Explaining the categories of the Prophetic hadith in terms of its attribution to its speaker: marfu' and qudsi.
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The Shaykh : The Prophetic hadiths are divided into two categories. As you all know, the Prophetic hadith is not from the Qur'an, but it is like the Qur'an in that the authentic hadith of the Messenger (peace and blessings be upon him) is a text. It is not only the hadith, but the Qur'an also commands us to follow him (peace be upon him) in more than one verse, as is well known.
So this Prophetic hadith, which is like the Qur'an in terms of the obligation to adhere to it and refer to it, is divided into two categories.
The first category is the most common: that whose wording is from the Prophet (peace and blessings be upon him and his family), while its meaning is revealed to him by Allah (Blessed and Exalted is He). The wording, the composition, and the expression are from the Prophet (peace and blessings be upon him and his family), but the meaning is revelation from Allah. This is the absolute hadith; when the hadith is mentioned and attributed to the Messenger (peace be upon him), this is what is intended: that its wording is from him and its meaning is from his Lord. As for the qudsi hadith, its source is not the Qur'an, but rather the Messenger (peace be upon him) who narrates it from Allah (Mighty and Majestic). As you hear here, he says "from Allah (Mighty and Majestic)"Sahih al-Bukhari 5653 to the end of the hadith: "Allah says such and such." This is not in the Qur'an, but it is among what Allah (Mighty and Majestic) revealed to His Prophet (peace and blessings be upon him) besides the Qur'an, from His speech (Blessed and Exalted is He). So the qudsi hadith is also the speech of Allah, just as the Qur'an is known to be the speech of Allah. The qudsi hadith is also the speech of Allah (Mighty and Majestic). The difference is that this divine speech, which comes through the path of the Messenger (peace be upon him) as a narration from his Lord, was not mentioned in the Noble Qur'an. This is from one aspect.
From another aspect, the qudsi hadith, although it is from the speech of Allah (Mighty and Majestic), is not an act of worship by its recitation like the Qur'an. The intended meaning is that it is not an act of worship by its recitation like the Qur'an; that is, the recitation of the Qur'an has a specific reward, as is well known, such as his (peace and blessings be upon him) saying: So the Muslim is rewarded for reciting the Qur'an with ten good deeds for every letter, whether he understands it or not. As for the hadith, it does not have this virtue. It has another virtue, which is the duty of scholars in particular, because the Qur'an, as you know, contains many details that cannot be understood except through the Sunnah and the hadith of the Prophet (peace and blessings be upon him and his family).
And what is necessary for fulfilling an obligation is itself obligatory. So it is necessary to memorize the hadith to explain the Qur'an with it. But it does not have that specific virtue: the virtue of drawing near to Allah (Mighty and Majestic) by reciting the letters of the hadith, as the Noble Qur'an has that specific virtue.
So the qudsi hadith has its wording and meaning from Allah, but it did not come in the Qur'an. As for the ordinary Prophetic hadith, the wording is from him and the meaning is revelation from Allah (Blessed and Exalted is He).
So this Prophetic hadith, which is like the Qur'an in terms of the obligation to adhere to it and refer to it, is divided into two categories.
The first category is the most common: that whose wording is from the Prophet (peace and blessings be upon him and his family), while its meaning is revealed to him by Allah (Blessed and Exalted is He). The wording, the composition, and the expression are from the Prophet (peace and blessings be upon him and his family), but the meaning is revelation from Allah. This is the absolute hadith; when the hadith is mentioned and attributed to the Messenger (peace be upon him), this is what is intended: that its wording is from him and its meaning is from his Lord. As for the qudsi hadith, its source is not the Qur'an, but rather the Messenger (peace be upon him) who narrates it from Allah (Mighty and Majestic). As you hear here, he says "from Allah (Mighty and Majestic)"
If I deprive my slave of his two beloved things
إذا ابتليت عبدي بحبيبتيهFrom another aspect, the qudsi hadith, although it is from the speech of Allah (Mighty and Majestic), is not an act of worship by its recitation like the Qur'an. The intended meaning is that it is not an act of worship by its recitation like the Qur'an; that is, the recitation of the Qur'an has a specific reward, as is well known, such as his (peace and blessings be upon him) saying:
Whoever recites the Qur'an, he has ten good deeds for every letter. I do not say Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter, and Mim is a letter.
من قرأ القرآن فله بكل حرف عشر حسنات لا أقول آلم حرف بل ألف حرف لام حرف ميم حرفAnd what is necessary for fulfilling an obligation is itself obligatory. So it is necessary to memorize the hadith to explain the Qur'an with it. But it does not have that specific virtue: the virtue of drawing near to Allah (Mighty and Majestic) by reciting the letters of the hadith, as the Noble Qur'an has that specific virtue.
So the qudsi hadith has its wording and meaning from Allah, but it did not come in the Qur'an. As for the ordinary Prophetic hadith, the wording is from him and the meaning is revelation from Allah (Blessed and Exalted is He).