Title: Is Hadith source of Shari`ah ? Question/Comments: You wrote in several of responses that writing of Hadiths was never initiated and promoted by Prophet. The following is the argument presented by those who are of the opinion that Hadiths were memorized, written and followed by Companions during Prophet's own life time. Hence, they are of the view that Hadith is a part of Shar`iah . 1) The following Hadith explains the reason why senior companions like Abu Bakr (ra), Omar (ra) did not report many Hadiths . a) Narrated Abu Huraira : People say that I have narrated many Hadiths (The Prophet's narrations). Had it not been for two verses in the Qur'an, I would not have narrated a single Hadith , and the verses are: "Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful." (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I ( Abu Huraira ) used to stick to Allah's Apostle contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize. ( Bukhari ) 2) The following Hadiths says that the Hadiths were memorized, written down by Companions of the prophet with his consent and order and in his own life time. a) Narrated Abu Huraira : There is none among the companions of the Prophet who has narrated more Hadiths than I except 'Abdallah bin Amr ( bin Al-'As ) who used to write them and I never did the same (Volume 1, Book 3, Number 113, Bukhari) b) Narrated Abu Huraira : I said to Allah's Apostle "I hear many narrations ( Hadiths ) from you but I forget them." Allah's Apostle said, "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida' ) and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing. (Volume 1, Book 3, Number 119) c) Prophet ordered a person to write down the Hadith when a Ansari sahabi was unable to memorize the narrative. (Tirmidhi, Kitabul Ilm) -------------------- 3) Companions gave importance for Hadith . a) Narrated Abu Huraira : I said: "O Allah's Apostle! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?" Allah's Apostle said: O Abu Huraira! "I have thought that none will ask me about it before you as I know your longing for Hadiths ..."(Bukhari). ---------------------- 4) The Hadith below explains that following narratives of the Prophet is a directive of Qur'an and hence it is a part of Shari`ah . a) "In connection with this verse, I am marveled by what is corroborated by Ibn Masud (Allah be pleased with him) that is, a woman came to him and told him: "You who says: May Allah's curse be on Al-Namisat [a woman who plucks hers or others eye-brows - to be a thin line - to seek beauty. Such an act is fobidden. It is a mean to change the form of Allah's creation] and Al-Motanamisat [a woman who asks others to do it for her] and those who tatoo." He said: "Yes." She said, "I read the Book of Allah (Al-Qur'an) from its beginning to its end, I did not find what you have said." He told her: "If you have read it, you would have found it. As for your reading what the Messanger teaches you, take it, and what he forbids you, avoid doing it." She said: "Certainly". He said: "I have heard the Messanger of Allah ( salaallaahu 'alayhi wa sallam ) says: "May Allah's curse be on Al-Namisat ." (Bukhari & Muslim as translated by Muhsin Khan) ----------------------- And Prophet said, "None of you reclines on his bed, the order comes to him on an affair which I am commanded to do or not to do, he says: 'I do not know, we follow only what is found in the Book of Allah." (Tirmithi). As far as the Hadith in which Prophet is reported to have said not to write anything but Qur'an. The scholars explain that this restriction was temporal to avoid the mixing of Quran and Hadith but later this restriction was removed. How do you refute the above argument? May God's mercy and blessings be upon you. Thanks & Regards, Ameen Answer: Your first argument relates to Abu Hurairah's (ra) explanation for the lower number of narratives reported by the senior companions of the Prophet (pbuh). Irrespective of whether the explanation ascribed to Abu Hurairah (ra) is considered to be correct or not, it is obvious that the narrative positively acknowledges the fact that the senior companions of the Prophet (pbuh), indeed, did not narrate as many Hadiths , as Abu Hurairah (ra). Now, this lack of narration of the senior companions of the Prophet (pbuh) could be because these senior companions were either 1) not aware of all these Hadiths , or 2) did not transmit them to others, even after being aware of them. Keeping these two possibilities in perspective, consider the point that if the transmission of the basic corpus of Islam was dependent on the transmission of Hadith , then it would respectively mean that either 1) even all the companions of the Prophet (pbuh) were not aware of the complete basic corpus of Islam; or 2) the companions did not transmit the basic corpus of Islam, even after being aware of it. Whatever the reason for the lack of a large number of Hadiths reported by the senior companions, it is difficult for me to accept that these senior companions were kept away from knowing and reporting even the basic corpus of Islam due to their economic and worldly activities. On the contrary, the Prophet (pbuh) taught each one of his companions the basic corpus of Islam and none of his companions were kept away from learning the basic corpus of Islam for any reason, however significant it may have been. In other words, each one of the companions was aware of the complete corpus of Islam and none of them shirked his/her responsibility of transmitting it to others. Your second argument relates to the fact that some of the companions, specifically `AbdAllah ibn `Amr (ra), used to write the sayings of the Prophet (pbuh). Nevertheless, the narratives that you have cited in this argument, obviously, do not even remotely imply that the companions of the Prophet (pbuh), generally, used to write down every thing that the Prophet (pbuh) said, even though there may have been some companions, who, allegedly, would write down or memorize every thing that the Prophet (pbuh) said. Your third argument relates to the fact that the companions of the Prophet (pbuh) gave importance to Hadith . I do not have any doubts regarding the fact that the companions and all later Muslims give importance to narratives ascribed to the Prophet (pbuh). However, giving importance to narratives ascribed to the Prophet (pbuh) is one thing and to consider these narratives as a primary source of the basic corpus of Islam is quite another thing. According to your fourth argument , because the Qur'an has directed the Muslims to obey the Prophet (pbuh), therefore Hadith should be considered a primary source of the Islamic Shari`ah . As I see it, Hadith is not a saying of the Prophet (pbuh), on the contrary, Hadith is, in fact, a saying ascribed to the Prophet (pbuh), with the obvious possibility of being an incorrect or an inaccurate ascription. It is primarily this fact relating to Hadith , which has always promoted extensive investigation in this field among the Muslims, during all times. Thus, the Qur'anic directive relating to the obedience towards the Prophet (pbuh) should not unconditionally be applied on Hadith . I hope this helps. Regards, Moiz Amjad January 2, 2002