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Principles Of Understanding Quran , Sunnah And Hadith
The first title in meezan is Principles of Understanding.I want to ask that who is Ghamidi Sahab or any other scholar to lay down principles for Understanding of Deen………..One one is appointed by Allah except Muhammad SAWW………..
Prophet SAWW must have stated these principles……..
If we study Deen according to these so called Natural and Academic principles then we reach on same results as of Ghamidi Sahab……..
Isn’t it a religious innovation (Bidat)…..Mold you religion in desired form by stating some principles……
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11 Replies
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Principles Of Understanding Quran , Sunnah And Hadith
updated 4 years, 4 months ago
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11
Replies
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Assalamualikum!
It is a basic requirement that in order to read any book, we need to have a basic understanding of that language. And the more deeper literature it contains, the deeper our understanding of that language should be. Since Quran was revealed approx. 1400 years ago, therefore if anyone is willing to understand Quran firsthand, it is imperative that that person needs to have an understanding of Arabic language of that time, specifically language of Quraysh of Mecca, since Quran is revealed in their language. With a time gap of 1400 years, a person needs to spend time in studying the specific linguistic phrases of that time and other linguistic differences between today’s Arabic language and that of 1400 years ago.
What Ghamidi Sahab did was to caution the students of Quran about the precautionary measures that they need to take when approaching the language of Quran firsthand. Because there is a risk that one might ignore these differences in language and might stumble onto a big mistake while interpreting the language of Quran.
Same is the case with Sunnah and Ahadith, as to what needs to be kept in mind according to his own experience of course, before delving into a vast jungle of narrations and humongous collection of fiqh. Call it a checklist to keep you from getting astray.
Any other scholar has a right to disagree with his principles, but it would be better to present any alternative approach towards understanding these sources of religion.
Ghamidi sb. is not unique in making these principles, our whole history of fiqh is filled with these attempts in order to better understand the religion. Whether it be Imam Abu Hanifa, Imam Malik, Imam Shafi or Imam Ahmed Ibn-e-Hambal. Imam Shafi’s “Al-Risala” was the first ever book written on principles / usool of religion.
Similarly, if we go outside of Fidh, all our Muhaddetheen (Muhaddeseen) were busy creating principles on how and when to accept any narration associated with Prophet Muhammad (sws). The list is endless indeed. I have tried to present a few instances from our history just so you know Ghamidi Sahab is not unique in this approach. They were all our respected scholars who spent their lifetimes in trying to understand these principles and making them easy for the public to understand. We hold them all in high regard.
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For comments of Ghamidi sb. on the language of Quran, regarding his prescribed principles, please refer to the video below from 1:04:30 to 1:09:48
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I think the criticism should be on the principles themselves – has Ghamidi sahab “invented” some principles, or has he simply laid out some rational and natural rules in order to stay on track? Which of Ghamidi sahab’s principles do you think are objectionable?
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Usool e Tafseer is not a new thing, see Ibn Taymiya’s principles to interpret Quran for example. Usool e Fiqh books by jurists is another example.
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As Salam o alikum and thank you all for your consideration ……..
I have no issues with the principles rather I am totally appreciating these principles and completed meezan lectures on principles………..I am also convinced by them and find them totally Natural and Rational …….,..
……,. Question is simple that principles must have enlisted or compiled by ultimate source of Deen i.e Prophet Muhammad SAWW………
Shouldn’t principles of others be called as innovation?
I am not moving forward in meezan lectures and completely want to address principles first…….
Thanks
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So it means that Prophet Muhammad (sws) should’ve taught us how to understand the language of Quran first and then Quran should be revealed? The understanding of a language and its application in a particular time period is a matter of linguistics and not of religion. The principles prescribed in this regard by any scholar will be judged according to common sense and on the basis of available knowledge / principles of linguistics. If anyone is to criticize any such principles, he should do so with the same knowledge of linguistics or by identifying any loopholes in the principles so presented. Just by calling those principles an innovation in religion is not a very logical approach since this is beyond the sphere of religion. It is a prerequisite to understand any book.
Same is the case with Sunnah, which was in its purest form when initiated by the Prophet (sws) himself and Muslims were practicing it day and night in their lives. It is later on that Sunnah and Ahadith got mingled up and there developed a need to separate those two on the basis of available knowledge. There has never been any disagreement on the mutawatir part of Sunnah that has been transmitted with Ijma of ummah from generation-to-generation. The only disagreement in this regard relates to status of ahadith and their interpretation.
As it happens with any ideology that with some time passed, that ideology takes a form of knowledge and then whole philosophy starts building around that knowledge (i.e. ilm-e-kalam), with rules laid down, principles prescribed, dos and don’ts, pros and cons, criteria for judging what’s within and outside of that ideology. This all happens naturally so that the ideology stays alive and much more organized for the masses. The same thing happened with Ahadith collection, there was no such thing at the time of Prophet(sws), it only happened later somewhere around the second century hijri when narrations of Prophet (sws) started circulating recklessly with many of them fabricated, now was the high time for some higher intellects to screen them and make principles on how to make sure that they don’t fall outside of the overall framework of religion (which has always been crystal clear to everybody). And hence, the principles of hadith narration came into being and a new branch of ilm-e-hadith was born (naturally). This is all in line with how human knowledge progresses and any act of Prophet (sws) otherwise would’ve rendered the whole religious ideology unnatural.
There is no such thing as innovation when determining and defining principles of understanding sources of religion and placing them within the overall framework of religion. This practice is not itself religion, but based on knowledge of linguistics, tradition, history and common sense; and should be critiqued as such.
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Thankyou now it is making sense ……
Now I.will try to criticize Principles itself so here is one
” Aqal or Naqal me koi farq nahi”…….
Ab har admi ka background different , country, Nation, sectual background different……kaisay mumkin ha k har shaksh ki aqal common ho……..
Quran Sunnat common per aqal common nahi……..Africa ke kuch log tou apni biwi beti b mehmaan ko pesh ker dete Hain…..
Ab is scenario me Deen kaisay aqal se relate Kare ga
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Same is the case with nature of a person ……….
Nature is usually defined by place of birth………..and Nature is first source of Deen…….
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Kindly provide details about relationships between Nature , aqal and Deen…….
What principles will define and what is procedural way ………
Nature and aqal of every person is different ,Deen is same …….
How to decide
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Salam – Pls. see this thread for objective nature of basic morality, feel free to write any follow-up questions you have:
Thanks,
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