Musnad

Musnad.

Al-Hakim ya bayyana hadisin musnad ("wanda aka goyi baya") kamar haka: "Hadisin da wani malamin hadisi ke ruwaitowa daga shaikhinsa wanda aka sani cewa ya ji (ahadith) daga gare shi a lokacin rayuwa mai dacewa da koyo, kuma haka a cikin kowane shaikh, har isnadin ya kai ga sahabi sananne, wanda shi kuma ya ruwaito daga Annabi ﷺ."8.

Al-Hakim defines a musnad ("supported") hadith as follows: "A hadith which a traditionist reports from his shaikh from whom he is known to have heard (ahadith) at a time of life suitable for learning, and similarly in turn for each shaikh, until the isnad reaches a well- known Companion, who in turn reports from the Prophet (may Allah bless him and grant him peace)."8.

Bisa ga wannan ma'anar, hadisi muttasil na yau da kullum (watau wanda isnadinsa bai katsewa ba) an keɓe shi idan ya tsaya ga Sahabi ko Tabi'i kawai, haka nan kuma hadisi marfu' wanda isnadinsa ya katse yana cikin waɗanda aka keɓe. Al-Hakim ya bayar da misali na hadisi musnad kamar haka: Mun ruwaito daga Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- mahaifinsa, wanda ya nemi Ibn Abi Hadrad ya biya masa bashin da yake bin sa, a masallaci. Yayin muhawarar da ta biyo baya, muryoyinsu suka ɗaga har sai da Manzon Allah ﷺ ya ji, sai ya ɗaga labulen ɗakinsa ya ce: "Ya Ka'b! Ka rage wani ɓangare na bashinka" - yana nufin a yafe rabin shi. Sai ya amince, mutumin kuma ya biya shi.

By this definition, an ordinary muttasil hadith (i.e. one with an uninterrupted isnad) is excluded if it goes back only to a Companion or Successor, as is a marfu' hadith which has an interrupted isnad. Al-Hakim gives the following example of a musnad hadith: We reported from Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- his father, who asked Ibn Abi Hadrad for payment of a debt he owed to him, in the mosque. During the ensuing argument, their voices were raised until heard by the Messenger of Allah (may Allah bless him and grant him peace), who eventually lifted the curtain of his apartment and said, "O Ka'b! Write off a part of your debt" - he meant remission of half of it. So he agreed, and the man paid him.

Ya kuma ce,

He then remarks,.

Yanzu, samun riwayata daga Ibn al-Simak sananne ne, haka ma riwayarsa daga Ibn Mukarram; alakar al-Hasan da 'Uthman b. 'Amr da kuma ta wannan da Yunus b. Zaid ma sananne ne; Yunus a koyaushe ana ambatarsa tare da al-Zuhri, shi kuma al-Zuhri tare da 'ya'yan Ka'b b. Malik, wadanda alakarsu da mahaifinsu da zamansa tare da Manzon Allah ﷺ ta tabbata sosai.9

"Now, my hearing from Ibn al-Simak is well- known, as is his from Ibn Mukarram; al- Hasan's link with 'Uthman b. 'Amr and the latter's with Yunus b. Zaid are known as well; Yunus is always remembered with al- Zuhri, and the latter with the sons of Ka'b b. Malik, whose link to their father and his companionship of the Prophet (may Allah bless him and grant him peace) are well- established."9

Ana kuma amfani da kalmar musnad ga waɗancan tarin hadisai da ke ba da hadisan kowane Sahabi daban. Daga cikin farkon masu tattara irin wannan Musnad akwai Yahya b. 'Abd al-Hamid al-Himmani (d. 228) a Kufa, da Musaddad b. Musarhad (d. 228) a Basra. Mafi girman tarin hadisan Sahabbai da aka tsara ta wannan hanya da ke wanzuwa yanzu shi ne na Imam Ahmad b. Hanbal (d. 241), wanda ya ƙunshi kimanin hadisi dubu talatin. Wani aiki mafi girma kuma ana danganta shi ga shahararren masanin hadisi na Andalus, Baqi b. Makhlad al-Qurtubi (d. 276), amma abin takaici yanzu ba a iya gano shi ba.

The term musnad is also applied to those collections of ahadith which give the ahadith of each Companion separately. Among the early compilers of such a Musnad were Yahya b. 'Abd al- Hamid al-Himmani (d. 228) at Kufah and Musaddad b. Musarhad (d. 228) at Basrah. The largest existing collection of ahadith of Companions arranged in this manner is that of Imam Ahmad b. Hanbal (d. 241), which contains around thirty thousand ahadith. Another larger work is attributed to the famous Andalusian traditionist Baqi b. Makhlad al-Qurtubi (d. 276), but unfortunately it is now untraceable.

Mursal, Munqati', Mu'dal, & Mu'allaq.

Mursal, Munqati', Mu'dal, & Mu'allaq.

Idan hanyar haɗi tsakanin Tabi'i da Annabi (ﷺ) ta ɓace, to hadisin mursal ne ("gaggauce"), misali idan wani Tabi'i ya ce, "Annabi ya ce ..."

If the link between the Successor and the Prophet (may Allah bless him and grant him peace) is missing, the hadith is mursal ("hurried"), e.g. when a Successor says, "The Prophet said ...".

Duk da haka, idan wata hanya a gaban Tabi'i (watau kusa da mai rawayar hadisin) ta ɓace, to hadisin munqati' ne ("katsewa"). Wannan yana aiki ko da isnadi yana kama da muttasil ("ci gaba"), amma ɗaya daga cikin masu rawaya an san bai taɓa jin hadisai daga shaiɗin nasa na kusa ba, koda yana zamani ɗaya da shi. Wasu malamai kuma suna amfani da kalmar munqati' ga riwaya irin wadda mai rawaya yake cewa, "wani mutum ya ba ni labari ..." ba tare da ambaton wannan shaiɗin ba.10.

However, if a link anywhere before the Successor (i.e. closer to the traditionist recording the hadith) is missing, the hadith is munqati' ("broken"). This applies even if there is an apparent link, e.g. an isnad seems to be muttasil ("continuous") but one of the reporters is known to have never heard ahadith from his immediate authority, even though he may be his contemporary. The term munqati' is also applied by some scholars to a narration such as where a reporter says, "a man narrated to me ...", without naming this authority.10.

Idan adadin masu ruwaya da suka ɓace a jere a cikin isnadi ya wuce ɗaya, to isnadin yana mu'dal ("mai rikitarwa"). Idan mai ruwaya ya cire isnadin gaba ɗaya ya faɗi maganar Manzon Allah ﷺ kai tsaye (watau hanyar ta ɓace tun farkon isnadin, sabanin yanayin mursal), ana kiran hadisin mu'allaq ("rataye") - wani lokaci kuma ana kiransa balaghah ("isa"); misali, Imam Malik yakan ce a cikin Al-Muwatta', "Ya isa gare ni cewa Manzon Allah ﷺ ya ce ..."

If the number of consecutive missing reporters in the isnad exceeds one, the isnad is mu'dal ("perplexing"). If the reporter omits the whole isnad and quotes the Prophet, may Allah bless him and grant him peace, directly (i.e. the link is missing at the beginning, unlike the case with a mursal isnad), the hadith is called mu'allaq ("hanging") - sometimes it is known as balaghah ("to reach"); for example, Imam Malik sometimes says in Al-Muwatta', "It reached me that the Messenger of Allah (may Allah bless him and grant him peace) said ...".

Misalin hadisin munqati'

Example of a munqati' hadith.

Al-Hakim ya ruwaito daga Muhammad b. Mus'ab === al-Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl bint al-Harith, wadda ta ce: Na zo wurin Manzon Allah ﷺ, na ce: "Na yi wani mafarki a daren jiya kamar an yanke wani sashe na jikinka, aka ajiye shi a cikin cinyata." Ya ce: "Ka ga abu mai kyau. Idan Allah ya so, Fatimah za ta haifi yaro namiji wanda zai kasance a cikin cinyarka." Bayan haka, Fatimah ta haifi al-Husain, wanda yake zama a cikin cinyata, bisa ga maganar Manzon Allah ﷺ. Wata rana na zo wurin Manzon Allah ﷺ na ajiye al-Husain a cinyarsa. Na lura da cewa idanunsa biyu suna zubar da hawaye. Ya ce: "Jibril ya zo mini ya gaya mini cewa al'ummata za ta kashe wannan ɗana, kuma ya kawo mini wasu daga cikin ƙurar ja ta wurin (inda za a kashe shi)."

Al-Hakim reported from Muhammad b. Mus'ab === al- Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl bint al-Harith, who said: I came to the Messenger of Allah (may Allah bless him and grant him peace) and said, "I have seen in a vision last night as if a part of your body was cut out and placed in my lap." He said, "You have seen something good. Allah Willing, Fatimah will give birth to a lad who will be in your lap." After that, Fatimah gave birth to al- Husain, who used to be in my lap, in accordance with the statement of the Messenger of Allah (may Allah bless him and grant him peace). One day, I came to the Messenger of Allah (may Allah bless him and grant him peace) and placed al- Husain in his lap. I noticed that both his eyes were shedding tears. He said, "Jibril came to me and told me that my Ummah will kill this son of mine, and he brought me some of the reddish dust of that place (where he will be killed).".

Al-Hakim ya ce, "Wannan hadisi ne sahihi bisa sharuddan Shaikhan biyu (watau Bukhari da Muslim), amma su ba su tattara shi ba." Al-Dhahabi ya ce, "A'a, hadisin munqati' ne kuma da'if ne, domin Shaddad bai taba haduwa da Umm al-Fadl ba, kuma Muhammad b. Mus'ab mai rauni ne."11.

Al-Hakim said, "This is a sahih hadith according to the conditions of the Two Shaykhs (i.e. Bukhari & Muslim), but they did not collect it." Al-Dhahabi says, "No, the hadith is munqati' and da'if, because Shaddad never met Umm al-Fadl and Muhammad b. Mus'ab is weak."11.

Misali na hadisin mu'dal.

Example of a mu'dal hadith.

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al-Qurashi a shekara ta 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, wanda ya ruwaito cewa Manzon Allah ﷺ ya ce: "Bayan Adam ya ɗanɗana daga itacen, sai ya gudu, amma itacen ya kama gashin kansa. Sai aka yi shela: Ya Adam! Shin kana gudu daga gare Ni? Ya ce: A'a, amma ina jin kunya a gabanKa. Sai Ya ce: Ya Adam! Ka tafi daga maƙwabtaka ta, domin, ta Girmana, babu wanda ya yi sabo da Ni da zai iya zama a nan kusa da Ni; ko da Ni zan halicci mutane kamar ka, yawansu ya isa ya cika duniya, sa'an nan suka yi sabo da Ni, zan sa su zauna a gidan masu zunubi."

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al- Qurashi in the year 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, who reported that the Messenger of Allah (may Allah bless him and grant him peace) said, "After Adam had tasted from the tree, he ran away, but the tree caught his hair. It was proclaimed: O Adam! Are you running away from Me? He said: No, but I feel ashamed before You. He said: O Adam! Go away from My neighbourhood, for By My Honour, no-one who disobeys Me can live here near Me; even if I were to create people like you numbering enough to fill the earth and they were to disobey Me, I would make them live in a home of sinners.".

Ibn Kathir ya ce, "Wannan hadisi ne gharib. Akwai inqita', a zahiri ma ina i'dal, tsakanin Qatadah da Ubayy b. Ka'b, Allah ya yarda da su duka biyun."12.

Ibn Kathir remarks, "This is a gharib hadith. There is inqita', in fact i'dal, between Qatadah and Ubayy b. Ka'b, may Allah be pleased with them both."12.

Ingancin Hadisin Mursal.

Authenticity of the Mursal Hadith.

Akwai muhawara mai yawa a tsakanin malamai game da ingancin Hadisin Mursal (jam'i Marasil), domin yana yiwuwa sosai cewa wani Tabi'i ya boye sunaye biyu, na wani Tabi'i babba da na wani Sahabi, maimakon sunan Sahabi daya kawai. Idan an san cewa Tabi'in ya boye sunan Sahabi kawai, to ana ganin hadisin ingantacce ne, domin Tabi'i ba zai iya ruwaito daga Annabi ﷺ ba sai ta hanyar Sahabi; boye sunan Sahabin ba ya shafar ingancin isnadin, tun da ana ganin dukkan Sahabbai amintattu ne abin dogaro, bisa ga nassoshin Alkur'ani da kuma maganganun Annabi ﷺ.

There has been a great deal of discussion amongst the scholars regarding the authenticity of the Mursal Hadith (pl. Marasil), since it is quite probable that a Successor might have omitted two names, those of an elder Successor and a Companion, rather than just one name, that of a Companion. If the Successor is known to have omitted the name of a Companion only, then the hadith is held to be authentic, for a Successor can only report from the Prophet (may Allah bless him and grant him peace) through a Companion; the omission of the name of the Companion does not affect the authenticity of the isnad since all Companions are held to be trustworthy and reliable, by both Qur'anic injunctions and sayings of the Prophet (may Allah bless him and grant him peace).

Sai dai, ra'ayoyi sun bambanta a game da yanayin da Tabi'i zai iya kasa ambaton sunayen malamai biyu (domin ba duk Tabi'ai ne suke da amana ba a al'amuran Hadisi). Misali, matsaya biyu da suka sha bambam a kan wannan batu su ne:

However, opinions vary in the case where the Successor might have omitted the names of two authorities (since not all the Successors were reliable in matters of Hadith). For example, two widely-differing positions on this issue are:

1. Marasil (hadisai da aka rasa sahabi a cikinsu) na manyan Tabi'ai kamar Sa'id b. al-Musayyab (d. 94) da 'Ata' b. Abi Rabah (d. 114) ana karɓarsu, domin bayan bincike an gano cewa dukkan Marasilinsu ta hanyar Sahabbai kawai suke zuwa. Amma Marasil na ƙananan Tabi'ai ba a karɓarsu sai idan an san sunayen malamansu na kusa ta wasu hanyoyi; idan ba a sani ba, ana ƙi su gaba ɗaya.

1. the Marasil of elder Successors such as Sa'id b. al-Musayyab (d. 94) and 'Ata' b. Abi Rabah (d. 114) are acceptable because all their Marasil, after investigation, are found to come through the Companions only. However, the Marasil of younger Successors are only acceptable if the names of their immediate authorities are known through other sources; if not, they are rejected outright.

2. Marasil ta Tabi'ai da waɗanda suke ruwaito daga gare su an karɓe su ba tare da wani bincike ba. Wannan ra'ayi yana samun goyon bayan makarantar Kufa ta masana hadisi, amma mafi yawan malamai suna sukar sa sosai.

2. the Marasil of Successors and those who report from them are acceptable without any investigation at all. This opinion is supported by the Kufi school of traditionists, but is severely attacked by the majority.

Domin a daidaita wannan batu, bari mu bincika a zurfafa ra'ayoyi daban-daban game da Hadisi Mursal:

To be precise in this issue, let us investigate in detail the various opinions regarding the Mursal Hadith:

1. Ra'yin Imam Malik da dukkan malamai masu bin mazhabin Maliki shi ne cewa hadisin mursal na amintaccen mutum yana da ƙarfin hujja, kuma ana iya kafa aiki da shi, kamar yadda ake yi da hadisin musnad.13 Wannan ra'ayi ya kai ga wani matsayi mai tsanani har wasu daga cikinsu sun ce mursal ma ya fi musnad, bisa wannan hujja: "wanda ya ruwaito hadisin musnad yana barin maka sunayen masu ruwayar don a ci gaba da bincike da tantancewa, amma wanda ya ruwaito ta hanyar irsal, tun da shi ma malami ne amintacce, ya riga ya yi wannan bincike kuma ya tabbatar da cewa hadisin ingantacce ne. A gaskiya, yana kuɓutar da kai daga ci gaba da bincike."14

1. The opinion held by Imam Malik and all Maliki jurists is that the Mursal of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith.13 This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "the one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of Irsal, being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research."14.

2. Imam Abu Hanifah (d. 150) yana da ra'ayi iri ɗaya da Malik; yana karɓar Hadisin Mursal ko an goyi bayansa da wani hadisi ko ba a goyi bayansa ba.15.

2. Imam Abu Hanifah (d. 150) holds the same opinion as Malik; he accepts the Mursal Hadith whether or not it is supported by another hadith.15.

3. Imam al-Shafi'i (d. 204) ya tattauna wannan batu sosai a cikin littafinsa al-Risalah; ya sanya sharuɗɗa kaɗan da dole ne a cika su kafin a karɓi hadisin mursal:

3. Imam al-Shafi'i (d. 204) has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith:

A cikin labarin, ya bukaci a cika ɗaya daga cikin waɗannan sharuɗɗa: cewa a ruwaito shi ma a matsayin musnad ta wata isnad; cewa a ruwaito abin da yake ƙunshe da shi a matsayin mursal ta wata majiya amintacciya mai isnad daban; cewa ma'anar tana samun goyon bayan maganganun wasu Sahabbai; ko kuma cewa mafi yawan malamai suna riƙe da ra'ayi iri ɗaya kamar yadda hadisin mursal ya isar.

1. In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith.

2. Game da mai ruwaito hadisi, ana buƙatar a cika ɗaya daga cikin waɗannan sharuɗɗa: cewa ya zama babban Tabi'i (wanda ya haɗu da sahabbai da yawa); ko kuma idan ya ambaci mutumin da ya ɓace a cikin isnadi a wani wuri, bai saba ambaton wanda ba a san shi ba ko wanda bai dace a karɓi ruwaya daga gare shi ba; ko kuma bai saɓa wa amintaccen mutum ba a lokacin da suka yi tarayya a wata ruwaya.16.

2. Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration.16.

Bisa waɗannan hujjoji, al-Shafi'i ya karɓi Irsal na Sa'id b. al-Musayyab, ɗaya daga cikin manyan Tabi'ai. Misali, al-Shafi'i ya yi la'akari da batun sayar da nama a musanya da dabba mai rai: ya ce Malik ya gaya masa, yana ruwaitowa daga Zaid b. Aslam, wanda ya ruwaito daga Ibn al-Musayyab cewa Manzon Allah ﷺ ya hana sayar da nama a musanya da dabba. Sannan ya ce, "Wannan ita ce ra'ayinmu, domin Irsal na Ibn al-Musayyib yana da karɓuwa."17.

On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine."17.

4. Imam Ahmad b. Hanbal (d. 241) ya karɓi hadisai mursal da waɗanda suke da'if (raunana) matuƙar ba a sami wani abu da ya saɓa musu ba game da wata takamaiman mas'ala, kuma ya fifita su a kan qiyas (ƙiyasi ta hanyar hujja). Ma'anar da'if a nan ita ce hadisan da ba su da rauni sosai ba, misali batil, munkar, ko maudu'. Hakan ya faru ne saboda Imam Ahmad ya raba hadisai zuwa sahihi da da'if, ba zuwa sahihi, hasan da da'if ba kamar yadda yawancin malaman hadisi na baya suka fi so. Saboda haka, rukunin da'if a wurinsa ya shafi hadisan da suka kusa zama sahihi, kuma ya haɗa da hadisai da yawa waɗanda sauran malamai suka rarraba su a matsayin hasan. Rashin lura da wannan gaskiyar ya haifar da rashin fahimta game da ra'ayin Imam Ahmad kan matsayin hadisan da'if a hukunce-hukuncen Fiqh da kuma a al'amuran Fada'il al-A'mal (falalar ayyukan ibada daban-daban).

4. Imam Ahmad b. Hanbal (d. 241) accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction). By da'if here is meant ahadith which are not severely weak, e.g. batil, munkar, or maudu', since Imam Ahmad classified ahadith into sahih and da'if rather than into sahih, hasan and da'if, the preference of most later traditionists. Hence, the category da'if in his view applied to ahadith which were relatively close to being sahih, and included many ahadith which were classed as hasan by other scholars.18 Overlooking this fact has caused misunderstanding about Imam Ahmad's view on the place of da'if ahadith in rulings of Fiqh and in matters of Fada'il al-A'mal (virtues of various acts of worship).

5. Ibn Hazm (d. 456) ya ƙi karɓar Hadisin Mursal gaba ɗaya; ya ce Mursal ba karɓaɓɓe ba ne, ko ya zo ta hanyar Sa'id b. al-Musayyib ko al-Hasan al-Basri. A wurinsa, har Mursal din da ya zo ta hanyar wanda ba a san shi sosai a cikin Sahabbai ba, ba karɓaɓɓe ba ne.19.

5. Ibn Hazm (d. 456) rejects the Mursal Hadith outright; he says that the Mursal is unacceptable, whether it comes through Sa'id b. al-Musayyib or al-Hasan al-Basri. To him, even the Mursal which comes through someone who was not well-known to be amongst the Companions would be unacceptable.19.

6. Abu Dawud (d. 275) ya karɓi Mursal a ƙarƙashin sharuɗɗa biyu: cewa babu wani hadisi musnad da aka samu game da wannan batu; ko kuma idan an samu hadisi musnad, hadisin mursal ɗin bai saɓa masa ba.20.

6. Abu Dawud (d . 275) accepts the Mursal under two conditions: that no musnad hadith is found regarding that issue; or that if a musnad hadith is found, it is not contradicted by the mursal hadith.20.

7. Ibn Abi Hatim (d. 327) ba ya bayar da wata takamaiman ra'ayi game da Hadisin Mursal ba. Sai dai ya tattara wani tarin sunayen masu ruwaito hadisi guda 469, ciki har da mata masu ruwaito hadisi guda huɗu, waɗanda ruwayoyinsu aka soki saboda Irsal. Wannan tarin an san shi da Kitab al-Marasil.

7. Ibn Abi Hatim (d. 327) does not give a specific opinion about the Mursal Hadith. However, he did collect an anthology of 469 reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal. This collection is known as Kitab al-Marasil.

8. Al-Hakim (d. 405) matuƙar ƙin karɓar Hadith Mursal yake sai dai a yanayin Tabi'ai manya. Yana ganin, bisa dogaro da Alqur'ani, cewa ilimi yana dogara ne da abin da aka ji kai tsaye, ba da abin da aka ruwaito ta hanyar wasu ba. A wannan batu, ya ambaci Yazid b. Harun wanda ya tambayi Hammad b. Laith cewa: "Ya Abu Isma'il! Shin Allah ya ambaci Ahl al-Hadith (malaman Hadith) a cikin Alqur'ani?" Ya amsa da cewa, "Eh! Shin ba ka ji maganar Allah ba: {Idan wata jama'a daga kowace runduna ta zauna a baya, za su keɓe kansu ga karatun addini, kuma su yi gargaɗi ga mutane idan sun koma gare su, don su kiyaye kansu (daga sharri)} (Alqur'ani, 9:122). Wannan yana nufin waɗanda suka tafi neman ilimi, sannan suka koma wurin waɗanda suka zauna a baya don koya musu." Al-Hakim ya ƙara da cewa, "Wannan ayar tana nuna cewa ilimin da ake karɓa shi ne wanda ake ji kai tsaye, ba kawai a karɓa ta hanyar Irsal ba."

8. Al-Hakim (d. 405) is extremely reluctant to accept the Mursal Hadith except in the case of elder Successors. He holds, on the basis of the Qur'an, that knowledge is based on what is heard (directly), not on what is reported (indirectly). In this regard, he quotes Yazid b. Harun who asked Hammad b. Laith: "O Abu Isma'il! Did Allah mention the Ahl al-Hadith (scholars of Hadith) in the Qur'an?" He replied, "Yes! Did you not hear the saying of Allah, If a party from every expedition remained behind, they 21 could devote themselves to studies in religion and admonish the people when they return to them, that thus they may guard themselves (against evil)' (Qur'an, 9:l22). This concerns those who set off to seek knowledge, and then return to those who remained behind in order to teach them."22 Al-Hakim then remarks, "This verse shows that the acceptable knowledge is the one which is being heard, not just received by way of Irsal."23.

9. Al-Khatib al-Baghdadi (d. 462) ya goyi bayan ra'in wadanda suka ki karbar Mursal sai dai idan ya zo ta hanyar wani babban Tabi'i. Bayan ya duba ra'ayoyi daban-daban game da wannan batu, ya kammala da cewa: "Abin da muka zaba daga cikin wadannan maganganu shi ne cewa Mursal ba a aiki da shi, kuma ba a karbe shi a matsayin hujja ba. Muna cewa Irsal yana sa mai ruwaito ya zama wanda ba a sani ba; idan ba a san shi ba, to tabbatar da amincinsa ba zai yiwu ba. Mun riga mun bayyana cewa hadisi ba a karba sai dai idan ya zo ta hanyar mai ruwaito wanda aka sani da amana. Saboda haka, Mursal bai kamata a karbe shi ba kwata-kwata."24.

9. Al-Khatib al-Baghdadi (d. 462) strongly supports the view of those who reject the Mursal except if it comes through an elder Successor. He concludes, after giving a perusal of different opinions about this issue, "What we select out of these sayings is that the Mursal is not to be practised, nor is it acceptable as proof. We say that Irsal leads to one reporter being ambiguous; if he is ambiguous, to ascertain his reliability is impossible. We have already explained that a narration is only acceptable if it comes through a reporter known for reliability. Hence, the Mursal should not be accepted at all."24.

Al-Khatib ya kawo misali da ke nuna cewa hadisi wanda aka ruwaito shi ta hanyoyin musnad da mursal yana karbuwa, ba saboda amincin wadanda suka ruwaito shi ta hanyar Irsal ba, sai dai saboda isnadi wanda ba ya katsewa, koda yake ya kunshi masu ruwaito marasa karfi.

Al-Khatib gives the following example, showing that a narrative which has been reported through both musnad and mursal isnads is acceptable, not because of the reliability of those who narrated it by way of Irsal but because of an uninterrupted isnad, even though it contains less reliable reporters:

Hadisin rubutun shi ne: "Babu aure da yake inganci sai da izinin waliyyi"; al-Khatib ya kawo sanadi biyu da suke komawa zuwa Shu'bah da Sufyan al-Thauri; sauran sanadin kowannensu shi ne: Sufyan al-Thauri da Shu'bah --- Abu Ishaq --- Abu Burdah --- Annabi ﷺ.

The text of the hadith is: "No marriage is valid except by the consent of the guardian"; al- Khatib gives two isnads going back to Shu'bah and Sufyan al-Thauri; the remainder of each isnad is: Sufyan al-Thauri and Shu'bah --- Abu Ishaq --- Abu Burdah --- the Prophet.

Wannan isnad mursal ne, domin Abu Burdah, wani Tabi'i, yana ruwaitawa kai tsaye daga Manzon Allah ﷺ. Sai dai al-Khatib ya kara ba da isnad guda uku da suka koma zuwa Yunus b. Abi Ishaq, Isra'il b. Yunus da Qais b. al-Rabi'; sauran isnad din farko kuwa shi ne: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- Manzon Allah ﷺ. Sauran masu ruwaitawa guda biyu suma suna ruwaitawa irin wannan, kuma dukkansu sun hada da sunan Abu Musa, Sahabin da Abu Burdah ya ruwaito daga gare shi. Al-Khatib ya ci gaba da tabbatar da cewa al-Thauri da Shu'bah duka sun ji wannan hadisin daga Abu Ishaq a zama daya, yayin da sauran masu ruwaitawa guda uku suka ji shi a zama daban-daban. Saboda haka, karin sunan Abu Musa a cikin isnad din nan abu ne mai karbuwa sosai.25.

This isnad is mursal because Abu Burdah, a Successor, narrates directly from the Prophet (may Allah bless him and grant him peace). However, al-Khatib further gives three isnads going back to Yunus b. Abi Ishaq, Isra'il b. Yunus and Qais b. al-Rabi'; the remainder of the first isnad is: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- the Prophet. The other two reporters narrate similarly, both of them including the name of Abu Musa, the Companion from whom Abu Burdah has reported. Al- Khatib goes on to prove that both al-Thauri and Shu'bah heard this hadith from Abu Ishaq in one sitting while the other three reporters heard it in different sittings. Hence, this addition of Abu Musa in the isnad is quite acceptable.25.

10. Ibn al-Salah (d. 643) ya yarda da al-Shafi'i wajen ƙin Hadisin Mursal sai dai idan an tabbatar da cewa ya zo ta hanyar musnad.26.

10. Ibn al-Salah (d. 643) agrees with al-Shafi'i in rejecting the Mursal Hadith unless it is proved to have come through a musnad route.26.

11. Ibn Taimiyyah (d. 728) ya raba Mursal zuwa nau'i uku. Ya ce: "Akwai wasu da ake karɓa, wasu kuma da ba a karɓa, sannan akwai wasu da ke buƙatar ƙarin bincike: idan an san cewa mai ruwaitawa yana yin hakan (watau yana ruwaitowa ta hanyar Irsal) daga amintattun majiyoyi, to za a karɓi ruwayarsa; idan kuma yana yin hakan daga majiyoyi biyu, watau amintattu da marasa amintattu, ba za mu karɓi ruwayarsa ba (a kanta, ba tare da ƙarin bincike ba), domin yana ruwaitowa ne daga wanda amincinsa ba a sani ba; duk hadisan mursal da suka saba wa rahotannin da amintattun majiyoyi suka bayar za a ƙi su gaba ɗaya."27.

11. Ibn Taimiyyah (d. 728) classifies Mursal into three categories. He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so (i.e. narrates by Irsal) from reliable authorities, then his report will be accepted; if he does so from both classes of authorities, i.e. reliable and unreliable, we shall not accept his narration (on its own, without further investigation), for he is narrating from someone whose reliability is unknown; all such mursal ahadith which go against the reports made by reliable authorities will be rejected completely."27.

12. Al-Dhahabi (d. 748) ya ɗauki Mursal na Tabi'ai ƙanana kamar al-Hasan al-Basri, al-Zuhri, Qatadah da Humaid al-Tawil a matsayin nau'in Mursal mafi rauni.28.

12. Al-Dhahabi (d. 748) regards the Mursal of younger Successors such as al-Hasan al-Basri, al- Zuhri, Qatadah and Humaid al-Tawil as the weakest type of Mursal.28.

Malamai na baya kamar Ibn Kathir (d. 744), al-'Iraqi (d. 806), Ibn Hajar (d. 852), al-Suyuti (d. 911), Muhammad b. Ibrahim al-Wazir (d. 840), Jamal al-Din al-Qasimi (d. 1332) da Tahir al-Jaza'iri (d. 1338) sun yi cikakken bayani a kan wannan batu, amma babu ɗaya daga cikinsu da ya riƙe ra'ayi wanda ya saɓa da waɗanda aka ambata a sama.

Later scholars such as Ibn Kathir (d. 744), al- 'Iraqi (d. 806), Ibn Hajar (d. 852), al-Suyuti (d. 911), Muhammad b. Ibrahim al-Wazir (d. 840), Jamal al-Din al-Qasimi (d. 1332) and Tahir al- Jaza'iri (d. 1338) have given exhaustive discussions about this issue, but none of them holds an opinion different to those mentioned above.