Author: Shaykh Muallim Jan Hanafi
Imam al-A‘zam Abu Hanifah (RA): The Role Model (part 5)
Collection of Articles
The greatest objection and criticism directed against Imam Abu Hanifah (RA) is the claim that he gave preference to analogy (Qiyas) over explicit textual evidence (the clear verses of the Qur’an and Sahih hadiths).
The response is that this claim is completely baseless. In fact, Imam Abu Hanifah (RA) did the exact opposite: he abandoned analogy whenever a textual proof existed. For example, regarding the issue of ablution being nullified by loud laughter during prayer, Imam Abu Hanifah (RA) set aside analogy because of the relevant Hadith. Although this Hadith has been subject to scholarly discussion, Imam Abu Hanifah (RA) accepted and acted upon it, whereas other Imams preferred analogy and did not adopt the Hadith as evidence.
Regarding this matter, Shaykh Abdul Wahhab al-Sha‘rani (RA), who himself followed the Shafi‘i school, devoted a separate chapter in his book Al-Mizan al-Kubra entitled “Chapter on Demonstrating the Weakness of the Claim That Imam Abu Hanifah Preferred Analogy Over the Hadith of the Messenger of Allah (PBUH).”
In this chapter, he writes: “Know that such statements originate from a prejudiced individual who harbors bias against the Imam, who is reckless regarding his religion, careless in his speech, and heedless of the words of Allah Almighty:
Indeed, the hearing, the sight, and the heart—all of these shall be questioned.
And also heedless of His statement: ‘Not a word does he utter except that with him is an observer prepared [to record it].’”
Imam Abu Ja‘far al-Shizahari (who was from a village near Balkh) narrated with a connected chain from Imam Abu Hanifah (RA) that he said, “By Allah, he lies and fabricates against us who claim that we prefer analogy over textual evidence. Is there any need for analogy after the existence of an explicit text?”
He would also say, “We do not resort to analogy except in cases of extreme necessity. We first search for evidence concerning a matter in the Qur’an, the Sunnah, and the judgments of the Companions. If we find no evidence therein, then we employ analogy.”
In another narration, he stated, “Whatever comes from the Messenger of Allah (PBUH) is accepted with utmost reverence and submission; may my father and mother be sacrificed for him. We have no right to oppose it. Whatever comes from the Companions, we carefully examine and follow. As for what comes from others, they are men and we are men.”
Furthermore, Shaykh al-Sha‘rani (RA) writes, “Know, my brother, that I have not defended the Imam merely out of good opinion and respect, as some people do. Rather, I defended him after extensive investigation and examination of the books of evidence and legal reasoning. His school was the first among the schools to be systematically compiled and, according to some people of spiritual insight, will be the last to disappear.”
Eighth Objection
The eighth objection is that, according to the science of Hadith, much of the evidence relied upon by Imam Abu Hanifah (RA) is weak.
In reality, a detailed response to this allegation involves numerous discussions. However, in summary, Shaykh al-Sha‘rani (RA) states, “I carefully examined the evidence of Imam al-A‘zam’s school and found that his proofs are derived from the Noble Qur’an, authentic Hadiths, sound (Hasan) Hadiths, or weak narrations that have been strengthened to the level of Hasan through multiple chains of transmission. I found no evidence in his school that falls below this level.”
Thus, it becomes clear that this objection is likewise unfounded. Moreover, if the fundamental principles discussed earlier are properly understood and firmly grasped, many of these objections will automatically disappear.
Continues…
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