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Is Quran Enough To Study Religion? Why Rely On Hadith Corpus?
کیا اسلام سمجھنے کیلئے قرآن حکیم کافی نہیں؟ اسلام زیادہ تر روایات سے کیوں سمجھایا جاتا ہے؟
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Is Quran Enough To Study Religion? Why Rely On Hadith Corpus?
updated 2 years, 5 months ago
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mere zehan me bhi yahi sawal hai,ke ahadees to 200,250 saal baad likhi gayi,or agar rivayaat se hi quraan ko samjha jasakta hai to rasool ne khud kyun baad ke logon tak nahi puhchayi jis tarha quraan puhchaya hai,itna vaqfa kyu raha or 200,250 saal tak log quraan kaise samajty thy kya unhe rivayat ya ahadees ki zaroorat nahi thi.
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This is a myth that Hadith collection started after 200 years. earliest sahifa of hadith was found to be of Hammam B. Munabbih who was student of Abu Huraira ra. Other sahabas also collected hadiths
Regarding Hadith as source plz e Discussion 66131
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jinki baat aap kar rahe hai aaj vo imaam hamnbal ki musnad ahmed me preserve hai,imaam malik ki muatta bhi earliest sahife me hi aati hai lakin sawal to yahi hai ke itni important ahadees jisse quraan to samajhty hai khud rasool ne kyu ummat ko nahi di, khalifae rashideen ne bhi iske importance nahi jani jo hamtak pahchaty or unke baad tabai taba’tabai ko ye fikr thi ke ummat quraan kaise samjhyegi matlab rasool ya khulfae rashideen ko ye fikr nahi thi shayad,mere khyaal me ye samajhna chahiye ke agar ye baate rasool ki di hui hai to issy quraan samajhne me asani honi chahiye, contradiction nahi
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اسلام کو سمجھنے کے لیے قرآن نہ صرف کافی ہے بلکہ سمجھنا ہی قرآن سے چاہیے۔ امت میں لیکن روایات نے اصل جگہ لے لی جس سے بہت سے مسائل پیدا ہوئے۔ روایات کو قرآن کے تابع رکھ کر ہی سمجھنا چاہیے۔
اس بات کا خطرہ شروع ہی میں محسوس کر لیا گیا تھا کہ لوگ قرآن کو نظر انداز کر کے روایات میں لگ جائیں گے۔ اسی بنا پر حضرت عمر نے روایات بیان کرنے پر جہاں تک ممکن ہوا پابندی بھی لگائی تھی۔ اور کہا تھا کہ لوگوں کو قرآن پڑھنے دو ورنہ روایات میں مشغول ہو کر وہ قرآن کو نظر انداز کر دیں گے۔ اور بعد میں یہی ہوا۔
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ji irfan bhai bht shukria,isy liye ham janab ghamidi sahab ki fikr ke baad janab perwez sahab ki fikr se bhi mutassir hai,vo bhi ahadees ya riyavaat ko vo muqaam nahi dety jo tamaam molvi dety hai.
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To Understand Ghamidi Sahab’s epistemological approach towards Hadith Corpus, please refer to the following thread-link which contains comprehensive responses of Ghamidi Sahab touching this topic:
Discussion 66135 • Reply 66162
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Regarding correct attitude towards Ahadith in understanding Quran, Ghamidi Sahab writes in Meezan under Principles of understanding Quran (Complete: Discussion 55737):
…”Secondly full importance should be given to whatever is mentioned in Ahadith and Athar literature with reference to the Prophet (sws) and his Companions (rta). No doubt they contain many spurious things, and since the original words have not always been preserved and a narrator has relied on his own intellect to transmit these words, a lot of changes have come about in the original words, yet this literature still contains many valuable gems. While pointing out the correct attitude in this regard, Imam Amin Ahsan Islahi writes:
Among the dhanni [non-definite] sources of tafsir, Ahadith and Athar occupy the highest status. If their authenticity could have been fully relied upon, they would have had the same importance in tafsir as the Sunnat-i Mutawatirah. However, since Ahadith and Athar do not possess this degree of authenticity, they can only be benefited from as far as they are found to be in conformity with the absolute principles of interpreting the Quran delineated above. Those who give such importance to the Hadith that they make the Quran subservient to it are neither aware of the status of the Quran nor that of the Hadith. On other hand, people who don’t even refer to the Ahadith and Athar in interpreting the Quran deprive themselves of a great treasure second only to the Quran. I consider the Hadith to be totally derived from the Quran; thus I have not confined myself to Ahadith which are mentioned in relation to a verse of the Quran; as far as I could, I have tried to benefit from the whole corpus of the Hadith. They have helped me the most in understanding the wisdom of the Qur’an. If I have found a Hadith which is not in harmony with the Quran, I have deliberated upon it for a long period, and I have only rejected it when it became abundantly clear to me that it was against the Quran or it was in conflict with some principle of religion. As far as correct Ahadith are concerned, seldom has there arisen a case in which they contradict the Quran; however, when this was the case, I have preferred the Quran to them, and have written my reasons of this preference in detail (Amin Ahsan Islahi, Tadabbur-i Quran, vol. 1, 30.)“
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umar bhai ijma or tawatur sunnat kahlati hai theek hai baat samajh me aati hai lakin phir namaaz ke tareeqe me itna ikhtilaaf kyu vo to basic hai,parda pe bhi or bhi kae cheezo pe shadeed ikhtilaaf.
shia hazrat ke ijma or tawatur ko ham kyu nahi manty,issy apas me kitni firqa bandi hogai hai.
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Agar kahen iktilaf aaye ga to toh us ikhtilaf ki banay-e-istadlaal daikhi jayegi, kya uski banay-e-istadlaal akhbar-i-ahad hain, ya Quran aur hadees ka feham hai, ya kuch aur, is surat main woh istadlaal aur ikhtelaaf qaim rahay ga, magar woh deen, jo ijma aur tawatur sai muntaqil hua hai, yai ikhtelaf uski jagah nhi lai sakta.
Parda kai ikhlelaf ta talluq aslan Quran kai feham sai hai.
Isi tarah namaz kai jin hisson main ikhtelaf hai uska talluq aslan akhbar-i-ahad sai hai aur mazeed ghaur sai yai bh pata chalta hai kai woh ikhtelaf sirf namaz kai ikhtiyari hisson main hain.
Shia hazrat kai han chunkai Imam qatae hujjat hai deen ki, laikin ahl-e-sunnat kai han Sahaba ka ijma hujjat hai, toh yahan bh asal ikhtilaf asool ka hai.
Neechay walay Ghamidi Sahab kai jawab bh zarur sunain:
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mere bhai,hame yaha pe irfan bhai ki baat zyaada sahi maloom horahi hai,quraan ke fahm me ikhtilaaf ho ya ahadees,akhbaar e ahad,ijma ya tawatur me,namaaz pe janab ghamidi sahab hi aisa kehty hai jinki baat se ham agree karty hai per baqi log to shadeed hi hai unke paas jo source hai vo ussy tas se mas nahi hoty vo sahih ahadeeso ke havaly peish karty hai,aisa hi parde par bhi hai,unka kehna hai ghamidi sahab liberal hai unka fahm sahi nahi hai halanki ham ispe bhi janab ghamidi sahab se agree hai ab bataeye vo bhi ahadees peish karty hai hambhi ahaees peish karty hai shadeed ikhtilaaf hai lekin aap kehty hai koi baat nahi ikhtilaaf to hoga,agar ikhtilaaf aise ho ke har aadmi ek dusry ko dil se accept kary to koi masla nahi hai magar yaha to kya kuch hai ham sary hi janty hai.shia hazraat ke yaha phir bhi,jaisi bhi fikr ho unki,ek imaam to hai unke or unke imaam jo bhi kehty hai source unka bhi rasool se hi aata hai ya unke imaam khud ki banai hue baate le aaty hai,to conclusion meri nazar me yahi hua ke dusry hamari baat nahi manenge ham unki baat nahi manenge kyuki hamary paas fiqa hai ijma tawatur akhbaar e ahad sunnat hai or unke paas bhi sunnat hai daleely hai.hamary schools me team work sekhaya jata hai or jitna bada kaam hota hai utne hi mahir log hoty hai magar afsoos ke quraan puri kainait ke liye hai phir bhi ek insaan fehm bilkul theek theek karleta hai koi team work ki zaroorat nahi,maaf kariyega ham kise pe ilzaam nahi laga rahe meri ye haiseyat bilkul nahi hai bas jab deen ke taraf deekho to bada ghumao phirao janjal lagta hai seedhi saadhi baat nahi lagti.
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Aap apni raye rakhnay main azad hain, hamara kaam apna istadlal paish kar daina hai aur doosray istadlaal main koe kamzoori hoo ussay wazeh kar daina hai. Chunkay Hadees apni asal main aik Zanni ilm hai, toh chahay woh Shia Imam sai aa raha hoo ya Sahabi sai, woh Zanni hi rahay ga aur qatae ilm yaani kai Quran aur Sunnat ki roshni main hi samjha jayega. Yai asool ka masla hai.
Chunkay asal topic ka is sai koe talluq nhi toh is par mazeed tafseel sai baat karna yahan munasib nhi hai.
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