Al-Daraqutni’s attribution of the hadith to a mawquf report and the clarification that this is not a defect either, because the hadith has the ruling of marfu’ status, and the Shaykh’s astonishment that this issue was hidden from Ibn al-Qayyim
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The Shaykh : Al-Daraqutni attributed it to a defect; he said:
“And al-Daraqutni, the Imam, attributed it to a defect *** with a known narration of clarification
Anas says, ‘I saw the Kalim praying ***’
He attributed it to a defect by what? By the mawquf status, meaning that the one who said that the Messenger (peace and blessings be upon him) saw Musa praying in his grave is Anas, so the end of the hadith is the Companion. And whatever ends at a Companion is mawquf. And in my view, this is not a defect, even if it were established that it did not reach anyone other than Anas, it is not a defect, because this is among the matters of the unseen that cannot be stated by opinion. And Anas (may Allah be pleased with him) is not among those known for taking from the Children of Israel, so that we would doubt what he reported of these matters. And the precise scholars among the people of hadith knowledge have stated that if a Companion says something in which there is no room for opinion, it has the ruling of marfu’ status, unless the one saying it is among those known for taking from the Children of Israel, in which case it is not ruled as marfu’ due to the possibility that he took it from the Children of Israel.
“And al-Daraqutni, the Imam, attributed it to a defect *** with a known narration of clarification
Anas says, ‘I saw the Kalim praying *** in his grave, so I was astonished at this distinction’
“this distinction” means for this distinction. So “dha” here is not one of the five names, but it is a demonstrative pronoun, meaning the meaning is “for this distinction.”
“So he reported it as mawquf upon him, and it is not *** marfu’, and I long for the knowledge”
May Allah reward him with good. We all long for the knowledge, but astonishingly, this issue was missed by the Imam; astonishingly, this issue was missed by Ibn al-Qayyim. Astonishingly, this issue was missed by Ibn al-Qayyim, because we say that even if it is mawquf upon Anas, it has the ruling of marfu’ status. Yes. Also, it is well known among the scholars of hadith that if mawquf and marfu’ conflict, and both the one who stopped it and the one who raised it are trustworthy, the one who is preferred is
The student: ...
The Shaykh : the one who raised it, because he has an increase in knowledge, and because a person may raise a hadith to the Messenger (peace and blessings be upon him) in one session, and then narrate it to them without raising it in another session. So people hear it in the first session and narrate it from him as what? Marfu’. And people hear it in the second session and narrate it from him as mawquf. Do you see now? If someone traced the hadith to 'Umar ibn al-Khattab to the Prophet (peace and blessings be upon him), it became marfu’. And if someone in one of the sessions said: Sahih al-Bukhari 1, then one of those who heard it in the first session would narrate it as what? Marfu’, and the other would narrate it as mawquf, because I did not trace it. And this happens constantly. Therefore, we say that if marfu’ and mawquf conflict, and both narrators are trustworthy, the one who raised it is preferred for two reasons:
The first reason: that he has an increase in knowledge.
And the second reason: that the narrator of the marfu’ hadith may narrate it without attributing it to the Messenger (peace and blessings be upon him) in some sessions, so one of them narrates it from him without attribution to the Messenger (peace and blessings be upon him), and this does not negate that it is marfu’.
He says: “So he reported it as mawquf upon him, and it is not *** marfu’, and I long for the knowledge”
(May Allah have mercy on him). If Ibn al-Qayyim says “and I long for the knowledge,” what about us? Yes, O Allah, forgive us and him. Good.
“Between the context and the context there is a difference ***”
“Between the context and the context there is a difference ***”
Meaning between the context and the other context. So “ila” here means “between,” meaning between the context and the other context there is a difference.
“Do not discard it” and in my view “Do not discard it” meaning there is no nun in your version, what is it?
The student: ...
The Shaykh : So there are two versions: “*** Do not discard it, for they are not the same” or “*** Do not discard it, for they are not the same” Yes.
“And al-Daraqutni, the Imam, attributed it to a defect *** with a known narration of clarification
Anas says, ‘I saw the Kalim praying ***’
He attributed it to a defect by what? By the mawquf status, meaning that the one who said that the Messenger (peace and blessings be upon him) saw Musa praying in his grave is Anas, so the end of the hadith is the Companion. And whatever ends at a Companion is mawquf. And in my view, this is not a defect, even if it were established that it did not reach anyone other than Anas, it is not a defect, because this is among the matters of the unseen that cannot be stated by opinion. And Anas (may Allah be pleased with him) is not among those known for taking from the Children of Israel, so that we would doubt what he reported of these matters. And the precise scholars among the people of hadith knowledge have stated that if a Companion says something in which there is no room for opinion, it has the ruling of marfu’ status, unless the one saying it is among those known for taking from the Children of Israel, in which case it is not ruled as marfu’ due to the possibility that he took it from the Children of Israel.
“And al-Daraqutni, the Imam, attributed it to a defect *** with a known narration of clarification
Anas says, ‘I saw the Kalim praying *** in his grave, so I was astonished at this distinction’
“this distinction” means for this distinction. So “dha” here is not one of the five names, but it is a demonstrative pronoun, meaning the meaning is “for this distinction.”
“So he reported it as mawquf upon him, and it is not *** marfu’, and I long for the knowledge”
May Allah reward him with good. We all long for the knowledge, but astonishingly, this issue was missed by the Imam; astonishingly, this issue was missed by Ibn al-Qayyim. Astonishingly, this issue was missed by Ibn al-Qayyim, because we say that even if it is mawquf upon Anas, it has the ruling of marfu’ status. Yes. Also, it is well known among the scholars of hadith that if mawquf and marfu’ conflict, and both the one who stopped it and the one who raised it are trustworthy, the one who is preferred is
The student: ...
The Shaykh : the one who raised it, because he has an increase in knowledge, and because a person may raise a hadith to the Messenger (peace and blessings be upon him) in one session, and then narrate it to them without raising it in another session. So people hear it in the first session and narrate it from him as what? Marfu’. And people hear it in the second session and narrate it from him as mawquf. Do you see now? If someone traced the hadith
Actions are only by intentions
إنما الأعمال بالنياتThe reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.
إنما الأعمال بالنيات وإنما لكل امرء ما نوىThe first reason: that he has an increase in knowledge.
And the second reason: that the narrator of the marfu’ hadith may narrate it without attributing it to the Messenger (peace and blessings be upon him) in some sessions, so one of them narrates it from him without attribution to the Messenger (peace and blessings be upon him), and this does not negate that it is marfu’.
He says: “So he reported it as mawquf upon him, and it is not *** marfu’, and I long for the knowledge”
(May Allah have mercy on him). If Ibn al-Qayyim says “and I long for the knowledge,” what about us? Yes, O Allah, forgive us and him. Good.
“Between the context and the context there is a difference ***”
“Between the context and the context there is a difference ***”
Meaning between the context and the other context. So “ila” here means “between,” meaning between the context and the other context there is a difference.
“Do not discard it” and in my view “Do not discard it” meaning there is no nun in your version, what is it?
The student: ...
The Shaykh : So there are two versions: “*** Do not discard it, for they are not the same” or “*** Do not discard it, for they are not the same” Yes.