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Sat, October 31, 2020 - 3:56:20 By

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Ḥadīth Qudsi

I wanted to learn what Ḥadīth Qudsi really is. Are there only forty aḥadīth qudsi? If they are the word of Allah Almighty then why are they not included in the Qur’an? Could you pleae explain the following Ḥadīth from Tirmidhi: O Man devote yourself to My worship, I shall grant you satisfaction of heart and remove your hunger. If, however, you do not do that you shall not be able to kill your hunger even if you worked day and nights.” This doe not seem to be the reality in our life. Please clarify this.

Sat, October 31, 2020 - 3:56:20 By

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Sunnah: Some Clarifications

On several articles on your website you talk about tawatur with reference to sunnah. You say that collection of hadith is not sunnah. Is not hadith a source of sunnah? How else would we know how much to pay in zakat, how to do salat or do sawm? If you claim that sunnah is passed on generation to generation and preserved, then how come the shias offer salat differently from sunis, how come their fast has different times for breaking and starting than sunni's fast? Where did the change come from? Obviously passing down the sunnah generation to generation has not worked very well, otherwise we would be offering the rituals in the same way. Has Allah promised to preserve the sunnah?

Sat, October 31, 2020 - 3:56:20 By

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Ijma And Tawatur

How do you define Ijmā‘ and tawātur?

Sat, October 31, 2020 - 3:56:20 By

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Is Sunnah Superior To The Holy Quran

In how many practices are aḥādīth and the non-Qur’ānic Tawātur superior to the Holy Qur’ān? How many of such practices exist according to the sectarians?

Sat, October 31, 2020 - 3:56:20 By

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Transmission Of Sunnah

Please explain with the help of evidences that some issues not discussed in the Holy Qur’ān, for example washing feet as a part of ablution, are sunnah mutawātarah seeing to the fact that more than ten percent Pakistanis believe in massah.

Sat, October 31, 2020 - 3:56:20 By

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Prohibition Of Committing The Ḥadīths To Writing

What was the significance of ḥadīth when its writing was not permitted? Was not it a part of religion? Is it allowable to everyone to write ḥadīth.

Sat, October 31, 2020 - 3:56:20 By

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The Number Of Absolutely Authentic Ḥadīths

How many ḥadīths or sunnan have been narrated. Have all of them reached to every human being without changes? How do you explain the term maḥfūz?

Sat, October 31, 2020 - 3:56:20 By

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Parts Of The Dīn And Aḥādīth

I have two questions to ask of you. Are the following obligations based on the khafī (i.e. that which is not part of the Qur’an) revelation: five daily prayers, washing feet in ablution, miracles, predestination, and belief in the life in barzakh?

Do we have to reinterpret the verses which confirming anthropomorphism?

Sat, October 31, 2020 - 3:56:20 By

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Pleading To Weak Narratives

I believe that the ḥadīths recorded in the Saḥīḥ of Bukhāri and Saḥīḥ of Muslim are conclusive. This means that there is only one possible stance regarding the disputed matters if seen in the light of the sound narratives ascribed to the Prophet (sws). If this is true then why do we plead to weak narratives and support counter opinions on an issue?

Sat, October 31, 2020 - 3:56:20 By

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Definition Of ‘Uswah Hasanah’

In what sense is the Holy Prophet (sws) the best exemplary character for the Muslims?

Sat, October 31, 2020 - 3:56:20 By

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Teachings Of The Holy Quran Regarding Sunnah

Mention the occasions in the Holy Quran where Allah Almighty has commanded His servants to follow the Sunnah of the Holy Prophet (sws).

Sat, October 31, 2020 - 3:56:20 By

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Innovation

What is the significance of performing an action not approved by the Holy Prophet (sws)?

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Obligation To Obey The Holy Prophet (sws)

Is it obligatory for the Muslims to imitate and follow each and every action of the Holy Prophet (sws)?

Sat, October 31, 2020 - 3:56:20 By

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Riwāayah Bi Al-Ma’nā And Ḥadīth

Are all the contents of the ḥadīth literature are the words of the Holy Prophet (sws)? Please give sufficient evidence if they are. If they are not, then why do we consider them ḥadīth?

Sat, October 31, 2020 - 3:56:20 By

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Riwāayah Bi Al-Ma’nā And Ḥadīth

Are all the contents of the ḥadīth literature are the words of the Holy Prophet (sws)? Please give sufficient evidence if they are. If they are not, then why do we consider them ḥadīth?

Sat, October 31, 2020 - 3:56:20 By

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Difference Between The Qur’ān And The Hadīth

What is the status of a ḥadīth contradicting the Holy Qur’ān?

Sat, October 31, 2020 - 3:56:20 By

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Authenticity Of The Qur’ān And Ḥadīth

What is the status of ḥadīth as compared to the holy Holy Qur’ān? Can a hadith be equally authentic as a verse of the Qur’ān?

Sat, October 31, 2020 - 3:56:20 By

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The First Hadith Compilation

Who compiled the first Hadīth book? When it was written? What were the sources used?

Sat, October 31, 2020 - 3:56:20 By

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Compilation Of Hadīth During The Prophet’s Lifetime

Did the Prophet (sws) get the Hadiths recorded in writing and how many? How many of them were recorded in writing during the period of the rightly guided caliphs?

Sat, October 31, 2020 - 3:56:20 By

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Hadīth And Its Significance As Source Of The Sharī‘ah

How do you define the hadith? What is the significance of the hadith literature as the source of the Shari‘ah?

Muhammad Amir Gazdar

Dr Muhammad Amir Gazdar was born on 26th May 1974 in Karachi, Pakistan. Besides his studies at school, he learned the science of Tajweed Al-Qur’an from a renowned Qu’anic reciter, Qari Khalil Ahmad Bandhani and completed the memorization of the Qur’an in 1987 at Madrasah Tajweed al-Qur’an, Karachi.

He obtained his elementary religious education from Jami’ah Dar al-Hanafiyyah, Karachi. He graduated from Jami’ah al-Uloom al-Islamiyyah, Binnori Town, Karachi and obtained Shahadah Aalamiyyah in 1996 and received an equivalent certificate of Masters in Islamic Studies from the Karachi University.

During the year 1997 and 1998, he served in Jami’ah Binnori Town as a Tafseer and Tajweed teacher and also taught at Danish Sara Karachi (A Former Dawah Centre of Al-Mawrid Foundation).
In 1992, Dr Gazdar was introduced to Farahi school of thought when first time met with Ustaz Javed Ahmad Ghamidi (a renowned Islamic scholar) and had the chance to learn Islam from him and tried to solve many controversial issues of Hadith, Fiqh and Usool under his supervision.

In January 1999, he started another Masters programme in Islamic Sciences offered by Al-Mawrid foundation in Lahore and he completed it with top position in the batch in August 2001.
Mr Gazdar officially joined Al-Mawrid foundation as an associate fellow in research and education in 2002 and worked in this capacity until December 2018. He worked for the Karachi center of Al-Mawrid for about 10 years as a teacher, lecturer and researcher. He taught various courses, delivered weekly lectures, conducted workshops on different topics, taught in online classes, answered questions of the participants verbally and wrote many answers for foundation’s official website too.

In September 2012, he moved to Kuala Lumpur Malaysia to participate in another Masters programme in Islamic Revealed Knowledge and Heritage at International Islamic University Malaysia (IIUM). In January 2015, he completed his 3rd Masters in Qur’an and Sunnah department of the university with the GPA: 3.92.

Dr Amir started his Ph.D programme in the Qur’an and Sunnah department of International Islamic University Malaysia (IIUM) in February 2015 and completed it with distinction on 25th March 2019. His Ph.D research topic was a comparative study of contemporary scholars’ view on the issue of Hijab and Gender Interaction in the light of Quranic and Hadith texts.

In December 2018, he has been appointed at Al-Mawrid Foundation as Fellow of research and education.

Dr Gazdar has many academic works to his credit. He has written a few booklets published in Urdu language and has authored several articles which have been published in various research journals in Malaysia, India and Pakistan (Arabic language). His two research books have been in Malaysia and Lebanon in 2019 (Arabic language).

Furthermore, he is actively working in the Hadith project of Ustaz Javed Ahmad Ghamidi and playing a significant role in it as a researcher and writer since January 2016.

Moreover, Dr Gazdar has been leading in Qiyam-e-Ramadhan and Tarawih prayer since 1989 in various mosques and at Sada Bahar Lawn (2002-2011) in Karachi, Pakistan. He worked as a part time Imam at Sultan Haji Ahmad Shah mosque of International Islamic University Malaysia (IIUM) from 2013 to 2016 where he lead in Tarawih and Qiyam-e-Ramadhan for four years. Other than this, he has served for several mosques in Kuala Lumpur as a volunteer Imam for Tarawih and Qiyam-e-Ramadhan.