Now we discuss Ghamdi’s views about
‘Sunnah’ and ‘Hadith’ which have been described briefly in part (1).
Mr.
Ghamdi’s says Quran and Sunnah (not hadith) are basic and
sole sources of Deen. Hadith is not source of Deen; it is only interpretation
of principles contained in sole sources i.e. Quran and Sunnah. If a hadith
describes/explains (in the reader’s view) any principle contained in Quran and
Sunnah, it will be accepted as correct hadith and correct interpretation of
Quran and Sunnah; but if a hadith does not describe/ explain (in the reader’s
view) any principle contained in Quran and Sunnah, it will be incorrect hadith
and incorrect interpretation of Quran and Sunnah. Let us analyze this view.
It is true that Quran is
embodiment of whole Deen but this Deen contained in the Quran (Quranic principles)
cannot be explored without the guiding principles contained in our Nabi’s (ﷺ) sayings. ‘Hadith’ is itself a part of Deen not only because
it provides guiding principles of exploration of Deen but also because these
principles have been provided by our Nabi (ﷺ) under
wahi. Hadith performs this role of exploration of Quranic principles in two
ways:
Firstly, hadith gives guiding principles to interpret Quranic
principles. Because hadith is also result of ‘wahi’- as we have seen in part
(1)- we have to interpret Quranic principles keeping in view the guiding principles
contained in hadith. But of course, if any hadith contradicts the principle(s)
contained in the Quran, such hadith would not be accepted as correct hadith. But
any hadith would not be rejected simply on the ground that principle contained in
that hadith is not found in the Quran. It may be appreciated that exploration
of all Quranic principles is not an easy job. Some Quranic principles are worded-
described in apparent words of Quran; but many principles are un-worded- which
are adduced through analogical deduction based on worded principles. Our Nabi (ﷺ) has discovered these un-worded Quranic
principles under ‘wahi’ and described them in ‘Hadith’; so no Muslim is
supposed to challenge the validity of these un-worded Quranic principles on the
ground that in his wisdom (in the reader’s wisdom) the principle described in the hadith is not
found in the Quran. That is why though ‘Hadith’ is interpretation of Quranic
principles but without guiding principles contained in ‘Hadith’-which have been
discovered by our Nabi (ﷺ) under ‘wahi’- we cannot discover the principles contained in the
Quran; that is why Hadith is Deen in itself.
But of course, as said earlier, if any ‘hadith’ contradicts
Quranic principle(s), such hadith would not be accepted as correct hadith. The
definition of contradictory views/things has already been given in many
previous articles on this blog. ‘Different
views are something different from ‘Contradictory views. Two views are
different views, if any one of the two may be adopted without
negating or accepting the other one. Two views are contradictory views, if any
one of the two may NOT be adopted without negating the other.
For instance, A says Z is dead; and B says Z is alive; these two views are
contradictory because a person may not adopt any one of the two
without negating the other view. Similarly, suppose, A says Z is sick; B says Z
is on leave; these two views are different views because a person may adopt
any one of the two views without negating the other one.
If a principle described in a
hadith is contradictory to that one described in Quran, such a hadith may not
be accepted as correct hadith; but if principle contained in hadith is only
different from that one contained in the Quran in the sense that hadith
principle may be adopted without rejecting the principle contained in the Quran,
such a hadith may not be rejected as incorrect hadith.
Secondly, ‘Hadith’ gives guiding
principles of interpretation of Quranic provisions not only in authentic form but
also in comprehensive manner. The interpretations of Quranic principles put
forth by our Nabi (ﷺ) are not only authentic because such interpretations have
been made by our Nabi (ﷺ) under wahi but also are comprehensive enough to guide
people in all fields of life. In other words, if hadith is not accepted as
Deen, Deen (Quran) does not remain something authentic because, in such case,
Quran would be understood by each two persons differently (and contradictorily
as well) according to their own wisdom, and because no body’s wisdom is enough-
without assistance of hadith- to explore all Quranic provisions/principles –worded
and un-worded- properly, no comprehensive/authentic form of Deen would be available for
people guidance in all fields of life.
We see that Mr. Ghamdi’s concept of Deen is neither valid/authentic
nor comprehensive enough to cover all fields of life. He says Quran and Sunnah
are sole source of Deen; hadith is not Deen. Hadith is only interpretation of
Quran; by this he means only such hadith is to be accepted as correct hadith
which is in line with Quranic principles. It would be readers (ulema) who would
decide whether subject-matter of a hadith is in line with Quranic principles or
not. In other words, he relies on the reader’s wisdom to decide whether subject
matter of hadith is found in Quranic principles or not; he does not rely on
hadith (our Nabi’s (ﷺ) wisdom) to decide that subject matter of hadith is
interpretation of Quranic principles. Ghamdi’s view is not tenable because reader’s
wisdom is not enough-without assistance of hadith- to understand all worded and un-worded principles of Quran
and because readers’ interpretation of Quran and Hadith is not guarded by ‘wahi’,
it cannot be taken as a valid/authentic interpretation of Quranic principles. On the
other hand, our Nabi’s (ﷺ) interpretation (hadith)
is made under wahi and as such is authentic interpretation of Quran. Therefore,
instead of reader’s wisdom, Hadith should be accepted as valid/authentic interpretation
of Quranic principles, provided hadith fulfils the criterions devised by the
authentic ‘mahaddaseen’; any hadith
should not be rejected on the ground that its subject-matter is not related to
any Quranic principle in view of readers
(ulemas). In view of foregoing,
we can see that Hadith is itself a part of Deen.
Mr.
Ghamdi differentiates between
Sunnah and hadith; he says Sunnah are such traditions/practices which have been
transferred to our Nabi (ﷺ)
from the previous prophets (ﷺ),
and such traditions were widely known
to the people. He says ahadith are ‘akhbar e ehad’ which were
not widely known to the people; a hadith was used to be addressed to a solitary
person or a few persons only. As such, hadith cannot be a basic source of Deen
which should be widely known to the people.
He believes that Sunnah is part of Deen but he does not
find roots of these practices (which he calls as Sunnah) from Quran and Hadith;
rather he finds roots of such practices from History and previous Divine Books
which have been corrupted according to Quran. In this way Mr. Ghamdi’s Deen is based on History
and corrupted Divine Books; his concept of Deen is not an authentic form of
Deen (continued).
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