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The Qur'an and the Sunnah
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[quote][size=2]Salam brother, QUOTE: - I mean to say that the maximum information transferred from his grandfather or the grandfather of his father and similarly the grandfathers of other people, may be right Or I mean to say there is not much gap of the generations. >>>Hadith were collected more than 215-230 year after the death of Prophet and inspite of that you say there is not much gap between the death of Prophet and collected hadith!!! What a beautiful opinion brother. I am giving an example here; ‘suppose any one delivered a statement to a congregation. After few days’ if you ask any one of them who heard the statement to tell this, they can not tell the statement accurately’. Please try if you are not agreed. When examined rationally, we are unable to provide any kind of divine proof, on hadith. As they have travelled orally to us through numerous lips. For example, I heard it from Zaid, who heard it from Omar, he got it from Bakr, he listened it from Khalid, he listened it from Asghar, who listened from Akbar. So any statement, having been through so many channels will neither be knowledge nor witness, nor can it become conviction. Let us say an individual, with whom I am acquainted, illustrates a story to me. I can decide, on the basis of my opinions that I formed about him, whether what he decided is correct or not. But if he says that he heard it from Zaid, in that case, since Zaid is not known to me, I am devoid of any standard by which I could decide, how far and to what extent it is correct. Now when he says that Zaid heard it from Imran, then he also, having no standards to judge from, cannot measure the truth in the story. Therefore statements that have been transmitted orally, through so many individuals, shall lose their verity between the teller and the trusted. We can build history, but not the structure of Deen upon these statements. History is only speculation, but Deen demands conviction, which is rarely to be found in traditions, QUOTE: - I found from the post by oosman dated Saturday, April 23, 2005 at the following link: >>> This hadis does not say this I had shown you earlier. QUOTE: - How can you interpret the period between 28 and 56 days and around the fifth week of pregnancy when heart is developed and starts beating to show the signs of life? Is there any relation to 40 or as you said 50 days? >>> I have said about this matter. You have the right to accept or reject it. QUOTE: - Actually, Mr Zulfee wants to say that his subordinates are bound to obey him as Chief Executive not as Mr Zulfee as we are bound to obey Muhammad as Messenger (Rasul) not as a person Muhammad (Personal command of Muhammad). >>> The Qur’an exactly says this brother. Nowhere in the Qur’an it is said we should obey Muhammad(even in his lifetime) rather it is said we must obey the messenger. Whatever may be, how could you obey Muhammad now when he is dead? The Qur’an poses a number of questions related to hadith. By considering them, God willing, we can put the question of authenticity in it’s proper perspective. Among the questions the Qur’an poses in relation to hadith are: "In which hadith after this will they believe?" (al-A`araaf [7]:185). "These are God’s revelations we recite to you in truth. Then, in which hadith after God and His revelations will they believe?" (al-Jatheya [45]:6). We understand the importance of these questions from yet another question posed in the Qur’an: "Shall I seek other than God as a source of law and judgment when He is the One who has sent down the Book to you in detail?" (al-An`am [6]:114). Also, "What is wrong with you? How do you judge? Do you have another book which you study?" (al-Qalam [68]:35-36). These are the real questions that deserve to be the central focus in the discussions about hadith. If we answer these questions in the negative (i.e. "No, I shall not." and "None."), then we see that the question of authenticity does not merely become secondary-it becomes moot. If we seek only God and His revelations as a source of law and guidance, and do not believe in any hadith other than God’s revelations, it makes no difference if a hadith is authentic, or not. The Qur’an does not ask if hadith is authentic. The Qur’an asks if it is "other than God and His revelations." Even if we have absolute proof that a hadith came from the messenger, even if we may have heard it directly from the lips of the messenger, with our own ears, it is still "other than God and His revelations." Therefore, in light of 6:114 and 45:6 it is invalid as a source of law and guidance. Not only are hadith, even authentic hadith, invalid as a source of law and guidance, they can be a source of misguidance. It is obvious that hadith with negative content, such as those that call for stoning adulterers, are a source of misguidance. But what about hadith with positive content? Mainstream Muslims of all schools of thought insist that hadith are necessary for a number of reasons. Among the most important reasons, is that without hadith we cannot properly understand the Qur’an. Hadith, they say, shed light on the Qur’an. But God tells us that the Qur’an is light (4:174, 42:52). Can the hadith shed light on the Qur’an which is light? Can the moon shed light on the sun? No, for the moon only reflects the light cast by the sun. Likewise, any light in found in any hadith from the messenger is no more than a reflection of the light in the Qur’an. The moon is only visible when our side of the earth is turned away from the sun. When the sun is above us, the moon is no longer visible. But if the moon moves between us and the sun, we find ourselves in the darkness of an eclipse. During an eclipse, the moon which reflects the light of the sun when we are turned away from the sun, now cuts us off from the light of the sun. For a believer, the Qur’an is as the sun which never sets. Hadith, any and all hadith, are as the moon. If we turn toward the hadith, we turn away from the Qur’an. If we let the hadith come between us and the Qur’an, we will find ourselves in the darkness of a spiritual eclipse, cut off from the light of the Qur’an. Samsher Ali, India.[/size=2] Edited by: ibrahim on Wednesday, December 07, 2005 6:32 AM[/quote]
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