The Life & Character of the Seal of Prophets (sa) - Volume I — Page 30
Seal of the Prophets - Volume I 30 which cannot be necessarily accepted in the case of jurisprudence or religious injunctions. ” 1 In elaboration of this principle, Imām Aḥmad bin Ḥanbal rh has also mentioned a fine example. He states: ُ اِبْن ُ اِسْحٰق َ رَجُل ٌ نَكْتُب ُ عَنْه ُ ھٰذِہ ِ الْاَحَادِیْث َ یَعْنِی الْمَغَازِی ْ وَنَحْوَھَا وَاِذَا جَاء َ الْحَلَال ِ وَالْحَرَام ُ اَرَدْنَا قَوْمًا ھٰكَذَا وَقَبِض َ اَصَابِع َ یَدَیْه ِ الْاَرْبَع “ Ibni Isḥāq (Sīrat and Maghāzī), without a doubt, is a man of such calibre that we should take narrations of Sīrat and history from him without hesitation. However, when the question arises of lawful and unlawful issues, we require such men (at this he joined the four fingers of his hand together). This means that in the field of Aḥādīth, such narrators are required in regards to which no weakness can be found. ” 2 In short, whilst establishing standards for the narrations of Aḥādīth and Sīrat a fundamental distinction has always been kept in view, and rightfully so. This is because the narrations of Ḥadīth were to become the foundation of religion. As such, an inflexibly rigid standard was naturally required so that no weak narration could find its way into this compilation of Aḥādīth , thus causing disorder in religion. However, in Sīrat and history, this aspect was not nearly as threatening. As a matter of fact, in Sīrat and history, the fact most deserving of attention, was that fundamental material be gathered initially and at a later time, be investigated according to an established standard. It is for this reason that the overall rank of narrations found in Islāmic books of Ḥadīth greatly surpasses that of Sīrat , Maghāzī and others. However, this is not a defect, rather, it was the best course of action, because on one hand, religion was being protected from inner-mischief and divergence, and on the other hand, history was being preserved wholly and fully. If one reflects upon this, it is evident that for the collection of history, this policy was most appropriate. Except in the instance that a narration is originally incorrect and completely 1 As-Sīratul-Ḥalbiyyah, By ‘Allāmah Abul-Faraj Nūr-ud-Dīn ‘Alī bin Ibrāhīm, Volume 1, Muqaddamah, p. 6, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002) 2 Fatḥul-Mughīth Sharḥul-Fiyyatil-Ḥadīth, by Shams-ud-Dīn Muḥammad bin ‘Abdur-Raḥmān As- Sakhāwī, Volume 1, p. 288, Bābun fī Ma‘rifati man Tuqabbalu Riwāyatuhū wa man Turaddu, Beirut, Edition (1403 A. H. )