His statement: "And in the Sahih" is, in reality, in the two Sahihs. Perhaps the intended meaning is that the author (may Allah have mercy on him) came across this in one of the two Sahihs and quoted it from there.

The Shaykh : His statement: "And in the Sahih" is, in reality, in the two Sahihs. Perhaps the intended meaning is that the author (may Allah have mercy on him) came across this in one of the two Sahihs and quoted it from there, or perhaps by his statement: "In the Sahih" he means in the authentic hadith, regardless of the technical terminology.
"From 'Imran ibn Husayn (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

The best of my Ummah is my generation.

خير أمتي قرني

" is the subject and is its predicate. And his statement: in the wording of al-Bukhari is , and in the hadith of Ibn Mas'ud it is . This is what is intended. So the intended meaning of "excellence" here is excellence attributed to people in general, not just to the Ummah. For this reason, it is established from the Prophet (peace and blessings be upon him) that he said: . Accordingly, the excellence established for the first generation is a general excellence over all people, not just this Ummah. If you say that by saying this you have invalidated his statement: , where he attributed the excellence to the Ummah, the answer is that if we say the excellence is attributed to people in general, it includes this Ummah. But if we restrict it to this Ummah, the rest of the people are excluded. And taking the general, which includes the specific,
The student: Better.

The Shaykh : Better. And his statement: "generation" is derived from "joining together." The intended meaning is the group joined together in something, whether in religion and creed, or in age, or the like. So the people joined together and sharing in something are called a generation because it is derived from joining together. Is it defined by time or by the group? Some scholars defined it by the group, as I mentioned, and some defined it by time. Those who defined it by time differed on many opinions, including that some defined the generation as forty years, some as eighty years, and some as one hundred to one hundred and twenty. Yes, but the famous view is that it is one hundred years. The famous view among the scholars of knowledge is that it is one hundred years, or that the intended meaning is the group joined together or sharing in something, such as companionship, for example. So the meaning of "The best of my Ummah" is the Companions, whether they reached one hundred years or not. It is known that the last of the Companions to die died in the year one hundred and ten or one hundred and twenty. Let us say one hundred and twenty. So this period exceeded one hundred; it exceeded one hundred. And if we consider it from the time of the Mission, it would be one hundred and thirty-three years, because the calendar starts from the Hijrah, and the Hijrah was how many years after the Mission?
The student: Thirteen.

The Shaykh : Yes, thirteen years. Add thirteen to one hundred and twenty, and it becomes one hundred and thirty-three. This is the first generation. As for the Tabi'un, the last of them was in the year one hundred and eighty. How much is between them and the last of the Companions? Sixty years. Sixty years.
The student: Less, fifty.

The Shaykh : No, sixty, because the last of them was one hundred and twenty at the most. The most that was said is one hundred and twenty.
The student: We said from the Mission.

The Shaykh : No, from the Hijrah. And as for the Tabi'in of the Tabi'in, the last of them was two hundred. If someone died in the year two hundred and twenty, how long was their generation? Forty years. It was forty years. Look, the generation of the Companions, if you start it from the Mission, becomes one hundred and thirty-three years. And if you start it from the Hijrah, it becomes
The student: One hundred and twenty.

The Shaykh : One hundred and twenty. And the generation of the Tabi'in, from one hundred and twenty to one hundred and eighty, how long was it? Sixty years. And the generation of the Tabi'in of the Tabi'in
The student: Forty

The Shaykh : Forty years. So according to this, the end of the third generation is the year two hundred.
The student: And twenty.

The Shaykh : And twenty years, and twenty from the Hijrah. And his statement: In this narration, the intended meaning of "Ummah" is the Ummah of response. Does the Ummah of invitation fit here?
The student: It fits.

The Shaykh : It fits. Meaning the Ummah of invitation or the Ummah of response.
The student: Response

The Shaykh : Why? Because if the Ummah of invitation did not believe, there is no excellence in them. So there is no excellence in them. And accordingly, the intended meaning of "Ummah" here is the Ummah of response.
"

Then those next to them, then those next to them

ثم الذين يلونهم ثم الذين يلونهم

Sahih Muslim 2535a

'Imran said: I do not know whether he mentioned 'after my generation' twice or three times" I have "or three times" Yes "or three times". And the famous view is that how many are the preferred generations?
The student: Three.

The Shaykh : Three. And if 'Imran did not know whether he mentioned it twice or three times, the best is certainty. How many?
The student: Three.
The student: Twice.

The Shaykh : Twice, with the first generation, makes three. And if the third were established, the preferred generations would be
The student: Four.

The Shaykh : Four. He said . Now, Sibawayhi is present to ask why you raised "qawm" (people). Yes, and we also will argue, saying: Why did you invalidate my work and make me a paralytic? Because if you had done it, he would say: "After you, people will come. After you, people will come." Because "ba'd" (after) is a circumstantial phrase, and the circumstantial phrase is a predicate placed before, and here is the delayed subject of "inna" (that). But in the narration of al-Bukhari, . So according to this narration, here
The student: ...

The Shaykh : Is there a problem or not? There is no problem in . But according to the narration of , the scholars differed in answering it. It was said that this is according to the language of Rabi'ah, who do not stop on the accusative with alif, so the scribe did not write the alif, and it became . And this answer is an answer that is not... because the narration is not just written, but it is written, yes, and read. Written and read. Meaning, if we said it was just written... but it is written and read, and the students take the hadiths from their sheikhs here by the wording, not otherwise? By the wording. And some said that "inna" here has its subject, the pronoun of the matter (dhamir al-shan), omitted, so it was attached to "inna" (the light one). What? The light "inna" works with the pronoun of the matter, yes, as the poet said: "And indeed, for you, were the noblest of minerals" "And indeed, for Malik, were the noblest of minerals". So he said that the heavy "inna" here was carried on the light "inna," so its subject is
The student: The pronoun of the matter.

The Shaykh : Here, the pronoun of the matter is omitted, and is the predicate placed before, and is the delayed subject, and the sentence is the predicate of "inna." The sentence is the predicate of "inna," yes. And some said that "inna" here is a particle of response meaning "yes," because "inna" comes to mean "yes." "Inna" comes to mean "yes." And accordingly, the meaning would be: "Then, yes, after you, people will come. Then, yes, after you, people." But this involves strain. And the apparent view is that if the narration is correct, then the heavy "inna" is carried on the light one, so its subject is the omitted pronoun of the matter. And if we say that there is a distortion in the narration and that the correct wording is the second one, , then there is no problem. Yes.

The questioner : This says that... for an omitted verb.

The Shaykh : Yes

The questioner : Its estimation is: "People will come."

The Shaykh : Then, "inna"

The questioner : ... its raising is by an omitted verb, its estimation is: "People will come."

The Shaykh : Okay... then, "inna," after you, people will come. The problem remains.

The questioner : Shaykh.

The Shaykh : Yes

The questioner : Okay, the pronoun of the matter does not have... this is open, this is kasrah.

The Shaykh : No, even in the light one, even in the kasrah, if it is light.
The student: The kasrah is sometimes omitted.

The Shaykh : No, no. Its subject may be the pronoun of the matter.