The following is a brief, yet comprehensive, explanation of the rank of Imām Abū Hanīfah in the science of Hadīth. As was mentioned earlier, this is an excerpt from the previous section of our abridged translation of Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’.
In this excerpt, the author commences by differentiating between the amount of hadiths a scholar knew and the amount he imparted; the latter does not reflect the exact amount of the former. Just as the knowledge of Abū Bakr (Allāh be pleased with him) cannot be gauged at by the amount of hadīths he narrated, likewise, Imām Abū Hanīfah cannot be labelled as one who knew very few hadiths simply because he narrated a limited amount hadiths.
One can understand the amount of hadiths Imām Abū Hanīfah knew by the fact that he is accepted by scholars as a mujtahid, and one of the prerequisites to reach the ranks of ijtihād is to know thousands of hadiths as mentioned by Imām Ahmad and Imām Yahyā ibn Ma‘īn. Accordingly, Imām Abū Hanīfah was aware of that amount of hadiths if not more.
Thereafter, the author discusses the academic status of Kūfah by citing the influence of ‘Abd Allāh ibn Mas‘ūd and his students upon its inhabitants, such that ‘Alī mentions he has filled it with knowledge and understanding. He then follows this by proving the encompassing knowledge Imām Abū Hanīfah acquired from the scholars of Kūfah. He further explains that his knowledge was not confined to what he learnt from his townsmen; rather, he was well versed with the knowledge of Makkah, Madīnah, and other Islāmic cities, by virtue of his frequent travels to the holy cities during Hajj and his stay there for several years.
In conclusion, the author briefly mentions several scholars who in recent times have penned works regarding the status of Imām Abū Hanīfah in the science of Hadīth, among whom is the erudite scholar of Hadīth, ‘Allāmah Zafar Ahmad al-‘Uthmānī.
It should be remembered this is only an abridged translation. Therefore, several sections have been omitted and others were summarized. To make the article more-reader friendly, an idiomatic translation was adopted in many places. Those who are interested in more detail are advised to read the original work.
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The following is an excerpt from our abridged translation of the masterpiece, Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’, by the Syrian Hadīth scholar, the teacher of our teachers, Shaykh Muhammad ‘Awwāmah. There were numerous requests for an abridged translation of the work for the benefit of non-Arabic readers, as the original work is relatively lengthy. We will post sections of it in installments and finally publish the complete abridgement in a separate post. We have previously posted the following sections of the book:
- Introduction/When is a Hadīth suitable for practice?
- The correct meaning of the statement, “When a Hadīth is authentic it is my opinion.”
- Is the authenticity of a Hadīth sufficient to practice upon it?
The excerpt before you is an explanation of the second of four reasons of difference among the jurist Imām: difference in understanding a Hadīth. The author explains that this form of difference stems from one of two causes: varying intelligence and the Hadīth containing multiple meanings. In addition, he sheds light on two pertinent issues:
- The common misuse of the term “The fiqh of the Qur’ān and Sunnah” and the ulterior motives behind the use of such titles.
- The impermissibility of adhering to the isolated views of the scholars. Further, he provides the criteria for ascertaining which opinions may be classified as “isolated.”
It is important to remember that this is only an abridged translation. Therefore, many sections were omitted and some were summarized. To make the article more reader-friendly, an idiomatic translation was adopted in several places. Those who are interested in more detail are advised to read the original work.
Ramadān 25, 1435