From the lessons of "Al-Targhib wa al-Tarhib," an explanation of the hadith: The Shaykh’s remarks on two hadiths

The Shaykh : ... , As for what follows:
Indeed, the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him and his family), and the worst of matters are their innovations, and every innovation is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
Our last lesson ended with the hadith: , and now we proceed to the sixtieth hadith; and I mean that everything between the previous hadith: and the hadith of tonight is all from what is not authentic among the hadiths of "Al-Targhib wa al-Tarhib," namely the fifty-sixth, fifty-seventh, fifty-eighth, and fifty-ninth hadiths; all these are weak hadiths, as we have done in these lessons, we avoid them and do not narrate them to you; because in what is authentic and established from the hadith of the Prophet (peace and blessings be upon him) is sufficiency from what is not authentic.
Our authentic hadith is the statement: And from Zayd ibn Thabit (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said: - three times -; that is: the Messenger (peace be upon him) repeated this phrase: three times.
Then he said (peace and blessings be upon him), pardon me, I made a mistake, the text of the hadith is: Then he said: . What are these three? = -- come on, my brother -- = .
It was narrated by Ibn Majah, and its wording and explanation of its unusual terms were mentioned earlier in "Al-Faragh li al-'Ibadah," and by al-Tabarani, and the wording is his, and by Ibn Hibban in his "Sahih."
... and , the Prophet (peace and blessings be upon him) invokes a curse upon the one who hears his hadith, then conveys to another what he did not hear from the Messenger of Allah (peace and blessings be upon him); in this narration he says: , and in another he says: ; and the result is the same; because the deceased ones have radiant faces.
, and in the other hadith: , and this is a supplication from the Prophet (may the prayers and peace of Allah be upon him) upon those who are tasked with transmitting the hadith to his Ummah (peace and blessings be upon him), in implementation of another hadith; namely his statement (peace and blessings be upon him): . The intended meaning of the word "ayah" in this hadith is not the customary Islamic meaning, which is the noble verse from the Qur'an, but rather the intended meaning of this word in the hadith is broader than that; namely: the sentence. So the Prophet (peace and blessings be upon him) says: ; that is: even if it is a sentence; whether this sentence is from the Book of Allah or from the hadith of the Messenger of Allah (peace and blessings be upon him). This transmission is a collective obligation; if some people perform it, it drops from the rest. So this which the Prophet (peace and blessings be upon him) commanded, namely its transmission, is what he supplicated for its doer (peace be upon him) in this hadith that Allah have mercy on him, or in that hadith: , he supplicated for him with radiance; and therefore the explainers of the hadith, when they explain this particular phrase: , they said: And Allah (Blessed and Exalted is He) responded to the supplication of His Prophet (peace and blessings be upon him) regarding the narrators of the hadith and those who transmit it to his Ummah, so you find on their faces the radiance that the Prophet (peace and blessings be upon him) supplicated for these individuals from the Ummah.