Home > Why did the Imâms Differ? > Why did the Imâms Differ? [Part 2]

Why did the Imâms Differ? [Part 2]

Do Read [Part 1]



The first Reason: The Hadîth did not reach him


Anyone that does not have a hadîth that reaches him is not responsible for being knowledgeable about its obligation. Thus, if a hadîth was not conveyed to him, and he formulated an opinion for that issue based on either the apparentness of an obligating ayah, another hadîth, the necessity of Qiyâs or the need for Istishâb, then sometimes he may be in agreement with that hadîth and at other times he may contradict it.



For the most part, it is due to this reason that many of the statements of
the Salaf have gone in contradiction to the reports mentioned in some
ahâdîth. For certainly, it is not possible for anyone in this ummah to
completely grasp (all) of the hadîth of the Messenger of Allâh .



The Prophets would narrate hadîth, issue religious verdicts, pass
judgements or conduct other matters, and whosoever was present there
would hear him or see him. These people would then convey that
(information) to other groups or to just some individuals whom they would
reach. So knowledge of that affair would end up with whomsoever
Allâh(swt) willed, from the scholars among the Sahâbah, the Tâbi’în and those who came after them.



Then in another gathering, he would again narrate hadîth, issue religious verdicts, pass judgements or conduct other matters. And some of the people that were absent from the first gathering would witness it. They would then convey it to whomsoever they were able to convey it to. So these individuals would possess some knowledge that those people did not and those people would possess some knowledge that these individuals did not. And verily, the scholars among the Sahâbah and those after them were only distinguished from one another due to who possessed more knowledge or who bore its excellence. As for whether one single person can encompass all of the hadîth of the Messenger of Allâh, then this claim is impossible.



An example of this is seen in the rightly guided khalîfahs, who were the most knowledgeable of the ummah concerning the affairs of the
Messenger of Allâh, his Sunnah and his states of being. This is especially So with Abu Bakr As-Siddîq who never separated from the Prophet(sallallahu alaihi wasallam), whether he was present or on a journey. Rather, he was with him the majority of the time, even to the point that he used to spend nights talking to him about the affairs of the Muslims. This goes the same for ‘Umar Ibn Al-Khattâb, for the Prophet(saw) would say many times:
“Abu Bakr, ‘Umar and I entered…” and “Abu Bakr, ‘Umar and I left…”


In spite of this, when Abu Bakr was asked on the inheritance of the grandmother, he said:
“There is nothing for you in the Book of Allâh nor have I learned of anything from the Sunnah of the Messenger of Allâh that is for you. However, I will ask the people.”


So he asked them and Al Mughîrah Ibn Shu’bah and Muhammad Ibn Maslamah stood up and testified
“that the Prophet has given her a sixth (of the inheritance).”

[Al-Albânî said in Irwâ-ul-Ghalîl (no. 1680): “It is reported by Abu
Dawûd and At-Tirmidhî from the hadîth of Qabîsah Ibn Dhu’aib in mursal
form. It has different paths of narration that are all mursal, including
the hadîth of ‘Imrân Ibn Husain.”]



This aspect of the Sunnah was conveyed to ‘Imrân Ibn Husain, also.
These three individuals were not equal to Abu Bakr nor to any of the
other (four rightly guided) khalîfahs in terms of knowledge. However,
they were specifically characterized with knowledge of this Sunnah – of which its acting upon has been agreed on by the ummah.



Few more examples inshaAllah in Part 3



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