Some Rebuttals of Views Held by Disbelievers of Hadith (Munkareen e hadith) (2)

Munkareen e Hadith have reduced the number of sources of Deen. Since the age of our Nabi ﷺ  sources of Deen were  and are Quran and Hadith (Sunnah); but Munkareen e Hadith like Ghamdi cult have reduced number of sources of Deen from Quran and Hadith to only Quran; they say Hadith is no longer a valid source of Deen.

The Quran orders people to obey and follow our Nabi ﷺ along-with obeying Allah or Quran. Obeying/ ‘Ita,at’ means to act according to the order and following/ Itba,a means to follow each and every act/saying of our Nabi ﷺ whether or not people have been ordered to follow such act/saying (we have already written in details about it). The munkareen e Hadith admit the people present in the age of our Nabi s.a.w.w. were under obligation to obey our Nabi's ﷺ  commandments even though such commandments were not found in Quran.  It means our Nabi's ﷺ sayings/commandments  were part of Deen for the people living in Nabi's ﷺ  age. But at the same time munkareen e Hadith say  commandments/sayings of Nabi ﷺ are not part of Deen for the people living in the present age, even though it is proved such commandments/sayings are our Nabi's ﷺ commandments/sayings. It means ‘munkareen’ are saying what was part of Deen in our Nabi’s ﷺ age is no longer part of Deen in the present age. In other words, munkareen are saying our Nabi’s ﷺ sayings/acts were part of Deen in our Nabi’s ﷺ period but these sayings/acts are no longer part of Deen in the present period/age. In other words, munkareen e Hadith have reduced the number of sources of Deen from two (i.e. Quran and Hadith) to one (i.e. Quran). To determine sources of Deen is Allah’s authority; but munkareen are using Allah’s authority by reducing number of sources of Deen. 
The munkareen also plead if ahadith/sayings were part of Deen, why did our Nabi s.a.w.w. consult people about many matters; they mean people cannot be source of Deen. Munkareen are missing one important point in this regard. No doubt people cannot be source of Deen. If our Nabi s.a.w.w. used to consult people in some matters, it was done under the wahi; I mean wahi dictated our Nabi s.a.w.w. to consult people in those matters, and if our Nabi s.a.w.w. adopted peoples' view, it was entirely under wahi. In other words, it was not people who took their decisions as Deen; it was wahi which took their decisions as Deen. Similarly if decisions made at one time were changed at another time, it was also under the wahi. IT WAS NOT EXIGENCY OF TIME WHICH MADE A PARTICULAR DECISION A DEEN; IT WAS WAHI WHICH MADE SUCH DECISIONS/ CHANGED DECISIONS A DEEN.  We have already seen if contradictory decisions are made regarding the same issue, such decisions/sayings.actions of our Nabi s.a.w.w. are called time specific or strategy to implement Deen; regarding such issues, Muslims are at liberty to adopt a decision according to time requirements. Again it is not time requirement which makes Deen; it is Deen which allows to take into consideration the time requirements.

The munkareen e Hadith have fallen a prey of another grave misunderstanding. They maintain that mental exertions put up by them aim at developing an Islamic Thinking/ Islami fikr suitable for the present age. But actually these ‘munkareen’ need to understand that through mental exertions they can develop Islamic Thinking but they cannot change Wahi. Wahi is what has come to us through its sources i.e. Quran and Hadith; sources of wahi cannot be changed; wahi i.e. sources of Deen cannot be changed.   There is difference between wahi and Deeni/Islamic Thinking. Wahi is never to be changed with the passage of time; but Deeni/Islamic Thinking may be changed with the passage of time. Islamic Thinking for a period is a framework developed through intellectual exertions for seeking solutions of problems faced by the people of the period; Islamic Thinking developed for a period is always based on wahi i.e. source of Deen; it can never change wahi itself. What munkareen e Hadith are doing is to change wahi itself,  in the name of developing Islamic Thinking for the period.  Wahi is not product of mental exertions of anybody; wahi is what has been revealed to our Nabi ﷺ and being a ‘rasool’ our Nabi ﷺ has expressed to us through his ﷺ sayings and actions what has been revealed to him ﷺ. We do not have any other way to come to know what has been revealed to our Nabi ﷺ, except sayings and actions of our Nabi ﷺ. 

Munkareen e Hadith say wahi was not revealed to our Nabi ﷺ all the time; therefore, they maintain, our Nabi’s ﷺ saying/actions are not wahi because such sayings/actions are product of our Nabi’s ﷺ intellect; only Quranic wahi is the wahi. 
It is true Wahi did not come to our Nabi s.a.w.w all the times; but our Nabi s.a.w.w kept wahi with him all the times. Our Nabi s.a.w.w. used to have with him such a framework of wahi at each moment of time, which was enough to deal with all the problems/situations to be faced till that moment of  time. In this way our Nabi s.a.w.w dealt with every situation in the light of wahi.
It is true wahi did not keep coming to our Nabi ﷺ all the time; but our Nabi ﷺ kept communicating wahi to the people all the time. There was not a single moment in our Nabi’s ﷺ life when our Nabi ﷺ was forbidden from communicating wahi to the people. Our Nabi ﷺ kept communicating wahi to the people all the time through his sayings and actions. Quran clearly says that our Nabi ﷺ does not speak on the basis of his ﷺ desires; rather he ﷺ speaks only (according to) wahi. In case of prophet, the distinction between wahi and prophet's conscious/intellect is meaningless. Wahi has become part of prophet's conscious. A prophet when speaks wahi, he speaks his conscious; when he speaks his conscious, he speaks wahi. It is not that prophet's conscious is suspended; rather prophet has moulded his conscious according to wahi. In other words, sayings and actions of our Nabi s.a.w.w. are wahi based.

Munkareen e hadith say we cannot translate Wahi/Quran in our own words.

The question is if Allah is capable to make us understand what HE wants us understand, and it is universal truth what we can understand we can describe in our own words, why cannot we understand Quran in our own words.? If we can get Allah's understanding about something, why cannot we describe that thing in our own words? In translation we do not replace Allah's Words; Allah's Words remain at their place; we only understand and describe Allah's Words in our own words. Furthermore, if I can describe universe- which is ayat e Ilahi and 'Kalamullah ( as universe also has been created by Allah’s Kalam i.e. KUN') - in my own words, why cannot I describe Kalamullah (i.e. Quran) in my own words? If universe is a creation, Arabic language- in which Quran has been revealed- is also a creation. If we can describe universe in our own words, why cannot we describe Arabic words of Quran in our own words? Ahadith are actually meanings of Quran, which have been revealed to our Nabi ﷺ and described by our Nabi ﷺ in his own words.

The munkareen say wahi is tanzeel and rawayat is not wahi. Therefore rawayat is not part of Deen. This distinction between 'tanzeel' and 'rawayat' is baseless; actually every tanzeel becomes ‘rawayat’ when it (tanzeel) is reported to other persons. Our Nabi ﷺ is the first reporter/ ravi of every tanzeel. It is a mark of extreme confusion to say that there is any tanzeel which has reached us without reporting/ rawayat. If any tanzeel has not reached us correctly through rawyat- as is said about a hadith- it does not mean tanzeel can reach us without rawat/reporting. Therefore munkareen cannot differentiate between tanzeel and rawayat by labeling one as based on wahi and the other one as not based on wahi (continued).