A lot has already been said on this forum in different forms about this topic, and a lot of people have said that they plainly do not accept ahadees, since they dont trust them. It would help if we all read the Quran in its entirety, and understood it before we refute anything that has been passed on to us as Hadees or Sunnat. If one says that they dont believe in ahadees because of their doubts about their authenticity, they should have proofs of their inauthenticity. If they dont have any such proofs, then they should know from reading the Quran that refuting a hadees is a sin, since Allah SWT has said on so many occasions in the Quran…“Obey Allah, AND obey Rasool SAW” If Allah SWT Himself is telling us to following Prophet SAW, then how can we say that we are following the Quran when we simply refuse to accept ahadees on personal pretexts? If we can develop pure faith in our heart about what Islam tells us, we wouldnt be influenced by these ‘waswasas’ that shaitan injects in our heart.
Slm Akif..
I gotta question for ya cause im really stupid..... If the Hadith was compiled 200 yrs after PBUHs death then were the muslims between that time not complete muslims?
Oh Akif this is outta the subject...
its about muslim names...Dont you think that a muslim can keep any name he or she wants. The reason why i say that is because people like Hazrat Ali and Omar and other Arabs never changed their names when they converted to Islam. They kept their pagan names. Dont you think that Christian names are better or at least of the same status as the original arab names ???
[This message has been edited by allstar (edited September 10, 1999).]
Allstar the people who had seen prophet did not need hadith to guide them. They are/were the one to narrate or witness the sayings and hadiths that we read today. We should all make our life like suhaba, tabeeyeens and taba-tabeeyeens. Those are the people who have seen the prophet or thire parents had. Mohammad him self said hold quran and my sunnah tight and you will not go astray.(this means follow quran and mohammad's sunnah and you will not go astray), this question was for akif so i ll just tip off now maybe he can give you even better answer..
Jaawan
Till next time*K_I_S_S*
About Hadees, you yourself said that ahadees were compiled 200 years after Prophets SAW death. Thats true..They were compiled....meaning, they were organized....doesnt mean they werent there. The people who compiled them were the ones who knew them by heart. Prophet SAW is the only person in the world whose each and every action and saying was very meticulously recorded by the sahaba. And those recordings have been forwarded to us through generations in their original form. Now if someone took it upon themselves to maliciously change the content of a hadees or a sunnat, it will be their sin..not ours. It is very easy to manipulate the minds of the young generation by telling them manipulated stories about the Prophet SAW...but it is our duty to make sure our peers dont fall a prey to all these incorrect statements.
Allstar, about names, Prophet SAW said to give your kids nice names, and to dress them nicely and modestly, and to teach them the best of manners....all these so that whenever someone sees them, talks to them, or deals with them, he/she can tell right away that this person is a Muslim. There is nothing wrong in any name for that matter. You can name your son Akaash...and your daughter Aasha. Akaash means 'sky' and aasha means 'wish'. Nothing wrong with the meaning at all. But when someone listens to these names, he will undoubtedly assume they are hindus, even though they are not. So thats the only philosophy behind names. I mean, David is english for Daood...but if u name ur kid David, he will be thought of as a christian. So just keep these things in mind before naming your kid. There is no hard and fast rule for it though, which is why the sahaba that you mentioned didnt change their names.
Ok, if we ignore hadith then does that mean we don't pray namaz because we only know how to pray from hadith? There are no details in the Qur'an as such, just a general injunction to pray. It seems a bit dangerous to start throwing out everything we disagree with because it isn't to our liking.
Hi Mr Xtreme,
Hey when was the last time you looked up a hadith to do namaz?
However, you do have to read the Quran in its entirity in order to refute that it does not show you how do perform salat or indicate a source where you can learn. Similar case for Hajj, zakat, fasting so you know how long ago before the prophet saw these practices existed?
The Quran is the truth and any diversion from that is a great sin which our prophet(pbuh) would never have committed. The messenger received revelation from Allah which we know as the Quran, to obey the 'messenger' is to obey Allah - one agency for all law. Check out my post on the questionable hadith topic started by Zara.
Camille...
Why does following a hadees make it sound like one is deviating from the Quran? You have to understand what relation the two have. Hadees and Sunnat are Quran in practicality. Allah SWT himself has said that Prophet SAW has done nothing other than what Allah has taught him. All the incidents in the Prophet SAW life are derivatives of Quran. Noone said there is a 'difference' between the sayings of Prophet SAW and the Quran. No i didnt look up a hadees to learn how to say namaz....but i learned it from my elders..who learned it from their elders..and somewhere down the line, there was someone who learned it from Prophet SAW. For someone to refute Quran is a plain negation of Allah SWT orders..and also keep in mind that one of Allahs SWT orders is to follow the Prophet SAW.
Akif said:
"Allah SWT himself has said that Prophet SAW has done nothing other than what Allah has taught him."
Actually this is not true. There are at least two instances in the Quran where God chastises Muhammed. I will try to find them since I'm sure you'll ask me to prove this...
Zara
Here are two instances where Muhammed did something which God did not approve of and had to be corrected by God. So should we follow laws set down by Muhammed or just what's in the Quran?
God scolds Muhammed for "concealing in his soul what Allah wants" and instead doing what he himself wanted:
33:37, SHAKIR:
And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed.
God scolds Muhammed for ignoring a blind man coming to him for help.
80.1 Yusufali: (The Prophet) frowned and turned away, Because there came to him the blind man (interrupting). But what could tell thee but that perchance he might grow (in spiritual understanding)?- Or that he might receive admonition, and the teaching might profit him? As to one who regards Himself as self-sufficient, To him dost thou attend; Though it is no blame to thee if he grow not (in spiritual understanding). But as to him who came to thee striving earnestly, And with fear (in his heart), Of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore let whoso will, keep it in remembrance.
The Quran is the only guarenteed, safe source of written guidance, because it came directly from God.
Zara
Zara...u got these translations from the Internet i presume. Well..not that the translations are incorrect, but certainly manipulated. Obviously you didnt make up the phrase "Allah scolds Muhammad". I am presuming you read it in the translation, where you got it from. I am not gonna go into details here, but heres a suggestion for you. Next time, do try to read the complete surah, and see what the exact message of the surah is, and what it is that leads to this ayat that you are quoting..and please be known that english translations can easily be manipulated with words such as scolding, chastising etc. If u have a knowledge of arabic, do make the effort to read the Quran in arabic and know the exact meanings of the words written in it.
Well, you can check the translations, they are from Yusufali and Shakir (I indicated this in my post), which are well known translators of the Quran, and which other people on this forum have quoted as well. They are accepted translations of the Quran, not some fly-by-night Internet scholar's translations. All the other words are my own, not someone else's. Why do you think I can't make up the phrase "Allah scolds Muhammed"? Aren't I writing in English here pretty well myself?
I did read the complete sura in both cases, and have read the complete Quran also. Why don't you all read over those suras in your own copies or on the Internet? You will find the same meanings.
Zara
Zara...i wasnt criticizing ur english..its very good..much better than mine anyway..waht i was pointing out was the incorrect use of words, and unwilling manipulation of a translation, or in other cases, of an incident, which leads a person to believe incorrect things about Islam and Prophet SAW. All ur posts have revolved around ur vehement denial of ahadees and sunnat. Well..thats ur prerogative. I have seen worse manipulations of different issues of Islam. I have heard people call Prophet SAW a child molester because he married Hazrat Ayesha RA when she was 9. I have heard and read people calling him a polygamist who got the 'pleasure' of marrying 11 times, and then tuned it down to 4 for his ummah. I have heard worse. And Allah did not 'scold' Prophet SAW. What was an issue of faith in the righteousness of Prophet SAW, u are turning it into a personal issue. I dont care what u say or write..and again, ur english is perfect..better than perfect...but regarding faith..thats a personal issue. If Allah SWT says to obey HIM and Prophet SAW, then thats what we should do. But if we would rather indulge in judging the righteousness of Prophet SAW, then our faith would go down the drain....which is why i choose not to talk about this topic further. Its getting to be very misleading.
The earlier editions of Qura~n would have its zair, zabrs,and various other punctuation marks with different color, thus distinguishing, the text, with that of man made additions. The text is the only revealed portion. Now a days, we have to make sure that the translated text is written within "...." and what ever interpretations one may deduce, must appear outside the folds of "....."
Now while reading brother Zarataaf's post, one cannot distinguish where does the translation ends and his interpretations starts. I think that is the cause of this argument.
This is something we have to be very careful about.
salam
Found this maybe usefull in this discussion!TRY TO READ ALL OF IT, ALL OF YOU!
The Status of Sunnah in Islam
by Muhammad Nasir-ud-deen Al-Albaani.
Introduction
Praise be to Allah, Benediction and Peace be on the Messenger of Allah, his family, his
companions, and his adherents.
This is a lecture which I delivered in the city of Doha, the capital of Qatar, in the blessed month
of Ramadhan 1392 A.H. Some of my friends have suggested to me to publish my lecture on
account of need of the Muslims to a work of its kind. In response to their request, I am printing
it for general propagation on account of its advantage, having regard for the reminiscences and
history. I have added some separate titles to assist the reader to collect the main ideas. I pray
to Allah, the Mighty, the Glorious, to write me among those who defend the religion and those
who help enact the law; and to reward me for it. Surely he is the most generous in responding
to my prayer.
Damascus 22 Muharram-al-Haram 1394 A.H.
The Status of Sunnah in Islam:
A Declaration that it cannot dispense with The Qur'an
All Praise be to Allah, we praise Him, seek His help and His forgiveness. We seek refuge in Allah
from the evils of our souls and evils of our deeds. One whom Allah guides, none can lead him
astray, and one whom He misguides, none can guide him. I bear witness that there is no god(1)
but Allah, and I bear witness that Muhammad (SAW) is His servant and His messenger.
O you who believe. Fear Allah truly, and don't die except in a state
of Islam (3:102).
O Men fear your Lord who created you from one soul, and created its
partner, and from them spread men and women in numbers. Take care,
Allah will question you about it and the kinship. Surely, Allah is
ever watchful of your deeds (4:1).
O those who believe. Fear Allah and say what is correct so that it
fits you. He will forgive your sins. Whoever obeys Allah and His
messenger that is a great achievement (33:70-71).
The best of speech is the speech of Allah. That is The Book of Allah. The best of guidance is
the guidance of Muhammad. Of all matters, the worst are innovations; and everything new is an
innovation, and every innovation is a deviation, and every deviation leads to Hell-fire.
I do not think that I will be able to offer this high ranking assembly - especially when there are
distinguished ulama (scholars) and professors present - some knowledge which has not been
dealt with before. If what I think is true, I will rest contented that my address will be a
reminder, as it says in the Qur'an Remind, for the reminder would benefit the
believers (51:55).
I do not think that my talk in this blessed month of Ramadhan, the month of importance, is an
exposition of something of its merits, rules and their practice, and the like, which generally the
preachers and instructors touch on, on account of the benefit they give to the listeners, and
procure for them good and blessing; but I have chosen my talk to be a study of a general
nature, surely it is one of the roots of the Shari'ah (Islamic law). It is a declaration of the
importance attached to the Sunnah in the Islamic law.
The Role of Sunnah Towards The Qur'an
You all know that Allah, The Blessed and Mighty, chose Muhammad (SAW) as His Prophet and
picked him to deliver the final message. The Qur'an was revealed to him and commanded him
to obey all what He had ordered him to do, that is, to expound His message to the people.
Allah says, We have revealed to you the Reminder (The Qur'an) to expound
to people what was revealed to them (16:44).
I think that the declaration mentioned in the verse contains two orders:
1.Declaration of the word and its arrangement. It is the communication of the Qur'an and its
non-concealment, and its pursuit to Mankind just as Allah, The Blessed Almighty, has
revealed to the heart of the Prophet (SAW) which is the intent of His saying O
Messenger proclaim what is revealed to you from your Lord (5:67).
Sayyida Ayesha (may Allah be pleased with her) is reported to have said "Whosoever says
that Muhammad (SAW) concealed something which he was commanded to communicate,
is is a great calumny against Allah." Then she read the abovementioned verse. (Bukhari
and Muslim have stated it.)
And according to the narration of Muslim: "If the Messenger of Allah (SAW) had concealed
something which he was commanded to communicate, he would have concealed the
saying of The Almighty Behold thou didst say to one who had received
the grace of Allah and thy favour: Keep your wife to yourself and
fear Allah. But thou didst hide in thy heart that which Allah was
about to make manifest; you did fear the people, whereas Allah
had a better right that you should fear Him (33:37).
2.The explanation of the meaning of the word or sentence or verse for which man needs an
explanation, most of which bear reference to 'Mujmal' (comprehensive) verses or 'Amah'
(general) verses or 'Mutlaq' (unbounded) verses.
Then comes the Sunnah and clarifies the sentences and specifies the verses called 'Amah'
and defines what is 'mutlaq' that is, in refernce to the saying (Qaul) of The Prophet (SAW),
his deed (Fi'l) and the act he confirmed (Iqrar).
The necessity of Sunnah to understand The Qur'an and
Parables on that
Allah says The male thief and female thief cut off their hands (5:38) is a
fitting example of that. The thief in it is general like the hand.
The oral tradition explains the first of them and restricts it by 'as-sareq' (the thief) who steals
something worth a fourth of a Dinar(2) according to the saying of the Prophet (SAW) There is
no cutting - of the hand - unless the thing stolen is worth a fourth of a Dinar or
more (Bukari & Muslim) the two shaikhs have recorded this Hadeeth.
Again, the other is explained by the action of the Prophet (SAW) or the action of his
companions and his confirmation. They used to cut the hand of the thief from the wrist as is
known in the work of Hadeeth. The oral tradition explains the hand mentioned in the verse on
Tayammum (dust ablution) And rub therewith your faces and hands (5:6) is also
the palm of the hand as is stated in a Hadeeth Tayammum is the wiping of the face and
the hands recorded by the two shaikhs and Ahmad and others from a tradition reported by
Ammar bin Yasir (may Allah be pleased with them).
There are other verses that cannot be completely understood except through Sunnah. They are:
1.It is whose who believe and confuse not their beliefs with wrong,
'dhulm' that are (truly) in security for they are on (right)
guidance (6:82).
The companions of the Prophet (SAW) understood the word 'dhulm' in its general sense to
mean every wrong doing, even if it be little. On this account the verse is regarded as
dubious and they said, "O Messenger of Allah, which of us did not involve his faith with
obscurity?" He (SAW) said; It is not that. It is only the 'shirk'(3). Have you not heard
what Luqman said: Verily, 'shirk' is a very great sin (dhulm) (31:13).
The two shaikhs have recorded it with others.
2.Allah says: When you travel on earth, there is no blame on you to
shorten your prayer, for fear the unbelievers will persecute you
(4:101). It is obvious from this verse that fear is a pre-requisite for the shortening of
prayers. Some of the Prophet's companions asked him: "Why do we shorten our prayers
while we feel safe?" He said: It is a charity from Allah, so accept it (Muslim).
3.Allah says: The carcass and it's blood are forbidden to you (5:3). In
explanation of this verse, the corpse of locusts, fish, the livers, spleen of blood are lawful.
So the Prophet (SAW) said: He has made two dead things and blood lawful: the
locusts and the fish, the liver and the spleen.
Baihaqi and others have recorded it as 'marfu' type of hadeeth as also 'mauquf' type. The
'isnad' od 'mauquf' is authentic and it is as good as 'marfu' tradition, since it is not stated
in the form of a 'ra'y' (decision based on one individual's judgement not on Qur'an and
Sunnah).
4.Allah says: I find not in the message received by me by inspiration
any (food) forbidden to be taken by one who wishes to, unless it
is dead meat or blood poured forth or the flesh of swine, for it
is an abomination, or what is impious (meat) on which a name has
been invoked other thatn Allah's (6:145).
The Sunnah has forbidden many things not mentioned in the verse mentioned above, as
for example in the saying of the Holy Prophet (SAW): All predatory animals with tusk
and every bird with claw are forbidden for consumption. There are other traditions
which have forbidden the consumption of such animals as the Prophet (SAW) is reported
to have said on the Day of Khayber: Allah and His Messenger have prohibited the
consumption of domesticated asses, for they are filth. The two shaikhs have
reported it.
5.Allah says: Who has forbidden the adornment of Allah which He has
produced for His servants, and the things clean and pure (which
he has provided for sustenance) (7:32).
The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet
(SAW) who is reported to have met some of his companions, and had a silk garment in
one hand, and gold in the other, and said: These are prohibited to Muslim males,
lawful to females. The hadeeths in their interpretation are many and well known in both
the authentic collections of hadeeths, and others and the like of many examples well
known to scholars familiar with hadeeth and Islamic Jurispudence.
From what has been stated above, O Muslim Brethren, you can see the importance attached to
Sunnah in Islamic Law. When we divert our intention again to the exaples mentioned beside
others not mentioned, we are certain that there is no way to understand the Qur'an correctly
except in association with the interpretation of the Sunnah.
In the first example, the understanding of the 'sahabah' of 'dhulm' mentioned in the verse is on
its general sense, despite the fact that the (Allah be pleased with them) were, as stated by Ibn
Mas'ud: "The best of this community, most pious, profound in learning, least of dissimulation."
Yet with all that they erred in their understanding of that.
Were it not for the Prophet (SAW), who held them back from their mistaken notion, and made
them take the step in the right direction in that the correct meaning of 'dhulm' in the context is
shirk (association of partnership with Allah), we too would have followed in their wrong
thinking. Allah, The Blessed and The Most High saved us from that wrong notion by the grace
of the right direction of the Prophet (SAW) and his Sunnah.
In the second example - with Allah's guidance - if not for the hadeeth mentioned above, we
would have been in doubt at least with regard to the shortening of prayer (qasr-as-salat) during
a journey while secure - if we did stipulate the condition of fear as obvious in the verse - till the
companions saw the Prophet (SAW) shorten the prayers when it was safe and secure.
In the third example, if not for the hadeeth, we would have forbidden ourselves the
consumption of good things made lawful to us: locusts, fish, liver, and the spleen.
In the fourth example, if not for the hadeeths, some of which we have mentioned, we would
have considered lawful what Allah has made unlawful through the dictum of the holy Prophet
(SAW) like predatory animals, and the birds which have claws.
And so in the fifth example, if not for the hadeeths in regard to this question, we would have
considered lawful what Allah prohibited through the words of His Prophet (SAW) like gold and
silk.
It is for this, some forbearers (as-salaf) say that 'Sunnah' pronounces judgement of The Book
(al-Qur'an).
The Deviation of those who are satisfied with The
Qur'an to the exclusion of Hadeeth
It is a matter of regret that according to the interpretation found in the works of some
commentators and moders authors, that it is permissible to do what is stated in the last two
examples: Consumption of the predatory animals and the waearing of gold and silk by referring
their interpretation only to the Qur'an.
Today, a sect exists called "Quranites" who comment according to their whims and fancies;
without seeking the explanation of the authentic Sunnah. They only accept and follow the
Sunnah which suit their desires, the rest they throw behind. The Prophet (SAW) is reported to
have said that: 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 don't know, what is found in
The Book of Allah we follow" (Tirmithi). According to another report: What is found in
The Book of Allah as 'Haram,' we pronounce it 'haram' (forbidden). Surely, I am
given The Qur'an and its example with it. Yet, according to another report: What the
Messenger of Allah has forbidden, Allah has prohibited it.
It is a matter of regret that one renowned scholar has written a book on Islamic law and its
dogma, and in its preface, he says that he has written it and that he has made reference only to
The Qur'an.
This true hadeeth gives positive evidence that the divine law of Islam - As-Shari'ah - is not
merely Qur'an, but Qur'an and Sunnah. Therefore, whoever holds fast to one source for
reference to the exclusion of the other, he held fast to neither of them, since both complement
each other. The Qur'an says Whoever obeys the Messenger, obeys Allah. Allah says,
No, by your Lord they do not believe until they submit to your
adjucation in all disputes between them, then they do not find
themselves oppressed with your decisions and they completely submit
(4:65). Again, Allah says When a matter has been decided by Allah and His
Messenger, it does not behove a believer, man or woman, to have
choice in their matter. One who disobeys Allah and His Messenger, he
is indeed on a clearly wrong Path (33:36). Furthermore, Allah says What the
Messenger teaches you, take it, and what he forbids you, avoid doing
it (59:7).
In connection with this verse, I am marvelled by what is corroborated by Ibn Mas'ud (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' and 'Al-Motanamisat'(4) and those who tattoo." He said "Yes." She said, "I
read the Book of Allah (Al-Qur'an) from 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
Messenger teaches you, take it, and what he forbids you, avoid doing it." She said, "Certainly."
He said, "I have heard the Messenger of Allah (SAW) say May Allah's Curse be on the
Al-Namisat." (Bukhari and Muslim)
Inadequacy of Philology to understand The Qur'an
From what has been stated above, it is clear that there is no scope for anyone with all his Arabic
Scholarship to understand the glorious Qur'an, without the help of the Sunnah of the Prophet
(SAW), his sayings and actions.
The companions of the Prophet (SAW) were the most knowledgeable in the language, which
The Qur'an was revealed in, when it was not blemished by the incorrectness of the common
folks knowledge or their grammatical mistakes. Yet, they erred in understanding the verses
quoted above when they relied on language alone.
It is self-evident that a man well-informed of the Sunnah is more appropriate to understand The
Qur'an and deduce the rules from it than one who is ignorant of it. How can it be a source to
one who does not reckon it and does not make reference to it?
For this reason, it is part of the rules agreed upon that Qur'an should be interpreted by the
Qur'an itself as welll as the Sunnah, then by the sayings of the Sahabah... etc. (5)
It is here that the cause of deviation of scholastic theologians (Ahlu-el-Kalam) become clear,
both ancient and modern, and their opposition to the forbears 'As-salaf' (May Allah be pleased
with them) in their doctrines not to speak of their laws. They are far from Sunnah, and
knowledge of it, and rely on their intelligence and desires to decide on the verses of attributes
and others.
What is best is what was written down in the exposition of Tahawi's doctrine (page 212 Fourth
Edition):
When one is not well-informed of The Book and Sunnah, what would he say about
the Fundamentals of Religion (usulu-d-din)? He only receives the assertion of
someone. If he says that he takes it from The Book of Allah, he does not study the
commentary of The Qur'an on the basis of prophetic traditions, and reflects over it,
nor what the companions (Sahabah), and the following generations narrated, which is
transmitted to us from the authorities whom the critics chose. They have not
transmitted the system and arrangement of The Qur'an, but its poetic expression and
meaning. They did not learn the Qur'an like children, but studied it with meaning. One
who does not follow in their footsteps, speaks on his own accord. One who does that
thinks it be the religion of Allah, and does not study The Book of Allah, he sins, even
if he is right.
One who studies The Qur'an and The Sunnah, he is rewarded, even if he goes wrong, but if he
is right in his opinion, his reward is doubled. Then he says:
What is obligatory, is submission to the Messenger (SAW) carrying out his saying and
accepting his saying with satisfaction and belief without contradicting it with false
ideas called 'opprehensive faculty' (Ma'qul) bearing doubt or complaint, or offering the
opinions of men and the garbage of their intellect. We unite with The Prophet (SAW)
in judgement, submission, obedience and compliance, just as we have unison with
Allah, glory be to Him, by worshipping Him by humility, submissiveness, repentance
and reliance.
In short, what is obligatory on all MUslims is that they do not separate between Qur'an and
Sunnah; whereas, it is obligatory to take both of them and to formulate the law on both of
them.
This is a safeguard for them, so that they won't fall right or left; and that they won't fall back in
error as explained by The Prophet (SAW): I leave behind me two things. You will never
go astray if you hold fast to them: The Qur'an and my Sunnah.
CAUTION !!!
It is self-evident after this that I say:
The Sunnah which has an important bearing on Islamic Law is only the Sunnah confirmed by
scientific channels, and authentic chains of narrations known to the learned in regard to
hadeeths and the background of the narrators.
It is not the one which is found in different works of Tafseers (commentaries of The Qur'an)
and Islamic jurisprudence (fiqh), and in different writings of longing, intimidation, advices, and
admonitions, etc...
They contain weak, spurious, and fabricated hadeeths, of which Islam absolves, like the story of
'Harut and Marut,' and the sotry of 'gharanik.' I have a special letter which makes it void and it
is printed(6). A major part of it is recorded in two huge books namely "A chain of weak and
fabricated hadeeths and their evil impact on the community." Their number upto date have
reached approximately four thousand hadeeths(7).
It is obligatory on the learned, especially those who spread the knowledge of fiqh and legal
opinions among the public, that they shouldn't dare to argue with hadeeth unless it is
well-attested. Books of jurisprudence, which they refer to, are normally filled with traditions
which are not well-attested, nor have any bases, as is well-known to the learned.
I have begun an important project, and I think it will be of use to those occupied with
jurisprudence, and I will name it: "Weak and Fabricated Hadeeths in the Major Jurisprudence
'fiqh' Books," by which I mean:
1.Al-Hidayah, by Al-Marghinani, in Hanafi fiqh,
2.Al-Modawwanah, by Ibnil-Qasim, in Maliki fiqh,
3.Sharhul-wajeez, by Al-rafiee, in Shafiee fiqh,
4.Al-Mughni, by Ibn Quddamah, in Hanbali fiqh, and
5.Bidayatul Mujtahid, by Ibn Rushd-al-Andalusi, in comparative fiqh.
I regret that I did not get the opportunity to finish it, because the journal "Al-Wa'e-al-Islami" of
Kuwait which promised to publish it, when perused it, didn't print it.
Although I missed this opportunity, perhaps I will succeed on another occasion, Allah willing, to
offer to my bretheren occupied with jurisprudence a precise learned course to help them to
facilitate their knowledge of the different categories of hadeeth with reference to various
sources from books on hadeeth, with an explanation of its special nature and character and
reliance on them. Allah is the source of success.
Weakness of Hadeeth of Muadh in the opinion And its
disapproval
Before I conclude my talk, I think I must direct the attention of brethren present to a well
known hadeeth. It is devoid of one of the books of jurisprudence on account of its weakness in
respect of its chain of narration (isnad) and its contrdiction with what we have concluded in this
talk, regarding the illegitimacy of discrimination in law between The Qur'an and Sunnah; and the
necessity of taking both.
It is a hadeeth of Muadh bin Jabal (May Allah be pleased with him) that the Prophet (SAW) said
to him when he sent hin to Yaman: By what source will you decide? He said, "By the book
of Allah." He then asked, If you don't find any guidline? He said, "I will make an effort to
form my own opinion." He said, Praise be to Allah who makes success the effort of the
envoy of the Messenger of Allah, to what The Prophet likes.
As for the weakness of its 'isnad,' there is no scope for its explanation now. But I have
explained it clearly in the above mentioned chain(8).
It would suffice now to mention that the Commander of the Believers in the hadeeth 'Imam
Al-Bukhari' (may Allah have mercy on him) says that the hadeeth is not recognized (munkar).
After this I am permitted to begin to explain the conflict which I pointed.
The tradition of Muadh gives the ruler a method of three stages which does not permit to
search for any rule with regard to 'Ra'e' (personal opinion) except that he does not find it in the
Sunnah, nor in the Sunnah, except that after he does not find it in The Qur'an. It is in relation
to 'Ra'e' a genuine method with all the learned (ulama), so that they say, "Where there is a
tradition relating the deeds and utterances of The Prophet (SAW), personal opinion is void." But
in relation to Sunnah, it is not true, because Sunnah dictates The Qur'an and and clarifies its
doctrines. It is then essential to search for a ruling in Sunnah, even if he thinks it is found in
The Qur'an as we have mentioned it.
Sunnah is not with The Qur'an in the same manner as 'Ar-Ra'e' with the Sunnah. No, definitely
not. It is rather necessary to regard the Qur'an and Sunnah as being one source with no
discrimination between the two whatsoever. This is indicatied in a saying of the Prophet (SAW):
Certainly I have come with The Qur'an and its like (meaning the Sunnah). He said
They are never separated until they come to the Basin (9). The compilation mentioned
between them is not correct because the separation between them is void as we have explained.
This is what I wish to draw attention to. If I am right, it is from Allah; if wrong, it is from me. I
ask Allah Almighty to protect us and you from errors and from all that displeases him. I
conclude my praising by "Al-Hamdu-lillahi rabbil-alameen" - Praise be to Allah, The Lord of the
Worlds.
Footnotes
1.i.e.: There is no true god - but Allah - who really deserves to be worshipped by Mankind
2.Dinar: A form of currency
3.Shirk is to disbelieve in the oneness of Allah, or to offer any form of worship to other than
Allah.
4.Namisah: a woman who plucks hers or others eyebrows - to be a thin line - to seek
beauty. Such an act is forbidden. It is a means to change the form of Allah's creation.
Motanamisah: a woman who asks others to do it for her.
5.This states other than what is known by many of the learned: to comment on The Qur'an
itself if there is not any Sunnah, then by the Sunnah. This will be explained in at then end
of this treatise on the hadeeth of Muadh bin Jabal - may Allah be pleased with him.
6.Its title is "Pitch of majaniq to demolish the story of gharaniq" printed by
Al-Maktabul-e-Islami
Story of gharaniq: is a fabricated story found in some commentaries, claiming that a verse
in The Qur'an acknowledged the polytheists in their beliefs.
7.The number at present [1394 A.H.] has exceeded five thousand and may Allah make easy
its publication in the near future. So far only five hundred have broken into print.
8.No. 885 of the chain mentioned, and we hope that the volume which includes it will be
published shortly, 'insha Allah.'
9.i.e. until the Day of Judgement.
Jaawan
Till next time*K_I_S_S*
Frowned means to scowld and scowld means to make a expression of displeasure.
Surat # 80: He * frowned and turned away. Because there came to him the blind man(Abdullah, the son of Umm Maktum.)[interrupting]. But what would make you perceive, [O Muhammad], that perhaps he might be purified(As a result of what he learns from you.) Or be reminded and the remembrance would benefit him? As for he who thinks himself without need(i.e., without need of faith or need of allah. here it is reference to certain influential members of the quraysh whom the prophet had hoped to bring to Islam.) To him you give attention. And not upon you[is any blame] if he will not be purified.(The prophet was responsible only for conveying the message not for unltimate guidance.) But as for he who came to you striving[for knowledge]. While he fears [Allah]. From him you are distracted. No! Indeed, they * are a reminder; So whoever wills may remember it.(the revelation. Or "him" i.e. Allah. [it is recorded] in honored sheets, Exalted and purified, [Carried] by the hands of messenger-angels, Noble and dutiful. Destroyed* It may refer to life itself which has been made easier by allah's guidance) Then he caused his death and provides a grave for him(to conceal his decaying body.) Then when he wills he will resurrect him. No! he *has not yet accomplished what he commanded him. Then let mankind look at his food- how we pured down water in torrents, Then we broke upen the earth splitting[it with sprouts] And caused to grow within it grain and grapes and herbage and olive palm trees and gardens of dense shrubbery and fruits and grass- [as] enjoyment * for you and your grazing livestock. But when there comes the deafening blast(the piercing blast of the horn which will signal resurrection.) On the day a man will flee from his brother and his mother and his father and his wife and his childern for ever man that day will be matter of adequate for him( i.e., to occupy him he will be concerned only with himself, thus forgeting all others.) [some] faces that day will be bright- laughing rejoicing at good news. and others faces that day will have upon them dust. Blackness will cover them. those are the disbeleievers the wicked ones.
I hope we all learn something, it is not good idea to judge the meaning of quran or anyother hadith by your self, which will you dont have any knowledge of, we all should know the basics before we all dig deeper, but without any lights on...so becarfull GOOD LUCK
Jaawan
Till next time*K_I_S_S******
Baykhatr,
By the way, I'm a sister, not a brother!
About the translations, many translations have explanatory things in parentheses. I did not add these in myself, they are a part of the original translator's words. These are respected translations.
Jawaan,
You quoted the same verses as me, just a different translation. The meaning doesn't change in the broader context.
It is a sin to believe that Muhammed is infallible. He is a man who was chosen by God to deliver the message of the Quran, but he was still a man. If we see him as without sin, then aren't we doing the same thing as Christians do with Christ, and practicing idol worship? God said that most believers don't manage to avoid idol worship:
12:106
Yusufali: And most of them believe not in Allah without associating (other as partners) with Him!
Pickthat: And most of them believe not in Allah except that they attribute partners (unto Him).
Shakir: And most of them do not believe in Allah without associating others (with Him).
Again, the parentheses are not mine, they are the translators'.
Zara
Zara jee if there is explaination for meanings then it is easier to understand and we dotn misunderstand it. Would you please read my long post above which concerns SUNNAh...
Jaawan
Till next time*K_I_S_S*