Musnad

Musnad.

Al-Hakim mendefinisikan hadis musnad ("disokong") sebagai: "Hadis yang diriwayatkan oleh seorang ahli hadis daripada syaikhnya yang diketahui pernah mendengar (ahadith) daripadanya pada usia yang sesuai untuk belajar, dan begitu juga bagi setiap syaikh berikutnya, sehingga sanadnya sampai kepada seorang Sahabat yang terkenal, yang seterusnya meriwayatkan daripada Nabi 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.

Berdasarkan definisi ini, hadis muttasil biasa (iaitu hadis yang sanadnya tidak terputus) dikecualikan jika ia hanya sampai kepada seorang Sahabat atau Tabi'in, begitu juga hadis marfu' yang sanadnya terputus. Al-Hakim memberikan contoh berikut bagi hadis musnad: Kami meriwayatkan daripada 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 --- bapanya, yang meminta Ibn Abi Hadrad membayar hutang yang dia berhutang kepadanya, di dalam masjid. Semasa perbalahan yang berlaku, suara mereka menjadi kuat sehingga didengari oleh Rasulullah ﷺ, lalu baginda menyingkap tirai biliknya dan bersabda, "Wahai Ka'b! Hapuskan sebahagian daripada hutangmu" - maksud baginda ialah menggugurkan separuh daripadanya. Maka dia pun bersetuju, dan lelaki itu membayarnya.

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.

Beliau kemudian berkata,

He then remarks,.

"Sekarang, riwayat saya daripada Ibn al-Simak adalah masyhur, begitu juga riwayat beliau daripada Ibn Mukarram; hubungan al-Hasan dengan 'Uthman b. 'Amr dan hubungan 'Uthman dengan Yunus b. Zaid juga diketahui; Yunus sentiasa disebut bersama al-Zuhri, dan al-Zuhri pula bersama anak-anak Ka'b b. Malik, yang hubungan mereka dengan bapa mereka serta persahabatan bapa mereka dengan Nabi Muhammad ﷺ adalah sabit dan telah mantap."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

Istilah musnad juga digunakan untuk merujuk kepada koleksi hadith yang menghimpunkan hadith setiap Sahabat secara berasingan. Antara penyusun awal musnad sedemikian ialah Yahya b. 'Abd al-Hamid al-Himmani (w. 228H) di Kufah dan Musaddad b. Musarhad (w. 228H) di Basrah. Koleksi terbesar yang masih wujud dan disusun dengan cara ini ialah koleksi Imam Ahmad b. Hanbal (w. 241H), yang mengandungi kira-kira tiga puluh ribu hadith. Sebuah karya lain yang lebih besar dinisbahkan kepada ahli hadith terkenal dari Andalus, Baqi b. Makhlad al-Qurtubi (w. 276H), tetapi malangnya ia kini tidak dapat dikesan.

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.

Jika rantaian (sanad) antara Tabi'in dan Nabi ﷺ terputus, hadis itu dinamakan mursal ("tergesa-gesa"), contohnya apabila seorang Tabi'in berkata, "Nabi ﷺ bersabda ..."

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 ...".

Walau bagaimanapun, jika mana-mana rantaian (sanad) sebelum Tabi'i (iaitu yang lebih hampir dengan perawi hadis yang meriwayatkannya) terputus, maka hadis tersebut adalah munqati' ("terputus"). Ini terpakai walaupun kelihatan seolah-olah sanadnya muttasil ("bersambung"), contohnya apabila salah seorang perawi diketahui tidak pernah mendengar hadis daripada gurunya yang terdekat, walaupun dia mungkin sezaman dengan gurunya itu. Istilah munqati' juga digunakan oleh sebahagian ulama bagi riwayat yang mana seorang perawi berkata, "seorang lelaki meriwayatkan kepadaku ...", tanpa menyebut nama gurunya itu.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.

Jika bilangan perawi yang hilang berturut-turut dalam isnad melebihi satu, isnad itu dinamakan mu'dal ("membingungkan"). Jika perawi menggugurkan keseluruhan isnad dan terus menyebut Nabi ﷺ secara langsung (iaitu, sambungan yang hilang berada di permulaan, tidak seperti dalam kes isnad mursal), hadis itu dinamakan mu'allaq ("tergantung"). Kadangkala ia juga dikenali sebagai balaghah ("sampai"); sebagai contoh, Imam Malik kadangkala berkata dalam Al-Muwatta', "Telah sampai kepadaku bahawa Rasulullah ﷺ bersabda ...".

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 ...".

Contoh hadith munqati'

Example of a munqati' hadith.

Al-Hakim meriwayatkan daripada Muhammad b. Mus'ab === al-Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl binti al-Harith, beliau berkata: Aku datang kepada Rasulullah ﷺ dan berkata, "Aku bermimpi pada malam tadi seolah-olah sebahagian daripada tubuh tuan dipotong dan diletakkan di atas riba aku." Baginda bersabda, "Engkau telah melihat sesuatu yang baik. Insya-Allah, Fatimah akan melahirkan seorang anak lelaki yang akan berada di atas ribamu." Selepas itu, Fatimah melahirkan al-Husain, yang selalu berada di atas ribaku, sesuai dengan sabda Rasulullah ﷺ. Pada suatu hari, aku datang kepada Rasulullah ﷺ dan meletakkan al-Husain di atas riba baginda. Aku perasan kedua-dua mata baginda mengalirkan air mata. Baginda bersabda, "Jibril datang kepadaku dan memberitahu bahawa umatku akan membunuh anakku ini, dan dia membawakan aku sedikit debu kemerah-merahan dari tempat itu (tempat dia akan dibunuh)."

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 berkata, "Ini adalah hadis sahih menurut syarat Dua Syaikh (iaitu Bukhari & Muslim), tetapi mereka berdua tidak meriwayatkannya." Al-Dhahabi berkata, "Tidak, hadis ini munqati' dan da'if, kerana Shaddad tidak pernah bertemu Umm al-Fadl dan Muhammad b. Mus'ab itu lemah."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.

Contoh hadis mu'dal.

Example of a mu'dal hadith.

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al-Qurashi pada tahun 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, yang meriwayatkan bahawa Rasulullah ﷺ bersabda, "Setelah Adam memakan dari pokok itu, dia lari, tetapi pokok itu menangkap rambutnya. Maka diseru: Wahai Adam! Adakah engkau lari daripada-Ku? Dia berkata: Tidak, tetapi aku berasa malu di hadapan-Mu. Allah berfirman: Wahai Adam! Pergilah dari kawasan jiranan-Ku, kerana demi Kemuliaan-Ku, tiada seorang pun yang menderhaka kepada-Ku boleh tinggal di sini berdekatan dengan-Ku; sekalipun Aku mencipta manusia seperti kamu dalam bilangan yang cukup untuk memenuhi bumi dan mereka menderhaka kepada-Ku, Aku akan menjadikan mereka tinggal di dalam tempat tinggal orang-orang berdosa."

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 berkata, "Ini adalah hadith gharib. Terdapat inqita' (keterputusan sanad), bahkan i'dal (keterputusan dua perawi berturut-turut), antara Qatadah dan Ubayy bin Ka'b, semoga Allah meridhai keduanya."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.

Keaslian Hadis Mursal.

Authenticity of the Mursal Hadith.

Terdapat banyak perbincangan di kalangan para ulama mengenai kesahihan Hadis Mursal (jamak: Marasil), kerana besar kemungkinan seorang Tabi'in telah menggugurkan dua nama, iaitu nama seorang Tabi'in yang lebih tua dan nama seorang Sahabat, bukan hanya satu nama, iaitu nama seorang Sahabat. Jika diketahui bahawa Tabi'in tersebut hanya menggugurkan nama seorang Sahabat, maka hadis itu dianggap sahih, kerana seorang Tabi'in hanya boleh meriwayatkan daripada Nabi ﷺ melalui seorang Sahabat; pengguguran nama Sahabat tidak menjejaskan kesahihan isnad kerana semua Sahabat dianggap dipercayai dan boleh dipegang, berdasarkan dalil-dalil daripada Al-Qur'an dan sabda Nabi 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).

Namun, pendapat berbeza-beza dalam kes di mana seorang Tabi'in mungkin telah menggugurkan nama dua orang perawi (kerana tidak semua Tabi'in itu thiqah dalam perkara hadis). Sebagai contoh, dua pendirian yang sangat berbeza mengenai isu ini ialah:

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 tabi'in senior seperti Sa'id b. al-Musayyab (w. 94) dan 'Ata' b. Abi Rabah (w. 114) diterima kerana, setelah diselidiki, semua Marasil mereka didapati hanya berasal daripada para Sahabat. Adapun Marasil tabi'in junior, ia hanya diterima jika nama-nama perawi terdekat mereka diketahui melalui sumber lain; jika tidak, ia ditolak sepenuhnya.

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 Tabi'in dan perawi yang meriwayatkan daripada mereka diterima tanpa sebarang penyelidikan sama sekali. Pendapat ini disokong oleh aliran ahli hadis Kufah, tetapi sangat dikritik oleh majoriti ulama.

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.

Untuk memastikan ketepatan dalam perkara ini, mari kita teliti secara terperinci pelbagai pendapat mengenai Hadis Mursal:

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

1. Pendapat yang dipegang oleh Imam Malik dan semua fuqaha Maliki ialah bahawa mursal seorang perawi yang thiqah sah dijadikan hujah dan dalil bagi sesuatu amalan, sama seperti hadith musnad.13 Pandangan ini telah berkembang sehingga ke tahap yang melampau, sehingga sebahagian mereka berpendapat bahawa mursal itu bahkan lebih baik daripada musnad, berdasarkan alasan berikut: "orang yang meriwayatkan hadith musnad meninggalkan kamu dengan nama-nama perawi untuk dikaji dan diteliti lebih lanjut, manakala orang yang meriwayatkan secara Irsal, kerana dia sendiri seorang yang berilmu dan thiqah, telah pun melakukan kajian itu dan mendapati hadith tersebut sahih. Malah, dia menyelamatkan kamu daripada penyelidikan lanjut."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 (w. 150) berpegang dengan pendapat yang sama seperti Malik; beliau menerima Hadis Mursal sama ada atau tidak ia disokong oleh hadis yang lain.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 (w. 204) telah membahaskan isu ini secara terperinci dalam kitabnya al-Risalah; beliau mensyaratkan perkara-perkara berikut dipenuhi sebelum menerima hadis 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:

Dalam riwayat tersebut, beliau mensyaratkan salah satu daripada syarat berikut dipenuhi: bahawa ia juga diriwayatkan secara musnad melalui isnad yang lain; bahawa kandungannya diriwayatkan secara mursal melalui sumber yang thiqah dengan isnad yang berbeza; bahawa maknanya disokong oleh kata-kata sebahagian Sahabat; atau bahawa kebanyakan ulama berpegang kepada pendapat yang sama sebagaimana yang disampaikan oleh hadis mursal tersebut.

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. Mengenai perawi, beliau mensyaratkan salah satu daripada syarat berikut dipenuhi: bahawa beliau ialah seorang Tabi'in yang senior; atau bahawa apabila beliau menyebut orang yang hilang dalam isnad di tempat lain, beliau tidak biasanya menyebut seseorang yang tidak dikenali atau seseorang yang tidak layak untuk diriwayatkan secara boleh diterima; atau bahawa beliau tidak bertentangan dengan perawi yang thiqah apabila kebetulan berkongsi dengannya dalam sesuatu riwayat.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.

Atas dasar hujah-hujah ini, al-Shafi'i menerima irsal Sa'id bin al-Musayyab, salah seorang Tabi'in yang lebih awal. Sebagai contoh, al-Shafi'i membincangkan isu menjual daging dengan ditukar kepada haiwan hidup: beliau berkata bahawa Malik memberitahunya, dengan riwayat daripada Zaid bin Aslam, yang meriwayatkan daripada Ibn al-Musayyab bahawa Rasulullah ﷺ melarang penjualan daging dengan ditukar kepada haiwan. Kemudian beliau berkata, "Inilah pendapat kami, kerana irsal Ibn al-Musayyib adalah baik."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 (w. 241H) menerima hadis mursal dan hadis da'if (lemah) selagi tiada apa-apa yang bertentangan dengannya didapati mengenai sesuatu perkara tertentu, dan beliau mengutamakannya berbanding qiyas (penaakulan analogi). Yang dimaksudkan dengan da'if di sini ialah hadis-hadis yang tidak lemah secara melampau, seperti batil, munkar, atau maudu', kerana Imam Ahmad membahagikan hadis kepada sahih dan da'if, bukan kepada sahih, hasan dan da'if seperti pembahagian yang diutamakan oleh kebanyakan ahli hadis kemudian. Oleh itu, kategori da'if pada pandangan beliau terpakai kepada hadis-hadis yang agak hampir kepada taraf sahih, dan merangkumi banyak hadis yang oleh ulama lain digolongkan sebagai hasan.18 Kegagalan memahami fakta ini telah menyebabkan salah faham tentang pandangan Imam Ahmad mengenai kedudukan hadis da'if dalam hukum-hukum Fiqh dan dalam perkara Fada'il al-A'mal (kelebihan pelbagai amalan ibadah).

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 (w. 456) menolak Hadis Mursal secara mutlak; beliau berkata bahawa Mursal tidak diterima, sama ada ia datang melalui Sa'id b. al-Musayyib atau al-Hasan al-Basri. Baginya, walaupun Mursal yang datang melalui seseorang yang tidak diketahui secara meluas sebagai antara para Sahabat juga tidak diterima.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 (w. 275) menerima hadith mursal dengan dua syarat: bahawa tiada hadith musnad didapati mengenai perkara tersebut; atau jika hadith musnad didapati, hadith mursal itu tidak bercanggah dengannya.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 (w. 327) tidak memberikan pendapat khusus mengenai Hadis Mursal. Namun, beliau telah mengumpulkan sebuah antologi yang memuatkan 469 perawi hadis, termasuk empat perawi wanita, yang riwayat-riwayat mereka dikritik kerana berlakunya Irsal. Koleksi ini dikenali sebagai 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 (wafat 405 H) sangat keberatan untuk menerima Hadith Mursal, kecuali dalam kes Tabi'in yang lebih tua. Beliau berpendapat, berdasarkan al-Qur'an, bahawa ilmu itu berdasarkan apa yang didengar (secara langsung), bukan apa yang dilaporkan (secara tidak langsung). Dalam hal ini, beliau memetik Yazid b. Harun yang bertanya kepada Hammad b. Laith: "Wahai Abu Isma'il! Adakah Allah menyebut Ahl al-Hadith (ulama Hadith) dalam al-Qur'an?" Beliau menjawab, "Ya! Tidakkah kamu mendengar firman Allah, Dan tidaklah wajar bagi orang-orang Mukmin itu semuanya pergi (ke medan perang). Mengapa tidak pergi dari tiap-tiap golongan di antara mereka beberapa orang untuk memperdalam pengetahuan mereka dalam agama dan untuk memberi peringatan kepada kaumnya apabila mereka telah kembali kepadanya, supaya mereka itu dapat menjaga dirinya (Qur'an, 9:122). Ayat ini berkenaan dengan mereka yang berangkat untuk menuntut ilmu, kemudian kembali kepada mereka yang tinggal untuk mengajar mereka." Al-Hakim kemudian mengulas, "Ayat ini menunjukkan bahawa ilmu yang diterima ialah yang didengar, bukan sekadar diterima melalui jalan Irsal."

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 (w. 462) dengan kuat menyokong pandangan mereka yang menolak hadis Mursal kecuali jika ia datang melalui seorang Tabi'in yang lebih tua. Setelah meneliti pelbagai pendapat mengenai isu ini, beliau membuat kesimpulan: "Apa yang kami pilih daripada kata-kata ini ialah bahawa hadis Mursal tidak boleh diamalkan, dan ia juga tidak diterima sebagai hujah. Kami berpendapat bahawa irsal menyebabkan seorang perawi menjadi tidak jelas; jika dia tidak jelas, maka mustahil untuk memastikan kebolehpercayaannya. Kami telah menjelaskan bahawa sesebuah riwayat hanya diterima jika ia datang melalui seorang perawi yang dikenali kebolehpercayaannya. Oleh itu, hadis Mursal tidak sepatutnya diterima sama sekali."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 memberikan contoh berikut, yang menunjukkan bahawa sesebuah riwayat yang telah diriwayatkan melalui kedua-dua isnad musnad dan mursal adalah boleh diterima, bukan kerana kebolehpercayaan mereka yang meriwayatkannya melalui cara Irsal, tetapi kerana isnad yang tidak terputus, walaupun ia mengandungi perawi yang kurang boleh dipercayai.

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:

"Tiada nikah yang sah melainkan dengan persetujuan wali"; al-Khatib memberikan dua sanad yang kembali kepada Shu'bah dan Sufyan al-Thauri; baki sanad bagi setiap satu ialah: Sufyan al-Thauri dan Shu'bah --- Abu Ishaq --- Abu Burdah --- Nabi 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.

Isnad ini adalah mursal kerana Abu Burdah, seorang Tabi'in, meriwayatkan secara langsung daripada Nabi (semoga Allah memberkatinya dan mengurniakan kesejahteraan kepadanya). Namun, al-Khatib seterusnya mengemukakan tiga isnad yang kembali kepada Yunus b. Abi Ishaq, Isra'il b. Yunus dan Qais b. al-Rabi'; baki isnad yang pertama ialah: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- Nabi ﷺ. Dua perawi yang lain meriwayatkan dengan cara yang serupa, kedua-duanya menyertakan nama Abu Musa, sahabat yang daripadanya Abu Burdah meriwayatkan. Al-Khatib kemudian membuktikan bahawa kedua-dua al-Thauri dan Shu'bah mendengar hadith ini daripada Abu Ishaq dalam satu majlis, manakala ketiga-tiga perawi yang lain mendengarnya dalam majlis-majlis yang berbeza. Oleh itu, penambahan nama Abu Musa dalam isnad ini adalah sangat diterima.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 (w. 643) bersetuju dengan al-Shafi'i dalam menolak Hadith Mursal melainkan jika ia terbukti datang melalui jalur 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 (w. 728) membahagikan hadis Mursal kepada tiga kategori. Beliau berkata, "Ada yang diterima, ada yang ditolak, dan ada yang memerlukan penyelidikan lanjut: jika diketahui bahawa perawi itu melakukan irsal (iaitu meriwayatkan tanpa menyebut sanad sepenuhnya) daripada sumber-sumber yang thiqah, maka riwayatnya akan diterima; jika dia melakukannya daripada kedua-dua jenis sumber, iaitu yang thiqah dan yang tidak thiqah, maka kami tidak akan menerima riwayatnya (secara tersendiri, tanpa penyelidikan lanjut), kerana dia meriwayatkan daripada seseorang yang tidak diketahui kebolehpercayaannya; setiap hadis mursal yang bercanggah dengan riwayat-riwayat daripada sumber-sumber yang thiqah akan ditolak sepenuhnya."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 (w. 748) menganggap Mursal daripada Tabi'in yang lebih muda, seperti al-Hasan al-Basri, al-Zuhri, Qatadah dan Humaid al-Tawil, sebagai jenis Mursal yang paling lemah.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.

Para ulama kemudian seperti Ibnu Kathir (w. 744), al-'Iraqi (w. 806), Ibnu Hajar (w. 852), al-Suyuti (w. 911), Muhammad b. Ibrahim al-Wazir (w. 840), Jamal al-Din al-Qasimi (w. 1332) dan Tahir al-Jaza'iri (w. 1338) telah memberikan perbincangan yang mendalam mengenai isu ini, tetapi tidak seorang pun daripada mereka berpegang pada pendapat yang berbeza daripada pendapat-pendapat yang telah disebutkan di atas.

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.