There is difference between Nabuwwah and Deen. Nabuwwah is a
status granted through Wahi and it is Allah’s Act whereas Deen is relating to human acts based
on Wahi. We cannot exclude Muslims' acts based on Wahi from Deen. Humans always rely on past generations experiences/
observations and if they find such observations/experiences as
authentic, they adopt them as their knowledge and base their actions on
such knowledge. It is this way that Quran and hadith are considered as
rightly assigned to our Nabi saww and become part of our knowledge. Existence of truth does not
mean it will automatically come to us: we have to put in human efforts
to unearth the trut. We cannot exclude Ijtihad and Hadith
from Deen. Hadith is an account of Nabi’s
ﷺ
deeds (sayings and
acts) which are exactly Wahi Ghair Matlu or Quranic Wahi ( e.g. matters which
were dictated through Wahi to be performed at the time of occurrence of these
matters), OR which are based on Wahi
Ghair Matlu or Quranic Wahi ( the matters performed in the light of Wahi
already revealed). It may be appreciated that both kinds of deeds performed by
Nabi ﷺ -
the deeds on the basis of Wahi or deeds which are exactly Wahi- are according to meanings of Quran and such meanings were revealed to our Nabi saww through Wahi Ghair Matlu. In other words both kinds of deeds performed by our Nabi saww are not the
result of understanding of Wahi through physical intellect- the intellect
relating to physical senses- of Nabi ﷺ ; rather Nabi’s ﷺ deeds were result of understanding of
Wahi through non-physical intellect- the
intellect relating to extra sensory senses. Both these intellects feed human
conscious and human conscious decides to accept or reject the conclusions fed by these both intellects (for details plz see https://secondriseofislam.blogspot.com/search?q=human+senses-existing+in+pairs
and https://secondriseofislam.blogspot.com/2016/09/intellect-senses-ideas-existence-in-pair.html.
In short, Nabi’s ﷺ understanding of Wahi
was relating to non-Physical intellect- wahi and intuition both are relating to non-physical intellect; in other words, our Nabi’s ﷺ
understanding of Wahi
was induced by Allah; our Nabi’s ﷺ
understanding of Wahi was divine
understanding though this understanding was adopted by Nabi’s ﷺ
conscious through his free will. Every person has physical as well as non-physical intellect. It does not
mean that a non-prophet's wahi/intuition or
understanding of Wahi is as much authentic as a prophet’s understanding. A non-prophet’s conscious is not as
much protected as a prophet’s conscious. That means, in case of prophet,
Allah takes responsibility to convey accurately
to the prophet’s conscious the conclusions made by non-physical intellect so
that the prophet’s conscious may take decision to accept or reject those
conclusions using his free will. But, in case of non-prophet, Allah does not
take that responsibility; that means non-prophet’s conscious may or may not receive
with 100% accuracy the conclusions made by his non-physical intellect. Moreover, in case of a prophet, non-physical intellect always works under Allah’s
control so this intellect’s conclusions never go wrong and such conclusions are also conveyed to the prophet's conscious with 100% accuracy; but in case of non-prophet, conclusions of non-physical intellect may be wrong, and may not be conveyed to the non-prophet's conscious with 100% accuracy. In short, difference
between a prophet and a non-prophet is that a prophet’s conscious receives,
under Allah’s Guidance, conclusions of non-physical intellect with 100% accuracy
whereas a non-prophet’s conscious cannot do so in all cases. That is why a prophet’s understanding of Wahi
is compulsorily to be adopted by a non-prophet. But Munkareen e Hadith like Ghamdi,
instead of adopting Nabi’s ﷺ Hadith/ understanding
of Wahi as an authentic understanding of Deen/ Wahi, consider Nabi’s ﷺ Hadith as time and
people specific which cannot be applicable for people of all ages. It may also
be appreciated that a non-prophet’s understanding of Wahi- whether it is result
of physical intellect or non-physical intellect- has to be in consonance with
understanding of Nabi ﷺ; non-prophet’s understanding, if contradictory
to Nabi’s ﷺ understanding of Wahi, will be out-rightly
rejected.
It may be appreciated
that Quran does not deliver ‘Eman’ untill one has faith in Nabi ﷺ and one cannot have faith in Nabi
ﷺ until one knows
about life of Nabi ﷺ. As Hadith is the only source to know Nabi's ﷺ detailed life, there is no ‘Eman’ without believing Hadith.
Itba, a/ following Nabi ﷺ means to follow sayings and acts
of Nabi ﷺ. In other words
following Nabi ﷺ means to
follow life of Nabi ﷺ. And
life of Nabi ﷺ cannot be
followed without adopting Hadith which is the only source to have authentic
account of whole life of Nabi ﷺ.
It may also be
appreciated that words and meanings of words are two different entities
though meanings are always based on words. That is why same words are
understood with different dimensions/ connotations by different persons.
Words are assigned connotations which exist in human mind but do not exist in
the words. The same is the case with Arabic language.
everybody understands Quran according to his own level of knowledge and
understanding. That is why we need standard and authentic interpretation of
Quran; Hadith is standard and authentic interpretation of Quran.
Munkareen e Hadith say hadith
is qoul e ravi. One may ask which ravi's qoul is a hadith. There are so many
narrators/ravis of a hadith, and every succeeding narrator assigns the
narration/qoul to his predecessor. If we trace back the process, finally we
come to know that hadith is qoul e Nabi ﷺ.
Deen is guidance for
every person for every event he faces in life. Obviously communication of such
guidance to people has to be community oriented as well as individual oriented.
Community oriented guidance is smaller part whereas individual oriented is
larger part of guidance propagated by our Nabi ﷺ.
Hadith is individual oriented guidance communicated by our Nabi ﷺ. Munkareen e Hadith are denying
larger part of the Deen.
Munkareen e Hadith now have
started admitting that Sunnah is non-Quranic wahi. But they do not give a right
to our Nabi ﷺ to declare what
his ﷺ act is Sunnah and what
his ﷺ act is not Sunnah; they
keep this right with themselves. And as such Munkareen e Hadith want to share
prophet-hood with our Nabi ﷺ.
It may be appreciated,
in case of a prophet who is Nabi and Rasool combined
(e.g. our Nabi ﷺ) 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. There is no third type of
Wahi specifically related to sunnah. In other words, it is the same non-Book
Wahi which appears in the form Sunnah/ acts and in the form of sayings of such
prophet ﷺ.
Quran cannot keep its
status of Wahi without Hadith; without Hadith Quran would be converted into collection of human wisdom
because every person would start interpreting Quran according to his own
defective limited wisdom. It is Hadith which, being divine interpretation of
Quran, keeps up Quran's status of Allah's wahi. Allah protects Quran through
Hadith.
Munkareen e Hadith say
if we do not hace access to all ahadith, it would mean our Eman is deficient. It
may be appreciated that ‘Eman’ is something which is qualitative, not
quantitative in its nature. We cannot measure Eman in terms of number
(quantity) of ahadith believed as rightly associated to our Nabi ﷺ. But it does not mean we can
reject a hadith which has correctly reached us through authentic sources of
information.
Munkareen e Hadith say
obeying Nabi ﷺ means obeying Quran only
(leaving Hadith aside). But Quran states it other way
round. Quran says: "He who obeys the Messenger has obeyed
Allah" (4/80).
This verse states who obeys the Messenger ﷺ
has obeyed Allah; it does not state who obeys Allah has obeyed the
Messenger ﷺ.
The whole theory of
'denial of Hadith' is based on supposition that Hadith as reached us today is
not actual saying/act of our Nabi ﷺ.
It is supposition only, not reality. One wonder how they can be 100% sure OR
partially sure that a hadith reached us today is not actual saying/act of our
Nabi ﷺ; and how they can base
their religion on this supposition. On the other hand, the people believing in
a hadith are 100% sure that it is saying/act of our Nabi ﷺ. because believing in a hadith is
a matter of Eman/faith which is developed in the follower of that hadith after
he becomes satisfied that the hadith is rightly attributed to our Nabi ﷺ.
Munkareen e Hadith say Eman
in Hadith is actually ‘Eman’ in narrators. It may be appreciated that believing/Eman
in a hadith is something different from ascertainment of Hadith. Believing in a
hadith is having Eman in the truthfulness of a hadith rightly attributed to our
Nabi ﷺ whereas ascertainment
of a hadith is to see whether or not a hadith is rightly attributed to our Nabi
ﷺ. Believing in hadith is a
matter of Eman and ascertainment of hadith is a matter of research which has
nothing to do with Eman. Ascertainment of hadith is not based on certain
narrators (as munkareen claim); it is based on qualifications of narrators. In
other words ascertainment of hadith is based on research principles, not on
persons of narrators.
Allah has not only
granted His supreme knowledge to the people through wahi but also has obliged
people to use their individual intellect to act according to wahi. People cannot
create wahi but they can understand wahi and can make use of wahi (In the same
manner, we can make use of other natural laws by understanding them though we
cannot create natural laws). But obviously people's understanding of wahi is
not infallible; that is why people are permitted to rectify their understanding
of wahi, if it happens to be wrong or improper. This process of understanding
of wahi and rectification thereof is called 'ijtihad'. Deen i.e. code of life
is combination of wahi (i.e. Quran and Hadith) and its understanding i.e.
ijtihad.
If appreciation of good
or bad is inherent in human being, why Deen was revealed through prophets?
Actually appreciation of good or bad which is inherent in human being is
individualistic; it tells man what is good or bad for him individually. But when
Deen is presented through prophets who are bound to live not only individual
but also collective life, such a Deen tells us what is good or bad for us not
only individually but also collectively. It implies Deen does not crush
individualism rather molds it according to collective interests. It also
implies Deen is combination of individual and collective matters.
Munkareen e Hadith have
another confusion; they confuse contents of nabuwwah with functions of
nabuwwah. Hadith is functions of Nabuwwah, as Quran is function of 'Resalah';
Quran and Hadith are not contents of Resalah or Nabuwwah. Suppose a Quranic
verse had not yet reached to a companion of our Nabi ﷺ.-obviuosly he would not adopt such verse- it does
not mean he had denied Resalah. Similarly if a hadith is denied due to the
reason that it is not believed to be rightly
attributed to our Nabi ﷺ is not denial of Nabuwwah. Hadith
is function of Nabuwwah, not contents of Nabuwwah; it is denial of contents of
Nabuwwah, which is kufr. Denial of a hadith due to the belief that it is not
rightly attributed to our Nabi ﷺ is not kufr ( but such belief
must not be based on whims; it has to be based on thorough research and logical
principles potent enough to contradict the principles adopted by ‘Muhaddaseen’
believing in that Hadith). But it must be remembered no matter how many ahadith
one considers as rightly attributed to our Nabi ﷺ, one
have to believe that Hadith is outcome of Wahi Ghair Matlu; to deny this status
of Hadith is to deny Nabuwwah- because it is among the contents of Nabuwwah to
believe that interpreting of Quran is the function of Nabuwwah.
