A number of common objections are raised against the Hanafī madh’hab in particular, thus it was considered appropriate to briefy discuss these objections and provide answers to them.

First Objection

Imām Abū Hanīfa (رحمه الله), among other imāms, has been quoted as having said, “If there is a sound hadīth that goes against my opinion, then throw my opinion to the wall.” In light of this statement, some people insist that whenever an opinion of the Hanafī school apparently contradicts any authentic hadīth, it is necessary to reject the opinion of Imām Abū Hanīfa (رحمه الله) and follow the hadith.

Answer

Firstly, it is not within the capability of a non-scholar to determine whether in reality Imām Abū Hanīfa’s (رحمه الله) view contradicts a sound hadīth or not. What may apparently seem as Imām Abū Hanīfa’s (رحمه الله) having neglected a hadīth, as some ofen presume, is ei-ther due to considering the hadīth abrogated by a Qur’ānic verse or another hadīth, or that it is to be acted upon in a limited way. It is obvious that Imām Abū Hanīfa’s (رحمه الله) reaching this conclu-sion will be afer a comprehensive and in-depth study of all the texts. An example of this is the hadīth of rafʿ al-yadayn (raising the hands in prayer) in Sahīh al-Bukhārī and Sahīh muslim. Here it is argued that Imām Abū Hanīfa (رحمه الله) lef the hadīth, and some argue that these hadīths did not reach him. However, the truth is that he knew of these hadīths and debated Imām Awzāʿī (رحمه الله) in makka concerning them, as recorded in his musnad with its commentary by Mullā ʿAlī al-Qārī (رحمه الله) (pg.35-38).

Imām Abū Hanīfa (رحمه الله) however took into consideration the many other sound hadīths which explicitly state that Allāh’s Messenger (صلي الله عليه وسلم) only raised his hands at the beginning of salāh and that this was also the practice of many Companions afer the death of Allāh’s Messenger (صلي الله عليه وسلم). He narrates the sound hadīth through his own chain of narration from Ibn Masʿūd (رضي الله عنه) that Allāh’s Messenger (صلي الله عليه وسلم) would not raise his hands except at the beginning of salāh. This led Imām Abū Hanīfa (رحمه الله) to seek a middle position, i.e. that the practice was once part of salāh, but like many other components of tahāra and salāh, was later abrogated as the mode of salāh became fnalised. Thus, he did not ignore the hadīths, but rather reconciled between them.

In conclusion, the Imām’s statement was not addressing the layman, but rather fellow scholars or his eminent students, who were expert scholars in their own right and who could appreciate the sophistication of the issues involved. This being the case, it would be unjust and foolhardy for a layman to read a hadīth and then demand that the followers of Imām Abū Hanīfa (رحمه الله) also adopt its practice in the way and manner he does. This applies equally to the other three schools of thought, as each has its evidences and proofs which the layman cannot fully grasp.

(Understanding Taqleed: Following One Of The Four Great Imams, Mufti Muhammad Sajjad)

» Posted by Seifeddine-M on 14th February 2011

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