We have already seen in the article https://secondriseofislam.blogspot.com/2017/09/wahi-islamic-thinking-islam-and-deen.html
that there is difference between wahi and Deen; Deen is combination of Wahi and
Ijtihad. In other words, Deen is combination of Wahi and Islamic Thinking. Wahi
is actually Allah’s Act; whereas Deen is human act based on Wahi. Wahi was
revealed by Allah for guidance of humanity and Deen is how people can act upon
Wahi.Deen is complete in the sense that all principles of Deen have been revealed; but applications of these principles and their implications, through Ijtihad, will continue till Qiyamah. It may be appreciated implications of principles may be formulated in secondary principles. In other words, discovery of Deen's principles and their implications through Ijtihad will continue till Qiyamah.
Similarly there is difference between Nabuwwah and Deen.
Nabuwwah is a status granted by Allah through Wahi; it is Allah’s Act. But Deen is human
act based on Wahi.
It may also be appreciated that Nabuwwah is not Wahi though
it is granted through Wahi; Nabuwwah is a man's title granted through Wahi
but the contents of Nabuwwah and Wahi (i.e. Quran and Hadith) are different. We
have seen the contents of Nabuwwah/ rEsalah in the article https://secondriseofislam.blogspot.com/2017/11/difference-between-contents-of.html.
That is why imperatives of having faith/
Eman in Nabuwwah and in Wahi are different.
For instance We may have Eman in Nabuwwah without ascertaining that Nabi saww is a truthful person ( Eman in Nabi saww means to have Eman that whole life of Nabi saww is life of a Nabi saww; Eman in Nabuwwah means Eman in life of Nabi saww, and it is not possible without having Eman in Hadith which is the only source of description of Nabi's saww life). But we cannot have Eman in Wahi (Quran and Hadith) without ascertaining that Wahi is rightly attributed to our Nabi saww. That is why if a wrong verse is inducted in Quran, we reject it as being not rightly attributed to our Nabi saww; the same is the case with wrong hadith. It is a separate topic that what hadith is rightly attributed and what is not. The important is that we adopt only such ahadith what are rightly attributed to our Nabi saww. we have to ascertain that Wahi (Quran and Hadith) is rightly attributed to our Nabi ﷺ , before we have faith in Wahi; but for having faith in our Nabi ﷺ we do not have to ascertain the truthfulness of our Nabi ﷺ (though if someone ascertains truthfulness of our Nabi ﷺ before believing our Nabi ﷺ , that is also permissible). In other words, Wahi and Nabuwwah are not the same things; Wahi is actually function of Nabuwwah.
For instance We may have Eman in Nabuwwah without ascertaining that Nabi saww is a truthful person ( Eman in Nabi saww means to have Eman that whole life of Nabi saww is life of a Nabi saww; Eman in Nabuwwah means Eman in life of Nabi saww, and it is not possible without having Eman in Hadith which is the only source of description of Nabi's saww life). But we cannot have Eman in Wahi (Quran and Hadith) without ascertaining that Wahi is rightly attributed to our Nabi saww. That is why if a wrong verse is inducted in Quran, we reject it as being not rightly attributed to our Nabi saww; the same is the case with wrong hadith. It is a separate topic that what hadith is rightly attributed and what is not. The important is that we adopt only such ahadith what are rightly attributed to our Nabi saww. we have to ascertain that Wahi (Quran and Hadith) is rightly attributed to our Nabi ﷺ , before we have faith in Wahi; but for having faith in our Nabi ﷺ we do not have to ascertain the truthfulness of our Nabi ﷺ (though if someone ascertains truthfulness of our Nabi ﷺ before believing our Nabi ﷺ , that is also permissible). In other words, Wahi and Nabuwwah are not the same things; Wahi is actually function of Nabuwwah.
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