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)
