Islamic scholar Mohammad Yunus joins issues with Ahl-e-Hadeesi Maulana Nadeemul Wajidi’s diatribe of Ahl-e-Quran-wal-Hadees
In a widely disseminated article published
in practically every Urdu newspaper in India, Deoband’s Maulana Nadeemul Wajidi
launched a diatribe of those Muslims who in his view place excessive reliance
on the Holy Quran, which, he thinks, is only a “text”, whatever that means, and
actual exhortations and explanations of our religion can be found only in
Ahadees (plural of Hadees), tens of volumes of which were recorded hundreds of
years after the demise of the Prophet p.b.u.h.).
More than two-thirds of these so-called
ahadees were rejected by authoritative ulema like Bukhari and Muslim as
unreliable concoctions or fabrications in which rulers of the day who had
established their dictatorial, monarchical, expansionist, hereditary khilafat
after killing all members of the Holy Prophet’s family put words in the
prophet’s mouth to justify their own un-Islamic conduct and continue to do so.
The followers of this trend continue to send and pray for blessings of God to
be showered on Yazeed, the dastardly killer of the Prophet’s family.
Ahle Hadeesi Maulana Nadeemul Wajidi
clearly belongs to a sect that can also be characterized as Munkirul Quran or
Munkereen-e-Quran. Ahle Hadeesis do not repudiate the Holy Quran altogether,
indeed even in the article in question Maulana Wajidi pays lips service to the
value of the holy Quran but also tries to establish a barrier between the
Muslims and the Quran à la Yazeedis by claiming that Quran is practically
incomprehensible except to the so-called ulema and jurists who have devoted a
lifetime studying what they call its intricacies and secrets.
New Age Islam is presenting Maulana
Wajidi’s views in full in its original Urdu and in translation in English and
Hindi (on separate pages on the site) as well as a rejoinder from Islamic
scholar Mohammad Yunus who has spent a lifetime studying the holy Book and has
co-authored a widely regarded book authenticated for its scholarship by Jamia
Azhar, Cairo. Mr. Mohammad Yunus has great respect for the ulema who have
devoted their lifetime studying the ahadees while largely ignoring the holy
Quran on which Allah (ST) completed our religion during the Prophet’s lifetime
itself and made the Salafi Muslims a witness to the fact. So if any disrespect
towards ulema creeps into any of the writings of New Age Islam including this,
the fault is entirely mine; it is I who has difficulty suffering the Juhala. – Sultan Shahin, Editor, New Age Islam
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Maulana
Nadeemul Wajidi’s article in original Urdu, and Translations in English and
Hindi:
شریعت کی تشکیل میں حدیث کا کردار
http://www.newageislam.com/urdu-section/مولانا-ندیم-الواجدی/شریعت-کی-تشکیل-میں-حدیث-کا-کردار/d/6647
The
Role of Hadees in the Formation of Sharia
http://www.newageislam.com/islamic-ideology/maulana-nadeem-ul-wajidi/the-role-of-hadees-in-the-formation-of-sharia/d/6645
शरीयत की तश्कील में हदीस का किरदार
------
A rejoinder to Maulana Nadeem ul Wajdi’s essay on “The Role of Hadees in the Formation of Sharia”
By Mohammad Yunus, NewAgeIslam.com
1. Statement in Maulana’s Essay: Hadees has it: “I do not wish to see any of you sitting comfortably and to any of my Hadees say, I do not know. I have not seen it in the Book of Allah which is enough for me” (Tirmizi: 37/5, Raquam ul Hadees: 2663).
The author’s Comment: The Article quotes the following Hadith/statement from two of the earliest compilers of Hadith – Imam al-Bukhari and Muslim, who are most highly regarded among the compilers of the Hadith, and as such Hadith on any theme reported by them commands greater authenticity than one quoted by Tirmizi on the same theme.
“Why do people impose conditions which are not in Allah’s book (kitab il lah)? Whoever imposes such conditions as are not in Allah’s Laws (kitab il lah), then that condition is invalid even if he imposes one hundred such conditions, for Allah’s conditions (as stated in the Qur’an) are truth and more valid” - Imam al-Bukhari [Note 2, Article].
"If we discuss about all those accounts which are held authentic (Sahih) before the learned, and suspect by a critical scholar (who demands a proof of personal meeting between the narrators and transmitters of Hadith in each generation), - we would simply be tired (because they are so large in number)." – Imam Muslim [Note 3, Article]
2. Statement in Maulana’s Essay: “This group is called ‘Munkereen e Hadees’, people who do not accept Hadees”
The author’s Comment: It will be a grievous error to disregard the contents of the Article as a write up from a “munkire hadith,” as the opening paragraph of the report seemingly but not explicitly suggests. The write up contains the following remarks, which demonstrate without any element of doubt that the author has all the respect for the Hadith and for the Sunna of the Prophet:
“When the common people in Europe were sleeping in communal halls on haystacks in pitch darkness and had no more than a pair of clothes or leather jerkins to wear, and spent their whole winter indoors living on potato and porridge cooked over the left over in the same pot, year after year, and had no schools, colleges or centers of learning, the Muslims lived in great luxury and sophistication and popularized and advanced all forms of art, craft and knowledge at grass roots level that was beyond the imagination of their European counterparts. While their cultural superiority owed to their newfound Qur’anic wisdom, military successes, adoption of the cultural paradigms of the major civilizations they subsumed (the Romans, Egyptians, Persians, Indian for example) and an unremitting passion to acquire knowledge, the inner fabric of the society was immensely benefited by the ancestral wisdom, passed from generation to generation in the form of narrations or Hadith. The Hadith sciences covered practically all the activities of the community and fields of knowledge and provided a common set of paradigms that filled the gap in practical knowledge in the early centuries of Islam. Thus, Imam Bukhari’s compilation [Note 2, Article] is spread over 9 volumes, divided into a total of 93 sections (or books) and 3981 chapters. Broadly speaking, it covers the following areas of life: (For details, see the Article)”
3. Statement in Maulana’s Essay: “As far as arguments are concerned everybody has his own powerful arguments to prove himself right.”
The author’s Comment: The author has not tabled “his own powerful arguments to prove himself right.” He has only quoted the Qur’anic verses in a collective manner to bring across its broader message. Thus, on the issue of the Qur’an’s oft-repeated commandment to love, obey and follow the Prophet, the Article reads:
“The orthodox quote the Qur’anic oft-repeated exhortations to love, obey and follow the Prophet (3:31, 3:32, 3:132, 4:69, 4:80, 5:56, 5:92, 24:52, 24:54, 24:56, 47:33, 64:12) as an indication to follow the Hadith or the sayings of the Prophet that are conflated with his normative behavior (Sunna). But the Qur’anic instructions obviously aimed at establishing the Prophet as the ultimate and most honored and beloved leader of the community – a love and honor that he deserved as the Prophet of God. Accordingly, people at different historical junctures were asked to obey the Prophets Hud (26:131, 26:150), Jesus (3:50, 43:63), Lot (26:163), Noah (26:108, 26:110, 71:3), Shoaib (26:179), Salih (26:144, 26:150) and to follow the creed of Abraham (4:125, 16:123).”
The author’s Comment: This is untrue. As human, the author cannot be above error and may have missed an aya or two bearing the same theme. He has, however, not deliberately omitted any aya that contradicts his theme.
5. Statement in Maulana’s Essay: “If Quran is a text, Hadees is an explanation.”
The author’s Comment: The truth is, the companions of the Prophet quoted very sparingly from the Prophet and Caliph Umar gave explicit instruction not to misguide people with ahadith. This is noted in the Article as follows (Sec. 4) by quoting Shibli Nomani – an outstanding research scholar of international repute:
Imam Sha‘bi is reported to have stayed for one year with Abdullah bin Umar (Caliph Umar’s son), who was renowned for authenticity of his Prophetic narration, and heard only one hadith from him during this period [5]. There is another version of this account that puts the period at two, or one year and a half, and the number of hadith at one [4].
Thabit bin Qutba reported that Abdullah bin Umar used to narrate only two to three hadiths a month” [5].
Hence the statement “If Quran is a text, Hadees is an explanation” is not supported by early reports. Besides, as constructed in the Article, Sec. 4/6, the Hadith evolved across some seven to eight generations (two centuries) before they were finally screened and compiled by the early Imams (al-Bukhari, Muslim). Hence the Muslims of the early (first two or three) generations had a limited number of Hadith in circulation. They relied more on their reasoning (fiqh) than the Hadith. Thus as Yusuf Guraya notes, on the strength of al-Tabari in his scholarly work, Origins of Islamic Jurisprudence, Delhi 1992, p. 29/30):
“The seven jurists of Madinah were primarily fuqaha as their epithet suggests, and it was only secondarily that they related to ahadith. They were Sa'id b. al-Musayyib (d. 93 A.H.)... These were the people who laid down the foundations of Madinese fiqh. They were not strictly traditionalist, and the majority of them preoccupied themselves with juridical opinions and fiqh, rather than hadith.”
6. Statement in Maulana’s Essay: “sahabae ikram assembled all the details and descriptions given by Prophet Muhammad (pbuh).”
The author’s Comments:
i). The Qur’an does not furnish any evidence to suggest the above. What the Qur’an tells us without any ambiguity at all is that during the Meccan period, the Prophet and his followers went through a very hard time and spent their time mostly in prayers, anxiety and uncertainty and longed for God’s help, while in Medina they lived under constant threat of attack from the Meccans. There are a few hundred verses referring to such military onslaughts and the perilous condition of the Muslims as illustrated by the following Qur’anic allusion relating to the Trench battle:
“They (the Meccans and their allies) came on them, waves upon waves. (As the Muslims watched them from distance,) their eyes dimmed and their hearts rose up to their throats and they imagined (weird) thoughts about God. This was a moment of trial for the believers as they were shaken by a most violent shock. (On the other hand) the hypocrites and those with sickness in their hearts said what God and the Prophet of God had promised was mere illusion. A party of them said to others to go back as it was no (safe) place for them, and a party of them sought the Prophet’s permission saying that their homes were exposed, though they were not exposed and they only wanted to flee. But had the enemy entered (the city) from the sides and asked them to dissent and join a civil war, they would have readily done so, despite their oaths of allegiance” (33:10-15).
Under these circumstances, where was the time for the Sahabas to ‘assemble all the details and descriptions’ given by the Prophet?
“Nay! The Qur’an is a message (80:11) for anyone who wants to remember (12), (retained) in honored pages (suhuf) (13), elevated and immaculate (14), (written) by the hands of scribes (15) – noble and virtuous” (80:16).
Under such scarcity of paper/ writing materials and the overriding need of memorizing the Qur’an for oral preservation, with fear and anxiety looming in the air (see author’s comment under 6 above), it was simply impossible for the companions of the Prophet – barely a hundred in the Mecan period rising to a thousand or so half way the Medinite period to write the details of all the hundreds of thousands of ahadith that the early compilers reportedly screened.
Thus the statement is merely speculative and untenable.
7. Statement in Maulana’s Essay: “If on one hand God has described, adjectives like ‘order’, ‘authority’, and ‘power’ for Himself on the other hand He has commanded to follow prophet Muhammad (pbuh)’s orders and practices. Do Munkereen Hadees have any answer to, when God says, “Say, [O Muhammad], "If you should love Allah , then follow me, [so] Allah will love you...”(Al-Imran: 31)?
The author’s Comment: The Article addresses this elaborately and convincingly under Section 9:
“The orthodox quote the Qur’anic oft-repeated exhortations to love, obey and follow the Prophet (3:31, 3:32, 3:132, 4:69, 4:80, 5:56, 5:92, 24:52, 24:54, 24:56, 47:33, 64:12) as an indication to follow the Hadith or the sayings of the Prophet that are conflated with his normative behavior (Sunna). But the Qur’anic instructions obviously aimed at establishing the Prophet as the ultimate and most honored and beloved leader of the community – a love and honor that he deserved as the Prophet of God. Accordingly, people at different historical junctures were asked to obey the Prophets Hud (26:131, 26:150), Jesus (3:50, 43:63), Lot (26:163), Noah (26:108, 26:110, 71:3), Shoaib (26:179), Salih (26:144, 26:150) and to follow the creed of Abraham (4:125, 16:123). Thus, the Qur’an, does not bind the followers of a prophet with his sunna, but uses it to refer to universal laws and patterns in both physical and moral realms (3 above, Part-I). Furthermore, any command to observing the Sunna (normative ways) of the Prophet Muhammad would have contradicted the notion of shir‘ah wa minhaj (dynamic system of law and code of life - 5:48, as the Qur’an envisions for humanity in its concluding legislative phase [16], and froze Islam, veritably, at the seventh century Arabia. It was conceivably for these reasons that the Qur’an did not connect its message with the Sunna of the Prophet – though based on the pre-Islamic norms, such a connection was a historical necessity in that era. History had to take its own course and accordingly it saw the evolution of the institution of Hadith sprouting from the pre-Islamic concept of following the Sunna of the ancestors. In absence of any Qur’anic mandate to follow the Sunna of the Prophet, there can be no breach of faith in any manner by treating the Hadith that is supposed to be a repository of the Prophet’s Sunna – as a historically informed and conditioned space-time specific theological discipline – rather than an intrinsic part of the eternal message of the Qur’an.”
8. Statement in Maulana’s Essay: “then came such a sect which described all these labour to be wrong and useless, saying that that Quran has all the necessary descriptions and guidelines and none of its order owes any explanation from Nabi Kareem (pbuh).”
The author’s Comment: The Article does not make nor imply any such statement. The author’s recent exegetic publication, (jointly authored with Syed Ashfaque Ullah) declares: “As the revelation was underway, the learned among the Prophet’s companions were keen to understand the fuller meaning of the revealed verses and passages, particularly those, relating to their own lives and circumstances. From time to time, they approached the Prophet for clarification, and he helped them out with interpretation. This marked the beginning of the discipline of exegesis or tafsir, the science of interpreting the Qur’an.” (p. 374, under 1.1, Essential Message of Islam).
What the Article actually says is quite different as quoted below (Sec. 10):
“The suspicion of Imam al-Bukhari and Muslim regarding the authenticity of the contents of the Hadith they compiled based entirely on isnad (Sec. 1), the anachronism factors (Sec. 6), the irrevocably adverse effects of historically stretched time on the Hadith screening process (Sec. 7,8) and absence of any express instruction of the Qur’an to all humanity for all times to follow the Sunna of the Prophet (Sec. 5) taken together clearly demonstrate that as a font of guidance or supplement to the eternal Qur’anic message that is meant for all times, space and historical contexts, the Hadith corpus has run far beyond its due course in history.” This statement does not discount the role of Hadith in the early centuries of Islam as is noted in the Article. Sec. 4 concluding paragraph that reads:
However, historically stretched time of the evolution of Hadith (7-8 generation past the Prophet’s era - Sec. 6 of the Article) made the following adverse impact noted in Sec. 7 of the Article: “a large number of forged, spurious unsavory and fabricated accounts skipped the screening process and found their way into the authentic (Sahih) corpus, simply because they had gained popularity among the masses and had entered the Hadith chain. Many learned people of the era were aware of this, including the great Imams (al-Bukhari and Muslim) who compiled the hadith (opening quotations) but religious passion was so intense that even the most learned and pious were afraid to question the truth of an apparently ‘questionable’ account, if it furnished a chain of reliable transmitters. Moreover, some Hadith that might have been authentic in isolation were context specific and lend themselves to contradictory propositions, [Note 7, Article] while some were specific to the era and suffered obsolescence with time as earlier mentioned [Note 8, Article].
“Most of what goes today under the name of Islam is not Islam at all. It may only have preserved the outer shell of the Islamic ritual of prayer, fasting and pilgrimage, as well as some sayings, which have been however perverted by allegorical interpretations. All these sinister accretions and superstitions that found their way into Islam brought about the stagnation that now pass under the name of religion.”
9. Statement in Maulana’s Essay: “Many of the Ulema say that this ‘wisdom’ (Hikmat) is used in Quran for Ahadeeth.”
“He gives wisdom (hikmah) to anyone He wishes, and he who is granted wisdom (hikmah) has indeed received a great bounty – but none remembers this, except the learned” (2:269).
“And if you divorce women, and they reach (the end of) their term, then either live together honorably, or part with them honourably, but do not keep them to injure them, (or) to exceed limits. Anyone who does that merely wrongs his own soul. And do not take these messages of God for a joke, and remember God’s favor to you, and what He has revealed to you of the Book and Wisdom (hikmah) for your instruction. Therefore heed God and know that God is Cognizant of everything” (2:231).
“And God will teach him (Jesus) the Book and Wisdom (hikmah), the Law and the Gospel” (3:48).
Most importantly the Qur’an reserves the noun form ‘Hakim’ for God who epitomizes hikmah (insight, discernment, enlightenment, wisdom). While one can always comprehend hikmah in a differing vocabulary, but to connote it with Hadith is simply untenable – given that even the Prophet Jesus was endowed with hikmah (3:48). Furthermore the connecting particle ‘wa’ in the Qur’anic expression ‘kitaba wal hikmah’ can only mean ‘with’ or ‘as a source of’ and not separately as ‘kitab and hikmah (Sunna or Hadees). Such an interpretation, no matter which scholar advocates it, will bring Hadith at par with the Qur’an and transform Islam from an undiluted monolithic religion based on tawhid (One God and One Eternal and Unalterable Qur’an) and not admitting any form of association with God (shirk) to polymorphic religion based on the Qur’an as well as scores of Hadees compilations. To me such interpretation reek of intense form of kufr and nifaq, if not outright shirk – though God knows best - and I do apologise if this hurts the sentiments of the ulama.
The author’s Comment: Sura al-Najm is an early Meccan verse. It was a time when the Prophet was rejected by the community and all sorts of diatribes were hurled against him as well as the revelation. As the Qur’an attests they (the Meccans) called Muhammad an impostor, a madman (30:58, 44:14, 68:51), and an insane poet (37:36), and ridiculed the Qur’anic revelation (18:56, 26:6, 37:14, 45:9). They also found the revelation strange and unbelievable (38:5, 50:2), and condemned it as the legends of the ancients (6:25, 23:83, 25:5, 27:68, 46:17, 68:15, 83:13) and jumbled up dreams (21:5). They questioned why Muhammad could not show any miracles (6:37, 11:12, 13:7, 17:90-93, 21:5, 25:7/8, 29:50), and why the Qur'an was not revealed to a man of importance from the two cities (43:31) - for Muhammad was neither wealthy nor powerful. They also declared that other people coached him or dictated to him morning and evening (25:5, 44:14). They also charged him with forging lies and witchcraft (34:43, 38:4), forging lies against God, forgery and making up tales (11:13, 32:3, 38:7, 46:8), witchcraft (21:3, 43:30, 74:24), obvious witchcraft that was bewildering (10:2, 37:15, 46:7), and of being bewitched or possessed by a Jinn (17:47, 23:70, 34:8).
It was to refute the foregoing charges against the Prophet and Qur’anic revelation that the Qur’an declares in the opening verses of Sura al-Najm: "By the Star as it goes down (53:1) - Your companion (O Meccans) is neither astray nor demented (ghawa) (53:2). Nor does he say (yantaqu) (anything) out of (his own) whim (53:3). It is nothing but revelation (wahi) revealed unto him (53:4).
Hence to connect the opening verses with Hadith that evolved gradually – with passing of generations after the Prophet’s demise as elaborated in Sec. 4, 6 of the Article, will be a grievous error - a stark denial of truth (kufr) – though God knows best those who twist the meaning of Qur’anic verses by quoting them out of context, and show them guidance.
11. Statement in Maulana’s Essay : “Quran asks to observe ‘Roza’ (fast) whoever gets the month of Ramazan. What is ‘Fast’? How to preserve it? And many such queries have not been answered in Quran but all these things are there in Hadeeth. Quran commands ‘complete ‘Haj’ and ‘Umrah’ but ‘how’ with what rights and rituals’ is not clear.”
The author’s Comment: Regarding the methodology of namaz, haj, zakat, roza, the related Qur’anic verses can be pieced together to construct the modalities of each of these pillars of faith. These are, barring the zakat, of spiritual nature and their merit lies obviously in the devotion and piety of the performer rather than the perfection of the procedure or purity or source of water used for wudu and other ritualistic details. They may be taught summarily as part of one consolidated subject focusing on the Qur’an in the proposed Religion class in the madrassas (Sec. 10 of the Article) but singular emphasis on teaching the detailed modalities of the spiritual tenets of faith to the exclusion of the broader functional message of Islam – its social, moral, ethical paradigms, universal and liberating trajectories - will greatly diminish the scope of the madrassa education. Hence the following comment in the Article (Section 10, concluding part)
Furthermore, scientific knowledge is the very key to understanding the scientific indications of the Qur’an, and the essential tool to harnessing the resources of nature as enjoined by the Qur’an. Thus for example, we will not be able to understand many of the Qur’anic verses on natural phenomena, such as relating to the movement of the heavenly bodies (3:27, 31:29, 35:13), embryonic development in human fetus(22:5, 23:13/14, 39:6, 40:67, 75:38, 82:7, 96:2), graduated layers of darkness in the depths of oceans (24:40), barrier between sweet and saline water (25:53, 27:61, 55:19) etc. without the knowledge of physical sciences. Therefore, from the Qur’anic perspective, the pursuit of scientific knowledge is integral to its message, and to set it apart as ‘European’ or ‘un-Islamic’ could amount to a blatant denial of a self evident proposition - a kufr [18]. The same holds for all other universal faculties, professional disciplines and art forms that form the basis of modern education – as they no more than glimpses of God’s infinite manifestations (kalimat, 18:109, 31:27) and accordingly taught in the Christian and other missionary schools.”
12. Statement in Maulana’s Essay: “Conscious wise also accepting and following Quran without accepting and following Sunnah seems absurd.”
The author’s Comment: The Article does not refute the notion of following the Sunna of the Prophet as far as the context and the realities of the early centuries of Islam is concerned as can be seen from its following remarks: [Sec. 4/Opening para. Sec. 5; and Sec. 9 Opening para. of the Article]:
“In the initial years after the Prophet’s death, the hadiths were few in number, and were rarely cited by the Prophet’s companions, while the common man was discouraged from quoting them….The second generation Muslims entertained a far greater number of hadiths representing the sunnas of the Prophet as well those of his companions, and the jurists and scholars of the first generation. This process continued down the generations resulting in an exponential growth in the number of hadiths with the passing of successive generations.
This, after a few generations, created serious complications for the community. There were simply too many hadiths in oral circulation representing the changing historical realities and views of the scholars of each of the preceding generations of the expanding and intellectually effervescent Islamic world, and no one knew for sure which hadith to follow and which one to discard. This created a chaotic situation in theological domain and warranted an urgent solution. Muhammad al-Shafi‘i (d. 205/821), a great jurist of the era, and one of the greatest in Islamic history, saved the situation by setting aside all those hadiths which originated from any individual other than the Prophet, and accepted only those Hadiths which could be traced back to the Prophet through a chain of reliable narrators (isnad). This literally meant redefining the generic sunna and hadith to specifically the Prophetic Sunna and Prophetic Hadith - the terms are capitalized for distinction. In other words, the term Sunnah [Sunna] became specific to only those accounts (Hadiths), which purportedly encapsulated the Prophet’s traditions - normative behavior and practices, or Sunnat al-Rasul Allah. This happened around six to seven generations from the Prophet’s era. The expression, Sunnat al-Rasul Allah however, does not appear in the Qur’an, which enjoins the emulation of the Prophet’s exemplary moral conduct and behavior (33:21).” [Sec. 4/Opening para. Sec. 5 of the Article]
ii) “Furthermore, any command to observing the Sunna (normative ways) of the Prophet Muhammad would have contradicted the notion of shir‘ah wa minhaj (dynamic system of law and code of life - 5:48, as the Qur’an envisions for humanity in its concluding legislative phase [16], and froze Islam, veritably, at the seventh century Arabia. It was conceivably for these reasons that the Qur’an did not connect its message with the Sunna of the Prophet – though based on the pre-Islamic norms, such a connection was a historical necessity in that era." History had to take its own course and accordingly it saw the evolution of the institution of Hadith sprouting from the pre-Islamic concept of following the Sunna of the ancestors. In absence of any Qur’anic mandate to follow the Sunna of the Prophet, there can be no breach of faith in any manner by treating the Hadith that is supposed to be a repository of the Prophet’s Sunna – as a historically informed and conditioned space-time specific theological discipline – rather than an intrinsic part of the eternal message of the Qur’an.” [Sec. 9, Opening para. of the Article].
The author’s Conclusion of this Rejoinder: The Article under scrutiny captures the present day realities of the umma as follows (Sec. 8)
URL: https://newageislam.com/ijtihad-rethinking-islam/islamic-scholar-mohammad-yunus-joins/d/6644
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