CONTRIBUTIONS OF IMAM ABU HANIFAH ON HADITH

CONTRIBUTIONS OF IMAM ABU HANIFAH ON HADITH

Dr. Mohammad Mohiuddin[1]

 

Abstract:

The research aims to analyse the thoughts and contributions of Imam Abu Hanifah on Hadith. This paper analyses the thoughts, contributions and some misunderstandings being a space of ongoing debate among the experts that seemingly has a negative tendencies on the authentic facts and realities in the development history of Hadith.  This brief research will also clarify severe criticism that has been launched against the authentic image of Imam Abu Hanifah. This research quotes only from Islamic scholars who’s credibility and profoundness in the field of Hadith are accepted throughout the Islamic history.

Keywords: Abu Hanifah. Hadith. Fiqh

  

Introduction:

In 17 A.H, the Kūfah city of Iraq was conquered by KhalÊfah Umar ibn Khattab (RA), and he dispatched Abdullah ibn Masw‘od (RA) to Kūfah to promote Islamic teachings and lessons in the city. Over more than 1000 companions of Prophet (Peace be upon Him) who migrated to Kūfah city[2], of which 70 companions were participants of Badr and 300 were participants in the Bai’atur-Ridhwān. Among the prominent companions were Sa’d ibn Abi Waqqās, AbË MËsÉ al-Ash‘arÊ, Hudhaifah Ibn Yamān, Ammār Ibn Yāsir, and Abdulah Ibn AbÊ AwfÉ (RA). ImÉm IbrahÊm ibn yazÊd al-Nakhayi’ reported:

“هبط الكوفة ثلاثمائة من أصحاب الشجرة وسبعون من أهل بدر”[3]

The Islamic capital of Khilāfat was transferred to Kūfah city during the reign of Ali (RA), and more than 4000 individuals studied and acquired Islamic education and knowledge under his supervision. Amongst the famous students are Alqamah ibn Qais (d.62 A.H), Al-Aswad (d. 75 A.H.), Shuraih Ibn al- Hārith (d.80AH). Others like Ibrāhim an- Nakha’i, Amr al-Sha’bi and Abul-Wāil were among the students of Alqamah & Al-Aswad.  During this time, Kūfah city was known as one of the major centres for Islamic studies and sciences.

If we look at the status of Kūfah city in Islamic education and knowledge, we must say that the city was a very famous center filled with Islamic education and knowledge where the companions of Prophet (Peace be upon Him) settled. In this city, Abdullah ibn Masw‘od (Allāh be pleased with him) himself contributed much knowledge of Islam according to the testimony of ‘Ali ibn Abī Tālib (Allāh be pleased with him).[4] During the arrival of ‘Alī (Allāh be pleased with him) at the city, he remarked, “You have filled this city with knowledge and understanding.”[5]

“لما قدم علي y الكوفة وخرج إليه ابن مسعود مع أصحابه حتى سدوا الأفق فلما رآهم علي y قال ملأت هذه القرية علما وفقها”

 

Kūfah city became a hub of knowledge and education where high numbers of Sahabah and Taabi’een and their students were available to promote Qur’Énic studies and Prophetic practices.[6] Anas Ibn SÊrÊn (ra) stated upon arriving to the city of Kūfah:

“أتيت الكوفة فرأيت فيها أربعة آلاف يطلبون الحديث وأربعة مائة قد فقهوا”

“I came to Kūfah and found 4000 people in search of HadÊth and 400 people in search of fiqh.”[7]

Contributions of ImÉm AbË HanÊfah on HadÊth:

ImÉm AbË HanÊfah is considered as one of Kubar-Tabi’Ên (great Tabi’een) and he had met with between eight and ten companions of Prophet (Peace be upon Him). Even Imam ibn Hajar al-Haithami al-ShÉfi’e mentioned in his book ‘Al-KhairÉt al-hasÉn’ that ImÉm AbË HanÊfah had narrated from 17 companions of Prophet (Peace be upon Him) and among them were Anas ibn Mālik (RA), Abdullah Ibn AbÊ AwfÉ (RA), Abdullah Ibn Hārith (RA), Abdullah Ibn Umais (RA), Jābir Ibn Abdillah (RA), and Wāthilah ibn AsqÉ (RA).[8] So in Kūfah, ImÉm AbË HanÊfah, through some of his teachers such as Shaikh Hammad, Shaikh IbrÉhÊm Nakha’i, and Shaikh Al’qama, inherited the legacy of the companions of the Prophet (Peace be upon Him).

Another important point to be highlighted is that many prominent Muhaditheen agreed that ImÉm AbË HanÊfah was privileged to meet the companions of the Prophet (peace be upon Him) especially Anas ibn MÉlik (RA), and among the MuhadithÊn were KhatÊb BaghdÉdi, ‘Allamah Ibn Hajr, ‘Allamah Nawawi, Allamah Zahabi, Allamah Zain ul Abidin Sakhawi, Hafiz Abu Na’im Asbahani, Imam Dar-Qutni, Hafiz ibn Abdul Bar, Allama ibnul Jauzi etc.

قال الذهبي: “أنه رأى أنس بن مالك وهو صغير”.

“وإنما المحفوظ أنه رأى أنس بن مالك لما قدم عليهم الكوفة”.[9]

وفي رواية قال الإمام: “رأيته مرارا وكان يخضب بالحمرة”.[10]

قال الإمام أبي سعد رح: “أن أبا حنيفة رأى آنس بن مالك وعبد الله بن الحارث بن جزي الزبيدي”.[11]

قال الإمام الدار قطني: “إنما رأى آنس بن مالك بعينه”[12]

كما قال البغدادي: “رأى آنس بم مالك”[13]

ImÉm AbË HanÊfah had also travelled to three other important places for higher education, namely Makkah, Madinah and Basrah.[14] For example, Ata ibn Abu Rabah, a renowned scholar in Makkah, was one his teachers. ImÉm AbË HanÊfah h became an expert in TafsÊr, Hadith, theology, and in science of Fiqh.

The First Compilation of Hadiths and ImÉm AbË HanÊfah:

Shaikh Abu Bakr bin Al Hazam and Shaikh Muhammad bin Shaihab Al-Zuhri were appointed by Umar bin Abdul Aziz to compile all Hadiths in a book. Before that time, the Hadiths had not been compiled and instead were learnt by heart or memorized.[15] The Hadiths in the first compilation were attributed to the Prophet (peace be upon Him) by either one narrator (Sahabi), or two narrators in the middle (Sahabi and Tabi’Ê). This first compilation was made available for ImÉm AbË HanÊfah and he derived his Shar’i Masa’il from the compilation of Hadiths. It was very easy for him to receive Hadiths of the Prophet (peace be upon Him) by two narrators and by one narrator in the middle, although they are a very few numbers of Hadiths.

Therefore, we can highlight that the Hadiths called Thuna’i (Hadiths are considered of the highest quality) were narrated by ImÉm AbË HanÊfah, and they are not available in other famous Hadiths books of BukhÉrÊ, Muslim etc. We can find only 22 hadiths with three narrators (ThulasiyÉt) in BukhÉrÊ, and 20 of them were reported by the followers and pupils of ImÉm AbË HanÊfah.

It is also reported by some prominent scholars such as ImÉm Muaffaq ibn Ahmad Al-MakkÊ, Hafiz Ibn Hajar al-MakkÊ, and ImÉm Muhammad ibn Yusuf al-SÉlehi al-ShÉmÊ that ImÉm AbË HanÊfah had received the knowledge of Qur’Én, Hadiths and Prophetic practices from over 4000 teachers, which included companions of Prophet (peace be upon Him) and Tabi’Ê. ImÉm Al-SabÊlÊ said:[16]

“إن أبا حنيفة تلمذ عند أربعة آلاف من شيوخ أئمة التابعين”

ذكر ابن حجر الهيتمي المكي الشافعي: “شيوخ أبي حنيفة ..هم كثيرون”.[17]

 

ImÉm AbË HanÊfah as a Narrator of Hadiths and his trustworthiness in Narrating Hadiths:

The authority and reliability of ImÉm AbË HanÊfah in Islamic fiqh is accepted by all but there are those who still doubt his reliability in the narration of Hadiths. The truth is that while the Imam’s focus was in Fiqh, his dependence on HadÊth and athar is definite from his lessons, rulings and surely, he is among those who have narrated large numbers of Hadiths.[18]

The trustworthiness of ImÉm AbË HanÊfah in narrating HadÊths was transmitted and certified by five prominent Imams of al-Jarh wa ta’dÊl. They are ImÉm Abu Dawud al-Sijistani (202 – 275 H), the author of the Sunan[19]; Ali ibn ‘Abd Allah al-Madini (161 – 235 H)[20]; Shu’bah ibn al-Hajjaj (85 – 160 H), the creator of the science of al-Jarh wa l-Ta’dil;Yahya ibn Ma’in (158 – 233 H), the great scholar of al-Jarh wa l-Ta’dil[21]; Abu ‘Abd Allah al-Hakim al-Naysaburi (321 – 405 H), the author of al-Mustadrak[22].

ImÉm al-SuyËtÊ stated in ‘TabyÊd al-SahÊfah’ that Ibn Hajar al-’AsqalÉnÊ had said, “Ibn Sa’d narrated with a sanad in which there is no harm that AbË HanÊfah saw Anas.”[23]

“وقد أورد ابن سعد بسند لا بأس به أن أبا حنيفة رأى أنسا وكان غير هذين في الصحابة بعده من البلاد أحياء.”

“وقال صالح بن محمد: سمعت يحيى بن معين يقول: كان أبو حنيفة ثقة في الحديث، وروى أحمد بن محمد بن القاسم بن محرز، عن ابن معين: كان أبو حنيفة لا بأس به. وقال مرة: هو عندنا من أهل الصدق، ولم يتهم بالكذب ولقد ضربه ابن هبيرة على القضاء، فأبى أن يكون قاضيا”[24]

SÉlih ibn Muhammad said, “I heard Yahya ibn Ma‘in say, ‘Abu Hanifah was reliable in hadith.’ Ahmad ibn Muhammad ibn al-Qasim ibn Mihraz narrated from Ibn Ma‘in, ‘There is nothing wrong with AbË HanÊfah.’ And he said once, ‘He is according to us from among the people of truth and was never accused of lying. Ibn Hubayrah imposed on him to take up the judiciary, but he refused to be a qadi”

The Legacy of ImÉm AbË HanÊfah h in the science of Hadith:

The famous books of Hadiths were written and published almost 100 years after the departure of ImÉm AbË HanÊfah. Many of the scholars and authors of these books were pupils of ImÉm AbË HanÊfah.

About 125 narrators in the distinguished books of Hadiths like BukhÉri, Muslim, TirmÊdhÊ, Abu da’ood, NasÉÊ and Ibn-e-MÉjah were teachers (ShuyËkh) of ImÉm AbË HanÊfah and all of them were trustworthy (ThiqÉt).[25]

The two acclaimed followers of ImÉm AbË HanÊfah, ImÉm Abu YoËsuf and ImÉm Muhammad, collected Hadiths and lessons from ImÉm AbË HanÊfah and compiled them into books. Most of these are more authentic and reliable compared to others and are still available.

Conclusion:

Imam Abu Hanifah’s contribution in Hadith are undoubtedly proved by his legacy and the legacy of ImÉm AbË HanÊfah was preserved by many of his other followers. Let me mention only a few of them who were attached to him and loyal in promoting his legacy, lessons, rulings, and hadiths as per his Maslak: ImÉm Zufar bin Huzail, ImÉm YahyÉ bin Sa’id Al Qattan, ImÉm Yahya bin Zakariya, Muhaddith Abdullah bin MubÉrak, ImÉm Wakee bin Al JarrÉh ImÉm Dawod Al TÉ’i etc.

Bibliography:

AbË Guddah, Abdul FattÉh. (1997AD). Al IntiqÉ FÊ FadÉili Aimma al-TalÉsa al-FuqahÉ. BairËt: DÉr al BashÉir al-IslÉmiyyah, 1^st ed.

 

Al-BagdÉdi, Al-KhatÊb al-BagdÉdi. (1931AD). TÉrÊkh BagdÉd. Bairut: DÉr al-Kutub Ilmiyyah, vol: 13.

Asbahani, Abu Naim Asbahani. (1994AD). Musnad of ImÉm Abu HanÊfa. Riadh: Maktabat al-Kawthar, 1^st ed.

Al-Dahabi, Shamsuddin al-Dahabi. (2006AD). Siyar al-NubalÉ, (Cairo: DÉr-al-Hadith, Vol: 4.

 

Ibn ‘Abdul Bar. JÉmi’ BayÉn al-‘Ilm wa FadlihÊ. (1994AD). Addition: Abul AshbÉl al-Zuhairi, Al-DammÉm: DÉr Ibn al-JawjÊ.

Ibn Taimiyah. (1984AD). MinhÉj al-Sunnah fi Naqdi KalÉm al-Shi‘ah al-Qadariyyah, edit: Muhammad RashÉd SÉlem, (Pub: Islamic University of ImÉm Muhamad Ibn SaËd, 2^nd ed.

Ibn Mu’in, Abu Zakariyah YahyÉ Ibn Mu’in. (1985AD). MÉ’rifat al-RijÉl, Ad: Muhammad KÉmil al-QassÉr. Dameshq: Majma’ al-Lugah al-‘Arabiyyah, vol.: 1.

Al-Haitamy, ShihÉbuddin Ahmad Ibn Muhammad Ibn ‘Ali Ibn Hajar al-Haitamy. (2005AD). Al-KhairÉt al-HasÉn Fi ManÉqib al-ImÉm al-a‘jam Abu HanÊfah al-N‘umÉn. Syria-Damasq: Dar aluda and Rashad, 1^st ed.

Al-KhawÉrjimi. ‘Jami’ al-MasÉnÊd’, Chapt. 1.

Al-KawtharÊ, Muhammad ZÉhed al-KawtharÊ. (2009AD). Fiqh Ahlil ‘IrÉq, Wa HadÊtuhum, Ad: Prof. Dr. SÉlem AbË ‘ÓsÊ. Cairo: DÉr al-BasÉir, 1st ed.

Al-Makki, Al-Muwaffaq Ibn Ahmad al-Makki. (1981AD). ManÉqib AbÊ HanÊfah. Bairut: DÉr al-Kutub al-Garbi, Vol 1.

Al-MijjÊ, Yousuf Ibn ‘Abdur RahmÉn al-MijjÊ. (1980AD). TahjÊb al-KamÉl FÊ AsmÉ al-RijÉl, Ad: Dr BasshÉr ‘AwwÉd Ma‘rËf. BairËt: Muassat al-RisÉalah, 1^st ed., vol.: 29.

Al-Mutairi, Hakim AbÊsan Al-Mutairi. (2002AD). ‘TarÊkh TadwÊn al-Sunnah wa ShubhÉt al MustashriqÊn’, Kuwait University.

Al-NÊsÉpËrÊ, AbË ‘Abdullah Muhammad Ibn Abdul Hakam al-NÊsÉpËrÊ. Ma‘rifat ‘UlËm al Hadith, v.: 1.

Al-Rémharmuji, QÉdhi al-Hasan Ibn ‘Abd al-RahmÉn al-Rémharmuji. (1994AD). Al-Muhaddith al-FÉdil Bain al-RÉwi wa al-WÉ‘Ê. DÉr al-Fikar: 3^rd ed.

Al-SarkhsÊ, Muhammad Ibn Ahmad Ibn AbÊ Sahl al-SarkhsÊ. Al-MabsËt. BairËt: DÉr al-Ma‘rifah, vol. 16.

Al-SakhÉwi, Shamsuddin Abul Khair Muhammad Ibn ‘Abdur RahmÉn al-SakhÉwi. (2003AD). Fathul MugÊth Bi Sharhi AlfiyyÉtil Hadith, Editing: ‘Ali Hussain ‘Ali. Egypt: Maktabatu al-Sunnah, Vol: 4.

 

al-SaimarÊ, Abu ‘Abdillah al-Hussain Ibn ‘Ali Ibn Ja‘far al-SaimarÊ. (1985AD). AkhbÉr AbÊ HanÊfah wa AshÉbuhu, (Bairut: ‘Alan al-Kutub, 2^nd edition.

Al-SÉlihÊ, Mohammad Ibn Yousuf al-SÉlihÊ. (1974AD). ‘OqËd al-JimÉn Fi ManÉqib al-ImÉm al-a‘jam Abu HanÊfah al-N‘umÉn,  (Lajnah IhyÉ al-Ma‘rif al-Nu’mÉniyyah).

Al-SuyËti, JalÉl Uddin al-SuyËti. (1990AD). TabyÊd al-SahÊfah Bi ManÉqib AbÊ HanÊfah. Bairut: DÉr al-Kutub al-Ilmiyyah, 1^st ed.

মূল: ড. মুহাম্মদ তাহের আল-কাদেরি, ভাষান্তর: শেইখ আল্লামা মুহাম্মদ আবদুল হাই নদভী, তাবেয়ীনে কেরাম, ইলমে হাদীস ও ইমাম আবু হানিফা (রহ), আল্লামা শাহ আব্দুল জব্বার ফাউন্ডেশন, ২০১৬. পৃষ্ঠা ৮৯

ড. মুহাম্মদ তাহের আল-কাদেরী, ‘হাদীসের প্রাণকেন্দ্র কুফা শহর ও ইমাম আযম আবু হানিফা রহ.’, ভাষান্তর: শেইখ আল্লামা আব্দুল হাই নদভী. আল্লামা শাহ আব্দুল জব্বার ফাউন্ডেশন, ২০১৬. পৃষ্ঠা ৩৯

 

[1]Coordinator (English Programs), Islamic Economics Association, University of Kuwait. mahiiiumissc@gmail.com

[2] Shamsuddin Abul Khair Muhammad Ibn ‘Abdur RahmÉn al-SakhÉwi, Fathul MugÊth Bi Sharhi AlfiyyÉtil Hadith, Editing: ‘Ali Hussain ‘Ali, (Egypt: Maktabatu al-Sunnah, 2003 AD), Vol: 4, p 111.

[3] Ibn Taimiyah, MinhÉj al-Sunnah fi Naqdi KalÉm al-Shi‘ah al-Qadariyyah, edit: Muhammad RashÉd SÉlem, (Pub: Islamic University of ImÉm Muhamad Ibn SaËd, 2^nd ed, 1984 AD), p 527.

[4] Muhammad ZÉhed al-KawtharÊ, Fiqh Ahlil ‘IrÉq, Wa HadÊtuhum, Ad: Prof. Dr. SÉlem AbË ‘ÓsÊ, (Cairo: DÉr al-BasÉir, 1st ed, 2009 AD), p 40.

[5] Muhammad Ibn Ahmad Ibn AbÊ Sahl al-SarkhsÊ, Al-MabsËt, (BairËt: DÉr al-Ma‘rifah,  1993 AD), vol. 16, p 68.

[6] ড. মুহাম্মদ তাহের আল-কাদেরী, ‘হাদীসের প্রাণকেন্দ্র কুফা শহর ও ইমাম আযম আবু হানিফা রহ.’, ভাষান্তর: শেইখ আল্লামা আব্দুল হাই নদভী. আল্লামা শাহ আব্দুল জব্বার ফাউন্ডেশন, ২০১৬. পৃষ্ঠা ৫৫-৫৬

[7] QÉdhi al-Hasan Ibn ‘Abd al-RahmÉn al-RÉmharmuji, Al-Muhaddith al-FÉdil Bain al-RÉwi wa al-WÉ‘Ê, (DÉr al-Fikar, 3^rd ed., 1984 AD), 569.

[8] ShihÉbuddin Ahmad Ibn Muhammad Ibn ‘Ali Ibn Hajar al-Haitamy, Al-KhairÉt al-HasÉn Fi ManÉqib al-ImÉm al-a‘jam Abu HanÊfah al-N‘umÉn, (Syria-Damasq: Dar aluda and Rashad, 1^st ed., 2005 AD), p 63-68.

[9] Shamsuddin al-Dahabi, Siyar al-NubalÉ, (Cairo: DÉr-al-Hadith, 2006 AD. Vol: 4, p 412.

[10] Mohammad Ibn Yousuf al-SÉlihÊ, ‘OqËd al-JimÉn Fi ManÉqib al-ImÉm al-a‘jam Abu HanÊfah al-N‘umÉn,  (Lajnah IhyÉ al-Ma‘rif al-Nu’mÉniyyah, 1974), p 49.

[11] Al-Muwaffaq Ibn Ahmad al-Makki, ManÉqib AbÊ HanÊfah, (Bairut: DÉr al-Kutub al-Garbi, 1981 AD), vol: 1, p 25. And, Abu Naim Asbahani, Musnad of ImÉm Abu HanÊfa, (Riadh: Maktabat al-Kawthar, 1^st ed., 1994 AD), p 24.

[12] JalÉl Uddin al-SuyËti, TabyÊd al-SahÊfah Bi ManÉqib AbÊ HanÊfah, (Bairut: DÉr al-Kutub al-Ilmiyyah, 1^st ed., 1990 AD), p 36.

[13] Al-KhatÊb al-BagdÉdi, TÉrÊkh BagdÉd, (Bairut: DÉr al-Kutub Ilmiyyah, 1931 AD), vol: 13, p 325, Number: 7297.

[14] ড. মুহাম্মদ তাহের আল-কাদেরী, ‘হাদীসের প্রাণকেন্দ্র কুফা শহর ও ইমাম আযম আবু হানিফা রহ.’, ভাষান্তর: শেইখ আল্লামা আব্দুল হাই নদভী. আল্লামা শাহ আব্দুল জব্বার ফাউন্ডেশন, ২০১৬. পৃষ্ঠা ৩৯

[15] Hakim AbÊsan Al-Mutairi, ‘TarÊkh TadwÊn al-Sunnah wa ShubhÉt al-MustashriqÊn’, Kuwait University 2002. P. 51-55

[16] Al-KhawÉrjimi, ‘Jami’ al-MasÉnÊd’, Chapt. 1. P. 32. And, Al-SÉlehi, ‘OqËd al-JimÉn, ibid, p 63-87.

[17] Al-KhairÉt al-HasÉn Fi ManÉqib al-ImÉm al-a‘jam Abu HanÊfah al-N‘umÉn, ibid, p 36.

[18] Abu ‘Abdillah al-Hussain Ibn ‘Ali Ibn Ja‘far al-SaimarÊ, AkhbÉr AbÊ HanÊfah wa AshÉbuhu, (Bairut: ‘Alan al-Kutub, 2^nd ed., 1985 AD), p 21-23.

[19] Abdul FattÉh AbË Guddah, Al IntiqÉ FÊ FadÉili Aimma al-TalÉsa al-FuqahÉ, (BairËt: DÉr al BashÉir al-IslÉmiyyah, 1^st ed., 1997 AD), p66-67.

[20] Ibn ‘Abdul Bar, JÉmi’ BayÉn al-‘Ilm wa FadlihÊ, Addition: Abul AshbÉl al-Zuhairi, (Al-DammÉm: DÉr Ibn al-JawjÊ, 1994 AD), p 1083.

[21] Abu Zakariyah YahyÉ Ibn Mu’in, MÉ’rifat al-RijÉl, Ad: Muhammad KÉmil al-QassÉr, (Dameshq: Majma’ al-Lugah al-‘Arabiyyah, 1985 AD), vol.: 1, Number: 230, p 79. And, Yousuf Ibn ‘Abdur RahmÉn al-MijjÊ, TahjÊb al-KamÉl FÊ AsmÉ al-RijÉl, Ad: Dr BasshÉr ‘AwwÉd Ma‘rËf, (BairËt: Muassat al-RisÉalah, 1^st ed., 1980 AD), vol.: 29, p 424.

[22] AbË ‘Abdullah Muhammad Ibn Abdul Hakam al-NÊsÉpËrÊ, Ma‘rifat ‘UlËm al Hadith, v.: 1, p 255.

[23] SuyËtÊ, TabyÊd al-SahÉbah, ibid, p 34.

[24] Yousuf Ibn ‘Abdur RahmÉn al-MijjÊ, TahjÊb al-KamÉl FÊ AsmÉ al-RijÉl, Ad: Dr BasshÉr ‘AwwÉd Ma‘rËf, (BairËt: Muassat al-RisÉalah, 1^st ed., 1980 AD), vol.: 29, p 424. And Shamsuddin al-Dahabi, Siyar al-NubalÉ, (Cairo: DÉr-al-Hadith, 2006 AD. Vol: 6, p 395.

[25] মূল: ড. মুহাম্মদ তাহের আল-কাদেরি, ভাষান্তর: শেইখ আল্লামা মুহাম্মদ আবদুল হাই নদভী, তাবেয়ীনে কেরাম, ইলমে হাদীস ও ইমাম আবু হানিফা (রহ), আল্লামা শাহ আব্দুল জব্বার ফাউন্ডেশন, ২০১৬. পৃষ্ঠা ৮৯