Second Objection

A second simplistic objection, in reality strongly related to the aforementioned objection, is that the Hanafīs even when presented with authentic hadīths which confict with their madh’hab give precedence to the opinion of Imām Abū Hanīfa (رحمه الله). Thus, surely those who accept the hadīths are observing the correct methodology, as opposed to those who follow Imām Abū Hanīfa’s (رحمه الله) opinions.

Answer

Again, this is another crude over-simplifcation of the issue. The simple answer to this is that there is no standard criteria to determine which hadīths take precedence over others, rather each of the erudite imāms formulated his own set of principles whereby he reconciled between conficting hadīths. Thus, a hadīth which is cited as evidence by one imām may not be accepted by another imām, due to the presence of other evidences which outweigh it according to the latter’s principles. Based upon this, the very same objection can be reversed against those who raised this objection in the frst place. i.e. you do not accept the hadīths we base our madh’hab upon. Further-more, it is much safer to accept the rigorously systemised principles of an expert mujtahid imām with extensive knowledge of the Qur’ān and Sunna as opposed to the opinions of a person whose knowledge of the Dīn does not extend beyond the scope of a summarised version of Sahīh al-Bukhārī and at that, a translation of it.

Shaykh Ashraf ʿAlī Tānawī (رحمه الله) has eloquently made this very point in his Ashraf al-Jawāb, p.211: “Where a diference is found on a certain ruling, it is because there are (several) opposing hadīths. The hadīth you mention to us, we do not act upon, but we act upon another hadīth that we accept but which you do not act upon. Why do you accuse us then? you can also be accused of doing the same. you will argue that your hadīth is more preferable and ours is ineligible (marjūh). Our response is that the method of deciding what is preferable is dependant upon percep-tion and comprehension. According to your perception, a particular hadīth is preferable whereas according to the perception of Imām Abū Hanīfa (رحمه الله), a diferent hadīth is more preferable to be acted upon. According to us, the perception of Imām Abū Hanīfa (رحمه الله) in comparison to your perception is safer and better (as his depth of knowledge of Allāh’s Book and the hadīths of the Messenger (صلي الله عليه وسلم), his expertise in grasping their subtleties, his trustworthiness, his penetrating insight, honesty, and fear of Allāh (سبحانه وتعالى) were testifed to by thousands of imāms and scholars of the umma). In light of this, to declare yourselves as those who act upon hadīths and those who follow the four imāms as not acting upon hadīths is pure bias.”

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

» Posted by Seifeddine-M on 16th February 2011

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