Saturday, 20 August 2016

Kalam u Allah and Nabi’s (ﷺ) Words

It is objected that Quranic words were uttered by our Nabi (ﷺ). If it is so, how Quranic words may be declared as Allah’s Words-Kalam u Allah.

We have already seen in article that Quranic Words were shown as written words to our Nabi (ﷺ) by Gabriel (a.s). It means our Nabi (ﷺ) did not produce Quranic Words/ Kalam u Allah; rather our Nabi (ﷺ) just narrated Quranic Words to the people around. Our Nabi (ﷺ) was the first narrator/ ‘Ravi’ of the Quran to the people of his (ﷺ) generation. After this first generation, every generation has ben narrating Quran to the next generation and in this way Quran has reached to the present generation. In other words, it is through process of narration that Quranic Words have been protected by Allah. 

Similarly in the same article mentioned above, we have seen that  Quran was revealed to mind/conscious of our Nabi (ﷺ); it means when Quranic Words were revealed to our Nabi (ﷺ), at the same time understanding/meanings of Quran were also revealed to our Nabi (ﷺ). These Quranic meanings were revealed to our Nabi (ﷺ) through “wahi e khafi”. This “wahi e khafi” is Allah’s Ideas which were translated into words either by Gabriel (a.s) [e.g. hadith e qudsi] or were translated into words by our Nabi (ﷺ) [hadith e nabvi (ﷺ)]. A Nabi (a.s) always recieves "wahi" in the form of Wahe e Khafi"; whereas a Rasool (a.s) always receives wahi in the form of Allah's Words (e.g. Quran). A prophet who is Rasool and Nabi combined receives wahi as a Rasool in the form of Allah's Words (e.g. Quran), and as a Nabi, in the form of wahi e khafi (e.g. Hadith; through wahi e khafi understanding/meanings of Allah's Words are revealed).  It means non-belief in Hadith is actually non-belief in 'nabuwwat'. (for details plz see ; ; and all three parts of article The nature of “Wahi e Khafi” is just like any person is given advice to act in a certain way; and that person  acts as he was advised. In the same way, through ‘wahi e khafi’, our Nabi (ﷺ) was taught about meanings of the Quran, and our Nabi (ﷺ)  acted according to meanings of Quran. The basic difference between an angel and a prophet is that an angel does not have capability to act against the commandment of Allah; but a prophet has such capability though he (a.s) does not exercise such capability.

The Quranic meanings, revealed to our Nabi (ﷺ) through “wahi e khafi”, were also narrated by our Nabi (ﷺ) to the people of his (ﷺ) generation  through what we call “HADITH”. After that first generation, every generation has been narrating those Quranic meanings/ “ahadith”  to the next generation and in this way the Quranic meanings/ “ahadith” have reached to the present generation. 

From the foregoing we can see that both Quranic Words and Quranic meanings/ “ahadith” have been transmitted to the present generation through narration/ ‘rawayat’. If any person does not believe in narration/ ‘rawayat’, he in fact does not believe in true meanings of Quran, and he does not believe in Nabuwwat of our Nabi (s.a.w.w). The difference between authenticity level of Quran and Hadith is that Quran is protected in Words; whereas though Hadith may not be protected in  words but Hadith is protected in meanings. It does not mean whole body of Hadith is rightly assigned to our Nabi (ﷺ) but the true Quranic meanings embodied in ahadith may be exacted from this whole body of Hadith. The persons who do not believe in the process of narration/ ‘rawayat’ actually want to deprive present age Muslims of the true meanings of Quran so that such persons may change the meanings of Quran to implement their nefarious designs (some innocent people also have joined such negative persons). 

In the two parts of article we have seen that dominant Islamic Thinking in every age of Muslims was in line with dominant Islamic thinking of the previous age. Though, in most cases, every generation of Muslims has been emphasizing Islamic Principles different from the Islamic Principles emphasized by the previous generation but Islamic Thinking adopted by every generation was based on Quran and Hadith, and was order of the day. As against this dominant and positive Islamic Thinking which may be called as “Collective Islamic Thinking of All Ages”, some negative thinking also has been produced by some people in every age; but fortunately such negative thinking was always carried by a small minority, and was rejected by Collective Islamic Thinking of All Ages”. In the present age, the small minority  heralding the ideology of non-belief in narration/ “Hadith” has also been rejected by “Collective Islamic Thinking of All Ages”.  


No comments:

Post a Comment