Which came first: books of Hadith or Fiqh?

What’s the difference between the books of Hadith & Fiqh?

Is the Muhaddith closer to the Sunnah than the Faqeeh? 

Keys To Fiqh | T.me/K2Fiqh | #K2FiqhNotes1

These questions are based off a lecture given by Sh. Saalih Aal ash-Shaykh حفظه الله. The lecture was then transcribed into written form & gathered into the 7 vol. set entitled سلسلة المحاضرات العلمية. The transcription is 18 pages long & is located in vol. 6 pgs. 51-68. I will present summary points from the lecture & you can review the original source material for yourself if you understand Arabic. I will number these points:

1. The Student of Knowledge is in need of knowing the different contents contained in the books of Fiqh & Hadith.

Many times people conflate the two subjects & are unable to distinguish between them. This leads to confusion as to where to learn about Ahkaam (rulings) from (the books of Hadith or Fiqh?) & how to optimize benefit from each.

2. Which came first? Hadith or Fiqh? Usul-Hadith or Usul al-Fiqh?

The first books compiled were in Hadith thus it preceded books composed in Fiqh & Usul al-Fiqh. 

The “science” of Usul al-Fiqh came after Usul-Hadith (Hadith terminologies) from the aspect of compilation/authorship in the field & the establishment of its science/terminologies. However, in terms of application, Usul al-Fiqh (principles used to derive rulings/understanding of a text) preceded Usul-Hadith; the first was performed by the Prophet صلى الله عليه وسلم while the latter was utilize later on once there were chains of hadith.

3. Differences between the books of Fiqh & Hadith:

A. The usages of evidences found in the books of Fiqh are more vast than what is found in the books of Hadith. In Fiqh books, the Faqeeh mentions evidence from Quran, Sunnah, Ijmaa’ (consensus), Qiyaas (analytical reasoning), statements of a Sahaabi, etc. While in hadith books, the compiler *generally* focuses on Hadith (there are exceptions like those compilations that include verses & statements of the Salaf here & there) without expounding on the other forms of evidence.

B. Reading Fiqh books allows you to get a full picture of an issue. The compiler of the Hadith book uses Hadith & provides chapter headings that present their respective view/conditions. It does not present the views of others w/ their discussions. Hadith books do not contain every hadith on a particular issue but only that which the compiler decides to collect. Ex: Sahih Bukhari will only contain “Sahih” narrations in Tahaarah, Salaah, etc. 

4. Although these books have their differences, the student of knowledge MUST combine between both as each services & supports the other.

Fiqh deals with rulings in our legislation that is based on “evidences”, & among those evidences is the Sunnah (Hadith). In the books of Hadith, one learns the authenticity level of the narration & whether it is suitable for the Faqeeh to use as evidence or not. Therefore it is impossible to separate the two.

5. Is the Muhaddith closer to the Sunnah than the Faqeeh?

A misconception held by many is that the scholar of Hadith follows what is closest to the Sunnah & is free from fanaticism because he “follows the Hadith”, while the Faqeeh is subjugated to blind-following & partisanship. This is a mistake. Both the scholar of Hadith & Fiqh utilize tools & principles learned in Usul al-Fiqh to derive rulings & benefits. So if they are using the same tools, how can one be seen as closer to the Sunnah while the other isn’t? Even the Muhaddith will use principles in Usul based on a school of thought (madhhab).

Yes, before Usul Fiqh was preserved down & developed into written form – like during the times of the 4 Imams, Sufyaan ath-Thawree, al-Awzaa’ee, ibn Jarir at-Tabary, & even ibn Hazm رحمهم الله – there was ijtihaad in Usul al-Fiqh. But after the Madhaahib were compiled, there is no such thing as someone being a “Mujtahid” in Usul. Everything returns back to one of the schools of thought. Even Shaykhul Islaam Ibn Taymiyyah رحمه الله followed the Usul principles found in the Hanbali madhhab, except in few issues where he followed Usul in another maddhab. Either way, in all of his writings he always followed principles found in a madhhab.

In many issues, students will quote hadith scholars like Ibn Hajar or an-Nawawi رحمهم الله (& believe that they did not blind follow). However, the reality of the matter is that even Ibn Hajar & Nawawi relay their statements from the books of Shaafi’ee fiqh.

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