Imam al-A‘zam Abu Hanifa (RA): The Role Model (part 43)

Author: Assistant Professor Hafiz Ruhullah

Imam al-A‘zam Abu Hanifa (RA): The Role Model (part 43)

The Hadith Works of Imam Abu Hanifa (RA)

The Hadith Musnads of Imam Abu Hanifa (RA) (Continued…)

Third: The Scholarly Value of These Musnads

A Scholarly Criticism and Examination of the Musnads Based on the Principles of Hadith Scholars

Every scholar who narrates a Musnad or a Hadith is subject to scholarly criticism, which may concern either the chain of transmission (Isnad) or the text (Matn). The general principle is that whenever the chain of transmission is authentic, the text is accepted. However, if the chain is weak, the text is not considered authoritative, except in two cases: first, when the text concerns the virtues of the Qur’an or the Sunnah; and second, when it does not contradict any explicit text of the Book of Allah or the authentic Sunnah. [1]

In examining the Musnads of Imam Abu Hanifa (RA), attention must first be given to the weak narrators from whom the Imam (RA) transmitted Hadith. As mentioned earlier, the narrations of Imam Abu Hanifa (RA) from most weak narrators are acceptable. Only two narrators, namely, Abdul Malek al-Qurazi and Tarif ibn Shihab, have not been declared trustworthy. Furthermore, some of the Musnads contain narrators whose identities are unknown. Therefore, the criticism directed at the Musnads of Imam Abu Hanifa (RA) can be examined from two perspectives:

First: Narrations transmitted from individuals whose weakness is unanimously agreed upon.

Second: The omission of the names of some of his teachers, or the acceptance of narrations from individuals whom some scholars do not consider among his teachers.

Let us first consider those teachers whose weakness is unanimously agreed upon. Imam Abu Hanifa (RA) narrated a Hadith from Tarif ibn Shihab, who narrated it from Abu Nadrah, that the Messenger of Allah (PBUH) said, «الوضوء مفتاح الصلاة» (Ablution is the key to prayer). Al-Daraqutni [2] and Al-Bayhaqi [3] narrated this Hadith with the same wording.

It is worth noting that the text of this Hadith is not weak; rather, it is authentic and has been narrated in the books of Sunnah by prominent Imams and Hadith authorities. Ibn Abi Shaybah [4], Abd al-Razzaq [5], Ahmad [6], Abu Dawud [7], Al-Tirmidhi [8], Ibn Majah [9], Al-Hakim [10], and Al-Nishapuri [11] have all narrated this Hadith. Al-Hakim declared it authentic in his Al-Mustadrak, and Al-Dhahabi also affirmed its authenticity. Likewise, Al-Haythami considered it authentic in Majma‘ al-Zawa’id and attributed it to Al-Tabarani. [12] In short, this hadith is, in fact, authentic. Therefore, the narration transmitted through Tarif does not in the slightest undermine the status of this Hadith, since this Prophetic statement is well known and has been narrated through multiple chains of transmission.

Likewise, Imam Abu Hanifa (RA) narrated the following Hadith from Abdul Malek al-Qurazi: عُرِضْنَا عَلَی النَّبِيِّ صَلَّی الله عَلَيْهِ وَسَلَّمَ، يَوْمَ قُرَيْظَةَ، فَكَانَ مَنْ أَنْبَتَ قُتِلَ، وَمَنْ لَمْ يُنْبِتْ خُلِّيَ سَبِيلُهُ.” [13]” Translation: On the day of the Battle of Banu Qurayzah, we were presented before the Prophet (PBUH) for examination. Those who had developed signs of puberty (the growth of pubic hair) were considered combatants and were put to death, while those who had not developed such signs were set free.

This narration has also been transmitted through Hammad and Qasim ibn Mu’in’. [14] This Hadith is widely known and accepted among jurists, Hadith scholars, and biographers of the Prophet’s life. Al-Tirmidhi, Abu Dawud, and Ahmad have all narrated it. [15]

Furthermore, in two places, a narration has been transmitted through Ibn Shihab and Tarif, from Abu Nadrah, from Yazid ibn Abdullah al-Mufaddal, who narrated it from his father, concerning the audible recitation of “بسم الله” (in the name of Allah) in prayer. It is reported that Abdullah ibn al-Mufaddal prayed behind an Imam who recited Bismillah aloud. When the prayer had ended, he addressed the Imam, saying, “O Abu Abdullah! Do not raise your voice in this manner again.” He then stated, «صَلَّيْتُ خَلْفَ رَسُولِ الله صَلَّی الله عَلَيْهِ وَسَلَّمَ، وَأَبِي بَكْرٍ، وَعُمَرَ فَمَا سَمِعْتُ أَحَدًا مِنْهُمْ يَقْرَأُ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ» [16] Translation: I prayed behind the Messenger of Allah (PBUH), Abu Bakr, and Umar, and I never heard any of them recite “بسم الله الرحمن الرحیم,” which means “in the name of Allah the Most gracious and the most Merciful,” aloud.

Here, too, the narration of Tarif does not undermine the authenticity of the subject, because Imam Abu Hanifa (RA) also narrated this meaning through other authentic chains of transmission. Imam Muslim, Al-Tirmidhi, and others have likewise narrated it. [17]

To be continued…

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References:

[1] Qawa‘id fi ‘Ulum al-Hadith by Al-Thanawi, p. 92.

[2] Sunan al-Daraqutni, 1/366.

[3] Sunan al-Bayhaqi, 2/380.

[4] Musannaf Ibn Abi Shaybah, 1/229.

[5] Musannaf Abd al-Razzaq, Hadith No. 2539.

[6] Musnad Ahmad, 1/123.

[7] Sunan Abi Dawud, Hadith No. 61.

[8] Sunan al-Tirmidhi, Hadith Nos. 463–239.

[9] Sunan Ibn Majah, Hadith No. 275.

[10] Al-Mustadrak, 1/132.

[11] Majma‘al-Zawa’id, 2/104.

[12] Al-Mu‘jam al-Kabir, 11/167.

[13] Sunan al-Tirmidhi, 4/145.

[14] Musnad Abi Hanifa, narrated by Al-Haskafi, Hadith No. 321.

[15] Sunan al-Tirmidhi, 4/123, Hadith Nos. 584; Sunan Abi Dawud, 4/561, Hadith No. 584.

[16] Jami‘ Masanid Abi Hanifa, 1/318.

[17] Sahih Muslim, 1/299; Sunan al-Tirmidhi, 2/12.