Defining each of idtirab, tadlis, and idraj in hadith.

The Shaykh : Idtirab is a discrepancy in the text or the chain of narration that cannot be reconciled, provided the narrators are of equal standing. Note that the discrepancy must be in what? In the text or the chain, a discrepancy that cannot be reconciled and for which no preference can be given. If reconciliation is possible, there is no idtirab, because at most it would be a discrepancy in wording. If reconciliation is not possible even with preference, then the stronger position is the preserved one, and the weaker position is anomalous or denounced. If the narrators are in a state of idtirab with equal standing, the person remains in doubt about the authenticity of the hadith, because it is not possible to prefer one side over the other, nor to reconcile the discrepancy, so the hadith remains in the category of weak hadiths, as is well known. And its tadlis, because the one who commits tadlis is problematic; some of those who commit tadlis... and tadlis has types among them. It relies on his good opinion of the narrator, so he omits him and moves to the teacher of the narrator from whom he narrated, using wording that implies they met or did not meet, thereby creating an illusion. An example of this is: Number One narrated from Number Two from Number Three, and he is confident that Number Two is trustworthy, but he is disputed regarding him, so he omits him and then moves to Number Three and says, "From So-and-so from Number Three." This tadlis is undoubtedly a defect in the narrator. For this reason, the narration of one known for tadlis is not accepted unless he explicitly states what? The act of narrating. If he explicitly states the act of narrating and he is trustworthy, we accept it. Also, the possibility of idraj. Idraj is when the narrator inserts a phrase or more into the text of the hadith without clarification. This is called idraj. It has known causes in terminology. But if the matter revolves around whether it is idraj or part of the original text, what is the default? The default is that there is no idraj. For example, some claimed that the saying of the Prophet (peace and blessings be upon him and his family): He claimed that his saying: is inserted, and others said it is not inserted. Whose opinion is it? The opinion of the one who denied the insertion or the one who affirmed it? The one who denied the insertion, because the default is its absence, and the default is the trustworthiness of the narrators and that they do not insert anything into the texts. However, if the evidence indicates insertion, there is no harm in saying it is inserted. For example, the hadith of Abu Hurayrah: We know that his saying: to the end is from the words of whom? From the words of Abu Hurayrah, because the words of the Prophet (peace and blessings be upon him) do not contradict reality. The ghurrah is the whiteness of the face. Can a person lengthen his ghurrah? No, because the face is the face; if it goes beyond the face, the ghurrah ends. As for the tahjil, it can be lengthened, but the ghurrah cannot. This is one of the ways by which idraj is known.
In any case, Ibn Hajar (may Allah have mercy on him) criticized it with what? With the discrepancy in it, idtirab, tadlis, and idraj.