Is your statement regarding the Companion's interpretation (that it has the ruling of marfu') stated absolutely? And is this applicable to the Companions' statements in general, or specifically to interpretation?
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The questioner: All right, our Shaykh, regarding the Companion's interpretation, I came across a statement of yours in which you say it has the ruling of marfu'. Is this stated absolutely, or only in cases of the occasion of revelation, or matters that are not said?
The Shaykh: No, we do not say it absolutely. We set conditions for it.
The questioner : May Allah bless you.
The Shaykh: We say that if the chain of narration is sound for a statement attributed to a Companion, and this statement cannot be said through independent legal reasoning (ijtihad) or opinion, but its criterion is based on revelation, then we say it has the ruling of marfu'. Even so, we place another condition on this restriction: we say that if this statement is not usually said through opinion and ijtihad because it is from the matters of the unseen (ghayb) where there is no room for reason, we require that it is possible that it is from the Isra'iliyyat.The questioner: Yes, that it is from the Isra'iliyyat.
The Shaykh : Yes.
The questioner: Is this regarding the Companions' statements in general, or regarding interpretation?
The Shaykh: In general, in general.
The questioner: Yes, and interpretation is included among them.
The Shaykh: Of course, it is part of it.
The questioner : May Allah bless you.
The Shaykh: And in you.
Another questioner: Our Shaykh, I mean, I saw a corroborating narration (shahid) for what Abu al-Hasan says, and perhaps it clarifies your answer.
The Shaykh : Well done.
Another questioner: In al-Silsilah al-Sahihah, in the third volume.
The Shaykh : Yes.
Another questioner: The interpretation of Sura, is it in Surat Maryam?
The Shaykh : Yes.
Another questioner: Sura is a palm tree, so you say, our Shaykh, it was narrated by Muhammad ibn 'Abbas in his hadith: "He told us so-and-so." This is a good chain of narration, but it was also narrated, of course, it was narrated as marfu' from al-Bara' as marfu'. You say, but it was narrated by Ibn Jarir from the route of Sufyan and Shu'bah, both from Abu Ishaq, who said, "I heard al-Bara' mention it," and he reported it as mawquf. I said, and that is more correct, but the Companion's interpretation of the Qur'an has the ruling of marfu', as al-Hakim stated in his al-Mustadrak, especially since it was narrated from the Interpreter of the Qur'an, Ibn 'Abbas, from his own words, narrated by Ibn Jarir and others. The hadith was narrated by al-Tabarani—you mentioned another route—also as marfu'. Then al-Tabarani said, "This hadith was not narrated as marfu' from Abu Ishaq except by Abu Sinan, Sa'id ibn Sinan." I said, and he is trustworthy (thiqah) but has errors, and Muslim relied on him, but al-Sadafi, Mu'awiyah ibn Yahya, is weak, and the rest are those who conceal defects (mudallis). And his statement that "it was not raised except by Abu Sinan" is according to what reached him; otherwise, the hadith of the heading refutes it. And it has a shahid: the hadith of Ibn 'Umar, who said, "I heard the Messenger of Allah (peace and blessings be upon him) say" It was narrated by al-Tabarani in al-Mu'jam al-Kabir with his chain from Ibn 'Umar, who said, "and so on." And this is a weak chain of narration due to the weakness of Yahya ibn 'Abd Allah, who is al-Babulati, and worse than him is his shaykh, Ayyub ibn Nahik. And perhaps for that reason Ibn Kathir limited himself to criticizing the hadith with this, and what precedes it is sufficient for it, and Allah knows best. It seems, our Shaykh, that the issue also revolves around the circumstances, meaning our teacher, Abu al-Hasan, did not accept it merely because it is the Companion's interpretation of the Qur'an as al-Hakim stated, but there are other corroborating narrations.
The questioner: The difficulty that confused me was when you linked the statement to "as al-Hakim stated." Al-Hakim mentions it in al-Mustadrak absolutely, without these conditions.
The Shaykh: But we qualify it.
The questioner : May Allah bless you.
The Shaykh: No, we do not say it absolutely. We set conditions for it.
The questioner : May Allah bless you.
The Shaykh: We say that if the chain of narration is sound for a statement attributed to a Companion, and this statement cannot be said through independent legal reasoning (ijtihad) or opinion, but its criterion is based on revelation, then we say it has the ruling of marfu'. Even so, we place another condition on this restriction: we say that if this statement is not usually said through opinion and ijtihad because it is from the matters of the unseen (ghayb) where there is no room for reason, we require that it is possible that it is from the Isra'iliyyat.The questioner: Yes, that it is from the Isra'iliyyat.
The Shaykh : Yes.
The questioner: Is this regarding the Companions' statements in general, or regarding interpretation?
The Shaykh: In general, in general.
The questioner: Yes, and interpretation is included among them.
The Shaykh: Of course, it is part of it.
The questioner : May Allah bless you.
The Shaykh: And in you.
Another questioner: Our Shaykh, I mean, I saw a corroborating narration (shahid) for what Abu al-Hasan says, and perhaps it clarifies your answer.
The Shaykh : Well done.
Another questioner: In al-Silsilah al-Sahihah, in the third volume.
The Shaykh : Yes.
Another questioner: The interpretation of Sura, is it in Surat Maryam?
The Shaykh : Yes.
Another questioner: Sura is a palm tree, so you say, our Shaykh, it was narrated by Muhammad ibn 'Abbas in his hadith: "He told us so-and-so." This is a good chain of narration, but it was also narrated, of course, it was narrated as marfu' from al-Bara' as marfu'. You say, but it was narrated by Ibn Jarir from the route of Sufyan and Shu'bah, both from Abu Ishaq, who said, "I heard al-Bara' mention it," and he reported it as mawquf. I said, and that is more correct, but the Companion's interpretation of the Qur'an has the ruling of marfu', as al-Hakim stated in his al-Mustadrak, especially since it was narrated from the Interpreter of the Qur'an, Ibn 'Abbas, from his own words, narrated by Ibn Jarir and others. The hadith was narrated by al-Tabarani—you mentioned another route—also as marfu'. Then al-Tabarani said, "This hadith was not narrated as marfu' from Abu Ishaq except by Abu Sinan, Sa'id ibn Sinan." I said, and he is trustworthy (thiqah) but has errors, and Muslim relied on him, but al-Sadafi, Mu'awiyah ibn Yahya, is weak, and the rest are those who conceal defects (mudallis). And his statement that "it was not raised except by Abu Sinan" is according to what reached him; otherwise, the hadith of the heading refutes it. And it has a shahid: the hadith of Ibn 'Umar, who said, "I heard the Messenger of Allah (peace and blessings be upon him) say
The Sura that Allah the Exalted and Majestic made for you, He made it a river for you to drink from.
إن السّري الذي قال الله عز وجل قد جعل ربك تحتك سريا نهر أخرجه الله له لها لتشرب منهThe questioner: The difficulty that confused me was when you linked the statement to "as al-Hakim stated." Al-Hakim mentions it in al-Mustadrak absolutely, without these conditions.
The Shaykh: But we qualify it.
The questioner : May Allah bless you.
Source
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