Muftī Ismail Moosa (may Allāh Ta’ālā preserve him)
Many students incorrectly assume that in this day and age, there no longer remains a need to specialize in the science of ḥadīth. They believe that it is no longer essential to master the nomenclature and laws of this discipline. This belief is often based on two objections against further study of ḥadīth:
1. First, as we follow a Madhhab, students assume that there is no need to verify the authenticity of a narration. The doors of ijtihād (independent judicial reasoning) are closed; and we simply follow the rulings of the Imāms of the Madhāhib. Surely, the Imāms knew well the status of each and every narration.
2. Second, students assume that there is enough literature written on the status of the narrators of ḥadīths, and that there are many books that document the rulings that earlier scholars issued on each narration. Thus, students assume that there is no need to ‘re-invent the wheel’ and carry out research on that which the scholars of the past have already conducted.
Hence, students think that there is no benefit in exerting oneself in this field of study. However, both the belief and the reasons underpinning the belief are incorrect. We respond to each objection in turn, before highlighting the additional importance and necessity of engaging in advanced studies in the sciences of ḥadīth in contemporary times.
Response to the first objection
First, it is important to note that students who engage in advanced studies in the sciences of ḥadīth are not only studying Muṣṭalaḥāt (nomenclature and terminologies), but they also learn how to apply these terminologies. They further acquaint themselves with the rulings and implications of these different terms.
Second, the objective of advanced studies in ḥadīth is most definitely not for one to make ijtihād (independent judicial reasoning) themselves, and neither is it to grade narrations so that students can independently evaluate the reports and decide which narration should be followed. These are never the aims, na ʿūdhu billāh (we seek refuge in Allāh)! The very authors of the books that advanced students of ḥadīth study did not themselves derive laws from the ḥadīths. Most experts of this field were staunch muqallids (followers of a Madhhab). From ʿAllāmah Rāmahurmuzī (may Allāh Taʿālā be pleased with him) until today; almost all scholars who excelled in ʿUlūm al-Ḥadīth stuck rigidly to their respective Madhāhib.
Third, hadīths are not restricted to aḥkām (legal rulings), but they also include faḍāil (virtues), targhīb (encouragement), manāqib (praises), and future prophecies. Any statement, regardless of its content, whether a ruling or a virtue, that is attributed to the Prophet ﷺ must be investigated. Just as we cannot allow foreign statements of faḍāil (virtues), targhīb (encouragement), manāqib (praises), and future prophecies to be inaccurately attributed to the Prophet ﷺ, in the same way we cannot allow foreign statements of aḥkām (legal rulings) to be inaccurately attributed to him ﷺ.
Thus, the primary objective of delving into this science is to understand the verdicts of the previous scholars. In instances wherein earlier scholars differed amongst themselves, it is the aim of an advanced student of ḥadīth to learn how to evaluate the statements of the different scholars to determine which verdict should be given preference to. In the rare cases wherein no verdict from an earlier scholar is found, then it is the aim of the advanced student of ḥadīth to learn how to follow the guidelines for verdicts set by our learned predecessors.
According to the understanding of some commentators, ʿAllāmah Ibn aṣ-Ṣalāḥ (may Allāh Taʿālā be pleased with him) held the view that the scholars of his era (early seventh century) were no longer permitted to grade a narration as authentic without presenting proof from earlier authorities. If this view was in fact held by him, then one can well imagine how ʿAllāmah Ibn aṣ-Ṣalāḥ (may Allāh Taʿālā be pleased with him) still deemed it wise to dedicate so much time towards the latter years of his life in the service of sciences such as Uṣūl and ‘Ulūm al-Ḥadīth.
Assuming that he did permit latter day scholars to grade narrations (which is actually the case); ʿAllāmah Ibn aṣ-Ṣalāḥ (may Allāh Taʿālā be pleased with him) nonetheless spent so much time with the subject of ḥadīth, yet he never made any independent ijtihād (independent judicial reasoning), and neither did he ever attempt to derive rulings from ḥadīth.
By the latter part of the eighth century and early part of the ninth century, the Madhāhib were fully consolidated. Yet, Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā be pleased with him) felt it wise to spend ten full years with ʿAllāmah al- ʿIrāqī (may Allāh Taʿālā be pleased with him) and devote himself fully to sciences such as Musṭalaḥāt, Uṣūl, and ‘Ulūm al-Hadīth.
In the present time, Shaykh Muḥammad ʿAwwāmah (may Allāh Ta’ālā preserve him) spent 60 years with Tadrīb ar-Rāwī! Undoubtedly, a lot of time was spent copying words from manuscripts, comparing manuscripts, analysing every letter, and so forth. Yet, his main focus was on the Musṭalahāt and Uṣūl. In the last few years of the book, it was mainly his students who checked through the Makhṭūṭāt (manuscripts). Shaykh ʿAwwāmah (may Allāh Ta’ālā preserve him) dedicated himself more to researching the principles. There is a valid reason why he felt the need to conduct all this research.
Response to the second objection
As for the second objection, Ḥāfīẓ Ibn Ḥajar argues that just as there is ample literature on the principles of ḥadīth, there are also an abundance of books on the shurūḥ (commentaries) of the ḥadīths. He explained that if one claims that there is no need to delve into learning the principles of ḥadīths due to the amount that has already been written, then the same reasoning ought to apply to the studying of commentaries and meanings of ḥadīths, as there are so many more books written in these fields.
Shaykh ʿAbd al-Mālik (may Allāh Ta’ālā preserve him) extends this reasoning to other topics as well. Thus, he says, that there are numerous books written in every other science too. Yet, no one ever claims that due to the excessive research and abundance of literature on a particular topic, there no longer remains a need to study that particular subject!
The fact that others have researched and written on a particular topic does not mean that one should not study any of their works. Rather, their legacy should be appreciated by reading their books and learning from their research.
As mentioned under the response to the first objection, the aim of engaging in advanced studies in the sciences of ḥadīth is to understand the verdicts of the previous scholars. In order to understand the vocabulary, rulings, and principles mentioned in these earlier books, one first needs to learn the meanings of the terminology and the implications of the wording that the previous scholars used in their respective books. It is only after this study that one can understand what the scholars meant when issuing their verdicts. Without an in-depth study, one is barred from accessing any of the books that were previously written; such research, grading, rulings, and statements will be of no benefit to us.
The additional importance of engaging in advanced studies in our era
In the current era, it is even more important for one to engage in advanced studies of ḥadīth, because we have fitan (trials) that are either: (1) unique to our era, or (2) existed in previous eras but the mischief has increased drastically in our era. Therefore, there is a necessity to engage in advanced research to overcome the challenges that were not found in earlier times, or challenges that have proliferated in present times.
Furthermore, realizing that they cannot attack the Qurʿān, the disbelievers now resort to discrediting some of the most reputable narrators. If they are successful in making the public lose trust in those who transmitted the ḥadīths, they will be successful in rejecting the narrations that the wrongly discredited Imāms have conveyed.
In addition, there are those who claim to be believers, yet they deny the authority of ḥadīth and the importance of the Sunnah.
Therefore, it is our duty to provide detailed academic responses to the arguments of the enemies of Islām, so that a lay Muslim does not become confused, and it does not lead to people leaving the fold of Islām.
Moreover, due to the finances, ease, and comforts offered by those who do not follow a Madhhab, a great influx of laymen attend a one or two-week workshop in some exotic resort, and they then think that they have surpassed many of the great scholars of the past. After this brief study of theirs, they then confuse the masses by quoting narrations out of context. They even start to claim that earlier scholars did not practise on these narrations, resulting in an attack against the great Imāms of the past.
It has thus become essential for a scholar to first respond to all these criticisms with ḥadīths, and then to explain the responses that our Madhhab has given to the narrations that the pseudo-scholar quotes. Once the ‘victim’ is convinced that each Madhhab is based on suitable ḥadīths, it will be easier to advise him concerning staying firm upon his respective Madhhab. We cannot let the masses assume that the Madhāhib are not supported by ḥadīths. If the lay Muslims today start to doubt the Madhāhib, then what will become of our children and the generations that follow?
Even worse, at times, some will quote certain statements from some Muḥaddithīn against our Imāms, without knowing the context, status, authenticity or even the exact words of those scholars. One who has conducted higher studies in the sciences of ḥadīth can easily dissect and respond to all these objections.
Whilst we do not engage in ijtihād (independent judicial reasoning) on issues that have already been solved; there are nevertheless many new, novel, issues that exist today. Lay people attempt to find solutions to these issues in the Prophetic narrations. One example is the recent Covid-19 pandemic. Many ḥadīths were quoted during the pandemic which seemed to suggest that one should not go near a leaper, whilst other narrations were quoted to evidence that there is no such thing as contamination. Whilst we have many scholars who are able to present research on the text of these ostensible contradictions, we also need scholars who are able to examine the verdicts and scrutinize the chains of these reports. This example demonstrates the necessity of ‘Ulūm al-Ḥadīth for contemporary issues.
The need for researching and verifying narrations is of continued importance. Many unwary individuals freely attribute statements to the Prophet ﷺ in their articles, lectures, and even on social media. People then approach scholars to verify these narrations. However, there are only a handful of scholars who are able to carry out takhrīj (locate the narration in a classical source with a chain), and state the final ruling. Scholars who have engaged in advanced studies in ‘Ulūm al-Ḥadīth are able to highlight which of these narrations are baseless and are being falsely attributed to the Prophet ﷺ, and which are acceptable. However, if no one engages in advanced studies in ‘Ulūm al-Ḥadīth, then who will ensure whether the beautiful and inspiring posts on social media and the motivating and encouraging narrations quoted in lectures are being correctly attributed to the Prophet ﷺ?
Whilst only the six canonical books are taught in the Madāris, we need to expand our readings to other books too. Books like Musnad Aḥmad, Muṣannaf Ibn Abī Shayba and ʿAbd ar- Razzāq, Ma’ājim of Ṭabarānī, Sunans of Bayhaqī, and other similar books are not for beautification of shelves, or only to be used for research. They are all meant to be read cover to cover, page by page. A good comprehension of the principles of ḥadīth is indeed needed for the understanding of these books, the ranking of the narrators and the statuses of the narrations.
More importantly, through advanced studies in ḥadīth, one is able to discern the authentic Sunnah, and in that way, one is able to follow the Prophet ﷺ accurately and save oneself from innovations.
It then remains our duty to pass on the ḥadīths to the next generation, just as our predecessors transmitted these ḥadīths to us. We must follow the scholars of the past fourteen centuries and also become a means of preserving asānīd (chains of transmission), which is a specialty and unique quality of this Ummah.
Mastering the sciences of ḥadīth helps one to excel in the other branches of knowledge as well.
Chains of transmission have also been used in other Islāmic sciences. From tafsīr (exegesis) to even the definition of an Arabic word; scholars used to quote their sources. Using the principles laid down for ḥadīths, many historical reports were found to be inaccurate.
Therefore, if one wishes to gain the tools to truly become a servant, preserver, protector, defender, and propagator of the Mubārak (blessed) ḥadīth and Sunnah of the Prophet ﷺ, then the starting point is advancing in the sciences of ḥadīth.
The aforementioned is sufficient to prove how engaging in in-depth studies of ḥadīth is a farḍ kifāyah (a legal obligation that must be discharged by the Muslim community as a whole), and it is a great privilege when Allāh Taʿālā elects one for this great responsibility.
May Allāh Taʿālā grant us the ability to appreciate and derive benefit from the legacy of our pious predecessors, and may He accept us to preserve the noble ḥadīths and transmit them to others.