[onlineslotetes]

Assalaam'aaleykum, br. At Tayyib,

I know I am late in posting this but this the reply I was talking about.

Assalamu alaykum.

I apologise for the belated response. We had our annual Ijtima here in **** and hence I could not respond earlier.

Please find hereunder the responses to the brothers queries. From the manner in which he wrote, I decided to take a more harsh and stern approach. This is in conformity with the principles of Itaa. Thus, I suggest that you give his the article as I wrote it. Yes, you can correct grammatical or spelling errors if any (since I wrote in haste and did not re-read) but please leave the style as it is intended in that way.

Jazakallahu khairan

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You have raised some pertinent points before your queries which undoubtedly require detailed responses. Due to time constraints, I will only suffice in responding to your direct queries. However, from what I gather, it is obvious that you do not have much knowledge in the field of Ḥadīth (history, development, principles etc). Did you know there are 73 branches in the field of Ḥadīth? Without having even brief knowledge in these sciences, it will be rather frivolous to debate with you.

Don’t you think you have done great injustice by becoming a self-taught ‘scholar’ without even referring to Arabic sources? How could you draw conclusions by merely sufficing on material from the internet, most of which are not even written by scholars competent in Ḥadīth? Why don’t you first learn Arabic, study the history of Hadith, learn the principles, resort to commentaries written by experts in the field, and then draw a conclusion? Did you know that many scholars (Shāh Waliullah etc) openly said that we cannot find any contradiction in the Ahādīth?

Nevertheless, hereunder follows brief responses to your queries:

1) By disbelieving in Ḥadīth, you have left the fold of Islām. There are numerous verses of the Qurān which has to be denied before one can refute the noble Aḥādīth of Nabi صلي الله عليه وسلم. Consider the following:

{ لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (164) }

وَأَنزلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نزلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ } [سورة النحل: 44]

{ وَمَا أَنزلْنَا عَلَيْكَ الْكِتَابَ إِلا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ } [سورة النحل: 64]

{ هُوَ الَّذِي أَنزلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلا أُولُو الألْبَابِ } [سورة آل عمران: 7].

All these verses exemplify that the primary object of Nabi صلي الله عليه وسلم was to expound on the Qurān. Hence, we find that many actions which have been mentioned vaguely in the Qurān have been elucidated in the noble Aḥādīth. Amongst other actions is the method of ṣalāh, the niṣāb of zakāh, the procedure of Ḥaj, the amount of jizyah and many other actions which are all explicated in the Sunnah. An incident is narrated in Sunan al-Bayhaqi where the great Sahābi, ‘Imrān bin Ḥuṣain (May Allah Ta'ala be pleased with him) became enraged on the person who demanded an explicit verse of the Qurān after the former cited a Ḥadīth. (Note: Islām is complete with Qurān and Ḥadīth, not only with Qurān as you have incorrectly stated!)

Likewise, there are numerous verses in the Qurān which exhorts us to obey Nabi صلي الله عليه وسلم. For example:

يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول

وأطيعوا الله وأطيعوا الرسول واحذروا

قل أطيعوا الله وأطيعوا الرسول فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم

وأطيعوا الرسول لعلكم ترحمون

يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول ولا تبطلوا أعمالكم

وأطيعوا الله وأطيعوا الرسول فإن توليتم فإنما على رسولنا البلاغ المبين

These verses exemplify the compulsion of following Nabi صلي الله عليه وسلم. Of course, this can only be done by following the Sunnah.

When one reads the above verses he is surprised to see people still rejecting the noble Aḥādīth. However, this proves yet another prophecy of Nabi صلي الله عليه وسلم.
In an authentic narration of Sunan at-Tirmidhi, Nabi صلي الله عليه وسلم expressed remorse on a time to come by saying,

عن المقدام بن معد يكرب قال : قال رسول الله صلى الله عليه و سلم ألا هل عسى رجل يبلغه الحديث عني وهو متكئ على أريكته فيقول بيننا وبينكم كتاب الله فما وجدنا فيه حلالا استحللناه وما وجدنا فيه حراما حرمناه وإن ماحرم رسول الله صلى الله عليه و سلم كما حرم الله أخرجه التردذي وقال هذا حديث حسن غريب من هذا الوجه

“Oh, soon a time will come when a narration of mines will reach a person while he is relaxing on his couch. He will say, ‘We have the word of Allah (Qurān) to judge between us; what we find as permissible in there, we will regard that as permissible and we would regard as impermissible what we find prohibited in the Qurān.’ (Then Nabi صلي الله عليه وسلم said), ‘Verily the prohibition of the messenger صلي الله عليه وسلم is same like the prohibition of Allah.” (Sunan at-Tirmidhi 5/38)

In another narration of Sahīh al-Bukhāri and Sahīh Muslim Nabi صلي الله عليه وسلم said,

إذا نهيتكم عن شيء فاجتنبوه وإذا أمرتكم بأمر فأتوا منه ما استطعتم

"When I prohibit you from an action then avoid it, and when I order you (to do something), do as much of it as you can.” (Sahīh al-Bukhāri 6/2658 and Muslim 4/102)

Allah Ta’āla has also given great warning on the one who disobeys His messenger صلي الله عليه وسلم by saying,

فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم

“Those who disobey his command should fear turmoil afflicting them or an excruciating punishment.”

In light of all the above our illustrious scholars have ruled that one who does not belief in the noble Hadith and merely relies on the Qurān would be out of the fold of Islām. Allāmah as-Suyuti (May Allah Ta'ala have mercy on him) said,

اعلموا رحمكم الله أن من أنكر أن كون حديث النبي صلى الله عليه وسلم قولا كان أو فعلا بشرطه المعروف في الأصول حجة كفر وخرج عن دائرة الإسلام وحشر مع اليهود والنصارى ، أو مع من شاء الله من فرق الكفرة

“Know -may Allah bless you- whoever denies the narrations of the Prophet صلي الله عليه وسلم either in word or deed (with the conditions that they are known) as a hujjah (proof), then he is an infidel, out of the Islamic faith and will be raised with Jews and Christians or people who Allah wants from the infidels.”(Miftāh al-Jannah, 8)

Furthermore, Allāh Ta’ālā sent Nabi صلي الله عليه وسلم for the guidance of humanity in its entirety. How can anyone limit the prophethood to 23 years yet profess belief in Qur'an, while the Qurān itself says:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ (107)

"We did not send you except as Mercy for all creatures." [Al-Ambiā, 21:107]

And,

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (28)

"We have not sent you except as a Messenger to all mankind, giving them glad tidings and warning them against sin." [Sabā, 34:28]

I highly recommend that with learning Arabic and going through the appropriate commentaries, you also read the following:

http://www.teachislam.com/dmdocument...f%20Sunnah.pdf

2) If you think that Ḥadīth is not a foundation and principle in religion, then I guess you have absolutely no knowledge in Islām. I challenge you to show me even one of the ‘Sahabis/Salaf/Imams/Ulemas’ who rejected Ḥadīth in the manner you are advocating! Differences are prevalent in the branches and not in the four foundations. A brief study of a book on the principles of Fiqh will exemplify how absurd your remarks are.

3) These are duās which we attach after the name of such scholars who spent their lives in the service of Ḥadīth. Just as you don’t mind professors and doctors writing their degrees after their names, so too, we prefer to pray for our pious predecessors for all the work they have done for us. Although these are not compulsory, they are highly recommended.

Btw, if you have cancer why are you bothered about a cough?

4) Again this proves your ignorance in the principles of Ḥadith. What is your opinion of a Ḥasan Ḥadith? Do you know that scholars always prefer Ṣaḥiḥ and Ḥasan Aḥādīth and only resort to weak Aḥādīth on selected issues at certain times? Do you know when do scholars resort to weak Aḥādīth? Did you know that if there is contradiction, one of the two Aḥādīth will appear to be Shādh or Munkar, and hence rejected? Do you know a khab wāḥid cannot make ziyadati on Qurān? Had you studies a little principles of Ḥadīth and Fiqh, you would know the answers to these queries and you would see how foolish your questions are? There are stages in which Aḥādīth are used in certain issues. We use Dha’if Aḥādīth for example in Akhlāq and Fadhāil and not in Aḥkām. There are conditions for using a Dha’if if Ḥadīth. Since there are over thousands of books written in the field of the principle of Ḥadīth, I shall merely suffice with what I wrote. If you are sincere, you will most definitely resort to these books.

5) Who told you to go in the feild of Qadr. By you going astray, I have increased my faith in what Nabi صلى الله عليه وسلم told the Ṣaḥābah as narrated in Sunan at-Tirmīdhi,

عن أبي هريرة قال : خرج علينا رسول الله صلى الله عليه و سلم ونحن نتنازع في القدر فغضب حتى أحمر وجهه حتى كأنما فقئ في وجنتيه الرمان فقال أبهذا أمرتم أم بهذا أرسلت إليكم ؟ إنما هلك من كان قبلكم حين تنازعوا في هذا الأمر عزمت عليكم عزمت عليكم ألا تتنازعوا فيه أخرجه الترمذي - (4 / 443)

Abū Hurairah (May Allah Ta'ala be pleased with him) says, “Nabi صلي الله عليه وسلم once came out and we were discussing Qadr. Nabi became angry until his face became red as f pomegranate was poured on his blessed cheeks. He then said, Is this what you were commanded to do??!! Is this for what I was sent to you??!! Verily those who were before you were destroyed when they started indulging in this issue. I stress to you, I emphasis again, do not indulge in this.”(Sunan at-Tirmidhi, 4/443)

Thus, for now until you learn your Arabic, hand over this matter to Allāh. When you mastered Arabic you will enjoy the explanations given in Fatḥ al-Bāri, ‘Umdah al-Qāri, Irshād as-Sāri, Fatḥ al-Mulhim etc. However, I give you the same advice of Nabi صلي الله عليه وسلم:
“….I stress to you, I emphasis again, do not indulge in this.”

I trust that if you are sincere you will study more and don’t jump to conclusions without adequate research. Remember, Allāh Ta’ālā is not in need of you and by accepting Islām you are only benefitting yourself.

And Allāh Ta’ālā knows best.

Wassalām