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Imam Abu Hanifah Rahimahullah and Hadīth

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Imam Abu Hanifah Rahimahullah and Hadīth o _______________ III _______________ INTRODUCTION TO HADĪTH By MUFTI EBRAHIM DESAI Hafidhahullah Published By: Darul Iftaa Mahmudiyyah www.daruliftaa.net Tel +27 31 271 3338 Websites www.daruliftaa.net | www.askimam.org www.idealwoman.org | www.darulmahmood.net Twitter @Darul_iftaa | @MuftiEbrahim © 2020 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system without permission from the publisher. # In the Name of Allah, the Most Gracious, the Most Merciful o _______________ III _______________ TABLE OF CONTENTS • Definition of Hadīth – Literal and Technical • Subject matter of Hadīth • Aims and Objectives of Hadīth • The basis of the word Hadīth • Virtues of studying Hadīth • Authority of Hadīth and answers to those who object to Hadīth • Compilation of Ahādīth • Different types of books in Hadīth • Categories of Hadīth Compilations according to Sihah (Authenticity) • Some famous scholars and authors in the field of Hadīth • Category of the narrators of Hadīth • Different ways of obtaining Hadīth • Some rules pertaining to declaring a Hadīth – Sahīh and Da’īf • Imām Abu Hanifa Rahimahullah and Hadīth 6 In the Name of Allah, the Most Gracious, the Most Merciful o _______________ III _______________ INTRODUCTION TO HADĪTH o _______________ III _______________ Literal meaning of ‘Hadīth’ The word Hadīth is singular and means kalām (speech). The plural is Ahādīth. o _______________ III _______________ Technical definition of Hadīth The fuqahā (jurists) and muhaddithīn (traditionists and experts in Hadīth) differ in their definitions of Hadīth. This is because the fields of both are different. According to the fuqahā, the subject matter of Hadīth is to deduce the laws of Shari’ah from Hadīth and the subject matter of the muhaddithīn is to merely compile the Ahādīth. Hence, according to the usuliyyīn, the definition of Hadīth is: The knowledge through which the sayings, the actions, the conditions and confirmations of Rasūlullah Sallallahu Alayhi Wasallam are known. Conditions here refer to only voluntary conditions, not involuntary conditions.1 The muhaddithīn do not differentiate between voluntary conditions and involuntary conditions. Therefore, the definition of Hadīth according to the muhaddithīn is: The knowledge of the sayings of Rasūlullah Sallallahu Alayhi Wasallam, his actions, conditions, acknowledgements of actions 1 Tawjīh Al-Nazhar Ilaa Usūl Al-Athār Vol.1 Pg.37; Beirut 1st Edition 1416AH Edited by Shaykh Abdul-Fattaah Abu-Ghuddah and that of his Sahabah RadiyAllahu Anhum and those after them (who are followed in the Dīn).2 As for the term “athar”, linguistically, it refers to the remains of something. For example, the Arabic phrase “athar Al-dār” means the remains of the house. Imām Al-Nawawī (d. 676 AH) states3 that according to the Hadīth scholars the term athar is used for both marfū’ and mawqūf narrations. Imām Ibn Jarīr Al-Tabarī (d. 310 AH) named his Hadīth book “Tahdhīb Al-Āthār” which primarily comprises of marfū’ narrations. Imām Al-Tahāwī (d. 321 AH) named his Hadīth work “Sharh Ma’ānī Al-Āthār” which comprises of marfū’ narrations. Moreover, Imām Muslim (d. 261 AH) used the term athar to refer to a marfū’ Hadīth in the introduction of his sahīh. According to the jurists of Khurāsān, that which is narrated from Rasūlullah Sallallahu Alayhi Wasallam is called ‘khabar’ and that which is narrated from the Sahābah is called ‘athar’. Imām Abū Hanīfah (d. 150 AH) named his book “Al-Āthār” which primarily comprises of non-marfū’ narrations.4 This was also the usage of Imām Al-Ghazālī (d. 505 AH) in his book Ihyā’ ‘Ulūm Al-Dīn. 2 Fath Al-Bāqiy Bi Sharh Alfiyyah Al-'Irāqiy Pg.41; Dar Ibn Hazm Beirut; 1st Edition 1420AH 3 Sharh Sahīh Muslim Vol.1 Pg.63; Qadeemi Kutub Khana Karachi Pakistan 4 Zhafr Al-Amāniy Pg.26; Dar Al-Basha-ir Al-Islamiyya Beirut; 3rd Edition 1416AH n Subject matter of Hadīth Allāmah Al-Kirmāni (B.224AH; D.310AH) states that the subject matter of Hadīth is the personality of Rasūlullah Sallallahu Alayhi Wasallam as a prophet.5 n Aims and objectives of Hadīth The purpose of studying Hadīth is to obtain the guidance of Rasūlullah Sallallahu Alayhi Wasallam and thereby be successful in the world and hereafter. n The basis of the word ‘Hadīth’ The word ‘Hadīth’ is mentioned in the Qur'an referring to the guidance given to Rasūlullah Sallallahu Alayhi Wasallam by Allah. In Surah Al-Duhā, Allah Ta’ala describes the three conditions of Rasūlullah Sallallahu Alayhi Wasallam, being an orphan, wandering about (in search of guidance) and being poor. In response to wandering for guidance, Allah Ta’ala granted guidance to Rasūlullah Sallallahu Alayhi Wasallam. Upon that Allah Ta’ala says: َ َ ﱠ ْ َ ﱢ َ 2َ َ ﱢ ْ وأما ِب ِنع َم ِة ربك 1دث Translation: ‘And as for the bounties of your Lord, make mention of them.’ 6 5 Tadreeb Al-Rāwi Pg.14; Dar Al-Fikr Beirut 2000 BC Edition 6 Surah 93, Verse 11. The guidance is referred to as the ni’mah (bounty) of Allah in the above verse and Rasūlullah Sallallahu Alayhi Wasallam is instructed to speak about that. ْ This word is also .” َح ﱢدث“ The word used to “make mention” is mentioned in many Ahādīth. For example: ُ َ َ ﱢ َ .ﱢ َ َ َ َ َ وحدثوا ع /- و0 حرج .1 Translation: ‘Narrate from me and fear no sin.’ 7 َ َ َ ْ َ ﱠ َ َ .ﱢ َ َ َ ﱠ ُ َ ٌ .َ ُ َ َ ُ ْ َ .َ من حدث ع /- 67ِ ِدي ٍث />ى أنه ك ِذب Eو أحد الG ِذِب /J .2 Translation: ‘Whoever narrates such a Hadīth from me regarding whose authenticity he doubts, then he is also from the liars.’ 8 n Hadīth is primarily divided into two aspects Ilm Riwāyah Al-Hadīth is that science‘ :[ ةياورلا ] Al-Riwāyah .1 which covers the transmission, writing, and preservation of Hadīth. 9 Ilm Dirāyah Al-Hadīth is that which covers‘ :[ ةياردلا ] Al-Dirāyah .2 the categories of transmission, its grading, the prerequisites of 7 Sahīh Muslim Vol.2 Pg.414; Qadeemi Kutub Khana Karachi Pakistan - Hadīth 7435; edited by Shaykh Khalil Ma’moon Sheeha Dar Al-Ma'rifah Beirut 8 Sahīh Muslim Vol.1 Pg.6 of Introduction; Qadeemi Kutub Khana Karachi Pakistan-Sunan Ibn Mājah Pg.5; Qadeemi Kutub Khana Karachi Pakistan, Hadīth 39; Cairo Egypt; edited by Muhammad Fuād 'Abd Al- Bāqiy. 9 Ibn Al-Akfānī, Irshād Al-Qāsid, p.102. Hadīth transmitters, the types of Hadīth books, extracting its meaning, and related topics are known. 10 10 Ibid, p.107. o _______________ III _______________ Virtues of studying Hadīth 1. Sayyiduna Ibn Mas'ūd RadiyAllahu Anhu narrates that he heard Rasūlullah Sallallahu Alayhi Wasallam saying: “May Allah illuminate and freshen that person’s face who hears (Hadīth) from us and conveys it as he hears it. There are quite a few people to whom the Hadīth has been conveyed, yet they are more retentive than those who heard (the Hadīth directly from us).” 11 This Hadīth is a clear and explicit glad tiding from Rasūlullah Sallallahu Alayhi Wasallam to those who occupy themselves with learning and teaching Hadīth. 2. Sayyiduna Abdullah Ibn 'Amr RadiyAllahu Anhu narrates hearing Rasūlullah Sallallahu Alayhi Wasallam as saying, “Narrate from me even though it may be one verse/statement...” 12 Here, Rasūlullah Sallallahu Alayhi Wasallam has encouraged us to involve ourselves with learning and teaching Hadīth. Even if we have only learnt one Hadīth, we should endeavour to convey it to others. 11 Sunan Al-Tirmidhi Hadīth 2659; edited by Shaykh Ahmad Shakir 12 Sahīh Al-Bukhāri Hadīth 3461; edited by Muhammad Fuād 'Abd Al- Bāqiy 3. Imām Abu Hanifah Rahimahullah mentioned, “If it was not for the Sunnah (Hadīth), none of us would have understood the Qur'an.” 13 4. Imām Abu Hanifah Rahimahullah once said, “People were always on piety as long as there were those who studied Hadīth but if they learn knowledge without Hadīth, they will be deviated.” 14 13 Al-Sha’rānī, Al-Mizan Al-Kubrā, vol.1, p.218. 14 Ibid. o _______________ III _______________ The Authority of Hadīth and answers to those who object to Hadīth Starting in the late 19th century, a group of people emerged denying the authority of Hadīth. In India, it was Sir Sayyid Ahmed. In Egypt, it was Taha Husain and in Turkey it was Dhiya Ghork. Sir Sayyid had a passive approach in denying the Ahādīth of Rasūlullah Sallallahu Alayhi Wasallam. He did not openly deny the authority of Hadīth. He accepted those Ahādīth that were logical to him and denied the authenticity of those Ahādīth that did not appeal to his logic. In brief, he regarded his logic as a scale and measure against Hadīth. He, thus, disagreed with the express prohibition of trade interest and the laws of hijāb (women veiling themselves). Subsequent to Sir Sayyid Ahmad, Chiragh Ali, Abdullah Chakrālwy and Ghulam Ahmad Parwez openly denied the authority of any Hadīth. The followers of this ideology called themselves the Ahl Al-Qurʼān. In proving the authority of Hadīth, the following points are important: 1. The authority of Hadīth from the Qurʼān. 2. The answers to objections of the Ahl Al-Qurʼān. n Authority of Hadīth from the Qurʼān َ َ َ َ ْ َ ْ ْ َ >َ ﱠ > ُ َ َ َ ْ َ ﱠ َ ْ َ َ َ َ ﱠ ُ ﱠ ُ َ ِ ﱠ َ َ ُ َ َ وما جعلنا ال ِقب; ال ِ <= كنت عل <Cا ِإE ِلنعF من يتِبع الرسول Oن ينق ِلب ع Qٰ َع ِق َب ْي ِه Translation: “And we did not make the Qiblah upon which you were (Bayt Al-Maqdis) but so that we may distinguish who follows the Rasul from he who turn on his heels.” 15 In the above verse, a reference of the previous order to face Bayt Al-Maqdis (Jerusalem) is given.
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