Nabuwwat and its Functions in the Light of Basic Islamic Beliefs (3)

‘Munkareen e hadith’  try to distort basic Islamic belief of Nabuwwah by confusing ‘Eman’ with the belief that a hadith is rightly associated with our Nabi s.a.w.w or not.  They plead if belief in a hadith is part of  Eman, a person’s Eman would tend to be decreased or increased depending upon the number of ‘ahadith’ he believes in as authentic ahadith. The ‘munkareen e hadith’ actually need to know there is a difference between Nabuwwah and ascertainment of a hadith.  The function of Nabuwwah is to interpret the revealed Book.. The BELIEF that  function of Nabuwwah is to interpret Quran/ revealed Book is a matter of Eman; whereas the Belief whether a hadith- which is function of nabuwwah- is rightly associated with our Nabi s.a.w.w. or not,  is matter of information.  After the information is ascertained, a Muslim can develop 'Eman' in a Hadith.  It means ascertainment of information about a hadith and developing Eman in that hadith are two different things. Moreover, Eman is not something quantitative; it is something qualitative. In other words,  decrease or increase  of  'Eman' does not depend upon the number (quantity) of ahadith; a very high level of Eman can be attained, even if one believes  in a few things; and a very low level of Eman may persists even if one   believes in so many things. (it does not mean one should believe in minimum number of ahadith; one has to believe in all such ahadith which, to him, are rightly associated to our Nabi s.a.w.w.).

Another argument put forth by ‘munkareen e hadith’ is that all meanings of Quran have been described in Quran; there was no need to describe these meanings outside the Quran. This is obviously a false view because we know only literal meanings of Quranic Words are found in apparent words of Quran;  in-depth meanings and inter-related meanings of various verses are not found in apparent Words of Quran. In other words, overall understanding of Quran is not contained in the form of apparent Quranic Words. Moreover, al-Qiyamah-19 states about the meanings of Quran. All Verses/Words contained in Quran are called Quran; it means the meanings of Quran (mentioned in al-Qiyamah-19) are different from the apparent Verses/Words contained in the Quran. Actually these meanings of Quran have been revealed to our Nabi s.a.w.w. in the form of hadith. It does not mean no Quranic meanings have been described in Quran; obviously many apparent verses/words of Quran are explained in the Quran, but point is that all meanings of  apparent Verses/ Words contained in Quran are not explained in the form of apparent Verses/ Words of Quran; much greater part of Quranic meanings are explained in the form of ahadith which have been stated by our Nabi s.a.w.w. under the ‘wahi e khafi’.

‘Munkareen e hadith’ also object that ahadith are not Kalamullah and as such they cannot be taken as part of Deen. This objection is also baseless because ahadith are outcome of wahi e khafi. As meanings of Quran have been sent to our Nabi s.a.w.w by Allah (al-qiyamah-19) and interaction between Allah and Nabi s.a.w.w. is conducted only through wahi, it means Quranic meanings were sent to our Nabi s.a.w.w. through wahi which is called wahi e Khafi/ ghair matlu. Allah speaks to prophets through two kinds of wahi; first is in the form of Words of Allah (e.g. a Book/Quran); the second is in the form of Allah’s Ideas which are translated by Gabriel (a.s) or by the prophet (a.s) himself. This second type of wahi results in Hadith. Both types of wahi- whether resulting in Quran or Hadith- are Kalamullah with the difference that Quran is Kalamullah as well as Words of Allah; whereas Hadith is Kalamullah but words of Nabi s.a.w.w. or words of Gabriel (a.s). The distinction between ‘kalam/Idea’ and Words may be appreciated by the example of deaf and dumb person. A deaf and dumb person speaks to us by making certain gestures; it is ‘kalam’/ Idea of that person. When we translate those gestures in our own words, it still remains kalam/ Idea of that deaf and dumb person though the words are ours. It is possible that we may commit mistake in translating gestures of deaf and dumb; but a Nabi (a.s) cannot commit mistake in understanding wahi. A wahi is impressed upon the Nabi's (a.s) mind/qalb; it means wahi is  understood by the Nabi (a.s) correctly; it is duty of Allah and Gabriel (a.s) to impress wahi upon the Nabi's (a.s) mind 100% correctly. (For details plz see https://secondriseofislam.blogspot.com/2014/03/concept-of-infallibility-of-prophet-and_8.html).

‘Munkareen e hadith’ view that Quran can be interpreted through Quran and as such no external source is required to interpret Quran. By adopting this view, they neglect dozens of Quranic verses which dictate people not only to follow the Book/ Quran but also to obey our Nabi s.a.w.w. Quran specifically orders the people to follow the person of our Nabi s.a.w.w.(ale Imran-31). We have seen in the article  https://secondriseofislam.blogspot.com/2016/10/itbaa-e-nabi-second-name-of-deen-1.html that ‘ata,at/obedience’ is relating to what has been directed, but itba,a/following is relating to everything whether directed or not; it means we should follow each and every manner/saying/act of our nabi s.a.w.w. whether or not we have been specifically directed to follow such manner/saying/act of our nabi s.a.w.w. The result of following our Nabi s.a.w.w. is establishment of political, social, economic, moral and other aspects of collective life according to the wahi received by our Nabi s.a.w.w.

Aother objection raised by the 'munkareen e hadith' is if hadith was part of Deen, why our Nabi .sa.w.w. has not got ahadith written in his age? This objection is also futile. Our Nabi's (s.a.w.w.) nabuwwah is applied to all ages to come. It means the Quranic meanings revealed to our Nabi s.a.w.w. also apply to all ages to come till Qiyamah.The ahadith contain principles which apply to all life situations likely to be faced by human till Qiyamah. When a hadith is narrated, it contains not only the principle but also the background (in most cases) in which that principle is stated by our Nabi s.a.w.w. If ahadith were got written essentially under the direction of our Nabi s.a.w.w., the people might tend to apply the principles contained in ahadith only to the situations/backgrounds stated in the ahadith. Because such situations might not be more than a few thousands in written ahadith, the application of principles contained in ahadith would become confined to only those few thousands situations stated in ahadith. Because application of principles mentioned in ahadith are meant to be applied to all life situations likely to be faced by human till Qiyamah, the ahadith were not essentially got written by our Nabi s.a.w.w. so that Muslims of every age may apply the principles contained in ahadith to all the situations faced by them.

  

We have seen in the article https://secondriseofislam.blogspot.com/2016/07/change-and-changeability-in-islamic.html that throughout past fourteen centuries, collective Islamic thinking was always developed on the basis of Quran and Hadith. No doubt some minor groups in every age also developed such religious thinking which was contradictory to the collective Islamic thinking but such minority thinking always died down without attaining acceptance from the people. ‘Munkareen e Hadith’ are not a new phenomenon in terms of Idea; they were found almost in every age but never achieved widespread acclamation. In every age they caused rifts in Muslim societies and earned condemnation of people at large. The same is the fate of ‘munkareen e Hadith’ of present age. The major impact of religious thinking of such people is to make attempt for removing the person of our Nabi s.a.w.w. from our social, political, economic, and other spheres of collective life so that they may shape all these spheres of Muslims’ collective life according to their own will. They want to shape Muslims’ collective life according to their own intellect instead of according to the wahi received by our Nabi s.a.w.w. (continued).  

Nabuwwat and its Functions in the light of Basic Islamic Beliefs (2)

In the part (1) of this article we have seen the basic Islamic Beliefs regarding Quran and nabuwwat/resalat are that requirements of believing in Quran are different from the requirements of believing in nabuwwat/resalat. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w  through Gabriel and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of nabuwwat to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’.

The groups like Ghamdi cult and Ahle Quran cult, and non-Muslims like Qadyanis are distorting the basic Islamic Beliefs particularly regarding Quran and Nabuwwah. 

Before we turn to the distortions made by these groups in the basic Islamic beliefs, it is pertinent to have a look into the nature of ‘wahi e khafi’ which is source of ahadith (sunnah).

A Nabi does not receive wahi in the form of Kalamullah/ Words of Allah (e.g. Quran; Bible); rather a Nabi (a.s) always receives wahi in the form of Allah’s Ideas which are translated into words by the Nabi (a.s) himself or by Gabriel (a.s). When translated by Gabriel, it is called ‘Hadith e Qudsi’; when translated by the Nabi (a.s) himself, it is called ‘Hadith e Nabi’. Such wahi received by a Nabi (a.s) is called ‘wahe e khafi’/ ‘ghair matlu’. Through ‘wahi e khafi’, a nabi (a.s) receives interpretation of the Book/ Words of Allah. If a prophet is rasool and nabi combined, he receives, as a rasool, wahi in the form of Book/Words of Allah, and he receives, as a nabi, interpretation of the Book/ Words of Allah in the form of ‘wahi e khafi’/ ‘ghair matlu’. Whatever was done or said by our Nabi s.a.w.w was the outcome of wahi e khafi/ ghair matlu. It does not mean every time our Nabi s.a.w.w delivered a statement or performed any act, a wahi e khafi regarding that saying or act was received by our Nabi s.a.w.w. Rather it was enough if wahi e khafi was received by our Nabi s.a.w.w. only once regarding any saying or act. For instance, it was not that every time our Nabi s.a.w.w. offered prayer, he s.a.w.w. used to receive wahi e khafi regarding procedure of offering prayer; it was enough, if only once wahi e khafi was received by our Nabi s.a.w.w. regarding procedure of prayer. After receiving wahi e khafi regarding procedure of prayer, our nabi s.a.w.w. offered prayers in various manners but keeping in line with what wahi was sent to our nabi s.a.w.w. in that regard.  That is why we find various manners/ways (for instance various ways of resting hands etc.) in various ahadith. It does not mean that ahadith are not authentic; it only means that our nabi s.a.w.w. offered prayers with various manners but all those manners were in line with what was required under the wahi e khafi received by our nabi s.a.w.w. in that regard.

In other words. No manner of our nabi s.a.w.w. was contradictory to what was revealed to our nabi s.aw.w. When our nabi s.a.w.w. received  wahi e khafi, he s.a.w.w. used to keep acting upon that wahi, when time for implementing that wahi came, in various manners (varying manners were not adopted in all cases) but ensuring that no contradiction of wahi e khafi occurred. It is in this sense that every saying and action of our nabi s.a.w.w. is in complete accordance with what was revealed to our nabi s.a.w.w. through ‘wahi e khafi’/ ‘ghair matlu’. That is why if various ‘ahadith’ state about various ways of performing the same act at different times/ situations, it does not mean ahadith are incorrect; it may only mean that act has been performed by our nabi s.a.w.w. in different ways, but not in contradiction to ways informed through the wahi khafi received (for difference between Different and Contradictory plz see . https://secondriseofislam.blogspot.com/2015/07/khilafah-and-imamah-not-contradictory.html).

The foregoing leads us to believe that all saying and acts- whether different in different situations or not- were performed by our Nabi s.a.w.w. in accordance with wahi e khafi/ ghair matlu. As already stated in part (1), all acts and sayings of our Nabi s.a.w.w. are, in fact, interpretations of Quran, which have been revealed to our nabi s.a.w.w. through wahi e khafi/ ghair matlu.

Now we turn to requirements of basic Islamic beliefs and how Munkareen e hadith, mentioned above, are distorting these basic beliefs. These ‘munkareen e hadith’ may be divided into two types. The first are non-Muslims called Qadyanis which do not believe that our Nabi s.a.w.w. is the last prophet; they believe in prophet-hood of Mirza Qadyani. This group of munkareen e hadith does not believe in such  ahadith which reject Qadyanis’ ideology; in other words they do not believe that ahadith are interpretations of Quran and as such have to be complied with by them irrespective of fact whether or not ahadith reject Qadyanis’ ideology. In other words, Qadyanis primarily believe in prophet-hood of Mirza Qadyani who is to be followed in all cases, and our Nabi s.a.w.w. is not the last prophet and as such following our nabi s.a.w.w. is subject to following Mirza Qadyani.

As against Qadyanis, the second type of ‘munkareen e hadith’- like GHamdi cult and Ahl e Quran- believe in Nabi s.a.w.w as the last of prophets but they do not fulfill the requirements of believing in ‘nabuwwah’ of our Nabi s.aw.w. As has been mentioned earlier, the requirements of believing in Quran are different from requirements of believing in nabuwwah.   The basic requirement of believing in our nabi’s s.a.w.w ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w  through Gabriel (as has been explained in part (1) through al-qiyamah-19) and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of nabuwwat to interpret the revealed Book. This basic function of nabuwwah has been described in Quran.

 Quran says: "Indeed, We sent down the Torah, in which was guidance and light. The 'Nabis' who submitted [to Allah] judged by it for the Jews..." (al-maidah-44).

Law (shariah) was contained in the Torah, and 'Nabis' used to interpret this law to judge between the people. We know interpretation of law is itself an extended form of law, and this extended law (interpretations) was revealed to 'Nabis' through 'wahi'; as such this 'wahi' constituted 'shariah' and  was compulsorily to be accepted/complied with by the people. In other words, 'Nabis'  added laws to the law (shariah) orignally revealed in the form of Book to a 'Rasool', and such added/extended laws revealed to nabis were part of Deen.  The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’.

Ghamdi cult and Ahl e Quran do not believe that meanings of Quran have been revealed to our Nabi s.a.w.w. in the form of hadith, and as such they do not consider hadith as a part of Deen. In this way they distort the basic Islamic belief of nabuwwah whose basic function is to interpret the Book revealed to a rasool (a.s). By disbelieving in hadith as revealed meanings of Quran to our Nabi s.a.w.w., these groups actually fail in fulfilling the basic requirement of believing in our Nabi’s s.a.w.w. nabuwwah (continued).

Nabuwwat and its Functions, in the light of Basic Islamic Beliefs (1)

Since the beginning of twentieth century, some people are distorting  the basic Beliefs/ ‘Aqaid’ of Muslims because, without distorting those basic Beliefs, such people cannot implant their false religious views in the people’s minds. The distortions made in the basic Beliefs of Muslims by groups like Ghamdi cult, and Ahl e Quran cult are important in this regard. Similarly a non-Muslim group called Qadyanis are trying to distort basic Islamic Beliefs. Let us have a look into distortions made by these groups and how to re-affirm those basic Beliefs/ ‘Aqaid’. Our discussion would be confined to two basic Islamic Beliefs i.e. Quran and Hadith.

Regarding the basic beliefs, Quran says:

 “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray” (al-nisaa-136).
 " .....So believe in Allah and His Messenger/ Rasool, the unlettered Nabi, who believes in Allah and His words, and follow (wattabiuhu)) him that you may be guided (al-aaraf-158).

In  above given verses, basic Muslims’ Beliefs are: to believe in Allah; His angels; His Books; His Messengers (and Nabi) and the Last Day of Judgment. It may be appreciated all these five basic beliefs are exclusive of each other; we have to believe in each of these basic beliefs separately. We have to believe in Allah’s messengers/ 'Rusul' (and Nabis) and His Books separately. It means believing in Book does not automatically mean we believe in messenger/ 'Rassool' as well, and believing in messenger does not automatically mean we believe in the revealed Book as well. In other words, the requirements of believing in Quran are different from the requirements of believing in resalat/nabuwwat of our nabi s.a.w.w.

Before looking into what is nature of distortions above mentioned groups have made in basic Islamic beliefs i.e. Quran and Hadith, it is pertinent to have a look into nature of titles of ‘resalat’ and ‘nabuwwat’.   

We have seen in the article  https://secondriseofislam.blogspot.com/2011/09/wahi-and-intuition.html

  And https://secondriseofislam.blogspot.com/2011/10/difference-between-resalat-and-nabuwwat.html and  https://secondriseofislam.blogspot.com/2012/04/titles-of-nabuwwat-and-resalat.html and     https://secondriseofislam.blogspot.com/2013/02/types-of-wahi-and-sunnah.html

     “Wahi to a Rasool is sent in the form of Allah’s Words i.e. Book; such wahi is initiated through Gabriel (a.s). Wahi is also sent to a rasool without Gabriel; such wahi is sent in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is always initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself. A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book revealed to a nabi is not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabriel or by Nabi himself (al-Imran-81). This principle of nature of wahi is true in case of prophets which are ‘nabis’ only. But in case of prophets which are rasool and nabi combined (like our nabi s.a.w.w is rasool and nabi combined) such prophets/nabis are sent wahi relating to whole Book instead of  relating to only a portion of Book. In other words, a prophet, who is rasool and nabi combined, is given a Book i.e. Allah’s Words and interpretation of that Book in the form of ahadith”. 

In other words, Nabuwwat is a title.  Believing in nabuwwat is to believe that functions of nabuwwat are part of Deen. The basic function of nabuwwat is always to interpret Kalam ullah i.e. revealed Book.  This interpretation of Kalamullah is done by the respective nabi in the light of wahi. The followers of respective nabi are bound to understand Kalamullah/Book as it has been interpreted by the nabi (a.s). That is why a nabi’s interpretations of a revealed Book  are part of Deen; these interpretations are made in the form of ahadith. In other words, believing in nabuwwat of our nabi s.a.w.w means ahadith are part of Deen; and such a belief is part of Eman/Faith.   However process of ascertaining whether or not a particular hadith is rightly attributed to our nabi s.a.w.w is NOT part of Deen/Eman. But  belief  in nabuwwat of our nabi s.a.w.w requires us to believe -after going through process of ascertainment that the hadith is rightly attributed to our nabi s.a.w.w-  whatever is the hadith/interpretation of Quran made by our nabi s.a.w.w is part of Deen/ Eman.

As mentioned earlier, the requirements of believing in Quran and in nabuwwat are different. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w who is the last nabi s.a.w.w.,  and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of ‘nabuwwat’ to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’. There are so many proofs of existence of wahi e khafi, and such proofs may also be found in Quran; we have already seen about  existence and protection of wahi e khafi/ hadith (sunnah) on the basis of Quran in the articles like https://secondriseofislam.blogspot.com/2014/11/protection-of-sunnah.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnah-essentiality-of-sunnah_26.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnahessentiality-of-sunnah-2.html.

Sura al-qiyamah also states about the fact that our nabi s.a.w.w has been revealed not only Quran but also meanings of Quran.

 “Do not move [Muhammad s.a.w.w] your tongue with it to make haste with it (16). Indeed, upon Us is its (Quran’s) collection [in your conscious/mind] and [to make possible] its recitation (17). So when We have recited it, then (you [Muhammad s.a.w.w] follow its recitation (18). Then lo! upon Us (resteth) the explanation thereof” (19). (al-Qiyamah).

These verses of al-qiyamah clearly state that it is Allah’s responsibility not only to collect Quranic verses (verse-17) but also to explain /interpret the Words of Quran; this interpretation/meanings of Words of Quran are called ahadith.

Similarly Quran says:
 
"But only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever" (al-Jin-23).

This verse mentioned above also clearly differentiates between Quran and Hadith. Reading with the previous verse i.e. al-Jin-22, this verse no.23 states that our Nabi s.a.w.w. abides by only two things: first notification from Allah and secondly Allah's messages. Obviously Allah's messages are Quranic wahi i.e. Quran, and notifications from Allah are non-Quranic wahi i.e. Hadith.
  It may be appreciated that a Rasool/ messenger receives two kinds of non-Book (e.g. non-Quranic) wahi. When Rasool is only a Rasool, he receives  non-Book wahi without mediation of Gabriel (a.s); such wahi is not interpretation of the Book the Rasool has received (such wahi is sunnah of that rasool). When a Rasool is Rasool and Nabi combined, he receives non-Book wahi in the form of interpretation of the Book which has been revealed to him. In other words, in case of a prophet who is Nabi and Rasool combined (e.g. our Nabi s.a.w.w.) there are only two kinds of wahi i.e. Book wahi i.e. Words of Allah and non-Book wahi which is interpretation of the Book revealed and is basis of acts/sayings of the prophet. It means there is no separate wahi for sunnah/acts in case of a prophet who is Nabi and Rasool combined; sunnah/acts and sayings of such prophet are outcome of the same wahi i.e. non-Book wahi which is interpretation of the Book revealed; in case of our Nabi s.a.w.w. such wahi is the basis of ahadith which include both sayings and actions/sunnah of our Nabi/ Rasool s.aw.w.  

In the nutshell, the basic Islamic Beliefs regarding Quran and nabuwwat/resalat are that requirements of believing in Quran are different from the requirements of believing in nabuwwat/resalat. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w through Gabriel and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of nabuwwat to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’.It may be noted that ahadith are not Nabuwwah; they are function of Nabuwwah. To believe in Nabuwwah is to believe that functions of Nabuwwah are based on wahi and as such are part of Deen. In other words, to believe in Nabuwwah means ahadith are wahi and are part of Deen. To believe that Hadith is not part of Deen means disbelief in Nabuwwah.

The groups like Ghamdi cult and Ahle Quran cult, and non-Muslims like Qadyanis are distorting the basic Islamic Beliefs particularly regarding Quran and hadith (sunnah) [continued].