each one what is it called when the scholar so we finish the 10 we finish the what we finish the 10 the 10 reason in why a narrator will be criticized five of them are what due to his what عدالة which is his integrity and five has something to do with his what he's bobbed which is his precision now if we go back together let's all try to do it together اما اي يكون لكدب الروي what is that one fool under that the narrator is a liar where does that go is it عدالة or is it bobbed it's the Adal of the narrator one what about the narrator one what about the automatic he's a specter of lying he's عدالة او فحش وغلاطه he does many mistakes this is bobbed how many do we have عدالة two how many do we have bobbed one good او غفلاته he's heedless or فسقه عدالة or وهمه bobbed or مخالفته ببد او جهالته عدالة او بدعته عدالة او صور حفظه ببد so we have those ten five on this side and five on that side this five is his integrity his honor, his integrity and this other five on this hand was what his memory so if any time you ever hear that the narrator has been criticized it's called as a weakening the hadith because of the person in that chain they are only criticizing based on one of those ten one of those ten either the عدالة of the narrator and five come under that or the precision and the memory of the narrator and five come under that are we all together now half of the محجر what he's going to do is he's going to go back to each one and he's going to tell you what is it called so when the narrator lies about the prophet okay and he's being criticized for that then what's that hadith called what's the name of that hadith now what name do the scholars give that hadith the name that they give that hadith is called موضوع so he goes back he says فلأولو the first one which one when the narrator lies فلأولو the first of the ten the first one of the ten which is that when he lies is called موضوع is it called what موضوع when the scholars they say this hadith a liar is in it this hadith is موضوع are they saying it from the angle of certainty or are they basing it on عضان للغالب high speculation which of those two are they basing it on yeah what makes you say that why would you say high speculation it's true قد يستقل كذوب that the liar could sometimes tell the truth he could be telling the truth إن قد يستقل كذوب that it could sometimes happen that the liar that we've known to lie can one time he could choose to tell the truth in this particular situation but the أهل العلم the people of knowledge الله سبحانه و تعالى has given them what look what he says he says like the scholars the people of knowledge of hadith they have a ملكة قوية what does ملكة actually mean what does actually ملكة mean ملكة means when something becomes like nature for you because it becomes part of you it can't be separated from you can't be what can't be separated from you so أهل العلم the scholars of hadith they have what is known as ملكة قوية they have ملكة strength and that ability and that power in identifying this issue and being able to distinguish whether this person is telling the truth is telling the truth in this particular situation even though he is Allah they can tell they can tell look what he says after that وإنما يقوموا ذلك منهم and the reason why this can come from them the scholars of hadith the reason why they can stand up to do this is because من يكونوا اطلاعهم they are a people and anyone it doesn't just mean them but anyone who has these characters and what is known as اطلاعهم is a person who really reads observes, analyzes scrutinizes and this type of observation of this individual and this person is reading is time it's complete it's one hour or two hours it's عمره his whole life is like this وَذِهِنُهُ ثاقِبًا and his brain and his mind is profound solid وفهموا قوية and Allah has given him great understanding ومعرفته بالقرائن دالة على دالكة متنكلة and he is also a person who has so much ability and strength in identifying the external factors that can play a role in knowing what is taking place here and don't worry ابن حجر will tell you in the news how to know what are these external and you can identify to know if a narrator is lying he is going to tell us soon so how can scholars identify when a person is lying one of the most easiest ones is when he himself admits that he is lying وقد يُعُرَف الوضع بإقرار واضعه the one who placed the hadith the one who made up the hadith he himself might come and say oh I lied ابن دقيق العيد he says in his كتاب الإقتراح في بيان الاستلاح ابن دقيق العيد sent that in his book what he sent is that does anyone know where this book comes from الإقتراح في بيان الاستلاح does you know any book that has any relationship with it which one would what's the more that they are going to do with الإقتراح the more that they have is a summary of ابن دقيق العيد الإقتراح في بيان الاستلاح is actually written by who ابن دقيق العيد على الإمام الدهبي in his كتاب الموقضة he summarized the كتاب of ابن دقيق العيد he summarized it and when we were beginning this series of نقفة ترفيكة we spoke about these books we spoke about the relationship of these books and the منهجية and the methodology the scholars have written in these books so ابن دقيق العيد said something he said he said that the person would admit that he lied صح he lied he admits it ابن دقيق العيد said even then it's not a hundred percent that when he admits it that he lied because he could also be lying in his admitting he could be lying and be a liar in the admitting that he came with we are together brothers بالله عليك عليكم لسهب وقفة here let's stand over this point for a bit imagine a people whose منهج their religion is to lie their Deen is تقية it's a nice way of saying what lie تقية means what is what we أهل السنة call نفع hypocrisy in simple terms it is to show opposite to what you believe with no duress or no what you call it subjugation you willingly choose to lie and you say opposite to what you believe this is their what this is what the رافضة and the شيع they believe and it's sad because they believe the way that the Shaytan has duped them they believe if a person doesn't come with تقية he's a what he's a kafir so if you don't lie you're a kafir they say that the تقية is their religion and the one who doesn't come with تقية he has no Deen that's what they believe تقية is our Deen if you don't come with تقية you're not a believer so if you don't lie about the Deen you're a disbeliever صحيح when we had a Sunnah belief من كده بعرية متعمدا فليتبوع مقعده من النار anyone who lies about me deliberately and chooses to lie then let him prepare his place in the hellfire so we believe right وليذلك the person who came out with the idea of a تقية the one who came with this idea the Shaytan that came with this idea the whole purpose and reason why he came came out with the idea of a تقية was to never get caught because if you catch a person and he tells you oh that was only تقية it was had more Deen is to destroy the religion from inside it is what? it is to destroy the religion from what? from within وليذلك الرافد today cannot promise you wherever quote that they bring or a statement that they bring that the Imam that they attribute to didn't say this from the angle of التقية they can't reassure you that if you came to them and said to them what is the most authentic book to you all now say to you the كتاب الكافي written by Al-Kulayni that's the most authentic book Kulayni is the بخاري of the شيع and his كتاب الكافي is the بخاري of the شيع if somebody said from the angle of a جدل an argumentation and a debate said to them this book of yours الكافي what about if all of it is تقية that is the truth can you prove otherwise there is no way out of it not to mention that the author of the most authentic book for them his سير is مجحول where he learned from where he took knowledge from and it is a كتاب that you can count how many times they reference the Prophet ﷺ the overwhelming majority of them is from other people that's the biggest book for the رافضة and the شيع not to mention while you are reading these people's works the رافضة and you read their stuff when they say the Prophet ﷺ's name والله when they find them as you are reading that you hardly come across them saying when they are from the زلادقة one of the heretics who came out to lie about the Prophet ﷺ made up a hadith was a man by the name of عبد كريم عوجان he lied about the Prophet ﷺ he made up so many hadiths so he got a quote he put him on a death sentence when he grabbed him and he put him on a death sentence he said you can kill me do whatever you want to me doesn't matter I've left behind so many hadiths which I make حلال that which is حرام and I make حرام that which is حلام no I have no problem so he said to him دعي فوروريلي great scholars are living for this the hadith that you just played around with and that you made up don't worry there's men that live for this like who? and others of that calaba who are going to come and they're going to sit down over those hadiths and they're going to pick it one after the other they what? they're going to pick one hadith after the other و لذلك عبد الرحمن used to say he used to say you go out in the open and you say to the people oh people don't worry while I am alive no one will lie about the prophet say to people don't worry as long as I live between you guys no one has the audacity to lie about the prophet so these are the جهابيدة جهابيدة النقات they are the أئمة who sat down put so much effort in working on these hadith so if you want to say لكن لا يقطع بذلك it's not 100% when he admits that he is blind about the prophet it's not definite as well لحكبان أن يكون كذابة في ذلك الإقراري because you could have lied in that you could have lied in that admitting you could have been lying when he was admitting it لكن إبن حجر that does a powerful point here he says that some people understood from the statement of إبن حجر that it means that if he admits that he lies he could probably be lying so we can take his narration إبن حجر says that's not what he meant and that's not the intent of إبن حجر إبن حجر it's only talking about you can't say 100% since he admitted it so we know that we weren't implemented for sure but we also can't say 100% that he lied about the prophet in this situation does that make sense because you could be lying in his admitting أنه لا يعمل بذلك الإقراري أصلا وذلك يسدلك مراده وإنما نفع القطع بذلك ولا يلزبوا من نفع القطع نفع الرقومي 2 things they're conflating 2 things they're bringing together but they're not meant to be together which is we cannot clearly mention that what he said about in his confession here is 100% we can't say that we don't know you could be lying in his confession but we can 100% avoid his Ahadith okay so there's a difference between the نفع القطع and نفع الحكمي what are the Qara'in what are the external factors that we can actually personally know that this this Hadith was placed and it's a lie he goes we take it from the situation of the narrator كما وقع لماموني بلا أحمد كما وقع لماموني بلا أحمد like it's taken place for باموني بلا أحمد as it took place for him what happened أنه ذقنا بحضرتي الخلاف وفي كوني الحسن يسمع من أبي هوريرة أولا معموني بلا أحمد it's gathering it was mentioned a Khilaf was brought a dispute occurred did حسن البصري you here from أبو هوريرة or did he not it was a Khilaf this is the gathering of him معموني منه معموني بلا أحمد did حسن البصري you here from أبو هوريرة or did he not this is the gathering this is the gathering what did he do he looked at the situation he said what can I possibly do to show these people that he did here from حسن أبو هوريرة so he said a chain from himself to the prophet صلى الله عليه وسلم that the prophet said سامع الحسن أبو هوريرة that حسن البصري you here from أبو هوريرة أعوذ بالله the prophet is before both of them the prophet of Allah is before حسن البصري here from أبو هوريرة for both of them so if the prophet so أبو هوريرة أبو هوريرة صحابي why would you want to know if you heard from أبو هوريرة so they can see from that situation that is one example that is one example that story is mentioned by الإمام الذهبين is ميزانه الإعتدال إبن حجل brings in his كتاب لسانه الميزان مجروحين it's also mentioned لبن حبان الموضوعات by بن الجوزي and others and this man معمون إبن أحمد he's from the مشاهير الكدارين from the well-known liars إبن عساكر he said about him إن كتاب تاريخ الجمشقة he said يستحق من الله he's man deserves from Allah والرسول the messenger ومن المسلمين from the believers اللعبة تكس that's what he deserves another example is غياث إبن إبراهيم غياث إبن إبراهيم حيث ودخل على المهدي he entered upon Mahdi he entered onto المهدي the leader فوجده يلعب بالحباب he saw him playing with a pigeon فساق في الحالة إسلاة للنبي صلى الله عليه وسلم as soon as he saw the leader with a pigeon he straight away brought a chain for it and he said لا سبقا إلا في نصل أو حفل أو حافل أو جراحل that it's not permissible to take money in any competition except the following and within those he mentioned pigeon and that was a part of the hadith so he added it all to what he added that onto it just so he could please the leader so Mahdi the leader he recognized that he lied for his sake he realized that this individual غياث إبراهيم made this narration forged it fabricated it for his sake so what did he do he said kill the bird to kill this pigeon the question here is was the pigeon the one deserving to be killed or him what did the pigeon do the pigeon shouldn't have been killed that's what ملع علي قاري رحمه الله mentions ملع علي قاري that's what he mentions that it was deserving that the liar gets killed not the pigeon the pigeon hasn't done anything one of the external factors in which the situation of the narrator can be known is that it is opposing a textual Quranic verse or it's opposing a سنة متواترة sorry the before it was pertaining to the situation of the narrator right now it's pertaining to external factors to identify the narration not the narration but the narration it is that this particular narration is opposing a textual Quranic verse it goes against it and إن شاء الله يتعالى there are many a hadith like that such as the قصة الغرانيق which we're not going to speak about now but what does it go against تنقض أساس الملع it goes against the foundation of our religion and it goes against the principles of the the principles of the religion I'm going to leave this I'm leaving this قصة الغرانيق I'm leaving it for the seerah إن شاء الله يتعالى I'm going to leave it for the what the seerah إن شاء الله يتعالى we're going to be speaking about it بإذن الله الكريم the story لكن الشيخ لحصر رحمه الله he wrote a book called نصب المجانيق في قصة الغرانيق he called a book called نصب المجانيق في قصة الغرانيق he wrote a book on it ويكريه it and showing that it's what that it's weak and it's not a correct story which is that the proselysian spoke statements of kufr that story is weak it goes against the foundation of the religion also he identified that this is fabricated is that it goes against a clear conscience it goes against a which is which is which is but here is which is or it goes or it goes against when does it go against this it goes against direct logic okay now here are brothers is that this thing that this is going against is two individuals don't oppose each other on this logically everyone here come up if you see a hadith okay that mentioned something that goes against common sense that's what it goes against this hadith is what from the side ways to identify this hadith is weak but this issue has to be a matter which is what two individuals don't oppose each other like in to make the عقل to make your rational mind the assas the foundation and based on your logic you reject the hadith and you accept the hadith then this is not what is meant by it and this is a matter that requires more discussion like if a person wants to look into this more in details and examples and a more lengthy discussion then they should definitely go to the kitab which is known as درء تعارض العقل والنقل ريطن بالشيخه الإسلام بي بلوتيميا or known as موافقة الصحيح المعقول وموافقة الصحيح المعقول بصريح المعقول وموافقة الصحيح المعقول بصريح المعقول وشيخه الإسلام بي بلوتيميا تقديم عن ريكنسائل بين what ريكنسائل بين بين the authentic textual evidence with the sound rational mind شيخه الإسلام بي بلوتيميا تقديم عن تقديم عن ريكنسائل بين ريكنسائل بين وشيخه الإسلام بي بلوتيميا تقديم عن حديث which is صحيح حديث which is حديث that has authentically been transmitted from the prophet she will not oppose a rational mind a clear sound rational mind and if we do find it happened that way okay that they oppose each other it's one of two reasons either the textual evidence here this hadith is not authentic aslan and the prophet did not say it or the hadith is there it's correctly transmitted from the prophet but this person عقل is deficient this person's mind the Russian capability of comprehending this is weak and as you can see today things that were immoral at a particular time has now become moral become fine no problem with it so when you tell them this is wrong this is immoral you seem to be the one who is what you seem to be the one who is crazy and a lunity so those people we don't say that the text here is bad we say you have lost what the عقل that is needed sometimes the way that it can be known is when it opposes the textual evidence the hadith opposes the عقل if there's a way to re reconcile between the two then of course we won't say that there's a way to bring them together that's what if the hadir says that he doesn't accept any interpretation explanation if the hadir mentioned something very powerful here as well which is that the one who's narrating sometimes he's the one who makes up the narrations he's the one who fabricates it and sometimes he takes it from this speech of somebody else he takes it back from like somebody who's before him or he takes it from the speech of one of the wise people who say this or the إسرائيل yet so when he takes it from the إسرائيل yet or when he takes it from the statements of the wise ones he makes a chain for it and he attributes it to the prophet because he won't sell it if he just says that this is a statement of a wise man no one would want to hear that people would take it more serious if the prophet said it right so it comes across a very wise statement so what he does is that he makes it a حديث of the prophet or it comes across a إسرائيل which is a pre-islamic he takes it from the bible or he takes it from the what he takes it from the bible he takes it from the Torah and he attributes it to the prophet or he takes the statement of some of the أئمة to himself and what they said the statement is so good so he says that the prophet said this so he can take it to the market and he can sell this new quote to the people what is it that makes people actually lie about the prophet what's the motive what's the purpose behind some of them is because they had no religion they were زناديق they were heretics that they would lie about the prophet second one is او غالابة الجهلي this person is excessively ignorant he has no knowledge he is a half-tribل ليل he is a what he is a half-tribل ليل in this field of hadith he has no knowledge he is an ignorant individual so he has no knowledge كبعض المتعبدين like some of the worshippers like some of them like some of the worshippers some of them another reason maybe او فرط العصبية this person has fanaticism in him he is a fanatic individual he is a he is a blind follower of a madhab so he has to find a hadith for the madhab so he makes up a hadith for it او اتبع الهوة or the person follows whims and desires he works under a leader so somehow he wants to get some recognition from the leader so what does he do he makes up a hadith and he lies او الاغرابة لقص الاشتحار this person wants to come up with something that no one else has ever said he wants to be famous he wants people to say سبحانه وتعالى this hadith no one else in the retext of it so he likes this idea of الاغراب he likes to be strange wow and this hasn't been said لقص الاشتحار and the reason why he does that is so he can be what so he can be famous and well known half of them says وكل ذلك حرام اجمال اتحرام all of those reasons they are all haram and it's a consense of those who is consense it's taken into consideration إلا ان بعض الكرامية except a group known as the Karamia who are the followers of Muhammad ibn Karam the followers of Muhammad ibn Karam and they have many عقيدة problems لهم عدة عد problems from the problems that they have in belief is that they believe that the Imam is اقرار تصديق باللسان it is that it's utterance and affirmation a belief on the tongue only nothing has to really be brought from the heart the person say إيمان it's just utterance it's to vocalize it it's to believe it on your tongue that's it nothing has to be really in your heart that's their belief regarding إيمان so because of that what have they claimed that the منافقين at the time of the prophet are believers if the iman is only utterance on your tongue then the منافقين at the time of the prophet were saying the statements of iman on their mouth so for them the منافقين are believers and that's what is mentioned in the كتب of فرق the books that talk about groups and their beliefs وإذان إيمان وإذهابيو says خوذيل حتى التقاط من المداهي بأرداها and these people they truly be humiliated by Allah سبحانه وتعالى until they've chosen the worst of mudhams in terms of the عكيدة system ومن الأحديثي ومن الأحديثي they picked the weakest most despicable opinion which is that lying about the prophet صلى الله عليه وسلم is what it's permissible to lie for the prophet it's permissible they said they're allowed to lie make a hadith for the prophet to support him so their belief in حديث is the worst and the most and also what their belief in عكيد is also the worst so إيمان وإذهابيو is saying باد عكيدة and bad choice of view in عكيدة and bad choice in terms of حديث has to come together for these people وبعض المتصوفة and some of the صوفية نقل عهم it was transmitted from them إباحة وضع في الترقيب والترهيب that is permissible to lie about the prophet صلى الله عليه وسلم in words when it comes to a hadith pertaining to placing hope and fear in the hearts of the people وهو خطأ من فاعبه ابن حدر says this is a mistake on the one who is saying this نشأ عم جهل this has only come out due to ignorance of them لأن الترقيب والترقيب because fear and hope من جملة الأحكام الشرعية it falls under the jurisprudence of the religion what would you make a ruling up for for the prophet صلى الله عليه وسلم the prophet doesn't need anyone to lie for him أهل السنة والجماعة what is it that they agreed upon وتفق على أن التعمد بالكديلي أهل السنة والجماعة أهل السنة والجماعة what is it that they unanimously agreed upon that the lying that lying on the prophet عسلماً is from the major sins أهل السنة that's the itifa and this is the ijma'a can we now say that it's a ijma'a that lying on the prophet صلى الله عليه وسلم is haram yes do we look at the view and the statement of the karamia half of it already told you he says the karamia and deviated groups are not from those they are not a people whose view we hold onto has no value but that it's haram but saying that it's haram they believe it's what it's a major sin to lie about it on the prophet صلى الله عليه وسلم لكن أبو محمد الجواني does anyone know what Muhammad al-Juani is what book did he write أبو محمد الجواني أبو معالي الجواني's father this is the father of Muhammad al-Juani أبو محمد الجواني the father of Muhammad al-Juani he went far and we said anyone who lies about the prophet is a kafir فكفراء من تعمد الكديب على النبي صلى الله عليه وسلم he went overboard he wrote he said lying about the prophet صلى الله عليه وسلم the person leaves the fault of al-Islam ولا ريبا and there's no doubt that deliberately lying on the prophet صلى الله عليه وسلم lying upon Allah عز و جل in making halal haram and making haram halal كفر محبن it's clicka kufr وإنما الشأن في الكديب علي في سوى ذلك but but the lying other than making halal haram and haram halal it's not kufr this is the view of Muhammad al-Juani and if a person deliberately lies about Allah and his messenger in making halal that which haram that which he made halal then this person is a kafir that's what he said وإنما الشأن في الكديب علي في سوى ذلك what about other than that if a person lies about the prophet for example he makes up a hadith and attributes it falsely trying to mention a فضائل الأعمال righteous deeds for something that's already been established he makes a hadith up for it he's not making halal haram he makes a hadith up for the virtue of salat al-duha this is where it's not kufr akbar based on the habib what's this one it's major sin so what does he do محمد al-Juani and he reconciles between it he's a video opinion sorry which is that it is it's a major sin also he mentions another إجماع he says that it's also agreed by the that it's prohibited to narrate a fabricated narration إلا إلا مقرون ببياني except that the person clarifies he explains that this is a fabricated narration he can't just say and leave it like that he has to say a weak fabricated narration says about the prophet why? because the prophet said anyone who narrates on my behalf says about me بحديث يرع أنه كدبون that it seems to be a lie about me or he knows it to be a lie about me فو أحد الكادبين فو أحد الكادبين that is from one of the two liars ألمان مسلم narrated in his صحيح so if you know and you are clear in this hadith being fabricated made up from the prophet you are not allowed to attribute it to him you have to explain it and tell the people about the fabricated narration this is an agreement to prohibit the fabricated narration until it is explained based on that particular hadith who talked about me about a lie that it seems to be a lie فو أحد الكادبين روه مسلم and concluded in sha Allah anything which I have said that was wrong or incorrect is from me a shaytan that Allah and his messenger are from it سبحانك اللهم بحمدك أشدوا الله إله إلا الله