I am in a process of learning and I would like to consult you in this context. Following is a piece of Hadith, I would appreciate it if you would send me the complete Hadith with reference, along with the authenticity of the Hadith. I heard that three caliphs are also included in some versions of this Hadith.
أنا مدينة العلم، وعلى بابها
I am the city of knowledge and Ali is its door.
The complete text of the hadith follows:
أَنا مَدينةُ العلمِ ، وعلي بَابها
The ḥadīth appears in al-Mustadrak al-Haakim. The authorities differ over the authenticity. The author of al-Mustadrak considers it sahih (sound), some others think it is relatively sound (hasan), some others declare it to be very weak and unreliable and yet some others consider it a fabrication. From among those who declared it unreliable and not worthy to be attributed to the Prophet…
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.
Hadith Qudsi is a statement ascribed to the Almighty Allah by the Prophet (sws) other than the Qur'an. We know that the Prophet (sws) was in direct communication with the Almighty Allah. However, these ahadith are not absolutely authentic in their transmission from the Prophet (sws) to us. They are not verbatim and the problems that affect the individual to individual tradition from the Prophet (sws) down to us are also present in these ahadith…
My questions are regarding stoning verses and two hadiths stated below:
Reported 'Aisha (RA): The verse of stoning and of suckling an adult ten times was revealed, and they were (written) on a paper and kept under my pillow. When the Messenger of Allah (pbuh) expired and we were occupied by his death, a goat entered and ate away the paper. (Sunan Ibn Majah, Hadith 1944)
'Abdullah b. 'Abbas reported that 'Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession. (Saheeh Muslim Book 017, Number 4194:
My Questions are : 1.What is the significance of the story that the verse of stoning was eaten by goat If Omar ( rta) has seen, recited and memorised the verse why he then not included the verse in the Quran, because he was also in charge of compilation of Quran that started with Abu Bakr (rta) and ended with Osman (rta) - while the verse was eaten by goat after the death of Prophet Muhammad ( pbuh).
None of these reports is trustworthy. They are against the Qur'an and established history as per which the Qur'an was given a final shape some months before the death of the Qur'an. This final shape and sequence was read out to the Prophet Muhammad (sws) in the last Ramadan of his life. He lived for about 5 more months after this and during this time communicated this final sequence, format and content of the Qur'an…
If there are seven hundred thousand narrators whose life history has been recorded in the books of asma al-rajal through whom we have to glance the very word of Holy Prophet (May peace be upon him) than does this not mean that we are accepting, instead of these 12 persons (shi‘ī imams) who are considered infalliable, whole seven hundred thousand persons as infalliale?
My answer to the above is: Not at all.
Mr Ghamidi does not consider Imam Ibn Shihab al-Zuhri as reliable narrator of the Prophetic traditions. Yet he has quoted traditions in his book Mīzān (Buhkarī No: 7139) handed down by the same narrator. I wonder if you could explain this contradiction.
This narrative is presented in support of an established Qur’anic principle and not as something which gives an independent piece of information. In other words historical narratives which may have weak isnads but are in accordance with the Qur’an will be cited. However, if a narrative is against the Qur’an or Sunnah or established history or established norms of sense and reason, then questionable isnads will always add to the suspect nature of the narrative…
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?
In our opinion, no ḥadīth or tawātur is superior over the Holy Qur’ān. There are no restrictions on the authority of the Holy Qur’ān. Likewise, Sunnah is also the source of the religion because, like the Holy Qur’ān it has acquired the consensus and tawātur. There are no differences and conflicts between the Sunnah and the Holy Qur’ān and both these are the source of the religion.
Ḥadīth explicates some aspects of the Holy Qur’ān and…
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.
There are many such examples like prayer as are presently followed by the ummah through ijmā' and tawātur. The example you have presented is a result of juristic differences. In the ablution transmitted from the prophetic Companions to the Ummah washing feet is a regular practice. In our opinion, any religious action should be conclusively related to the Holy Prophet (sws). The criterion is that the Companions of the Holy Prophet (sws) do not differ…
I have heard a narrative from a religious scholar. The wording of the ḥadīth is as follows:
خمس من العبادة: النظر إلى الكعبة، والنظر إلى المصحف، والنظر إلى الوالدين،...والنظر إلى وجه العالم. (رواه دارقطنى)
Five major worships are: looking towards the Ka'bah, looking at the Holy Scriptures, looking at your parents……………..looking at the face of a religious scholar. (Dār Quṭnī)
1.What is the status of Dār Quṭnī in ḥadīth literature?
2.What is the status of this ḥadīth?
3.Please provide full details about this ḥadīth.
This ḥadīth has never been found in any book including Dār Quṭnī. However, this narrative has been included in the history of Baghdād "tārīkh Baghdād". In the book 'ḥarf al-'ayn min ābā al-ḥasnayn' this narrative has been included numbered 3874 as a saying of Fayzrān that follows:
محفوظ معروف بن الفيرزان يقول: النظر في المصحف عبادة والنظر إلى الوالدين عبادة والقعود في المسجد عبادة.
Maḥfūz Ma 'rūf b. Fayrzān says: looking at the…
Ṣaḥīḥ of Bukhārī includes a narrative explicating that at the time of death, the Holy Prophet (sws) asked for a pen and paper to write something for his ummah but his Companions (rta) said: "You are not well. Besides, we have the Holy Qur'ān with us. Therefore, you are not needed to write anything."
Is it possible that the Holy Prophet (sws) asked something to his Companions and they disobeyed him?
This narrative can be considered in two ways. Firstly, this event should be rejected. There are some signs present in this narrative to support this aspect. The most obvious sign is that refusing to bring pen and paper is being ascribed to Hazrat 'Umar (rta). We know that defamation of 'Umar (rta) has been a sole target once. It is much possible that this story has been coined for the same purpose. The second sign…
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.
The Holy Prophet (sws) spoke in order to disseminate his religion. The reason behind this forbiddance was the safety of the Holy Qur’ān. There was no need to stop people from writing the ḥadīth after this goal was achieved. The explication of religion through ḥadīth is a matter different from its being a source of the religion. Ahādīth were not given the status of being a source of the religion, so they do not need…
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?
We believe ḥadīth and sunnah are two different things. The term ḥadīth refers to the narratives reported through individual-to-individual whereas the term sunnah is applied to the practices constituted by the Prophet (sws) as part of the religion. These practices have been transmitted from generation-to-generation. All the generations passed them on with their consensus to the next one. This renders the sunan absolutely authentic. None can challenge their authenticity. Mr. Javed Ahmad Ghamidi has included…
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?
The first two obligations in the list you have mentioned are based on sunnah al-mutawātirah (transmitted from generation to generation). However, we see that the scholars differ over the details of ablution. The difference of opinion among the scholars regarding ablution owes itself to different interpretations of the related Qurānic verses. There is no dispute about the way the Holy Prophet (sws) performed ablution. The whole ummah has always unanimously held that the Holy Prophet…
The Holy Prophet (sws) was obliged to interpret and explain the Holy Qur’ān. If this is correct then where do we find the hadiths elaborating the meanings of the following Qur’anic terms: nuṭq, hikmah and dhikr occurring in the in surah al-Najm, al-Naml, al-Ahzāb, al-Baqarah, 'āl-i 'Imrān, and al-Jumu‘ah?
The ḥadīth narratives rarely contain the interpretation and explanation of parts of the Qurānic text. No such ḥadīth has been ascribed to the Holy Prophet (sws) which explains the words you have mentioned above. The word 'hikmah' connotes wisdom when used in ahādīth. This is its known literal meaning. Similarly, no prophetic saying has been reported elaborating 'nutq' and 'dhikr'. These words have also been used in their literal meanings in the ḥadīth literature. They…
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?
Your question implies two suppositions. Neither of them seems sound. Firstly, you claim that the narratives in Bukhārī and Muslim are conclusively authentic. You also say that all the disputed matters in these two books reach the same conclusion. On the basis of these suppositions, your question seems totally untenable. The people who consider ḥadīth a basic source of religion base their stance on a sound narrative as a general principle. Hadiths which are not…
Why did the senior Companions burn the collections of ḥadīth?
It has been reported that Abū Bakr (rta) consigned such compilation of the hadith to fire. It indicates that Hazrat Abū Bakr (rta) had a collection of about five hundred narratives in his possession. He had given this collection in the custody of 'Ā'ishah (rta). One night 'Ā'ishah (rta) found Abū Bakr (rta) in state of anxiety. When she asked him what worried him, he said nothing. The next morning he retrieved the collection from…
Has anything been reported from the Holy Prophet (sws) regarding contagious diseases? I have come to know that the Holy Prophet (sws) said that a person living in an infected area should not leave it. A person dying of contagious disease enjoys the death of a martyr. What do you say about the soundness of this narrative? Please explain with the help of other narratives.
The narrative you have cited above relates to plague. It has been reported in different ḥadīth books. I will copy the text of the narrative from Sahih of Bukhari.
Sa‘d (rta) narrates that the Holy Prophet (sws) said: you should not go to an area where plague has broken out. And if you are in such an area, you must not leave it." (No: 5396)
This narrative has been recorded in Sahih of Muslim as well.…
In what sense is the Holy Prophet (sws) the best exemplary character for the Muslims?
The holy Prophet (sws) performed the religious duties perfectly. He fulfilled all the religious commands and practices at the best possible level. By practicing religion with consummate obedience and in excellent form he set the best example for all the Muslims to follow.
Translated by: Abid Mahmood Hashmi
Mention the occasions in the Holy Quran where Allah Almighty has commanded His servants to follow the Sunnah of the Holy Prophet (sws).
The Holy Quran has commanded the believers to follow the holy Prophet (sws) in several verses. These verses authorise the Sunnah. One of such verses is as follows: "O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable…
I wanted to ask is the following oft-cited narrative, ascribed to the Prophet (pbuh) is authentic? “Seek knowledge even (if you have to go to) China.” Some scholars maintain that it is not a Hadith. Does any reliable book of hadith quote it?
This narrative does not appear in any reliable Hadith collection and finds mention only in some of the less authoritative works. Different scholars have recorded it from a very weak and unreliable chain of narrators. The Sanad (chain of narrators) and Matn (text) of the Ḥadīth, as quoted in Allamah Ibn Abdul Barr’s Jami‘ Bayaan al ‘ilm, follows:
اخبرنا احمد حدثنا مسلمة حدثنا يعقوب بن اسحاق بن ابراهيم العسقلاني حدثنا يوسف بن محمد…
Is it obligatory for the Muslims to imitate and follow each and every action of the Holy Prophet (sws)?