33 QUESTION AND ANSWERS WITH HAFIDH ZUBAYR `ALI ZAEE RAHIMAHULLAH

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WOULD WE SEE THE PROPHET (s.a.w) IN OUR GRAVE? ANS : NO

WOULD WE SEE THE PROPHET (s.a.w) IN OUR GRAVE? ANS : NO

A person is asked 3 questions in the grave, one of which is: 

“…مَا كُنْتَ تَقُولُ في هذا الرَّجُلِ”

“What do you say about this man…”  [Sahih Bukhari 1347]

Some people hold the view that the word “this” is used for pointing at things which are near and hence from this they deduce that  the Prophet (s.a.w) is present in the grave of every deceased (at the time of questioning if not physically then atleast an impression is seen). Deducing such a conclusion from this hadith is not only a distortion in the religion but also a statement of ignorance

The story that Faatimah (radiallah anha) herself took the funeral bath and died!

It has been narrated:

عَنْ أُمِّ سَلْمَى ، قَالَتْ: اشْتَكَتْ فَاطِمَةُ شَكْوَاهَا الَّتِي قُبِضَتْ فِيهَا، فَكُنْتُ أُمَرِّضُهَا، فَأَصْبَحَتْ يَوْمًا كَأَمْثَلِ مَا رَأَيْتُهَا فِي شَكْوَاهَا تِلْكَ، قَالَتْ: وَخَرَجَ عَلِيٌّ لِبَعْضِ حَاجَتِهِ، فَقَالَتْ: " يَا أُمَّهْ اسْكُبِي لِي غُسْلًا "، فَاغْتَسَلَتْ كَأَحْسَنِ مَا رَأَيْتُهَا تَغْتَسِلُ، ثُمَّ قَالَتْ: " يَا أُمَّهْ أَعْطِينِي ثِيَابِيَ الْجُدُدَ "، فَأَعْطَيْتُهَا فَلَبِسَتْهَا، ثُمَّ قَالَتْ: " يَا أُمَّهْ قَدِّمِي لِي فِرَاشِي وَسَطَ الْبَيْتِ " فَفَعَلْتُ، وَاضْطَجَعَتْ، وَاسْتَقْبَلَتِ الْقِبْلَةَ، وَجَعَلَتْ يَدَهَا تَحْتَ خَدِّهَا ثُمَّ قَالَتْ: " يَا أُمَّهْ إِنِّي مَقْبُوضَةٌ الْآنَ، وَقَدْ تَطَهَّرْتُ الْآَنَ ، فَلَا يَكْشِفُنِي أَحَدٌ " فَقُبِضَتْ مَكَانَهَا قَالَتْ: فَجَاءَ عَلِيٌّ فَأَخْبَرْتُهُ

From Umm Salma, she said: When Fatimah (radiallah anha) had the illness which took her life, I nursed her. During this time, on one occasion her condition was slightly better one morning. Ali (radiallah anhu) had gone out for some job. Fatimah (radiallah anha) said, ‘O mother! Bring some water for me to bath.’ I brought some water and as far as I saw she bathed perfectly. Then she said, ‘O mother, bring me new clothes’ so I gave her clothes to her and she put them on. Then she said, ‘O mother! Make my bed for me in the middle of the house,’ so I did accordingly. Then she laid down, faced towards the Ka’bah, placed her hand under her cheek and said, ‘O mother! It is time for my death and I have purified myself. Do not let anybody undress me.’ Fatimah passed away in that very position.” Umm Salma continues, “Then Ali (radiallah anhu) came back and I informed him of Fatimah’s death.

The other version adds at the end: “Thus she was buried with the same Ghusl (bath)”

[Al-Abaateel wal Manaakeer by Al-Jurqaani (2/79), Chain Hasan up to Ibn Ishaaq]

This hadeeth is Da’eef, Munkar. It is narrated by Imaam Ahmed bin Hanbal (rahimahullah) in his Musnad (45/587-588 H. 27615) with the following chain of transmission:

حَدَّثَنَا أَبُو النَّضْرِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ عُبَيْدِ اللهِ بْنِ عَلِيِّ بْنِ أَبِي رَافِعٍ، عَنْ أَبِيهِ، عَنْ أُمِّ سَلْمَى

Abu al-Nadr narrated to us, he said: Ibraaheem bin Sa’d narrated to us, from Muhammad bin Ishaaq, from Ubaydullah bin Ali bin Raafi’, from his Father (Ali bin Abi Raafi’), from Umm Salma…

Moreover, this narration is also narrated through Imaam Ahmed with the same chain in Asad ul-Ghaabah fi Ma’rifat-is-Sahaabah (5/590) & Ma’rifat-is-Sahaabah by Abu Nu’aym al-Asbahaani (6/3507 H. 7944).

And it is narrated through the route of Ibraaheem bin Sa’d by Ibn Sa’d in Tabaqaat al-Kubra (8/22), Umar bin Shabbah in Taareekh al-Madeenah (1/108, 109), Ibn Shaaheen in Naasikh al-Hadeeth (1/482), Abu Abdullah al-Jurqaani in Al-Abaateel wal Manaakeer (2/78), and Ibn al-Jawzee in Al-Ilal al-Mutanaahiyah (419) and Al-Mawdoo’aat (3/277).

This chain is Da’eef and Munkar, due to the following reasons:

1 - It contains Muhammad bin Ishaaq bin Yasaar who is a Mudallis and is narrating with AN.

Imaam Ahmed bin Hanbal said: “Ibn Ishaaq commits Tadlees”

[Taareekh Baghdaad: 2/22, Chain Saheeh]

Imaam Ibn Hibbaan said: “He commits tadlees from weak narrators, thus there occurred Munkar narrations in his reports due to those (Mudallas narrations)…”

[Kitaab ath-Thiqaat: 7/383-384]

Haafidh Ibn Hajar mentioned him among the fourth level of Mudalliseen and said: “He is Sadooq, famous with Tadlees from weak and Majhool narrators and from the evil of those (men), and he is attributed with this by Ahmed, Ad-Daaraqutni and others.”

[Tabaqaat al-Mudalliseen: P. 73 with Tahqeeq of Shaykh Zubayr Ali Za’ee]

2 – Moreover, this chain also contains the Father of Ubaydullah, Ali bin Abi Raafi’ who is unknown i.e. Majhool ul-Haal.

After mentioning this hadeeth, Haafidh Noor ud-Deen al-Haythami said:

“رَوَاهُ أَحْمَدُ، وَفِيهِ مَنْ لَمْ أَعْرِفْهُ”

“It is narrated by Ahmed and it contains someone whom I don’t know”

[Majma az-Zawaaid (9/211)]

Shaykh al-Muhaddith, Zubayr Alee Za’ee (rahimahullah) said: “I do not know of the Tawtheeq of Ali bin Abi Raafi”

[Fataawa Ilmiyah (1/518)]

Haafidh Ibn al-Jawzee said:

“هَذَا حَدِيث لَا يَصح”

“This hadeeth is not authentic”

[Al-Mawdoo’aat & Al-Ilal al-Mutanaahiyah]

Imaam Dhahabi said:

“هذا منكر”

“This is Munkar”

[Siyar A’laam al-Nabula (3/423)]

Imaam Jurqaani said:

“هَذَا حَدِيثٌ لَا يَرْجِعُ مِنْهُ إِلَى الصِّحَّةِ، وَلَيْسَ لِهَذَا الْحَدِيثِ أَصْلٌ”

“This hadeeth is not authentic, and this hadeeth does not have any basis”

[Al-Abaateel wal Manaakeer (2/81)]

Ibn al-Hammaam al-Hanafi said about this narration:

“ضعيف”

“It is Da’eef”

[Sharh Fath ul-Qadeer (2/105)]

This narration has another Shaahid in Musannaf Abdur Razzaaq (3/411 H. 6126), other version (6152), Al-Ahaad wal Mathaani by Ibn Abi Aasim (5/356 H. 2940), Al-Mu’jam al-Kabeer by At-Tabaraani (22/399 H. 996), and Hilyat al-Awliya by Abu Nu’aym al-Asbahaani (2/43) from the narration of Abdullah bin Muhammad bin Aqeel.

However, this narration is weak because Abdullah bin Muhammad bin Aqeel did not see the era of Faatimah (radiallah anha), hence it is Munqati (disconnected).

Haafidh Noor ud-Deen al-Haythami said about this chain:

“عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ لَمْ يُدْرِكِ الْقِصَّةَ فَالْإِسْنَادُ مُنْقَطِعٌ”

“Abdullah bin Muhammad did not witness the story, therefore, the chain is disconnected”

[Majma az-Zawaaid (9/211)]

Zayla’ee al-Hanafi said:

“سَنَدٍ ضَعِيفٍ وَمُنْقَطِعٍ”

“Its chain is weak and disconnected”

[Nasb ur-Raayah (2/251)]

The text of this hadeeth is as well Munkar because how is it possible for us to imagine that, Faatimah (radiallah anha) the Aalimah and the Faqeehah did not know that her bath before her death would not suffice the bath that becomes obligatory only after the death.

Thus, Imaam Jurqaani said:

“وَكَيْفَ اغْتَسَلَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا قَبْلَ الْمَوْتِ، وَهِيَ عَالِمَةٌ فَقِيهَةٌ، قَدْ عَلِمَتْ أَنْ غُسْلَهَا قَبْلَ الْمَوْتِ لَا يُجْزِيهَا مِنْ غُسْلِ الْمَوْتِ الَّذِي يَجِبُ بَعْدَ الْمَوْتِ”

“And how can Faatimah radiallah anha take bath before the death, when she (herself) is a Scholar and a Faqeehah, indeed she knew that her ghusl before the death would not suffice her from the funeral ghusl which becomes obligatory after the death”

[Al-Abaateel (2/81)]

Similarly, Haafidh Ibn al-Jawzee said:

“وَكَيْفَ يَكُونُ صَحِيحًا وَالْغُسْلُ إِنَّمَا شُرِّعَ بَحَدَثِ الْمَوْتِ فَكَيْفَ يَقَعُ قَبْلَهُ وَلَوْ قَدَرْنَا خَفِيَ هَذَا عَنْ فَاطِمَةَ وَحَوْسَبٍ فكَانَ يُخْفَى عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ ثُمَّ إِنَّ أَحْمَدَ وَالشَّافِعِيَّ يَحْتَجَّانِ فِي جَوَازِ غَسْلِ الرَّجُلُ زَوْجَتَهُ أَنَّ عَلِيًّا غَسَّلَ فَاطِمَةَ عَلَيْهَا السَّلامُ”

“And how can it be Saheeh when (it is known that) Ghusl only becomes legislated with the occurrence of Death, so how can it happen before it? And even if we suppose that Faatimah did not know about this (ruling), so (does it mean) that it remained hidden from Ali alayhi as-salaam as well? Moreover, indeed Ahmed and Shaafi’ee have taken evidence for the permissibility of a man giving ghusl to his wife based on the very fact that Ali (himself) had given ghusl to Faatimah alayha as-salaam”

[Al-Ilal by Ibn al-Jawzee (1/260)]

What makes this narration severely weak and Munkar is the fact that Faatimah (radiallah anha) was actually washed by Ali (radiallah anhu) after her death as it is narrated in Al-Mustadrak Ala as-Saheehayn (3/179), Hilyat al-Awliyaa (2/43), Sunan al-Kubra lil Bayhaqi (3/556), Taareekh al-Madeenah (1/109), Al-Abaateel wal Manaakeer (2/81-82), Naasikh al-Hadeeth of Ibn Shaaheen (1/483), and Al-Talkhees al-Habeer (2/326) etc. It is authenticated by Imaam al-Jurqaani and Haafidh Ibn Hajar.

And it is supported by what’s narrated from Muhammad bin Moosa bin Abi Abdullah al-Fitri (Thiqah Taba Taabi’ee and a Shi’aa) that he said:

“أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ غَسَّلَ فَاطِمَةَ”

“Ali bin Abi Taalib gave ghusl to Faatimah”

[Tabaqaat al-Kubra (8/23), Chain Saheeh]

Therefore, this leaves no doubt that this story is made-up and Munkar!

Finally, Haafidh Ibn Katheer said about this story:

“وَمَا رُوِيَ مِنْ أنَّها اغتسلت قبل وفاتها وأوصت أن لَا تغسَّل بَعْدَ ذَلِكَ فَضَعِيفٌ لَا يعوَّل عَلَيْهِ وَاللَّهُ أَعْلَمُ”

“And whatever is narrated that she gave herself a ghusl before her death and willed that she should not be washed after that, then this is Da’eef, it is not to be relied upon, wallahu a’lam”

[Al-Bidaayah wal Nihaayah (6/337)]

REFUTING THE CLAIM THAT AISHA DID MATAM AT THE DEATH OF PROPHET (s.a.w) AND ABU BAKR (r.a)

NARRATION # 1 :

حدثنا عبد الله حدثني أبى ثنا يعقوب قال ثنا أبى عن بن إسحاق قال حدثني يحيى بن عباد بن عبد الله بن الزبير عن أبيه عباد قال سمعت عائشة تقول : مات رسول الله صلى الله عليه وسلم بين سحري ونحرى وفي دولتي لم أظلم فيه أحدا فمن سفهي وحداثة سني ان رسول الله صلى الله عليه وسلم قبض وهو في حجري ثم وضعت رأسه على وسادة وقمت ألتدم مع النساء واضرب وجهي

Narrated Abdullah narrated my father narrated Yaqoob narrated my father from Ibn Ishaq he said narrated to me Yahya ibn Abbad ibn Abdilleh ibn Al-Aubair from his father Abbad he said I heard A'isha saying: The Messenger of Allah (s.a.w) died between my lap and my neck and in my area (home). I did not oppress anyone in it. It was due to my insolence and my young age that the Messenger of Allah (saw) died while he was in my house. Then I put his head on a pillow and I grieved with the women and hit my own face

[ Ref: Musnad Abu Ya'la. Vol. 8, Pg. # 63, H # 230 - Shaykh Sulaym Asad said the chain is hasan in his comments on "Musnad" Abu Yala #4586, ; Seerah Ibn Hisham. Pg. # 482.; Musnad Ahmed ibn Hanbal. Vol. 43, Pg. # 368. H # 26348; Hassan by Shu`ayb al-Arnout and Albaanee in Irwa . Vol. 7, Pg. # 86. ]

BRIEFLY EXPLAINING THE DIFFERENT SAYINGS ON THE UNDERLYING CONDITIONS IN ACCEPTING A JARH OR TA`DEEL

The Acceptance of Jarh and Ta'deel if it is Done with Explanation or Without

Meaning, if the person who does Jarh or Ta'deel, is it a must that he must explains his position, without him giving the reasons why.

Taken from the book 'Principles in Jarh wa Ta'deel' by Shaykh Abdul-Azeez bin Muhammad Abdul-Lateef [May Allaah have Mercy on him], (Pg. 53-56).

Shaykh Abdullah bin Abdur-Raheem al-Bukhaaree [May Allaah Preserve him] said in explaining this;

The person doing Jarh or Ta'deel can do either of the following;

Tafseer; this is when he gives the reason for Jarh or Ta'deel

Mubham; this means there is no reason given for his Jarh or Ta'deel

The author continues;

WEAK AND SAHEEH AHADEETH CONCERNING THE VIRTUES OF DHUL HIJJAH

SOME AUTHENTIC AHADEETH INFORMING THE VIRTUE OF DHUL HIJJAH (Briefly)

It is narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.”

REFUTING THE NON MUSLIMS WHO MOCK THE NARRATION OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

REFUTE TO NON MUSLIMS MOCKING THE HADITH OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

Original Hadith : Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.

{Sahih Bukahri, Book #58, Hadith #188}

TOUCHING OR RECITING THE QURAN DURING JUNUB IS HARAAM

Please note that this is an Old compilation ( http://the-finalrevelation.blogspot.in/2012/09/touching-or-reciting-quran-during-junub.html) , so bear with us regarding some minor mistakes in statement framing and their likes.
Unfortunately we see many Muslims today, despite the availability of ample water, touch the Qur'an (for recital/learning) without Wudu or in conditions of Junub (sexual defilement), saying that " there isn't any report from the prophet (s.a.w) forbidding us to do so" . This article would explain this matter

(1) CERTAIN PROOFS SHOWING IT IS NOT RECOMMENDED TOUCHING THE QUR'AN (FOR LEARNING/RECITAL) WITHOUT WUDU :

There aren't any marfoo' reports from the prophet (s.a.w) regarding the touching of the Qur'an without wudu' maybe because Qur'an wasn't compiled in the form of a book during his lifetime or due to some other reason. However, it is a known usool that when we don't find anything from the Prophet (s.a.w), then the actions/commands of the sahabas become an evidence and thus an Hujjah for the Ummah of Muhammad (s.a.w) 

Now, the scholars have mentioned the names of many sahabas and tabai'n who are opposed to touching the Qur'an without wudu but to make things more evident or say clear, i will mention the narration of 2 great sahabas (and the opinion of some great Imams + many scholars later under section 4 below) , the action of which is a strong proof in itself. However there are opposing views from the salaaf as well, details of which will be added at the end of this sub-topic. 

PROOF # 1.1


Abdur-Rahmaan ibn Yazeed and others narrated: “We were with Salmaan Al-Faarisee (radiyallaahu `anhu) on a journey and he relieved himself. We said to him: “Please perform wudoo’ because we would like to ask you about a Verse from the Qur’aan.” He said: “Ask me. I am not going touch it. Verily, “None touch it except the purified." " So he recited to us what we wished.”


This Hadith is documented in Musanaf Ibn Abi shaibah (1/98), Sunan Al-Darqatni (1/121) Sunan Al-Bayhaqi Al-Kubra (1/87), Al-Mustadrak (1/292); Authenticated by Al-Haakim (2/477) wherein he said this is saheeh upon the condition of Bukhari and Muslim, Al Dhahabi agreed with Hakim on this.  Ad-Daaraqutnee (1/124) said all the narrators are thiqah, Ibn Taymeeyah (Majmoo`-ul-Fataawaa, 26/200), Al-`Azeem’aabaadee (At-Ta`leeq-ul-Mughnee, 1/222/442), `Amr Saleem (Ar-Rauh war-Raihaan, p.106) and Muhammad Baazmool (At-Tarjeeh fit-Tahaarah, p.87).]

PROOF # 1.2

REFUTING MUNKIRUL HADEETH BY PROVING THE AUTHORITY OF SUNNAH FROM ISLAMIC TEXTS

EDITED AND UPLOADED THE REVISED EDITION ON 20.2.2015

This book is compiled keeping the general masses of Muslims in mind. It is not a hard-core refutation to the sect and neither does this counter their arguments in an advance level, rather this is a basic book but has many such angles and context sufficient to refute this ideology in a multitude of ways. We believe , In sha Allah, that after reading the Qur`anic points that we have enlisted followed by the specific and in context with  Ahadeeth and Aathar , a Muslim would definitely be more stronger and powerful in terms of resisting and even refuting back the devilish attempts made by Munkarul Hadeeth and their likes to brain wash and misguide the Muslims.

Contents

Author’s Note..................................................................................................................05

What is this book about..................................................................................................07

A brief introduction to Munkirul Hadeeth......................................................................08

What are the main reasons for this deviant ideology?...................................................10

Authority and importance of Sunnah/Hadeeth from Qur’an…………...............................14

A. Verses that indicate the obligation of believing and complying with the Prophet r...............................................................................................................................15

B.    Verses that indicate that the Prophet  r  clarifies the Book and explains its wisdom in a manner that carries authority on Allah's part………………………………...................20

C.     Verses that indicate the obligation of obeying the Prophet r in absolute terms in whatever he orders and whatever he prohibits from..............................................24

D.  Verses that indicate the obligation of following and imitating him in all that issues from him as being exemplary so as to be loved by Allah and follow the true Deen……………….........................................................................................................28

Authority of the Hadeeth/Sunnan from the sayings of the Prophet r...........................30

We need the Prophet’s ahaadeeth or commentary to understand the Qur’an properly…….....................................................................................................................49

Warning from self-interpretation of Islamic texts.....................……………….....................56

Many of the Qur’anic miracles are dependent upon non-Qur’anic...............................60

The Scientific Miracles of Sunnah...................................................................................61

The Legislative dependency upon the Sunnah................................................................63

The prophecies of the Prophet r coming true, adds to its reliability............................ 65

Authority of the Hadeeth form the Sahaaba and from the Salafus Saaliheen………….......................................………………………..…….......................................66

·         The attitude of the Sahaaba towards those who inclined to opt only the Qur’an or those who had doubts from it...….....................…………………………………....................68

·         The attitude of our Aslaaf towards those who rejected the Sunnah or Ahaadeeth………….....................................................................................................82

A short summary of those among our Salaf who defended the Sunnah from the attacks of such deviant claims....................................................................................................92

Some questions to ponder upon…..................................................................................96

Where in the Qur’an does it state that..........................................................................99

Conclusion…………………………..…....................................................................................100

You can directly download this book from : http://www.mediafire.com/?qy1vjjaayhba8rw


Or you may read it online from scribd  : http://www.scribd.com/doc/169342286/Refuting-Munkarul-Hadeeth-by-Proving-the-Authority-of-Sunnah-From-Islamic-Texts-The-finalrevelation-blogspot-com

The Classification Of Hadeeth: According To The Reference To A Particular Authority

The Classification Of Hadeeth: According To The Reference To A Particular Authority

1- Al-Hadeeth al-Marfoo’:

Definition of Marfoo hadeeth:

In literal sense, “Marfoo” is the Ism Maf’ool (Derived Noun) of “Rafa’” which means “to elevate”. The purpose of naming the hadeeth with this word is the fact that Hadeeth is attributed to a personality whose rank is elevated i.e. the Prophet (sallallaahu alayhi wasallam)

In Istalaah, Marfoo’ refers to the hadeeth which is attributed to the Prophet (sallallaahu alayhi wasallam).

Imaam Al-Khateeb al-Baghdaadi rahimahullah said: “Marfoo is what a Sahaabi reports from the Messenger of Allaah (sallallaahu alayhi wasallam) from his saying or his action”

[Al-Kifaayah (P. 58)]

In fact, it is much broader than that and it actually refers to: “Whatever is attributed to the Prophet (sallallaahu alayhi wasallam) from his sayings, actions, approvals, and descriptions” similar to what we explained before under the term “Hadeeth” [See LINK]

Sometimes, instead of mentioning the Prophet (sallallaahu alayhi wasallam) in clear words, one can also say for example: “Narrated Abu Hurayrah as Marfoo” and this carries the same meaning as saying: “Abu Hurayrah narrated from the Prophet” or “The Messenger of Allaah (sallallaahu alayhi wasallam) said” and this is just the shortcut way of saying it.

However, it is not befitting to use this shortcut in the Saheeh ahaadeeth because of the benefit of mentioning the Prophet’s name (sallallaahu alayhi wasallam) and the Salaat and Tasleem upon him which a person would miss out otherwise.

Masaa’il (Cases):

First Case: Al-Hadeeth al-Musnad

When the early A’immah from the Salaf used the term “Musnad”, they meant by it a Marfoo hadeeth which reaches up to the Prophet (sallallaahu alayhi wasallam) with an uninterrupted chain, as we explained under the word “Musnad”.

Second Case: The Phrase “Yarfa’ ul-Hadeeth (he elevated the hadeeth)” and similar words

When a Sahaabi narrates something and some corroborating evidence is found indicating that the Sahaabi received it from the Prophet (sallallaahu alayhi wasallam), then this as well is a Musnad Marfoo narration.

Question: So does this include the saying of a Taabi’ee, while narrating from a Sahaabi, “Yarfa’ ul-Hadeeth (he elevated the hadeeth)” or “Yanmeehi (he promoted it)” or “Yablughu bihi (it reached him)” or similar words without mentioning the Prophet (sallallaahu alayhi wasallam)?

Answer: Yes, this is from the Prophet (sallallaahu alayhi wasallam) [See, Al-Kifaayah by Khateeb (P. 587)]

An example of this is what Imaam Abu Ya’la narrated saying:

“Abu Khaythamah narrated to us, he said: Muhammad bin Abdullah al-Asdi narrated to us, he said: Israa’eel narrated to us, from Abu Ishaaq, from Muhammad bin Sa’d, from his Father (Sa’d bin Abi Waqqaas radiallah anhu), and he elevated the hadeeth (wa Yarfa ul-Hadeeth): ‘It is not permissible for anyone to desert (stop talking to) his brother beyond three (days).’”

[Musnad Abu Ya’la (720), and the hadeeth is Agreed upon]

It is said that it was asked to Imaam Ahmed bin Hanbal rahimahullah: “when a narrator says, ‘Yarfa’ ul-Hadeeth (he elevated the hadeeth)’ then is it from the Prophet (sallallaahu alayhi wasallam)?” Imaam Ahmed replied: “Then what is it?” i.e. If it is not from the Prophet (sallallaahu alayhi wasallam) then who else could it be from?

[Narrated by al-Khateeb in Al-Kifaayah (P. 586)]

However, it is necessary to note that such wording will only deem a hadeeth to be Marfoo when it is attributed to a “Sahaabi” specifically. As for when it is attributed to a Taabi’ee or someone below him then it would be deemed disconnected and not Marfoo. Because it is seen that they often mean by this term to indicate that: the narrator narrated it from the person above him, which is one of the narrators. Similar to what Moosa bin Muslim al-Hizaami narrated, he said I heard Ikrimah elevating the hadeeth up to Ibn Abbaas, he said that the Messenger of Allaah (sallallaahu alayhi wasallam) said: “He who leaves the snakes along through fear of their pursuit, does not belong to us. We have not made peace with them since we have fought with them.”

[Sunan Abu Dawood (5250), Hadeeth authenticated by Al-Albaani]

Thus it is known that this wording used by a Taabi’ee does not necessarily mean that it is from the Prophet (sallallaahu alayhi wasallam), rather he could very well have elevated it to the narrator next in chain.

Third Case: The saying of a Sahaabi “Qaala: Qaala” without mentioning the Prophet (sallallaahu alayhi wasallam) – Is it considered Marfoo?

The occurrence of such a case is very rare in the ahaadeeth. An example of this case is what Aswad bin Aamir bin Shaazaan narrated, he said: Shu’bah bin al-Hajjaaj informed us, he said: Idrees al-Awdi informed me, from his Father, from Abu Hurayrah (radiallah anhu), he said: he said (Qaala, Qaala): “No one of you should offer the prayer if he finds impurity (on him)”

[Narrated by al-Khateeb in al-Kifaayah (P. 588), Chain Saheeh]

This kind of case does not give the benefit of the elevation of Hadeeth (to the Prophet), rather it is considered Mawqoof in this case. And the above mentioned example is actually something in which it is one of the narrators who differed in Asal in its being Marfoo or Mawqoof. And there are hardly any examples like this found which are free from a defect. Therefore, it is rejected and it will not give the benefit of being Marfoo.

As for what is narrated from Moosa bin Haaroon that: “Whenever Hammaad bin Zayd and the people of Basrah say: Qaala Qaala then it is Marfoo”

[Al-Kifaayah (P. 589)]

Khateeb al-Baghdaadi said: “I think what Moosa means by this saying are the narrations of Muhammad bin Sireen specifically”

[P. 589]

Such an example is not suitable to make a principle upon; and the saying of Moosa bin Haaroon does not apply correctly, and what Khateeb Baghdaadi assumed of it being limited only to what Ibn Sireen specifically narrated from Abu Hurayrah is correct. There is no supporting evidence in the context of the report thus keeping it in its default i.e. Mawqoof.

Fourth Case: Marfoo al-Hukmi

If a Sahaabi reports a narration of such nature which is not possible for a Sahaabi to report without the guidance of a revelation and it is not possible for him to speak in it merely based on his Ijtihaad, then this kind of hadeeth has the same ruling as Marfoo. The only condition that applies is that the Sahaabi who is narrating the narration should not be the one who also narrates from the Israa’eeliyaat and the narration that he narrates has the possibility of being from the People of the Book such as: Stories of the Previous Prophets, Beginning of the Creation, etc.

Some of the Sahaabah famous for narrating Israa’eeliyaat are: Abdullah bin Amr bin al-Aas, Abu Hurayrah, and sometimes it occurred from other Sahaabah as well especially those who went to Shaam.

If it is difficult to know whether a Sahaabi narrated a certain narration from the People of the Book or from the Prophet (sallallaahu alayhi wasallam) then one should look into the context of the report and look for an evidence which would denote that it is not possible for this narration to have come from the reports of the People of the Book. Such as the saying of Abu Sa’eed al-Khudri (radiallah anhu) who said: “Whoever recites Surah al-Kahf on the Day of Friday, Allaah will have a light for him from his place to the Ka’bah”

[Hadeeth Saheeh, narrated by Sa’eed bin Mansoor in his Sunan as mentioned in Tafseer Ibn Katheer (4/364) and through his route narrated Bayhaqi in Al-Shu’ab (2/474 H. 2444), and Ad-Daarimi (410)]

Abu Sa’eed is not known for narrating from the Israa’eeliyaat and he has narrated something which is special for this Ummah alone and that is the virtue of Surah Kahf as this is something which Allaah revealed upon Muhammad (sallallaahu alayhi wasallam). And he also mentioned the Ka’bah which is of no importance for the People of the Book. Hence, this narration could not have possibly been from the Israa’eeliyaat. Moreover, he is speaking about something which does not and cannot involve the personal Ijtihaad of a Sahaabi rather it is something which he could not have informed without the guidance of the Prophet (sallallaahu alayhi wasallam). Therefore, this has the same ruling as Marfoo.

It is necessary to note that what a Sahaabi narrates from the issues of Halaal and Haraam, DO NOT have the ruling of Marfoo. Because the Sahaabah used to issue Fatwas among the people in the issues of Halaal and Haraam and it is known from the Scholars that they often also declared things Halaal and Haraam based on their Ijtihaad which had no text from the Prophet. Thus the Sahaabah being the expert Mujtahideen of this Ummah issued verdicts based on their Ijtihaad and declared things Halaal and Haraam and as a result also differed with each other in certain issues due to that. Therefore, in this aspect their narration does not have the ruling of Marfoo.

Fifth Case: Saying of a Sahaabi “We were commanded to…” “We were forbidden from” “We used to do… while the Messenger of Allaah was amongst us” “We did not use to mind such and such” “It used to be said” “It is from the Sunnah to…” etc

These kinds of words are also considered Musnad Marfoo in ruling according to the Jumhoor of Scholars.

[See, Ma’rifah Uloom al-Hadeeth by Imaam Haakim (P. 22), and al-Kifaayah by al-Khateeb (P. 591-595)]

And that is because when a Sahaabi uses these words, he only intends to explain the code of the Deen and the teaching from the Prophet (sallallaahu alayhi wasallam), especially when there are hardly any examples where a Sahaabi used these words and in another shaahid it is not narrated as a Musnad from the Prophet (sallallaahu alayhi wasallam).

Imaam Al-Khateeb said: “And the evidence for it is that when a Sahaabi says, ‘this is how we were commanded’ then he only intends to take Ihtijaaj for the testament of Shara’, and legislation & prohibition, and it is necessary that it must be Mashroo’ (legislated) – i.e. from the Prophet (sallallaahu alayhi wasallam)”

[Al-Kifaayah (P. 592)]

An example of this is what Mus’ab bin Sa’d bin Abi Waqqaas narrated saying: “I offered prayer by the side of my father (Sa’d bin Abi Waqqaas radiallah anhu). When I bowed I intertwined my fingers and placed them between my knees. He struck my hands. When he completed the prayer he said: We used to do that but then we were commanded to lift (our palms) to the knees.”

[Agreed upon, narrated by Bukhaari (757) and Muslim (535)]

However, some of the people of the knowledge, such as: Ibn Hazm held the opinion that such a case cannot be declared Musnad Marfoo.

[See, Al-Ahkaam fi Usool al-Ahkaam by Ibn Hazm (2/72)]

Some of them objected due to the possibility that the one who forbade a Sahaabi, or commanded him to do something could also be someone other than the Prophet (sallallaahu alayhi wasallam).

However, this opinion is weak for indeed the Sahaabah, according to what the studies show, would not use this term to indicate towards the command or prohibition or the sunnah of anyone other than the Prophet (sallallaahu alayhi wasallam).

Imaam ash-Shaafi’ee mentioned the hadeeth of Ibn Abbaas and ad-Dahhaak bin Qays in which it was said, “Such and such is a Sunnah”, so Imaam ash-Shaafi’ee remarked: “Ibn Abbaas and Ad-Dahhaak bin Qays are both from the companions of the Prophet (sallallaahu alayhi wasallam), they would never use the term “Sunnah” to mean something other than the Sunnah of Allaah’s Messenger, in-shaa-Allaah”

He also said: “The companions of the Prophet (sallallaahu alayhi wasallam) would never say sunnah and the truth, except for the sunnah of Allaah’s Messenger (sallallaahu alayhi wasallam), in-shaa-Allaah Ta’ala”

[See, Al-Umm by ash-Shaafi’ee (1/271)]

As for the story of Handhalah as-Sadoosi who said, I heard Anas bin Maalik (radiallah anhu): “He would be commanded with whip….” Handhalah said: I asked Anas, “Whose era was this in?” He replied: “In the era of Umar ibn al-Khattaab”

[Musannaf Ibn Abi Shaybah (10/50-51) & Ibn Abdil Barr in al-Tamheed (5/334)]

However, this athar is not Saheeh because Handhalah is weak; therefore evidence cannot be taken from it.

Moreover, if a Sahaabi mentions a Shara’ee ruling and attributes it to all the Sahaabah generally, such as he says: “They used to do such and such” and does not mention the Prophet (sallallaahu alayhi wasallam) nor does he mention anything which would denote that this was done in the era of the Prophet (sallallaahu alayhi wasallam), then this is only from the Sahaabah and it is Mawqoof.

[See, al-Kifaayah (P. 595)]

An example of this is the saying of Abu Sa’eed al-Khudri (radiallah anhu) who said: “When the companions of Allaah’s Messenger (sallallaahu alayhi wasallam) would sit to talk, their talk would be (about) the Fiqh, unless if they commanded a person to recite a Soorah for them, or a person recites a Soorah from the Qur’aan on his own”

[Narrated by Ibn Sa’d in Tabaqaat al-Kubra (2/374), Al-Haakim (1/94 H. 322), Bayhaqi in al-Madkhal (H. 419), Al-Khateeb in al-Faqeeh wal Mutafaqqih (948), and Al-Jaami li-Akhlaaq ar-Raawi (1207), Chain Saheeh – Haakim said “It is Saheeh upon the conditions of Muslim”]

Sixth Case: Actions of the Sahaabah during the lifetime of Allaah’s Messenger (sallallaahu alayhi wasallam) without it being known to the Prophet.

When a Sahaabi narrates about something which was during the lifetime of Allaah’s Messenger (sallallaahu alayhi wasallam), but it does not contain the awareness of the Prophet nor his approval, then this is something the Scholars have differed upon.

According to the opinion of Imaam al-Haakim, this is Mawqoof.

[See, Ma’rifah Uloom al-Hadeeth by Haakim (P. 19)]

And this case is similar to what is narrated in the story of Amr bin Salimah al-Jarmi who narrated from his Father saying: “When my father returned (from the Prophet) to his tribe, he said, "By Allah, I have come to you from the Prophet (sallallaahu alayhi wasallam) for sure!" The Prophet (sallallaahu alayhi wasallam) afterwards said to them, 'Offer such-and-such prayer at such-and-such time, and when the time for the prayer becomes due, then one of you should pronounce the Adhaan (for the prayer), and let the one amongst you who knows Qur'an most should, lead the prayer." So they looked for such a person and found none who knew more Qur'an than I because of the Qur'anic material which I used to learn from the caravans. They therefore made me their Imam ((to lead the prayer) and at that time I was a boy of six or seven years, wearing a Burdah (i.e. a black square garment) proved to be very short for me (and my body became partly naked). A lady from the tribe said, "Won't you cover the anus of your reciter for us?" So they bought (a piece of cloth) and made a shirt for me. I had never been as happy with anything before as I was with that shirt.”

[Narrated by Al-Bukhaari (4051)]

This is the hadeeth from which a group of Scholars have taken evidence for the validity of the Imaamah (Leadership) of a young boy or an adolescent. And the fact of the matter is that the act of the people in preferring Amr for leadership in prayer despite his young age is not present in the narration or that the Prophet (sallallaahu alayhi wasallam) was informed of it or he knew it and approved it.

The most authentic and researched opinion in this regard is that whatever action is narrated from any of the Sahaabah during the lifetime of the Prophet (sallallaahu alayhi wasallam), has the same ruling as Marfoo, evidence is to be taken from it. And it signifies decree by approval; and that is because Allaah is all aware, and it was the period of the descendance of revelation. How many times has Allaah revealed things in Qur’aan about the conditions of the people of that time and the prophet did not come to know about them until Allaah revealed a revelation especially for them?

And this is witnessed by the narration of Abdullah bin Umar (radiallah anhu) who said: “We used to avoid a great extent chatting leisurely or freely even with our wives at the time of the Messenger of Allaah (sallallaahu alayhi wasallam), fearing that Qur’an may be revealed concerning us, but when the Messenger of Allah (sallallaahu alayhi wasallam) died, we began to speak freely.”

[Narrated by Ahmed (9/213 H. 5284) and the wording is that of Ahmed, Al-Bukhaari (4891), and Ibn Maajah (1632)]

Therefore, actions of Sahaabah done during the era of revelation have the same ruling as Marfoo’.

Seventh Case: Ruling on the Tafseer of Sahaabah for the Qur’aan

If a Sahaabi gives an interpretation concerning the circumstance of the revelation of a verse of the Qur’aan (Sabab al-Nuzool), then it is considered Musnad even if he does not mention the Prophet (sallallaahu alayhi wasallam) in it, that is because the descendance of revelation occurred during the lifetime of the Prophet (sallallaahu alayhi wasallam).

And if he only mentions the meaning of a particular verse, then it is Mawqoof, unless if it is a kind of report in which he could not have said from his opinion or Ijtihaad, which thus would become Marfoo in ruling with the condition that the Sahaabi is not known for narrating from the People of the Book as has passed before [See, Case Four].

Eighth Case: Hadeeth al-Qudsi

This term is famous among the Muta’khireen (Later Scholars) to refer to what the Prophet (sallallaahu alayhi wasallam) narrated from his Lord.

The more comprehensive definition of Hadeeth al-Qudsi is that: “It is a verbal Marfoo Musnad Hadeeth from the Prophet (sallallaahu alayhi wasallam) up to Allaah”

In other words, any hadeeth where it is related that the Prophet (peace be upon him) said: “Allah says…” is classified as a hadeeth Qudsi.

It is distinct from the Qur’aan in the sense that it is not said for the Qur’aan that “It is Hadeeth Marfoo”. And as for the word “Verbal” in the definition, then this distinguishes the Hadeeth Qudsi from all the other types of Marfoo, and its attribution to Allaah excludes it from the generality of all “Verbal Marfoo” narrations which the Prophet (sallallaahu alayhi wasallam) composes in his own words.

An example of a Qudsi hadeeth is the hadeeth of Abu Hurayrah (radiallah anhu) who said that the Messenger of Allaah (sallallaahu alayhi wasallam) said: “Allah said: ‘The son of Adam hurts Me by abusing Time, for I am Time; in My Hands are all things and I cause the revolution of night and day.’”

[Agreed upon, narrated by Al-Bukhaari (4549, 5827, 5828, 7053) & Muslim (2246)]

Among the Muta’khireen, there are some people who said while defining the Qudsi Hadeeth that: “It is something which signifies that the meaning of the hadith is from Allah Subhaanahu wa Ta’ala, and the words are related from the Messenger of Allaah”

This definition – and Allaah knows best – is inaccurate, and they (Muta’khireen) did not rely upon it but to intend to distinguish it from the Qur’aan.

On the contrary, there is nothing proven in this case that the Prophet only narrates the meaning, especially when the Prophet explicitly elevates it to Allaah because the Prophet (sallallaahu alayhi wasallam) says in the Qudsi Hadeeth that: “Allaah said” and this is very explicit from him concerning the attribution of the saying to Allaah, and which is also the attribution of its words to Allaah. And there is nothing narrated in this regard that the Prophet (sallallaahu alayhi wasallam) used to also add his own words within the scope of his saying “Qaala Allaah (Allaah said)” in what he narrates from his Lord like the Qur’aan.

Moreover, their saying “….the meaning is from Allaah” includes the entire Sunnah in this phrase. Because all the Sunan are the decrees of Allaah which He revealed to the Prophet (sallallaahu alayhi wasallam) other than the Qur’aan and which the Prophet (sallallaahu alayhi wasallam) explained in his own words, as Allaah says: {Nor does he speak from [his own] inclination; It is not but a revelation revealed} [Surah al-Najm: 3, 4] So if we consider Hadeeth Qudsi to be the same, then what difference does their remain between Hadeeth Qudsi and all the other texts of Sunan whose words come from the Prophet (sallallaahu alayhi wasallam)? And it would annul the benefit of distinction received from the saying of the Prophet (sallallaahu alayhi wasallam) in Qudsi Hadeeth that: “Allaah said”

Important Notes concerning the Qudsi Hadeeth:

First Note: There has also occurred ambiguous addition of the expression “He elevated it” in narrations, such as follows, in which this phrase is attributed to the Prophet to express that the Prophet elevated it to Allaah i.e. a Qudsi Hadeeth:

Abu Hurayrah (radiallah anhu) narrated that the Messenger of Allaah (sallallaahu alayhi wasallam) said – and he elevated it - that “Indeed a believer is in every good place with Me. He praises Me even when I take out his soul from between his sides.”

[Narrated by al-Bazzaar (781, Kashf), Chain Hasan. Haafidh Ibn Hajar said in al-Nukat Ala Ibn as-Salaah (2/539): This hadeeth is Hasan and its narrators are the people of truth. The hadeeth is also narrated by Ahmed (14/345 H. 8731), and Al-Haarith bin Abi Usaamah in al-Musnad (255) but it contains the wording: “Allaah said” instead of “He elevated it”]

Second Note: There are also some Qudsi Ahaadeeth narrated from Ahaad route, which are narrated with a slight difference of words in expressing its meaning, and some additions of some narrators upon some of its wordings, as is the case with any other hadeeth; but this is not found in abundance.

Third Note: Most of the Qudsi ahaadeeth are about reminders and encouragements, but rarely for the affirmation of Ahkaam.

Fourth Note: The Authentic Qudsi Ahaadeeth are not many in number, and there have been written many books in compilation of these ahaadeeth. Qudsi hadeeth can both be Authentic and Weak from the standpoint of its Chain, and since they are mainly from the chapter of encouragement and advice, many of them have also been fabricated.

2- Al-Hadeeth al-Mawqoof

In literal sense, “Mawqoof” is the Ism Maf’ool (Derived Noun) of “Waqafa” and it means “Halted” or “Stopped”

In Istalaah, it is the narration attributed to a Sahaabi (or in other words “stopped” at a Sahaabi) from his sayings, actions, approvals, and descriptions, no matter its chain up to the Sahaabi is connected or disconnected.

Imaam Khateeb al-Baghdaadi summarizes it saying: “Al-Mawqoof is what a narrator attributes to a Sahaabi and does not exceed any further from him”

[Al-Kifaayah (P. 58)]

Imaam Ibn Abdil Barr also said something similar. He says: “Al-Mawqoof is what stops at a Companion and does not exceed to the Prophet (sallallaahu alayhi wasallam) such as the narration of Maalik from Naafi from Ibn Umar from Umar his saying; and from Zuhri, from Saalim for Ibn Umar his saying…”

[Al-Tamheed (1/25)]

Imaam al-Haakim said: “(Mawqoof) is that the hadeeth is narrated from a Sahaabi without an interruption (Irsaal) and complication (I’daal), thus when it (the chain) reaches a Sahaabi, he (the narrator) says: He (the Sahaabi) said such and such, or he did such and such, or he commanded such and such.”

[Ma’rifah Uloom al-Hadeeth (P. 19)]

Note: Al-Haakim, as apparent from above, has also put the condition of uninterrupted chain either through Irsaal or I’daal for a narration to be called Mawqoof. However, this is not famous in the definitions of Mawqoof.

Although uninterrupted chain is not a condition of a Mawqoof hadeeth, but if the chain of a Mawqoof narration is connected and uninterrupted up until the Companion then it is called “Al-Mawqoof al-Mawsool (Connected Mawqoof)”. Likewise, if its Isnaad is disconnected or interrupted, then it is called “Al-Mawqoof Ghayr al-Mawsool (Unconnected Mawqoof)”. This is similar to what is known to pertain to the Marfoo Hadeeth of the Messenger of Allaah (sallallaahu alayhi wasallam).

If the term “Mawqoof” is used without any qualification, it refers exclusively, as we mentioned above, to the hadeeth of a Companion. This term is sometimes used with qualification for transmitters who were not Companions. It is said, “X halted or stopped (waqafa) such-and-such hadeeth to Ataa” – or “Tawoos” or someone similar.

See Muqaddimah Ibn as-Salaah (P. 46); English version (P. 51)

An example of Mawqoof hadeeth is what al-Bukhaari reports in his Saheeh, in Kitaab al-Faraa'id (Book of the Laws of Inheritance), that Abu Bakr, Ibn `Abbaas and Ibn al-Zubayr said, "The grandfather is (treated like) a father."

3- Al-Hadeeth al-Maqtoo’

In literal sense, “Maqtoo’” is the derived noun of “Qata’” and it means “severed” or “cut-off”. It is the opposite of “Wasal i.e. joined”. Maqtoo’ is not the same as “Munqati”. A “Munqati (disconnected)” hadeeth is related to the chain of the hadeeth while the “Maqtoo’” hadeeth is related to the Matn or whom it is attributed to.

In Istalaah, it refers to the narration which is attributed to a Taabi’ee from his sayings, actions, approvals, and descriptions; and it is named “Athar” as well.

An example of Maqtoo’ narration is the saying of Masrooq bin al-Ajda’ (a Taabi’ee) who said, “It is enough as knowledge that a person is fearful of Allaah; and it is enough as ignorance for a person that he is amazed with his knowledge.”

[Narrated by Ad-Daarimi in al-Musnad (319, 389), Ibn Sa’d in At-Tabaqaat (6/80), Abu Nu’aym in al-Hilyah (2/111 # 1603), and al-Bayhaqi in al-Shu’ab (1/472 # 748. 749), Chain Saheeh]

Case: The saying of a Taabi’ee, “It is from the Sunnah to…”

The Scholars have differed in this issue.

Some Scholars say that such a narration is Marfoo’ Mursal relying upon the argument that a Taabi’ee intends by the ‘Sunnah’ to be the Sunnah of Allaah’s Messenger (sallallaahu alayhi wasallam).

Some of them said that it is Maqtoo’ because of the possibility that a Taabi’ee could have meant by ‘Sunnah’ to be the Sunnah of the people of his area or country.

According to what we feel is the most authentic – and Allaah knows best – is that there is detail in this issue. Thus if we find a Taabi’ee saying this concerning what is already known to be the Sunnah of the Prophet (sallallaahu alayhi wasallam) from a supporting route then we would say concerning this narration of his that it is Mursal, and he intended by Sunnah to be the Sunnah of the Prophet (sallallaahu alayhi wasallam).

And if we find him applying this phrase to something which we do not find to be narrated from the Prophet (sallallaahu alayhi wasallam), then we would not make it from that. We would say that it is his saying, and he intends by Sunnah to be the Sunnah of the people of his country and the opinion of the People.

Wallaahu A’lam

Also See: Tahreer Uloom al-Hadeeth (P. 27-41)