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?
What is the status of a ḥadīth contradicting the Holy Qur’ān?
Most of the cases of difference between the Holy Qur’ān and the Ḥadīth are caused by interpreting and concluding the meaning of a ḥadīth without considering the light of Holy Qur’ān on the matter under discussion. Moreover, the conditions set by some jurists also cause such conflicts. In our opinion no sound narrative differs with the Holy Qur’ān. However, as a principle, it should be maintained that a narrative contravening the Holy Qur’ān is not…
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?
Qur’ān has reached us through authentic sources (tawātur) whereas the ḥadīth reached us through individual to individual mode of transmission (aḥbār-e āḥād). Holy Qur’ān is conclusive whereas ḥadīth is probable. A ḥadīth cannot specify or abrogate a Qur’ānic verse semantically or syntactically. On the other hand, a ḥadīth will be studied in the light of the Holy Qur’ān. If a ḥadīth contradicts the Qur’ān, it is rejected. Such a ḥadīth cannot be cited as evidence…
Who compiled the first Hadīth book? When it was written? What were the sources used?
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?
You may consult the book 'Hifazat wa Hujiyyat Hadīth' of Mawlana Fahim Ahmad 'Uthmani for a detailed study of the Hadīth compilation in the early period of Islam. In this brief reply I can state that the names of several Companions of the holy Prophet (sws) have been recorded in the history who had written a number of hadiths. Similarly, the holy Prophet (sws) also ordered some people to write down the hadīths and got…
How do you define the hadith? What is the significance of the hadith literature as the source of the Shari‘ah?
These are two different questions. I am giving an excerpt below from the first chapter of Mr Ghamidi’s book Mīzān. I hope it answers both of your questions. Javed Ahmad Ghamidi writes:
The Prophetic Hadīth, a name given to the reports about the sayings, actions and tacit approvals of the Prophet (sws) transmitted through individual to individual (akhbār-e ahād) do not add to the beliefs and practices in the religion. It does not mean that they…
If Sunnah is independent of hadith, then how does one check what if someone is doing bid‘ah (unsubstantiated addition to the corpus of Islam.) or not?
When we try investigating an issue for example the question of celebrating milad (birthday of the Prophet sws) we continue studying the sources in the earlier generations. We go back step by step. We study all the material and works that are used as a source of history. Then after a couple of generations we find that the concept of milad was not there. It shows when it was introduced and by whom. The ahadiths…
Is the following hadith authentic? It has been recorded by Imam Muslim in his Sahih. It has been narrated on the authority of Abu Hurayra: A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and no one who drinks wine is a believer as long as he drinks it, and repentance may be accepted after that.
The Prophet (sws), we believe, intended to teach the believers that these sins negate our iman. When a person who professes belief in God and the related beliefs commits sins that means that at the time of committing sin he was not mindful of what his belief entailed. Had he fully conscious of his belief in that moment he would not have heeded to the desires of the flesh and would have stayed away from…
You say that the sunan are not derived from the hadith books but they have reached to us by the ijma and tawatur of the Muslim ummah. But in many of your various articles you mentioned that hadith books besides having the record of some historical facts and other things do have a record of some of the sunan. Thus the statement that the hadith books do have a record of "some of the sunan" clearly implies the fact that hadith books do not have the record of all the sunan. So on the basis of this statement I ask can you mention a single sunnah which has reached to us by the tawatur and ijma of Muslim ummah but has not been recorded in a hadith book?
If the sentence "Hadith books have record of some Sunnah" implies that there is a Sunnah that is not at all referred to in Hadith literature then I think the sentence does not carry an accurate message. I have not checked it one by one but from the outset the impression I get from the vastness of hadith literature is that it does have mention of all the content of Sunnah.
In some of your articles you have mentioned that hadees doesn’t explains the Quran rather the sunnah explains the same. It doesn't seem to me appropriate because there some Quranic verses cannot be understood without recourse to hadeeth. The following one is example.
They have taken their rabbis and priests as lords other than Allah.
This ayah was explained by the Messenger of Allah (saw), as reported by Tirmidhi on the authority of Adi bin Hatim who was a Christian before accepting Islam. Adi who had just accepted Islam, heard the Messenger of Allah (saw) recite the above ayah. He objected: "They do not worship their priests." The Prophet (saw) replied: "Whatever their priests and rabbis call permissible, they accept as permissible; whatever they declare as forbidden, they consider as forbidden, and thus they worship them.
I am sorry I could not understand why do you say that the verse under discussion cannot be understood if this hadith were not there? Please explain and help me. Also please note that when we say that the hadith should be understood in the light of the Qur'an and not the Qur'an re-interpreted in the light of hadith that does not mean that no hadith can be used as a tool for understanding the…
Though there are many who claim that every hadeeth recorded in the Sahih Bukhari collection is authentic, there are some traditions in the collection that seem to contradict each other. I would like to refer to a tradition that mentions hazrat Zainab sws to be the one who served the prophet Muhammad sws honey and another that claims hazrat Hafsah sws was the person who served that honey. It is this incident that led to the revelation of the first few verses of the 66th surah of the Quran though there is another tradition also recorded in Sahih Bukhari that claims a different reason for the revelation of the these verses. Please explain why with the presence of such traditions there are still sholars who claim Sahih Bukhari to be authentic? I understand that the method used by Imam Bukhari is regarded as the most strict with regards to authentication, but I do not understand what makes it error-free.
Bukhari and other compilers of the traditions ascribed to the Holy Prophet set different measures for the acceptance of a report. Though conditions set by Bukhari are the strictest, as you have stated, and his book is considered very authentic but Muslim scholars do not, generally, hold that a tradition recorded in Bukhari (Or any other book containing Sahih traditions) is fault-free and should necessarily be considered as the exact actual saying and/or action of…
I have read numerous hadeeth that greatly encourage Dhiker(Ziker). The prophet said that the only regret that the people of paradise will have is not doing enough of it.
You have rightly stated that we are required to remember the Almighty and remain constantly conscious of his innumerable favors upon us. This remembrance should primarily be through His attributes, as we know Him only through His attributes. We are told to remember him in context with his favors and blessings. For example we should say 'Al hamdu lillah' (All praise be for Allah) whenever we realize or are reminded of any of His favors…
In April I became a Muslim. I've been attempting to learn as much as I can about this faith. Before I converted, I studied for a few months, but it is impossible to read everything. Recently I've run across something that makes me doubt the truth of Islam, and I would like it cleared up. It is hurting my iman. I have gone through so much to accept this faith, and I don't want to let it go. Please, explain the meaning of this hadith to me. It seems brutal and contrary to everything I believe about Allah and his prophet (sws).
Thanks so much for any light you can shed on this subject. Is there any source I can find (other than my own opinion) that can discredit this hadith? If this hadith isn't valid, why is it among the collections of hadith? Why hasn't it been discarded?
Before dealing with the subject matter of the Hadith you have mentioned, I would like to explain some of the points which need to be appreciated while dealing with the actions and sayings ascribed to the prophet (sws) reported in traditions.
I heard a hadith which says that once Hazrat Ali (rta) asked permission from Muhammad (sws) for second marriage and the Prophet (sws) refused to grant him permission. Could you please confirm the hadith and, why Muhammad (sws) refused to grant Hazart Ali (rta) his request?
Here is one translation of the hadith.
"I heard Allah's Apostle who was on the pulpit, saying, 'Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what…
Thirdly, I commit a sin (I go near zina, although I do not actually do zina but I go near it). My problem is that I also offer prayers and also read Qur'an with understanding. Some times I think that if I can not leave the bad I should leave the prayers as well. Because I think that may be I am a hypocrite who is just trying to show off (although my intention is never to show off). What should I do with this thought of leaving good? I have tried but haven't been able to leave the sin; I feel I am in the middle of good and bad forces. Secondly, when some one is bad in one aspect of his life, can he advise well to others on any other aspect of life if not the one in which he is bad. People say that first one should apply well on himself then only he should advise others. Kindly put some light on this.
People who argue that Hadith can give an independent directive of prohibition will be told how musical gatherings were inflicted with liquor consumption and lewd songs -- which is evident from other narratives as well as from history. Similarly, they will be told that how would they explain narratives in which the Prophet (sws) encouraged music and singing. Both are detailed out below.
In a gathering with friends I stated that there is a hadith according which the Holy Prophet (sws) directed some farmers (probably date planters) to adopt a certain practice. They followed his direction and suffered loss.
One of my friends differed strongly with me saying that he could not believe it. He asked me to provide full reference. Would you please help me out with the complete hadith and references?
Here is a translation of the portion of Mr Ghamidi's Mizan which treats the issue and quotes the hadith.
We know striving in the path of Allah is a source of reward. For example; it is hard to offer the fajr prayer or wear hijab etc. We must therefore strive to work hard. Facing the hardship and remaining steadfast on deen is a basic part of Muslims life. Narrated Abu Qatada bin Rib'i Al-Ansari: A funeral procession passed by Allah's Apostle who said: Relieved or relieving?
Why does the verse say in the religion there is no hardship? Yet we know from our life that there are a lot of difficulties and hardships that we face due to being Muslims. The hadith also explains that there are hardships. Please comment on the apparent contradiction.
In order to properly understand the purpose of the verse under consideration we need to have a look at the context in which it occurs. I would request you kindly to read the verses preceding and following this one for a full picture. This verse has been explained as follows by Imam Amin Ahsan Islahi the author of Tadabbur-e Qur’an:
I have just received an email mentioning an event of the Caliphate of Hazrat ‘Umar (rta). It says that Hazrat Umar (rta) punished his son for adultery with the punishment of 100 flogs and during this punishment his son died. This whole incident is reported as a high sample of justice from the Caliph, Hazrat ‘Umar (rta) that he didn’t even space his own son. I am little bit confused as never heard of any such incident. Can you please confirm the authenticity of this incident?
Mawlana Amin Ahsan Islahi has pleaded to this hadith in one of his discussions on the same topic which forms part of his book Islami Riyasat (The Islamic State). I believe that the authenticity of this narrative may not be that forceful for it does not appear in the main sources. It should be taken as one of the historical narratives that are often considered and explained if they do not out rightly contradict the…
How many works of Hadith in total exist? If someone wants to develop an opinion about a certain area of life based on hadith how can he/she be sure that he/she has honestly considered all the points of view which are ascribed to Prophet (sws). I mean there are many matters in which the ahadith conflict. How can someone make sure that he or she has seen all possible available ahadith on a certain topic?
Thank you for writing to us. When a Muslim scholar intends to study the religious point of view on an issue he looks into the Qur'an for guidance first of all. Then there is the Sunnah of the Prophet (sws). By Sunnah I mean the practices the Prophet (sws) instituted as part of the religion and taught to the entire generation of his addressees who then passed it on to the next generation with clear…
1. What is a hadith-e-qudsi?
2. What is its status in the Qur’an and the Sunnah?
Thank you for writing to us. Hadith-e Qudsi is something that the Prophet (sws) attributed to Almighty Allah yet it does not form the part of the Qur’an. He usually explicitly starts with the words: God says this and this. The source of the Prophet's knowledge can be the Qur'an but often it is not. There are ahadith-e qudsi which cannot even remotely be attached to the Qur'an.