You can find the relative strength of these Ahadith (based on their chain of narrators only) in the footnote [1].

However, it is important that we keep reminding ourselves of the following points as guiding principles while interpreting the meaning of any Hadith:

1) Unless one understands the principles on how to understand Hadith and what is its place within whole framework of religion, one will forever be faced with these predicaments where a point mentioned in a hadith would feel an isolated but complete directive of Islam and sometimes in total contradiction to principles mentioned in Quran which form basis of religion.

In this regard, following sub-points might be helpful:

a) The gradings that we find are mostly based on the chain of narration, there is no work being done on the content (matn) of narration. Since it requires a lot of effort to study the content within whole framework of the religion, to see the context and to see all the available turks before reaching any conclusion along with arguments for why one is accepting one narration and why one is rejecting one; therefore, these gradings mostly don’t take the content of a narration into account.

b) No hadith ever adds or removes anything from the religion established from Quran and Sunnah, at most it is an explanation of some already laid out principle of Quran and Sunnah or Prophet’s (sws) seerah of how He (sws) followed the same principle of Quran and Sunnah.

c) After study of the whole religion and its sources, only things that can be religion belong to the following category:

– They must relate to ibadah

– Must relate to purity/tazkiya of body

– Must relate to purity/tazkiya of food

– Must relate to purity/tazkiya of soul (ikhlaqi tazkiya/ethics)

2) Ahadith are mostly lacking their context, which means for the most of Ahadith corpus, we have no way of knowing in what context a particular narration was said by the Prophet (sws), and what was said before and after those words so that we can know the exact context of discussion. Therefore, we need to take guidance from Quran and Sunnah which are absolute and complete sources of religion and not dependent on any external/additional context for their understanding.

3) Ahadith always relate to matters of application related to absolute directives found in Quran and Sunnah. If taken in isolation, we will end up extracting absolute laws from matters of application and thus end up creating a jungle of mess from where it won’t be easy to come out.

To understand these points further, please refer to the following link and watch the linked-video (as this is very important in understanding the Farahi School’s Approach, otherwise one will always feel entrapped in contradictions if these principles are not understood properly):

Discussion 21789 • Reply 21983

The above discussion can be summed-up in following points:

We understand Hadith from ‘Quran & Sunnah” and not ‘Quran & Sunnah’ from Hadith because:

1) Quran & Sunnah are in ‘as is’ format as given by Prophet (sws) himself as a source of religion.

2) Quran & Sunnah are transmitted through the most reliable means of ijma (consensus) and tawatur (quoli/amali) of Sahaba (rta) and passed on from one generation to another.

3) Hadith is not in ‘as is’ format, rather, it is in ‘as understood by narrator’ format without any context or pretext of the discussion.

4) It is transmitted through Akhbar-i-Ahad (narrations of one, two people etc.)

Therefore, Hadith is bound to be understood in the light of Quran & Sunnah. And when we try to understand any Hadith (words as understood by narrator) in the light of Quran (exact words of Prophet), we would never go astray.

Having said that, all the above Ahadith actually fall within the framework provided by Quran and Sunnah and can be discussed further in case you have further questions regarding any Hadith.

(P.S. The points mentioned above do not necessarily imply that you were unaware of Ghamidi Sahab’s approach in understanding Hadith Corpus, but it did provide us all with an opportunity to remind ourselves of the basic principles and it will prove helpful for other readers as well in understanding of Farahi School’s Approach. )

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[1]

1. Heaven lies at the feet of your mother:

https://sunnah.com/nasai/25/20

https://sunnah.com/ibnmajah/24/29

2. If anyone other than God is allowed to worship, it would be a wife prostrating to her husband:

https://sunnah.com/urn/1261700

https://sunnah.com/abudawud/12/95

3. Mother is 3 times superior (deserving of my good) than your father:

https://sunnah.com/ibnmajah/33/5

https://sunnah.com/bukhari/78/2

https://sunnah.com/tirmidhi/27/1

4. Displeasure of your father in a matter is equivalent to divine disapproval:

https://sunnah.com/tirmidhi/27/3

https://sunnah.com/tirmidhi/27/4

https://sunnah.com/urn/1264080

https://sunnah.com/ibnmajah/33/7