شبهات المستشرقين حول السنة النبوية القائلين بها، أدلتهم، تفنيدها. دراسة نقدية
Orientalist Doubts Concerning the Prophetic Sunnah: Their Advocates, Their Evidence, and Their Refutation — A Critical Study (Part Five)
Researcher: Sami Manshur Muhammad Saif
Translated by: Reza Ervani bin Asmanu
This paper, “Orientalist Doubts Concerning the Prophetic Sunnah: Their Advocates, Their Evidence, and Their Refutation — A Critical Study,” is included in the Science of Hadith Category
وأما من حيث التفصيل فيقال: نعم صحيح من أن السنة لم تدوّن أسانيدها إلا في وقت متأخر،
As for the detailed response, it may be said: Yes, it is true that the chains of transmission of the Sunnah were not systematically recorded until a relatively later period.
أما متون الأحاديث فمن المفرغ منه أنه دُوِّن بعضها، فهذَا عبد الله بن عمرو بن العاص -رضي الله عنهما- دَوَّن وكتب بعض الأحاديث لنفسه، وقد أمر النبي صلى الله عليه وسلم بالكتابة لبعض الوفود فكتبوا لهم كتاباً ببعض أحاديث رسول الله صلى الله عليه وسلم، وهذا علي بن أبي طالب -رضي الله عنه- كان عنده صحيفة لما سئل: ما عندكم غير الوحي عن رسول الله صلى الله عليه وسلم؟ قال: ما عندنا إلا كتاب الله وهذه الصحيفة، وفيها جملة أحكام.
As for the texts of the hadiths themselves, however, there is no doubt that some of them were written down. ‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both, recorded and wrote down some hadiths for himself. The Prophet ﷺ also ordered that certain matters be written down for some delegations, and documents containing some of the hadiths of the Messenger of Allah ﷺ were written for them. ‘Ali ibn Abi Talib, may Allah be pleased with him, also possessed a written sheet. When he was asked, “Do you have anything from the Messenger of Allah ﷺ other than revelation?” he replied, “We have nothing except the Book of Allah and this sheet,” which contained a number of rulings.
وعلى هذا فقد كان بعض السنة مدوّناً في آخر حياة الرسول صلى الله عليه وسلم، لكن هذا ليس بصفة عامة، حيث إن أغلب السنة كان غير مدوّن، ومن دون فقد دَوَّن لنفسه، أو جماعة خاصة بأمر النبي صلى الله عليه وسلم.
Accordingly, some portions of the Sunnah had already been written down toward the end of the life of the Messenger of Allah ﷺ. This writing, however, was not comprehensive, since most of the Sunnah had not yet been formally recorded. Rather, certain individuals wrote for themselves, while specific groups received written material by the direct instruction of the Prophet ﷺ.
إلا أن أذهان أولئك كانت أذهاناً سيالة تنبهم عن التقييد والكتابة، وقد منعوا من الكتابة ابتداءً مخافة أن تلتبس السنة بالقرآن، وهذا ثابت في الأحاديث الصحيحة، ودوّنوين السنة أما الأسبان فلم يكن طريقه في القرن الأول حق تتيح للمسلم إلى تدوين هذه الأسانيد،
The people of that generation possessed strong and active memories, which reduced their dependence upon written records. At the beginning, they were also prohibited from writing because of the fear that the Sunnah might become confused with the Qur’an, and this is established in authentic hadiths. The Sunnah was written down later, while in the first Islamic century the circumstances had not yet led Muslims to systematically record all of these chains of transmission.
وقد امتد خلافة عمر بن عبد العزيز -رحمه الله تعالى- على رأس المائة وأحال هذا دائمة، في قوة الدولة الإسلامية، وفي تغلغل شعاعها الساطع على الأمم، وظفرها بعدد من الصحابة -رضي الله عنهم- فأخذ عنهم التابعون ومن يليهم في عهد عمر بن عبد العزيز -رضي الله عنه- فقد التقى بعض التابعين فهو قريب،
More systematic codification became prominent during the caliphate of ‘Umar ibn ‘Abd al-‘Aziz, may Allah have mercy on him, around the beginning of the second Islamic century. By that time, the Islamic state had grown strong and its influence had spread widely among different peoples. A number of the Companions, may Allah be pleased with them, had lived long enough for the Tabi’in to receive narrations from them, while subsequent generations received from the Tabi’in. Thus, even in the time of ‘Umar ibn ‘Abd al-‘Aziz, some of the Tabi’in were still chronologically close to the generation of the Companions.
إلا أنه يوجد تابعون كبار وأوساط تابعين وصغار تابعين، فمن أين علم هؤلاء المعارضون أن الذين نقلوا عن الصحابة لم يرووا لأنفسهم ولم يكتبوا اسم الصحابي الذي روى لهم، إنا نجد تأخر رواية مالك عن المتون والأحاديث، ودوائين مختلطة بالآثار والفقهيات أولاً، ثم خُرِّجَ هذا من هذا في بعض الدواوين كما خُرِّجَ صحيح مسلم من الآثار والفقهيات، ويبقى الوضع على هذا في بعض الدواوين؛ مثل صحيح البخاري، وكذلك موطأ مالك الذي فيه ما بين مالك والصحابي رجل واحد أحياناً كنافع -مولى ابن عمر- وأحياناً يكون غيره.
Among the Tabi’in, however, there were senior, middle, and junior generations. How, then, can these opponents know that those who transmitted from the Companions did not preserve narrations for themselves or write down the name of the Companion from whom they had received them? We find that Imam Malik belonged to a later stage of transmission compared with the earlier generations. In early compilations, hadiths, reports from earlier authorities, and juristic material were often combined together. Later, some works separated these categories more clearly, while others retained a mixed arrangement. The author cites Sahih Muslim and Sahih al-Bukhari in discussing these developments. Likewise, in the Muwatta’ of Imam Malik, there is sometimes only a single narrator between Malik and a Companion, such as Nafi’, the freedman of Ibn ‘Umar, while in other cases another narrator occupies that position.1
To be continued in the next part, in sha Allah
Source: Alukah
Leave a Reply