Episode 33: Doubts of those who deny the Sunnah and their refutations (16 - 20)
 
15- Sa`id ibn Jubayr said: I was walking with Ibn `Abbas in the way of Makkah at night and he was narrating Hadiths to me, so I used to write them down in the middle of the saddle until the morning, then I write them down (in my book). (1)
16- Ma`n said: `Abdur-Rahman ibn `Abdullah ibn Mas`ud brought me a book and made an oath that it was written by his father's handwriting. (2)
17- Al Hasan ibn `Amr ibn Umayyah Ad-Damary said: When I was in the presence of Abu Hurayrah, I narrated a Hadith which he disapproved. I said: I have heard it from you. He said: If you heard it from me, it should be written in my book. So, he took me by hand to his home, then showed us many books that were filled with the Hadiths of the Messenger of Allah (peace be upon him) and found that Hadith written there. Thereupon, he said: I told you that if I narrated this Hadith to you, it should be written in my book. (3)
18- Hubayrah ibn `Abdul-Rahman said: When Anas ibn Malik narrated Hadiths and people gathered in masses around him, he would bring a Mijal (4) to read from. Then he said: These are Hadiths which I heard from the Messenger of Allah (peace be upon him), wrote them down, then read them to the Messenger of Allah (peace be upon him). (5)
19- Ash-Sha`by said to his students: When you hear something from me, write it down even on a wall. (6)
20- People said to Qatadah (may Allah be pleased with him): Shall we write what we hear from you? He said: What would prevent you from writing while the Ever-Kindly and the All-Aware told you that He is writing? He said: "[Mûsâ (Moses)] said: The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor He forgets." (7)
 
The apparent meaning of these Hadiths and these narrations entails that there is a contradiction between the prohibition of writing Hadith and the command of writing them, therefore, scholars tried to harmonize between them as follows:
A- Some of them held the view that prohibition is prior to permission, so the first abrogated the second.
B- Some of them held the view that prohibition is given to those who depend on writing only without pay attention to memorization, but permission was given to those who combine between writing and memorization.
C- Some held the view that prohibition was given at the time of the Qur'anic revelation for fear of mixing it with other writings, but permission was given to other writings.
Perhaps the prohibition was given to those who combine the Qur'an and other writings in one sheet, and permission was given to separate between them. (8)
 
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(1) Reported by Ad-Darimy in the introduction, chapter on scholars who gave concessions in writing down knowledge (1 / 128) and Al Khatib in Taqyid Al `Ilm p. 102 - 103 with the following wordings: I used to hear from Ibn `Umar and Ibn `Abbas Hadiths at night, so, I used to write them in the middle of the saddle until the morning, then I write them down (in my book).
(2) Reported by Ibn `Abdul-Bar in Jami` Bayan Al `Ilm 1 / 86.
(3) Reported by Ibn `Abdul-Bar in Jami` Bayan Al `Ilm 1 / 89. Ibn Hajar tried in Fathul-Bary (1 / 207) to remove that contradiction between these narrations and the mentioned Hadith of Hammam on the authority of Abu Hurayrah which reads: There is no one among the Companions of the Prophet (peace be upon him) more narrating to the Hadith than me except "`Abdullah ibn `Amr." saying: Ibn `Abdul-Bar said: The Hadith of Hammam is more correct and it may be said that he did not use to write during the lifetime of the Prophet (peace be upon him) then wrote them after. Ibn Hajar commented: Having written Hadith does not mean that Abu Hurayrah used to write the Hadith himself as was authentically reported that he did not know writing, so, those writings were written by someone else.
(4) Mijal is the plural form of Mijallah which is the sheets in which wisdom was written, as it is called for any book. See: Al Qamus Al Muhit 3 / 361.
(5) Reported by Al Khatib in Taqyid Al `Ilm p. 95 - 96 with multiple narrations with the same wordings and meaning.
(6) Reported by Al Khatib in Taqyid Al `Ilm p. 100.
(7) Reported by Al Khatib in Taqyid Al `Ilm p. 103 and `Abdul-Bar in Jami` Bayan Al `Ilm 1 / 87.
(8) See: Fathul-Bary (1 / 208), `Awn Al M`abud (10 / 80 82), and Al Ba`ith Al Hathith by sheikh Ahmad Shakir p. 111 - 112.

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