MURSAL HADEETHS IN MUSANNAF OF ABD RAZZAQ IN THE CHAPTER OF JUMUAH (FRIDAY PRAYER): A CRITICAL ANALYSIS Cut

The purpose of this research is to identify and study the mursal (stopped) hadeeth (prophet tradition) in the mentioned chapter of the Musannaf, in order to know which of them can be raised to the level of Hasan lighairih (hadeeth whose final verdict is good because of support of its witnesses and follow-up), which is can be accepted. The study is done to both of their sanad (chain of transmitters ) and matn (the body text of hadeeth), using the theories of hadeeth science. This study was done by firstly, analyzing the conditions of their ruwat (narrators), then evaluating the shawahid (the same hadeeth that is narrated through the different chain as witnesses ) and mutaba'at (follow-ups). The research finds that most of the narrators of those hadeeths mursal are thiqah (trustworthy ), and all of four mursal hadeeths are acceptable, for they can be raised to the level of hasan lighairih. This finding supports the importance of the Musannaf as a sufficient encyclopedia of hadeeths and Islamic jurisprudence for one who seeks the verification of Islamic law, though it does not have the standard that all the hadeeths it contains must be shahih (sound), but the weak hadeeths in it are potential to be upgraded to the accepted level.


Introduction
Musannaf (hadeeth compilation) of Abd Razzaq (Death; 211 H) was amongst the oldest and most important hadeeths (prophet tradition) compilation. However, it is important to be studied because the book contains many weak hadeeth including mursal. In Hadeeth Science, A Sahih (authentic) hadeeth is the one which has a continuous isnad (chain), made up of reporters of trustworthy memory from similar authorities, and which is find to be free from any irregularities ; i.e. in the text or defects i.e. in the isnad (Ibn al Salah, n.d: 1: 155). If any hadeeth missed any of these criteria they saw as weak, and mursal is a hadeeth that does not fulfill continuous isnad criteria, the chain is broken, because of the absence of the narrator after the tabi'i (Successor), that is why needed to be studied.

Abd Razaq and The Musannaf
Abd al-Razzaq bin Hammam bin Nafi, al-Hafiz al-Kabir scholar of Yemen, Abu Bakr al-Humeiri al-Yamani al-Sanani, Shiite, thiqah, born in 126 AH (Al-Dhahabi, 1402: Siyar : 9, :564-565: 220). Imam 'Abd al-Razzaq died in Shawwal in the year 211 AH, About the age of eighty-five years, after he contributed his valuable works in the service of the Sunnah. The source of the biographies did not mention the age at which the search of hadeeth began, except that it was stated that "when the son Ibn Jurayj visit Mecca, he was eighteen years old (Ibn Asaker, 1415BH: Tarikh Madina Dimashq: (Beirut: Dar al-Fikr, 1415). Al-Dhahabi said: He searched for hadeeth when he was twenty years old. Imam Abdul Razzaq finance his study by trading, where he traveled Imam Hafiz Abu Bakr Abdul Razzaq bin Hammam bin Nafi al-Humeiri, was amongst those who compiled the tradition of the prophet Muhammad contains the sayings of the Messenger of God, Athar (accounts of companions) and fatwa of tabi'i, as it is known from the definition of "Musannaf." D efined by Kettani Musannaf as books whose structure based on the chapters of Islamic jurisprudence, contains prophet traditions or sayings that are related to them. Some are called Musannaf, and Some others are called Jami' (al -Kettani, 1400 AH, al-Resalah al-Mustathrafah :39).
This book represents a rich encyclopedia of Islamic jurisprudence, where Abd Razzaq collected all the prophet traditions and athar ( accounts) related to Islamic jurisprudence he achieved, and explored the issues of jurisprudence in all its aspects and branches, explained all jurisprudence problems related to hadeeth or athar, regardless of the validity of the hadeeths, which include the authentic hadeeth, weak, connected chain, and broken ones, therefore, needed to be studied to be reliable. The Musannaf, even it was less famous than the Sahih compilations previously, as admitted by al-Khair Abadi (al-Khair Abadi, The Work of Imam Abdul Razzaq, 2006:3 :49). However, it has now increased its interest amongst students, especially traditionists, to edit, abbreviate, index, or study its hadeeths in the form of articles or dissertations.
The Musannaf went through several editing, indexing and classifying before being printed completely. The first to start Musannaf's manuscript edition was Sheikh Habib al-Rahman al-Azmi, the editor has adapted the text of the book based on the two manuscripts, complementing each other, Murad Mulla's and al-Maktab al-Islami's manuscripts. But the book is still incomplete at the beginning of volume (see, al-San'ani, ,al Musannaf, 1983: preface). Other works related to the Musannaf was the work of Al-Mu'tasim Billah and Mustafa bin Ali bin Awad summarized The Musannaf and printed In Beirut in 1997. To ease the reader of the Musannaf to find hadeeth, Mohammed Salim Ibrahim, and friends prepared catalog hadeeths of the Musannaf, classifying the sayings and the deeds of prophet's traditions, and the index of narrators. The second manuscript edition for the book was the work of Ayman Nasr al-Din Azhari, the printed the year 2000. The editor was supported by four written copies: Mourad Mulla in Turkey, Fidha Allah Effendi in Turkey, the copy of Sheikh Naseef in Jeddah, and the copy of the al-Maktabah al-saidiyah al-Ammah.
A research start studying the mursal hadeeth of Musannaf was a Ph.D. Research studying mursal from the three first chapters of musannaf (Yama, 2009).This research is meant to continue what has been studied by that dissertation. This research, entitled Jurnal As-Salam Vol.3(1). 2019: 1-12 Cut Linda Marheni | 3 "mursal Hadeeth of al-Masannaf' Abd al-Razzaq" in the chapter of Friday, will study the hadeeths from the mentioned chapter to reach their final verdicts. Referring all the transmitters before The prophet to Kutub al -Rijal, researcher find hadeeths where successor connected directly to the prophet, means that there were companions missing from the chain of transmission, making it broken and given the verdict of mursal (weak because of the absence of narrator after the successor). Then the researcher studies the supports of witnesses and follow-ups to upgrade the level of mursal to hasan lighairih. Before further explanation about the mursal of Musannaf, It is better to understand the definition and status of hadeeth mursal. 2). The opinion of the majority of traditionists that mursal is what assigned by tabi'i without restriction by the word "great" tabi'i, such this image; the Prophet said so or did so, or some one did so in front of him but He did not deny, or another image that assigned by tabi'i toward the Prophet. It also includes narration by tabi'i a story he did not attend, even if it was might be heard from the companion who experienced the story.

Hadeeth
3). Ibn Hazm Viewed mursal as the hadeeth that is one of the narrator missing. Based on this definition mursal is applicable to all hadeeth whose one of their narrator is missing.
After this presentation, al-Asqlani choose the most correct view for him, which is the second opinion, but with a greater limit, he said: mursal: what is assigned by tabi'i to the Prophet what he heard from others," to exclude what he heard from the Prophet when he was disbelief, like Tanukhy Messengerof Heraclius, he is a successor (because he converted to Islam after the death of the Prophet, but his narration from the Prophet was truely connected. The definition of mursal hadeeth that researcher bases on, in collecting mursal hadeeth in the Musannaf is the opinion of the majority traditionists that the hadeeth whose narrator after tabi'i is missing, such as, the successor say; "the Prophet said", or "did like this", or " some one did something with his presence and he did not deny (See: Askalani, n. 138) see that al-Ghazali support to be irsal). Mursal also includes a tabi'i said nuhina 'an kadza (we are forbid from doing this), or a narrator who narrated from tabi'i said: "he elevate (yarfa') the hadeeth to the prophet", or he said: "this is an elevated narration" ;riwayah raf' (Iraqi,n.d.: Syarh Alfiyat : 138).
In this research, there is no exception in the collection of mursal on of Ibn al-Musayyib. The most correct explanation for the Shafi'is exception of Ibn al-Musayyib's mursal is that if his mursal is witnessed by the narration of other huffaz (hadeeth memorizer). This view is most correct in Suyuti's view, in accordance with the view of the Imams Baihaqi and Nawawi, who are experts in Shafi'is text. Moreover, because scholars have found that some of his mursal also are not Musnad one (supported). Imam al-Nawawi added: Al-Shafi'i did not adopt the argument that it is forbidden to sell animals with meat by the narration of Ibn al-Musayyib alone, but with the support of fatw (al-Suyuty, 2002: Tadrib al-Rawi : 161-163).
If the missing narrator was a companion, then he is needless to be examined, as all companions were trustworthy then his hadeeth will be mursal sahaba, to be excluded from the research as they have the same status of supported hadeeths (Musnad). al-Iraqi said; though Traditionists spoke about mursal sahaba, they agreed that this kind of narration has the same status of supported hadeeth (al-Iraqi;1999: al-Taqyid: 68), al-Asqalani also said, how many of authentic of hadeeth narrated by the way of mursal shahaba, and mojority of traditionists have accepted this form of narration, except a small of those narrated by young sahaba (al-Asqalani, 2003 :Hady al-Sari : 536-537). In the next subtitle, we will explain how these hadeeths can be upgraded to the accepted level. ‡ Strengthen Weak Hadeeth, Narrated Through Different Chain, Mursal As An Example The purpose of our research is to know the degrees of Hadeeth mursal in the Musannaf, which can be reached by I'tibar, ( comparing the hadeeth in all its ways, by mentioning its followings). It is imperative to know the opinion if the traditionists about ta'addud thuruq and its role in strengthening hadeeth. Shaykh al-Albani said: It is well-known among the scholars that, if a hadeeth comes from a number of ways, they strengthen each other and become hujjiah (authoritativeness), though each of them alone is weak. However, this condition is not absolute, it is applicable if the weakness arises from (su' al hifz), the poor conservation of narrators and not from a charge in their sincerity or religion, otherwise, no matter how many ways it is narrated, it cannot be strengthened, as al-Manawi said in Fayd al-Qadeer: if weakness is strong, it will not be strengthened by the narration of other ways (al-Manawi, 1415: Faydh al-Qadeer: 1 : 56), so that, al-Albani in Tamam al-Minnah saw that, before strengthening the weak hadeeth by ta'addud thuruq (gathering the ways of narration), one should ensure the condition of weakness of the men in every way (al-Albani, 1409: Tammam al-Minna :1: 31).
The hadeeth mursal particularly, is strengthened by the narration through other ways. Firstly, by searching mursal witnesses and follow-ups from the ways of Jurnal As-Salam Vol.3(1). 2019: 1-12 Cut Linda Marheni | 5 other than the ways of its men (rijal), then, finding supports by the sayings of a companion or the fatwa of the most knowledgeable scholars. With regard to the majority of traditionists opinion, it seems that mursal will have a better verdict, if it is strengthened by witnesses and follow-ups like it in strength or is stronger than it, then it becomes hasan lighairih, because the weaknesses are small, it can be reconciled, however, it is below the supported hadeeth (Muttasil) in the authenticity (Alkhair Abadi, 2005: Ulum al Hadith :. 177)

Research Method
Accordingly, this research will be done through the following steps: 1. Defining every transmitter; their full names, years of death; to decide the person, disrepute and praise from traditionists to ensure the connection of the chain, the trustworthiness of the transmitters and accuracy in narration.

Find supports of witnesses and follow-ups;
The search of witnesses and follow-ups will begin with providing mutaba'at of the same mursal hadeeths from the Syeikh (immediate authority) of Abd Razzaq or before his Syeikh. This action is needed in order to know if there were other hadeeth's collectors who have narrated those hadeeths with irsal (not mentioning the sahaba (Companion) who reported hadeeth from the Prophet, but directly linking successors to the Prophet which results broken chain of transmission ), or only Abd Razzaq who did so.
These mursal mutaba'at are utilitarian in gaining the weak status of hadeeths mursal to be upgraded to the upper level (hasan lighairih), if the rest of the chain is perfectly connected and meet other accepted hadeeth qualifications. Then follows by the study of other mutaba'at with a connected chain of narrators. This action is needed in order to show the unmentioned narrator of the mursal hadeeth's chain, whether they were a companion alone, or a successor or a successor with a Companion. This research will also show other syawaheed, al-Riwayah al-Mausulah (connected narrations) from other companions and the final status that is given by traditionists if there are any, to support upgrading the hadeeths mursal, and if there are no comment on them of the scholars, researcher will step by step examine this hadeeth to reach to the final status of them. The researcher will examine the chain and the text of hadeeth with the five criteria of the sound hadeeth, using classical resources and with the help of previous or current comments of traditionists. This is action is also significant, for there is no ultimate objective unity in solving hadeeths mursal's problem since there are differences in its definition as well as its status. Some scholars base hadeeth mursal recovery on the evidence. Others base it on the mursil (successor who did not mention his immediate authority in his reports). This condition such as; the mursil was from elder successors (kibar al-tabi'in), or if mursil have been never narrated a hadeeth except those narrated from trustworthy authorities (thiqah), or if sometimes named whom he regularly does not mention, he named it by trustworthy authorities as well. Nevertheless, apart from this dispute, one thing to be considered the most is the availability of supported mutaba'at or syawaheed meeting accepted hadeeth qualifications.

Results and Discussions
Critical analysis upon mursal hadeeth of Musannaf in the chapter of Jumuah This hadeeth has a Mauquf (stopped) follow up. Although it is with a shorter story that does not include all the story of Abdul Razzaq, but it showed the meaning for which Abdul Razzaq reported this hadeeth. It is stressing of the first who gathered for Friday prayer was Asaad ibn Zerara, from the hadeeth of 'Abd al-Rahman ibn Ka'b ibn Malik, reported by Abu Dawood shortly, and Ibn Majah, Ibn Hebban, Ibn Khuzaymah, al-Haakim, al-Bayhaqi, and Ibn al-Mundhir. They narrated from their own ways from Jurnal As-Salam Vol.3(1). 2019: 1-12 Cut Linda Marheni | 7 Muhammad ibn Ishaq from Muhammad ibn Abi Umamah from his father, Ibn Ka'b, a medium-length story about the forgiveness of his father to Abu Umamah As'ad ibn Zerara whenever he heard the adhan (calling for prayer) on Friday, and said: I said to him: "O father: I saw your prayer on As'ad whenever I heard the adhan why is it?" He said: "Yes, my son, he was the first to pray on Friday before the coming of Messenger of God to Makkah in Hazm al-Nabeet in Harrah Bani Bayadah which is also referred to as 1DTL ¶ DO-Khadimat (the place of protected by Omar ibn al-Khattab For the horses Men of Muslims, a valley of Hijaz, flowing toward Madina, Arabian people went across it on their way to Mecca). He said: "how many were you at that time?"" He said: Forty men". This hadeeth authenticated by al-Hakim based on the criteria of Moslem. If we do not rely on his verdict because the opinion of some traditionists of his lenience in hadeeth authenticating ( al-Albani,1979 : Al-Silselah Al-Saheehah :6: 316: No. 217). Al-Haafiz (al-Asqalani) has supported the chain of Abu Dawoud and others (al-Asqalani, 1998: al-Talkhis al-Khabeer : 2, : 138), but the scholars differed in the praise of Ibn Ishaaq. Al-Bayhaqi said: If he mentioned his hearing, and the narrator is confident about him, his narration and story will be accepted (Al-Bayhaqi, n.d.: Al-Sunan : 3: 252: No. 5606). Al-Zayl'i followed him, because Ibn Ishaq is Mudallis (one who practiced tadlis; concealing the condition of his teacher whom he narrated from) , al-Zayl'i accepted this hadeeth from Ibn Ishaq, because in the narration of al-Bayhaqi he declare tahdith (say haddathana and not 'an ): Zayl'i responded to al-Hakim that he was on the condition of a Moslem, because Ibn Ishaq, who is the madar of the chain (common link), Moslem did not record his hadeeth except as a follow-up (then his hadeeth cannot be concluded as a sound hadeeth). Shaykh al-Albaani said: This hadeeth is hasan; good ( al-Albani, 1997: Sahih Sunan Ibn Majah, : 1: 320 : 893). Witnesses and Follow-ups: Narrated by Ibn Saad through the narration of Sufyan from Ibn Jurayj from Atta. He said; " ìêäÓ âÌç(Yes, his mouth,) said Sufyan: says: " He was Mus'ab bin Omair." As reported by Ibn Rajab and referred to Al-Athram from the narration of-of Ibn Uyaynah, Jurnal As-Salam Vol.3(1). 2019: 1-12 Cut Linda Marheni | 8 from the son Ibn Jurayj from Atta like that of Ibn Saad. Ibn 'Uyaynah said: I heard those who said: It was Mus'ab ibn Omair (al-Zuhri, 2003, al-Tabaqat : 3: 119).
Final Verdict of hadeeth: Men are trustworthy, but the hadeeth is weak because it is mursal as al-Albani said. And the story of Ibn Saad and al-Athram does not raise it to the level of hasan, because they came from the same way of the mursil, Ibn Jurayj, but there are two witnesses support the meaning of hadeeth, (the first to gathered was Mus'ab) from the hadeeth of Ibn Abbas and Ibn Mas'ud, that we use as witnesses for the next mursal (3/5160 ), which are good chains, and support which this hadeeth to the level of hasan lighairih.

Transmitters: ‡
Ma'mar: He is the son of Rashid al-Azadi, thiqah, thabat, defined above. Witnesses and follow-ups: Abd al-Razzaq uniquely recorded this hadeeth by irsal and the researcher did not find any connected chain for this hadeeth from the way of mursil, but it has two witnesses with the similar meaning that can upgrade this hadeeth to hasan lighairih. Firstly The hadeeth of Ibn Abbas: Ibn Hajar attributed it in the Talkhis and al-Suyuti in al-Durr al-Manthoor to al-Daraqutni from the path of al-Mughirah ibn 'Abd al-Rahman on the authority of Malik from al-Zuhri from Obaidullah from Ibn Abbas. He said: The Prophet's permission for Friday prayer was before he emigrated, and he could not gather in Makkah. He wrote to Mus'ab ibn Omair: Amma ba'd, look at the day in which the Jews were purified of their book, so gathered your wives and your sons! If the day goes by when it ends on Fridays, come closer to Allaah with two rak'ahs. He said: It is the first to gather until the Prophet came (Suyuti, in the printed Sunan.
Transmitters: ‡ Ma'mar: defined above ‡ Zuhri: defined above Jurnal As-Salam Vol.3(1). 2019: 1-12 Cut Linda Marheni | 9 Witnesses and Follow-ups: It is recorded by Ibn Abi Shaybah from the path of 'Abd al-'Ala from Ma'mmar from al-Zuhri by irsal, and he said: They were witnessing Friday with the Prophet (peace and blessings of Allah be upon him) from the companion. He also said: Waki' said to us from Jaafar ibn Burqan said: I told Zuhri on who is required Friday, who was near the city? He said: The people of the Dhul Hulayfah (A village between it and the city six miles or seven, this village including the Miqat of the people of the Madinah, which is from the waters of Jeshm between them and the Bani Khafajah of Aqeel. The companion also said that in the hadeeth of Rafi bin Khadij, we were with the Messenger of Allah (peace and blessings of Allaah be upon him), who was the companion of Tuhamah, and we were looted by sheep. It is located between a plain and sweaty land from the land of Tuhameh, not in the camp near Madinah (see  were witness Friday. Al-Bayhaqi narrated it through Sabra ibn al-Ala 'from al-Zuhri that the people of Dhul Hulayfah were meeting with the Prophet (peace and blessings of Allaah be upon him) on a six-mile walk from Madinah (Ibn Abi Shaybah,. This is attested to by a hadeeth that was narrated on the authority of Abu Hurayrah. It is was also narrated by al-Bayhaqi. He said: Abu Zakariya ibn Abi Ishaaq and Abu Bakr ibn al-Hasan said: abu Al-Abbas said ." Muhammad ibn Ya`qub said: BahrIbn Nasr." Abdullah bin Wahab told me by Ibn Luhiy'a from Ibn Abi Ja`far That Abu Hurayrah would come Friday from the Dhul Hulayfah walking on the head of six miles of Madinah. However there is no absolute weakness of the disrepute of Ibn Luhay'a, as al-Albani said; generalizing The weakness of the hadeeth that is narrated on the authority of Ibn Luhay'a is not correct, especially if they are narrated trough three Abdullahs: 'Abd Allah ibn Wahab --that is the narrator of the the hadeeth that witness our mursal--,Abdullah bin Mubarak, and Abdullah bin Yazeed al-Muqri. Al-Hafiz 'Abd al-Ghani Sa'id al-'Azdi was quoted as saying: Their narration from Ibn Luhay'a are authentic (Albani, 1978: Al-Silsilah Al-Saheehah: V1:.297: No.298).
Final Verdict of the hadeeth: The Hadeeth is weak because it is mursal, however it si strenghtenned by the hadeeth mawquf from abi Hurayra that is sahih al isnad (the chain is authentic) there for it is upgraded to be hasan lighairih. This hadeeth has several witnesses: One of them, The hadeeth of Abu Hurayrah: Narrated by Muslim through Marwan al-Fazari and al-Bayhaqi through Ubaydullah ibn 'Abd-Allaah ibn al-'Asam. They are from Yazeed ibn al-Asam from Abu Hurayrah. He said: The Prophet (peace and blessings of Allah be upon him) came to a blind man. no leader leads me to the mosque. He asked the Messenger of Allaahto give him permission, and he prayed at his house. He said to him: "Do you hear the call to prayer?" He said: Yes,then answer (the call by performing friday prayer (al-Nisaburi, 1998 : Saheeh Muslim: 1:.367: No. 255).
Other witness is The hadeeth of Ka`b ibn 'Ajra: It was narrated by al-Tabarani from' Abd-al-Rahmaan ibn Abi Laila, al-Tabarani, al-Daraqutni and al-Bayhaqi from 'Abd-Allah ibn Maqal he is Ibn abi Laila from Ka'ab Ibn 'Ajra: A blind man came to the Prophet He said: O Messenger of God, I hear the call, but I do not find a leader, the Prophet said: ((If you heard the call, then answer the call of God)).
Final verdict of the hadeeth: Transmitters are trustworthy, and the story of Badr's companions, who does not leave Friday, is reported by Abd al-Razzaq uniquely (tafarrud), but the meaning of the hadeeth is that the blind person cumpolsory to perform Friday prayer is hasan.

Conclusion
After studying the sanad of the four hadeeths, researcher find that they have fulfilled the criteria to upgraded to the level of hasan lighairih with ta'addud turuq. Firstly because none of the men in the chain (rijal) is disreputed in term of religion, but they have high quality ta'dil (praise with thiqah thabat). One of them agreed to his majesty and proficiency; Zuhri, four of them have the status of thiqah thabat; Abu Sa'id, Ma'mar, Ayoub ibn Abi Tamimah, three thiqah; Atta, Ibn Sirin, Ibn Jurayj, one Saduq; Abu Ya'qub Ishaq Ibn Ibrahim. Comparing the dates of the death of syaikh and the dates