Principles of Understanding Hadith | حدیث پر غور و فکر کے اصول |Javed Ghamidi | Hasan Ilyas | Part 1

Principles of Understanding Hadith | حدیث پر غور و فکر کے اصول |Javed Ghamidi | Hasan Ilyas | Part 1
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▶ About Javed Ahmed Ghamidi:
Javed Ahmed Ghamidi is a Pakistani Muslim theologian, a Quran scholar, and an educationist. Mr. Ghamidi is a student of Maulana Amin Ahsan Islahi and Maulana Abul A’la Maududi. Mr. Ghamidi has authored several books, including the bestseller ‘Meezan’, in which he presents a comprehensive treatise on the entire content of Islam. Mr. Ghamidi is a researcher and a critical thinker who has challenged many aspects of the traditional Muslim schools of thought on the basis of evidence from Quran and sunnah.
▶ About Ghamidi Center Of Islamic Learning:
"Ghamidi Center of Islamic Learning", an initiative of Al-Mawrid US, is established with a single purpose, to educate people of all ages about moral, ethical, and humane values as taught in Islam. Our aim is to separate history and culture from Islam and teach it in its purest form as a field of knowledge and not enforce it as a creed. We base our instruction method on argument and logic and encourage healthy criticism. An institute where traditional and historical knowledge can be understood as well as challenged with reason.
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The Muslims have three sources for establishing themselves on Islamic guidance: First, the Holy Quran which is the Book of God than which we have no more conclusive and certain statement. It is the Word of God and is free from all doubt and speculation. Secondly, the practice of the Holy Prophet (peace and blessings of Allah be on him), which is called the Sunnah. By Sunnah we mean the practice of the Holy Prophet(saw)to which he adhered and which appeared along with the Holy Quran and will accompany it. In other words, the Holy Quran is the Word of God Almighty and the Sunnah is the practice of the Holy Prophet(saw) It has ever been the way of God that the Prophets bring the Word of God for the guidance of people and illustrate it in practice with their conduct so that no doubt should remain in the minds of people with regard to the Divine Word. They act upon it and urge others to do the same. The third source of guidance is Hadith, by which we mean those traditions which were compiled from the statements of diverse narrators a century and a half after the Holy Prophet(saw) The distinction between Sunnah and Hadith is that Sunnah is a continuous practice which was started by the Holy Prophet(saw). It is only next to the Holy Qur’an in its certainty. As the Holy Prophet(saw) was commissioned for the propagation of the Qur’an, he was also commissioned for establishing the Sunnah. As the Holy Quran is certain so is the continuous Sunnah which he practised. Both these tasks were performed by the Holy Prophet(saw) as his duty. For instance, when the Prayer services were made obligatory, the Holy Prophet(saw) illustrated by his action how many rak‘as were to be performed in each Prayer service. In the same way, he illustrated the performance of the pilgrimage. He thus established thousands of his companions on his practice. The practical illustration which has been continuous among the Muslims is the Sunnah. On the other hand, the Holy Prophet(sa) did not have the Hadith recorded in his presence nor did he make any arrangement for its compilation. Hadrat Abu Bakr (May Allah be pleased with him) had collected some Ahadith and then had them burnt out of greater caution as he himself had not heard them from the Holy Prophet(saw) and did not know their reality. When the time of the companions of the Holy Prophet(sa) had passed some of their successors thought of compiling the Ahadith and they were compiled. There is no doubt that most of the compilers of Hadith were very pious and righteous. They tested the accuracy of Ahadith as far as it was possible and tried to steer clear of those which, in their opinion, were manufactured. They rejected every Hadith any narrator of which was of doubtful veracity. As all this activity was ex post factum, it was no more than conjecture. Yet, it would be most unfair to say that all Ahadith are vain and useless and false. So much care was taken in compiling the Ahadith, and such research and criticism were employed in the task, that they cannot be matched in any other religion. Nevertheless, it would be a mistake to imagine that until the Ahadith were compiled, the Muslims were unaware of the details of Prayer services or did not know the proper way of performing the pilgrimage. The practical illustrations of the Sunnah had taught them all the limits and obligations laid down by Islam. It is, therefore, not true, as some ignorant ones imagine, that the world has learnt of the hundreds of matters relating to the faith, even fasting and Prayer services, only from the Ahadith compiled by Bukhari and Muslim and others. Were the Muslims without faith for a century and a half? Did they not perform the Prayer services? Did they not pay Zakat? Did they not perform the Pilgrimage? Were they unaware of the Islamic doctrines that are mentioned in the Ahadith? Certainly not. It is true, therefore, that even if the Ahadith, which were collected after a long time, had not been compiled this would not have affected the real teaching of Islam for the Holy Quran and Sunnah had fulfilled this need. The Ahadith only added to that light and Islam became light upon light. It should be remembered that only that interpretation of a verse of the Quran is correct and trustworthy which is testified to by other verses of the Quran, inasmuch as some verses of the Quran interpret other verses. If certainty of meaning should not be guaranteed by other verses of the Quran, then the meaning should be confirmed by some true and reliable Hadith. According to us, the interpretation based merely on one’s opinion is not permissible. ''In what discourse apart from Allah and His commandments will they believe?'' (Al-Jathiyah, 45:7) This means that if the Holy Quran is conclusive and positive about a matter and its meaning is clear, a believer should not accept a Hadith which is clearly opposed to it. A person who is bestowed the understanding of the Quran by Divine grace, and who finds that a Hadith is opposed to a verse of the Quran, should, out of respect, so far as it is possible, so interpret the Hadith as to bring it into accord with the Holy Quran, but if this is not possible and cannot by any means be achieved, he should regard the Hadith as spurious. We should seek an interpretation of a Hadith which is not opposed to the Holy Quran, but if this should not be possible it would be heresy and disbelief that we should give up the Quran for the sake of Ahadith, which have been conveyed to us by human hands and with regard to which it is not only a possibility, but a certainty, that they have got mixed up with human statements. The Ahadith are divided into two parts. One part is that which is completely protected by practice, that is to say ''In what thing will they believe thereafter?''(Al-A‘raf, 7:186) such Ahadith as are strengthened and are carrying the degree of certainty by the firm and strong and certain method of practice, and which are comprehensive of all religious needs and worship and covenants and dealings and the commandments of the law. Such Ahadith are doubtless certain and are fully proved. The strength of these Ahadith is not derived from the art of compilation of Hadith, nor from their inherent force, nor from the reliability of and confidence in their narrators, but is bestowed by the blessings of practice. But the other portions of Ahadith which are not related to practice and are accepted on the basis of the truthfulness of their narrators are not held by me as being beyond the status of conjecture. At the most they can be employed as useful conjecture in asmuch as the manner in which they have been compiled is not certain and conclusive, but leaves room for perversion. An objector hears from someone that the Ahadith are not reliable and he immediately concludes there from that with the exception of the Holy Qur’an all other authorities in Islam are baseless and doubtful and fall far short of certainty and conclusiveness. This is a great mistake, the first result of which is to destroy faith and religion; for if it were true that with the exception of the Holy Qur’an all other sources are false, imposture, conjectures and imagination, then little would be left of Islam for all the details of our faith have come down to us through Ahadith. There are thousands of details relating to worship and dealings and covenants which are derived from the same source. Besides, the principal source of Islamic history is Ahadith. If Ahadith are not to be relied upon you cannot take it as certain that Abu Bakr and ‘Umar and ‘Uthman and ‘Ali (May Allah be pleased with them) were the companions of the Holy Prophet(sa) who became his successors in that order and died in that order. If Ahadith are not to be relied upon, we cannot be certain about the existence of these great personalities and it might be possible that all these names are fictitious and that there was no Abu Bakr, no ‘Umar, no ‘Uthman and no ‘Ali....In the same way, shall we deny that the name of the father of the Holy Prophet(sa) was ‘Abdullah, and the name of his mother was Aminah, and the name of his grandfather was ‘Abdul-Muttalib, and one of his wives was named Khadija and another ‘Ayesha, and another Hafsa (May Allah be pleased with them) and that the name of his foster-mother was Halima, and that he used to withdraw to cave Hira for worship and that some of his companions migrated to Abyssinia, and that for ten years after his advent, the Holy Prophetsa resided in Mecca and that thereafter there were all those battles that are not even mentioned in the Qur’an, simply because these facts are established by Ahadith It should be observed that the events of the life of our lord and master, what kind of life he led in Mecca before his advent, and in what year he called people to his Prophet hood, and in what order people embraced Islam, and how were they persecuted by the disbelievers in the ten Meccan years, and how the wars began, and in which of them the Holy Prophet(sa took part himself, and to what regions the rule of Islam had extended in his lifetime, and whether he addressed letters to the rulers of the time, inviting them to Islam, and if he did so, what was their response. If the Ahadith amount to nothing, it would not only be difficult but would be impossible to discover the events of those times and in such a case the opponents of Islam would be free to invent whatever they like concerning the events of the life of the Holy Prophet Prophetsa and of the lives of his companions, (May Allah be pleased with them). The true and correct position is that we must accept whatever is stated in the Ahadith unless it should be opposed to the Quran in clear terms. (Ruhani Khaza’in, vol. 19, pp. 209-212) (Ruhani Khaza’in, vol. 10, pp. 86-87) (Ruhani Khaza’in, vol. 6, pp. 298-303)

[@dervaishkhanofficial]

توبہ! اس شخص پر بہتان لگتا ہے کہ حدیث کو نہیں مانتا۔ 🤔

[@landchochi]

یہ پرانی ریکڈینگ معلوم ہو رہی ہے

[@najmijalali]

سبحان اللہ ، سبحان اللہ ، جزاک اللہ خیرا کثیرا❤❤❤

[@sabirhussain3770]

الحمد لله سبحان الله جزاك الله

[@mohdabduljaleel01]

thanx