(Series of Answers by the Scholar Ata Bin Khalil Abu Al-Rashtah, Amir of Hizb ut-Tahrir, to Questions from Visitors to his Facebook Page)
Answer to Question: Regarding the Acceptance and Rejection of Hadith
To: Mohamed Mahmoud Sarhan
Question:
"This is not the way of researchers in probing the depths of a Hadith of the Messenger of Allah (saw)...
It is not out of knowledge, virtue, or humility that you delete comments that object to a fatwa or a part of it, despite them not exceeding the bounds of etiquette and knowledge; sufficing with the phrase '(So-and-so: your comment has arrived).' Whose guidance is this? Or is it a form of blind fanaticism for the person of the Sheikh and deifying what he sees or says????????????
Fear Allah and adhere to the path of scholars; knowledge is countered with knowledge, not by deleting and ignoring it out of fanaticism or arrogance." End.
Answer:
(Although you did not begin your question with a greeting (as-salam), but rather with contention, we will begin the answer assuming that you at least offered the greeting in your heart! And we begin our answer:
Wassalamu Alaikum Warahmatullahi Wabarakatuh
Although the "Admin" has answered you and reminded you of my message to the visitors of the page to excuse us if we are late in responding, you have returned to fire your arrows, moving from place to place, asking and asking—or rather, attacking and attacking. You even reached the "Al-Kinana" page and sent them the same approach... saying what you said. Despite this, the owner of that page answered you and quoted for you the sayings of scholars that should have been sufficient for you. However, you returned to strike out left and right, as if there were a personal feud between us...! Even though the one who asks to know the truth and sincerely seeks it to be guided and reach correctness, such a person asks with goodness and for goodness... he asks the question of a student of knowledge who respects the one he asks, and even if he considers himself a scholar, he follows the approach of people of knowledge in his questioning.
I am surprised by your matter and your persistent attack on our answer regarding the Hadith: "My companions are like stars..."! I was occupied for some time away from the page... then your comment reached me regarding the mentioned Hadith. I found you criticizing right and left, striking randomly, saying: "The Hadith is munkar al-matn (rejected in text)..." and you justify this by saying that following the Sahaba (Iqtida') is incorrect because of the differences that occurred among them on issues! Do you not know that every Sahabi is a Mujtahid, and it is permissible to follow him (taqlid) in a Shari'ah rule even if they differed? Did the Muslims not follow Abu Bakr in considering triple divorce pronounced in one sitting as one divorce? Then, when Umar came and considered it as three (i.e., a major separation), did the Muslims not follow him in that? And this is not only regarding the tabanni (adoption) of the Imam; it is permissible to follow any Mujtahid correctly and according to the conditions in matters other than what the Imam has adopted... Furthermore, have you not studied in the books of Fiqh and found that on a single issue, the Mujtahidin have different opinions, yet it is permissible to follow them because each of them has derived it from the Book of Allah (swt), the Sunnah of His Messenger (saw), and what they guided toward, according to what each of them deemed most probable?
Is this hidden from a student of knowledge, or a scholar, if you wish to consider yourself as such?! Is it mandatory for all Mujtahidin to have one opinion on an issue? Or is the important thing that their ijtihad is based on the Book of Allah (swt) and the Sunnah of His Messenger (saw) according to the principles of ijtihad? Have you not looked at the issues in the books of Fiqh—if you have indeed looked—to see how rules are derived from evidences that are authentic to one scholar and not authentic to another according to his methodology in weighing the evidences? The rule of Muzara'a (sharecropping) which you mentioned—some jurists permit it and others prohibit it according to the Shari'ah evidences they find weightiest—this rule alone is enough to show you that the opinions of Mujtahidin differ on a single issue. It is permissible for you, in your current state, to take the Shari'ah rule: if you are a muqallid (follower) or a muttabi' (follower of evidence), you follow a Mujtahid whose knowledge you trust after knowing his evidence. As for if you see in yourself the capacity for ijtihad and the ability for it according to its principles, then perform ijtihad...
- I wanted to start with what preceded because I was surprised by your eagerness to correct the evidences without thoroughly contemplating the science of evidence and deduction. You thought that if a Hadith is weak according to one person, it cannot be Sahih (authentic) or Hasan (good) according to another. You imagined that if this is the definition of Hasan for one, there cannot be another definition! Even though you yourself say in your responses to us on the page: "The scholars have defined Hasan with more than ten definitions," and you add, "Al-Khattabi's definition was criticized by scholars," and "Al-Tirmidhi's definition is subject to inquiries and reports that exceed the attempts to explain it." This means that Al-Khattabi—who is who he is—and Al-Tirmidhi—the prominent figure in the science of Hadith—do not please you. As for our definition of Hasan, you not only dislike it but you attack it. Not only that, but a Hadith that was taken by the Hanafis, Malikis, Shafi'is, and Hanbalis, and to which our definition of Hasan applies, is nothing to Mohamed Mahmoud Sarhan! Your objection to it intensifies because you believe that even if the Hadith were authentic, it means it is permissible to follow the Sahabi, and this is a grave matter to you because one Sahabi differs with another on an issue! Glory be to Allah; indeed, Allah does as He wills in His creation!
Thus, Al-Khattabi's definition does not satisfy you, nor does Al-Tirmidhi's heal you, our definition does not benefit you, and even following the Sahabi does not convince you!
Incidentally, it is as if you are a student of that person who weakened about thirty Hadiths in Sahih Muslim and about fifteen Hadiths in Sahih Bukhari... I once spoke with one of his students, questioning how that could be, when Bukhari is a great scholar in the science of Hadith, and Muslim is also a giant in the science of Hadith. He replied to me: "Is there anything wrong with that? We are all human, and what matters is the sanad (chain)!" Does this please you? Is this how Hadiths are weakened and rejected... O possessor of the good name "Mohamed"?
- The acceptance and rejection of Hadith is a science that no one should enter unless they have mastered it properly. It is appropriate here to remind you of some of it—may Allah guide you to the right path:
a- There are narrators who are considered trustworthy (thiqa) by some scholars of Hadith and not trustworthy by others, or they are considered unknown (majhul) by some and well-known by others. There are Hadiths that are not authentic through one path but are authentic through another. There are paths that are not authentic to some but are authentic to others. There are Hadiths that were not considered by some scholars of Hadith and were attacked by them, while other scholars of Hadith considered them and used them as evidence. There are Hadiths that were attacked by some people of Hadith, yet accepted by the general jurists (Fuqaha) who used them as evidence. Therefore, forcing people to consider a Hadith Sahih or Hasan based on one specific opinion is incorrect and contradicts the reality of Hadiths... Whoever examines the ijtihad of reputable jurists will find one using a Hadith as evidence that another does not take, because it was authentic to the first and not to the second. You see this among the Hanafis, Malikis, Shafi'is, Hanbalis, and others... One must be cautious and think deeply about a Hadith before rushing to attack or reject it. Anyone tracking narrators and Hadiths will find many differences among Hadith scholars, and the examples of this are very numerous:
b- For example: Abu Dawood narrated from Amr bin Shu'aib, from his father, from his grandfather, who said: The Messenger of Allah (saw) said:
الْمُسْلِمُونَ تَتَكَافَأُ دِمَاؤُهُمْ. يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ، وَيُجِيرُ عَلَيْهِمْ أَقْصَاهُمْ، وَهُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَرُدُّ مُشِدُّهُمْ عَلَى مُضْعِفِهِمْ، وَمُتَسَرِّيهِمْ عَلَى قَاعِدِهِمْ...
"The blood of all Muslims is equal. The protection granted by the lowest of them is binding upon them, and the furthest of them can grant protection on their behalf. They are one hand against others. The strong among them returns to the weak, and those on a military expedition return to those sitting..."
The narrator of this Hadith is Amr bin Shu'aib. The reports of Amr bin Shu'aib from his father from his grandfather are the subject of a famous debate; nevertheless, many have used his Hadiths as evidence, while others rejected them...
c- For example, in Al-Daraqutni, from Al-Hasan, from Ubadah and Anas bin Malik, that the Prophet (saw) said:
مَا وُزِنَ مِثْلٌ بِمِثْلٍ إِذَا كَانَ نَوْعًا وَاحِدًا وَمَا كيلَ فَمِثْلُ ذَلِكَ، فَإِذَا اخْتَلَفَ النَّوْعَانِ فَلَا بَأْسَ بِهِ
"What is weighed is like for like if it is of one type, and what is measured is likewise. But if the two types differ, then there is no harm in it."
In the chain of this Hadith is Al-Rabi' bin Sabih; Abu Zur'ah considered him trustworthy, while a group of others weakened him... So if someone used this Hadith as evidence, or a Hadith in whose chain is Al-Rabi' bin Sabih, he would be using a Shari'ah evidence...
d- For example: Ahmad narrated: Ibn Numayr told us, Malik bin Anas told us, Abdullah bin Yazid, the freed slave of Al-Aswad bin Sufyan, told me, from Abu Ayyash, from Sa'd bin Abi Waqqas, who said: The Messenger of Allah (saw) was asked about fresh dates for dry dates, and he said: "Does the fresh date decrease when it dries?" They said: "Yes." So "he disliked it." Abu Dawood narrated it with the wording: Abdullah bin Maslama told us, from Malik, from Abdullah bin Yazid, that Zaid Abu Ayyash informed him that Sa'd bin Abi Waqqas said: I heard the Messenger of Allah (saw) being asked about buying dry dates for fresh dates, and the Messenger of Allah (saw) said:
أَيَنْقُصُ الرُّطَبُ إِذَا يَبِسَ؟ قَالُوا نَعَمْ، فَنَهَاهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ ذَلِكَ
"Does the fresh date decrease when it dries? They said: Yes. So the Messenger of Allah (saw) forbade that."
This Hadith was authenticated by Al-Tirmidhi, but a group of scholars declared it defective (a'allahu), including Al-Tahawi, Al-Tabari, Ibn Hazm, and Abdul Haqq, because its chain contains Zaid Abu Ayyash, who is unknown (majhul). It says in Al-Talkhis that the response is that Al-Daraqutni said he is a trustworthy and established narrator (meaning Zaid Abu Ayyash), and Al-Mundhiri said: "Two trustworthy narrators have narrated from him, and Malik relied on him despite his strict criticism." Therefore, if someone considers this Hadith a Shari'ah evidence or uses a Hadith containing Zaid Abu Ayyash, he is using a Shari'ah evidence.
Accordingly, the acceptance or rejection of Hadiths is a science that should only be entered by those qualified for it...
- Then there is a matter I will mention to you, which perhaps was the cause of the confusion that afflicted you on this issue: your assumption that the following (Iqtida') mentioned in "whichever of them you follow, you will be guided" means using their words, actions, or silent approvals as evidence (istidlal), just as it is for the Messenger of Allah (saw). Thus, the general statement of following the Sahaba became a grave matter to you, and perhaps this assumption pushed you to say "the Hadith is munkar al-matn"!
The matter is not so. Iqtida' in the language has different meanings, and the context of the speech clarifies the intended meaning. As for Iqtida' in its technical sense—meaning using words, actions, and silent approvals as evidence—it is specific to the Messenger of Allah (saw); he (saw) is the object of following in this sense. As for other meanings far from this technical sense, it can be used generally, such as following someone to be like them, or being guided by their action, or imitating them (taqlid), or following them in prayer, or being pleased with what they were pleased with... This can be applied to other than the Messenger of Allah (saw) according to the context of the speech related to people of knowledge and reason, people of strength in truth and piety, people of awareness and intelligence, or imams of prayers... and so on. And who is like the companions of the Messenger of Allah (saw)? They are the best of creation after him (saw), and the best of generations is their generation after the Messenger of Allah (saw).
It is stated in Lisan al-Arab: "Al-Jawhari said: The Imam is the one who is followed (yuqtada bihi), and its plural is A'immah..."
"The Quran is the Imam of the Muslims, and our master Muhammad, the Messenger of Allah (saw), is the Imam of the Imams, and the Caliph is the Imam of the subjects, and the Imam of the army is their leader..."
"And I led (amaktu) the people in prayer as an Imam. And he followed him (i'tamma bihi), meaning he imitated him (iqtada bihi)."
"The Uswah and Iswah: The example (qudwah). It is said: Follow him (i'tasi bihi), meaning imitate him and be like him. Al-Layth said: So-and-so follows so-and-so, meaning he is pleased for himself with what the other was pleased with, imitates him, and is in a similar state."
"And Al-Harawi said: He followed him (ta'assa bihi), followed his action and imitated him."
"Al-Tahdhib: It is said so-and-so follows the example of so-and-so if he imitates him in his affair."
"The Qudwah and Qidwah: The example (uswah). It is said: So-and-so is an example (qudwah) to be followed. Ibn al-A'rabi said: Al-Qadwah is precedence. It is said so-and-so cannot be preceded, rivaled, or surpassed by anyone, and that is if he excels in all traits."
So you see here that the word Iqtida' in its non-technical sense can be used in speech regarding the pious and pure to resemble them, seek guidance from their opinions, follow them in their ijtihad, or follow them in prayers or in straightening the ranks in Jihad and frontier-guarding...
Our definition of Hasan, which we see as correct, applies to the aforementioned noble Hadith... As for your question: who is Razin who narrated it? He is Razin bin Mu'awiya bin Ammar. He narrated it in his book Tajreed al-Sihah, as stated in Siyar A'lam al-Nubala' (20/204). The author of Siyar A'lam al-Nubala', Al-Hafiz Shams al-Din Muhammad bin Ahmad bin Uthman al-Dhahabi (d. 748 AH), mentioned the following about him: "129 - Razin bin Mu'awiya bin Ammar, the famous Imam and Hadith scholar, Abu al-Hasan al-Abdari al-Andalusi al-Saraqusti, author of the book Tajreed al-Sihah. He lived in Makkah for a long time and heard Sahih Bukhari there from Isa bin Abi Dharr, and Sahih Muslim from Abu Abdullah al-Tabari... Narrated from him: The judge of the Haram, Abu al-Muzaffar Muhammad bin Ali al-Tabari, Al-Hafiz Abu Musa al-Madini, and Al-Hafiz Ibn Asakir. He said: He was the Imam of the Malikis in the Haram... He died in Makkah in Muharram in the year 535 AH..." Some of what we mentioned is sufficient regarding the grading of the Hadith as Hasan; so what about all that we have mentioned? Thus, the Hadith is Hasan to us even if others weakened it, according to what we explained previously. It is not an unprecedented statement that a Hadith is documented as reliable by some and weak by others. Whoever enters this science through its proper door, contemplates its meanings, and realizes its implications, Allah guides his heart and he knows the truth clearly and brilliantly. And Allah is the Guide to the straight path.
In conclusion, we have answered you regarding what was confusing to you and what you thought was incorrect. I hope that this answer and what preceded it will be sufficient and complete... If Allah opens your heart to it and you are guided by it and the veil is removed... then this is what we love and seek. But if the topic is a matter of back-and-forth without purpose—that is, a matter of dispute and quarreling (miraa')—we do not like that. Our time is counted against us, we are responsible for it, and it is not right for us to waste it in what is useless of dispute and quarreling. The believer who reads the words of the Almighty:
مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
"Not a word does he utter but there is a watcher by him, ready (to record it)." (QS. Qaf [50]: 18)
He exerts his effort to distance himself from miraa'. It is stated in Lisan al-Arab regarding miraa': "He said: Its origin in the language is dispute, and that a man extracts from his opponent words and meanings of enmity and other things..." It also states: "I disputed (maraytu) the man when you opposed him and twisted yourself against him..." So the goal in miraa' is not to know the truth and be guided to it, but rather the back-and-forth for the purpose of annoyance and "harassment," and we have no need for that! Al-Tabarani narrated in Al-Kabir from Abdullah bin Yazid bin Adam al-Dimashqi, who said: Abu al-Darda', Abu Umamah, Wathilah bin al-Asqa', and Anas bin Malik told me, they said: The Messenger of Allah (saw) came out to us one day while we were disputing (natamara) about something of the matter of Deen. He became extremely angry, more than he had ever been, then he rebuked us, saying:
«مَهْلًا يَا أُمَّةَ مُحَمَّدٍ، إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِهَذَا، أَخَذُوا الْمِرَاءَ لِقِلَّةِ خَيْرِهِ»
"Slow down, O Ummah of Muhammad! Those before you only perished because of this; they took to argumentation because of their lack of goodness."
Furthermore, miraa' in a person is evidence of their lack of immersion in righteous deeds and preoccupation with them... for if he were serious, diligent, and hardworking in his work, benefiting from what is good in his night and day, he would not find time for miraa'. It is stated in the book Hadith al-Zuhri by its author: Ubaidullah bin Abdul Rahman bin Muhammad bin Ubaidullah bin Sa'd bin Ibrahim bin Abdul Rahman bin Awf al-Awfi, al-Zuhri, al-Qurashi, Abu al-Fadl al-Baghdadi (d. 381 AH): "Abu al-Fadl al-Zuhri informed you: Abdul Rahman told us: Ibrahim bin Hani told us: Uthman bin Salih told us: Ibn Wahb informed us, from Hafs—meaning Ibn Umar—from someone who told him, from Malik—meaning Ibn Dinar—who said: I was sitting with Al-Hasan, and he heard the dispute (miraa') of some people in the mosque. He said: 'O Malik, these are a people who have grown tired of worship, hated piety, and found speech easier for them than action.'" Indeed, if they were working with sincerity and devotion, they would not find room for miraa'...
- Finally, I ask Allah (swt) for us, for you, for the visitors and guests of this page, and for all Muslims, guidance to the most upright matter, protection from the dispute that leads to evil, and that He removes from the hearts of Muslims whatever resentment they may have for one another, so that they become brothers on thrones facing each other:
وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ
"And We shall remove from their breasts any deep feeling of bitterness; (they will be) brothers, (joyfully) facing each other on thrones (of dignity)." (QS. Al-Hijr [15]: 47)
And that Allah (swt) shades us in this world under the shade of the Rayah of Al-Uqab, the banner of La ilaha illa Allah Muhammad Rasulullah, and that He shades us in the Hereafter under His shade on the day when there is no shade but His, and that is the great success.
Your brother, Ata Bin Khalil Abu Al-Rashtah
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