Rethinking Islam with Sultan Shahin

Urdu Section

16 Apr 2010, NewAgeIslam.Com The Role of Hadees Shareef in the Formation of Shariat There are some Aayats mentioned above as examples, there are many Aayats in the same context to prove that obedience to the prophet (pbuh) is as mandatory as obedience of Allah Kareem. The loyalty to the prophet (pbuh) is the source for obtaining closeness and favour of Allah Kareem. His (pbuh) duty is to invite people to welfare and prosperity and prevent them from evils and illegitimate things, deliver judgments in conflicts and differences. No one should contradict over his (pbuh) decisions, if anyone contradicts or refuses to accept his (pbuh) decisions; undoubtedly, he is guilty of “Kufr” (transgression). The following and obedience to Islam ignoring the teachings, statements and the deeds of the prophet (pbuh) is meaningless. The order of loyalty and obedience to the prophet (pbuh) is baseless, if the Quran-e-Kareem only is considered everything ignoring Hadees Shareef. It is not a fake opinion, but the Quran-e-Kareem has fixed its authenticity and compulsion. --Maulana Nadeemul Wajidee 1 Comments The Role of Hadees Shareef in the Formation of Shariat Maulana Nadeemul Wajidee analyses the recent controversy created over the refusal of Hadees Shareef by a Group of Rebellions (Munkereen-e-Hadees) (Translated from Urdu by Syed Raihan Ahmad Nezami) A controversy has been raised after an article challenging the status and significance of Hadees-e-Rasool (pbuh) in comparison to Quran-e-Kareem was recently published in an Urdu daily in Delhi.  The writer himself sent an “Istafta” seeking explanation on certain points to a Mufti in Saharanpur asking him to prove it’s validity in the light of to Quran-e-Kareem: There is no order of general sacrifice in Quran-e-Kareem; it’s due over Hujjaj Karam only. Likewise, the sacrifice offered on the occasion of Eid-ul-Zuha too, is not mentioned in Quran-e-Kareem as well as Hajj-e-Badal is not proved. The topics unexplained in Quran-e-Kareem are proved by Sunnat-e-Rasool (Peace be upon him). “Ijma” and “Qyas” are other two Islamic resources (Shar’i Makhuz) which are used to explain or prove the Islamic ordain. The writer’s demand to get it proved by Quran-e-Kareem was due to lack of knowledge. In its response, the author wrote no other reference is acceptable except Quran-e-Kareem, as the Muslims are bound to follow ordains of Allah-e-Kareem only. He presented some Aayat-e-Kareema as example being given below. “They have no Wali (Helper, Disposer of affairs, Protector) other than Him, and He makes none to share in His decision and His Rule”. (Surah Al-kahf, Verse-26)  There has always been a particular group in this Ummat which accepts Quran-e-Kareem but not the Hadees-e-Shareef. It’s called the group of rebellions. The prophet Hazrat Muhammad (pbuh) had professed about this group fourteen hundred years ago even before the imagination of its existence. According to a Hadees, he (pbuh) told, “I don’t expect anyone relaxing on a cushion, and on listening any Hadees; he should not say, “I don’t know as I haven’t seen it in the holy book of Allah-e-Kareem; which is enough for me”. (Ibn Maja: 6/1, Hadees No.13, Tirmizi: 37/5, Hadees No.2663, Abu Daud: 610/2, Hadees No.4605) The refusal of Hadees Shareef, at present, is no surprise. It simply justifies the truth of his (peace be upon him) statement. Everyone presents some logical proofs for his claim to be accepted by the general people. The scholars realize its authenticity, validity and suitability. In the same sense, the logics given in this regard seem to be sensible and fitting irrespective of the context in which it is spoken. The writer should have considered the situation and sense before citing his arguments. It is quite possible to select few “Aayat” in one’s favour ignoring the hidden meaning of the context concerned. The writer had done a daring act. It is better to investigate the apple of discord – Hadees to clarify that Quran-e-Kareem and Hadees Shareef are inseparable. If Quran-e-Kareem is text, Hadees Shareef is its explanations, if rules and regulations are written in Quran-e-Kareem; it has been discussed in Hadees Shareef. The people are lying who claim to understand Shar’ee laws with the help of Quran-e-Kareem only. The Quran-e-Kareem, no doubt the first and foremost document, is the real fountainhead of Islamic ordains. But some Aayats are so difficult that it is impossible for a common man to understand without any authentic explanation and clarification. For example, the order of “Salat” is “Mujammal” (unexplained). The details like ‘time of Salah’ ‘number of Salah’ ‘manner and Rik’ats of Salat’ are not given. The same is the case of ‘Zakat’; it is mentioned without any clarification of the limit of amount, percentage to be paid or any rules and regulation of its being due on a Muslim. Rest of the Islamic ordains too, are mentioned in the same manner. Different features and terms and conditions are explained in Hadees Shareef. In case, Sahaba-e-Karam (mAbpwth) had not collected the explanations and statements of Rasool-e-Pak (pbuh) throughout their lives, every Muslim would have practiced Shariat laws with his own sense and understanding or deviated from the path of religion and truth. On the other hand, Sahaba-e-Karam (mAbpwth) collected and recorded each and every word with such a perfect accuracy that the world was stunned with unique system of collection and compilation. It is impossible to imagine, Sahaba-e-Karam (mAbpwth) would have wasted a single moment of their lives; they were certainly aware of the fact; the orders of Allah Kareem was impossible to practice with the help of Quran-e-Kareem only, unless it is clarified by the prophet Hazrat Muhammad (pbuh) and is seen practically. The Sahaba-e-Karam (mAbpwth) and the scholars of Hadees (Muhaddeseen) and Fuqha-e-Karam in later ages invested their whole lives in the clarification and justification of Fiqhi problems of Kitab-o-Sunnah. But a group is developed which cast doubt over their hard work and claimed every matter is fully clarified in Quran-e-Kareem, and there is no need of the prophet’s explanation (pbuh). This group has three kinds of ideology. First, the prophet’s status is of the messenger; the real significance is of the message and the necessity is to understand the message alone. The messenger’s duty finishes after delivering the message. The obedience to the prophet (pbuh) is not due on anyone, neither on Sahaba-e-Karam (mAbpwth) or any common man. Second, the statements of the prophet Hazrat Muhammad (pbuh) and his verbal or practical teachings were imitable by Sahaba-e-Karam (mAbpwth) only, but it is impractical or illogical for others. Third, though the statements, behaviour and deeds of the prophet (pbuh) are logical and imitable, but it should not be practiced as it has not reached to us through reliable sources. These people, generally called Munkereen-e-Hadees have certain arguments also; for instance, Allah Kareem has revealed Quran-e-Kareem in a very simple way, so Hadees should be required to understand such an easy document, The Almighty Allah says, “And We have indeed made the Quran easy to understand and remember; then is there any who will remember (or receive admonition)? (Surah Al-Qamar: Verse-17) The Quran-e-Kareem, no doubt, is easy for lecture and teaching, but it is not told anywhere that it is easy for the clarification and fixing of Islamic orders. Contrary to it, it is told to the prophet Hazrat Muhammad (pbuh) through Quran-e-Kareem, “With clear signs and Books (We sent the Messengers). And We have also sent down to you (O Muhammad (pbuh) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought”. (Surah An-Nahl: Verse-44) If Quran-e-Kareem is so easy to be comprehended, there is no need to appoint him (pbuh) “Mukallaf”. Obviously it means that Quran-e-Kareem is simply content and he (pbuh) is its definer or explainer who is authorized to unfold the secrets and Islamic orders. This group also claims that the word “Aayat binat has been used in Quran-e-Kareem at certain places, it means that the verses of Quran Kareem are quite clear and easy to be comprehended by everyone without any complication and secrecy. It proves Hadees Shareef is not required to understand the verses of Quran Kareem. It is a very weak argument. Of course, Allah Kareem has claimed the Aayats have the quality of “Bainat”, but it does not prove that anyone can understand and practice upon the Quran-e-Kareem without any assistance. Those people have suffered and deviated who had ignored the worthy Hadees Shareef and the statements of Sahaba-e-Karam (mAbpwth). Sometimes, they felt some doubts, and could not understand the versions of the Quran-e-Kareem. They considered it was out of their intelligence and experience. Some of them used their common sense and got deviated, but a few people realized their fault and retreated back, accepting that their understanding of “Aayat Bainat” was wrong. The versions related to the Oneness and prophecy, reward and punishment, and the Last day is quite clear and logical to be understood. Some people have argued over the obedience to the statements of the prophet Hazrat Muhammad (pbuh) as he was a human being. They think it is ridiculous to imitate the behaviour and deeds of a person of same genre when it is clarified by him (pbuh) personally in the Quran-e-Kareem. “Say (O Muhammad (pbuh) ‘I am only a man like you. It has been revealed to me that your Ilah (God) is One Ilah (God - i.e. Allah)”. (Surah Al-kahf: Verse-110) As we follow many people like us in our lives; it proves that being a human being is not an ineligibility to be imitated. The concerned ‘Aayats” and many more like this are misunderstood as they are not taken in the context they were revealed. It was revealed to nullify the effects of the blames of the rebellion of Makkah. They thought he (pbuh) was a supernatural human being so they demanded from him (pbuh) some extraordinary miracles. In their response, he (pbuh) with the order of Allah Kareem used to reply them, “I am a common man like you, and miracles are out of my capacity, there is just a simple difference between you and me that “Wahi” is revealed upon me”. On the basis of this argument and some others like this, Munkereen-e-Hadees have distanced themselves from this precious document when they did not find the specific details and arguments for all orders in Quran-e-Kareem and considered it unfeasible on not finding it there. The verses mentioned in Quran-e-Kareem can prove the concept and thinking of the rebellions wrong. If the Almighty Allah Kareem has expressed the qualities of order, rule and power for Him, on the other hand, He has made obedience to the statements and deeds of His prophet (pbuh) compulsory for the Ummat. What answers do the rebellions have for the following Aayats? 1. According to Quran-e-Kareem, “Say (O Muhammad (pbuh) to mankind): If you (really) love Allah then follow me (i.e. accept monotheism, follow the Quran and Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful”. (Surah Al-Imran, Verse-31) 2. “O you who believe! Obey Allah and obey the messenger (Muhammad (pbuh) and those of you (Muslims) who are in authority. And if you differ in anything amongst yourselves, refer it to Allah and His Messenger (pbuh) if you believe in Allah and in the Last Day. That is better and more suitable for final determination”. (Surah An-Nisa, Verse-59) 3. “But no, by your Lord, they can have no Faith, until they make you (O Muhammad (pbuh)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”. (Surah An-Nisa, Verse-65) 4. “It is not for a believer, man or woman, when Allah and His Messenger (pbuh) have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger (pbuh), he has indeed strayed into a plain error”. (Surah Al-Ahzab, Verse-36) 5. “And whatsoever the messenger (Muhammad (pbuh)), gives you, take it; and whatsoever he (pbuh) forbids you, abstain (from it)”. (Surah Al-Hashr, Verse-7) 6. “He who obeys the Messenger (Muhammad (pbuh)), has indeed obeyed Allah”. (Surah An-Nisa, Verse-80) 7. “And obey Allah and the Messenger (Muhammad (pbuh)) that you obtain mercy”. (Surah Al-Imran, Verse-132) 8. Say (O Muhammad (pbuh)): “Obey Allah and the Messenger Muhammad (pbuh)”. But if they turn away, then Allah does not like the disbelievers”. (Surah Al-Imran, Verse-32) 9. “He commands them for Al-Ma‘ruf (i.e. Islamic monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat (i.e. all good and lawful as regards, things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khaba’th (i.e. all evil an unlawful as regards, things, deeds, beliefs, persons, foods)”. (Surah Al-A‘raf, Verse-157) 10. “The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger (pbuh), to judge between them, is that they say: “We hear and we obey”. And such are the successful (who will live forever in Paradise)”. (Surah An-Nur, Verse-51) There are some Aayats mentioned above as examples, there are many Aayats in the same context to prove that obedience to the prophet (pbuh) is as mandatory as obedience of Allah Kareem. The loyalty to the prophet (pbuh) is the source for obtaining closeness and favour of Allah Kareem. His (pbuh) duty is to invite people to welfare and prosperity and prevent them from evils and illegitimate things, deliver judgments in conflicts and differences. No one should contradict over his (pbuh) decisions, if anyone contradicts or refuses to accept his (pbuh) decisions; undoubtedly, he is guilty of “Kufr” (transgression). The following and obedience to Islam ignoring the teachings, statements and the deeds of the prophet (pbuh) is meaningless. The order of loyalty and obedience to the prophet (pbuh) is baseless, if the Quran-e-Kareem only is considered everything ignoring Hadees Shareef. It is not a fake opinion, but the Quran-e-Kareem has fixed its authenticity and compulsion. According to Quran-e-Kareem, “Nor does he (pbuh) speak of (his own) desire. It is only a Revelation revealed” (Surah An-Najm, Verse-3-4). The Islamic scholars have adopted both Kitab-o-Sunnah “Wahi-e-Matlu” (revelation) from Allah Kareem – that is recited during “Salat” and Hadees Shareef is “Wahi-e-Ghairmatlu” – that is not recited during “Salat”. The Almighty Allah Kareem has mentioned “Hikmat” also alongwith “Kitabul-Allah”. Most of the scholars believe “Hikmat” means “Hadees-e-Rasool” (pbuh) here. According to Quran-e-Kareem, “Indeed, Allah conferred a great favour on the believers when he sent among them a Messenger Muhammad (pbuh) from among themselves, reciting to them His verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (pbuh) (i.e. his legal ways, statements acts of worship)]” (Surah Al-Imran, Verse-164). The majority of scholars and researchers consider “Hikmat” any object other than “Kitab”. We can say orders of Shariat and secrets of Deen. The scholars have considered it” Sunnah”. Therefore, Hazrat Imam Shafi (mAbpwh) asserts, “Allah Kareem has mentioned the word “Hikmat” also, I have heard from the Islamic scholars of Quran-e-Kareem, the word “Hikmat” is used for “Sunnat-e-Rasool” (pbuh). The words “Quran” and “Hikmat” have been used simultaneously; it proves that “Hikmat” stands for “Sunnat-e-Rasool” (pbuh)”. Dr Mustafa has written in full agreement with the opinion of Imam Shafi (mAbpwh) that he certainly considers “Hikmat” as “Sunnat” because both words have been used in a contrasting way to separate them from each other. It is impossible to mention anything thing other “Sunnat-e-Rasool” (pbuh)” along with “Kitab” (Quran-e-Kareem), especially in the situation when Allah Kareem mentions the “Bas’at-e-Nabwi” (pbuh) as a gratitude for the people (Makhlooq). It proves the obedience (Itteba) to “Sunnat” is as compulsory as the obedience (Itteba) to “Quran-e-Kareem” (Al-Sunnat wa Maknatha fi Al-Tashreeh Al-Islami, Page-69) The practice of Shariat-e-Islam ignoring the priceless treasure of Hadees Shareef is out of sense. As Quran-e-Kareem is a “Mujammal” book; the explanations of all its orders are given in Hadees Shareef. Salat is an important pillar of “Deen”, but the rules and regulations of “Salat”, “Zakat” and “Saum” are not given in details. It can only be found in Hadees Shareef. It is told about “Saum” (fast), “One who gets the holy month of “Saum” (Ramadhan), must observe “Saum” (fast), but the explanations can only be found in Hadees Shareef. Similarly, the order about “Hajj wa Umrah” is given on-the-whole. How can it be performed? What are the conditions? These questions are answered with details in Hadees Shareef only. Leave apart, the matters of prayers, other matters such as “Nikah” (marriage), “Talaq” (divorce), “Raza’at” (relation), “Hazanat” “Tijarat” (business), “Rehun” (keeping things as a guarantee) and “Wasiat” (will) are also mentioned in short. It clarifies the wish of Allah Kareem and fixes the intention of Shariat-e-Islam, but none of the orders is given in such a detailed manner that it can be easily practiced except with the help of Hadees Shareef. That is why the whole Ummat is of the opinion; Hadees Shareef is the second important document of Islam after Quran-e-Kareem. The way Quran-e-Kareem is certain, exact, ultimate and perfect with proof, a large part of Hadees Shareef too, is certain exact, and perfect that is proved with continual and authentic proofs and witnesses. The orders of Shariat are imoposed as well as cancelled by both Quran-e-Kareem and Hadees Shareef. The people who demand proofs for all the “Shar’ee orders” are unaware of the importance of this second document of Shariat. If Mufti Saheb advised the writer not to seek evidence from Quran-e-Kareem for every order, he was absolutely judicious; of course, the ultimate Power and rule are from the Almighty Allah Kareem only, but what arguments the writer would give for the order that He has given to obey and follow the prophet (pbuh). The writer and the like-minded people must consider the arguments given here with a cool-mind, pondering over the question. Are they not refusing these Aayats of Quran-e-Kareem by contradicting over the status of Hadees Shareef in which Allah Kareem has ordered to obey and follow the prophet (pbuh) and his (pbuh) statements? URL: http://www.newageislam.com/NewAgeIslamUrduSection_1.aspx?ArticleID=2706