Plausible rationale for understanding
certain Ahadith appearing to be
contradictory
Note; dark blue is the notes while black is copied from translations of Ahadith and red is Quranic Ayahs and also used at places to highlight certain parts in the translation of “Sahih Bukhari” by Dr. Muhammad Mohsin Khan and even notes.
The aim of this humble work; is to solve this enigmatic situation arising today due to some Ahadith not being understood properly due to a lack of requisite longing for learning; besides utilizing this opportunity for learning about the gigantic work “Jirah-o-Tadeel”, the science of assessing the authenticity of Hadith, compiled by the venerated scholars about twelve centuries ago.
RATIONALE - 1: Reply to Spurious Criticism, Finding certain Hadith in
today’s world, early 21st century, makes antagonists get an opportunity to raise futile
qualms and criticism whereas the frivolous readers start creating doubts about
the veracity of Hadith literature. Unfortunately, such trends have extremely
grave implications and alarming consequences because a sizable group of Muslims
is already on the brink of faith in the Sunnah of the Prophet (s), the
secondary source of guidance after the Quran. Unless cogent and plausible
rationale is not put forward for understanding such Ahadith, appearing to be
contradictory, common people are likely to give in to the precarious propaganda
of the cynical class of Muslims emerging out of the extraneous influences of pseudo-modernists and the obvious results are damage to the already weakening edifice
of Islam. Instead of wondering and putting up all kinds of lame, insubstantial,
and peevish arguments in defending such Ahadith makes the matter more
susceptible to qualms, there is a dire need to carry out sincere but candid
research work to
discover
cogent validation for understanding such Ahadis. This is our firm belief that
every word of the Prophet (s) is carrying a fountainhead of wisdom, and he (s)
has been bestowed with special acumen through Wahi-e-Khafi, the secret revelation to
elaborate the teachings contained in the Quran for all mankind. Quran endorses
this belief in the following words;
053: 004-005
Maududi: He does not speak of his own
desire; it is but a Revelation which is sent down to him. 4 ” (53:4-5)
016: 044
Maududi: We sent the former Messengers
with clear Signs and Books, and now We have sent the Admonition to you (O Muhammad!),
so that you should make plain and explain to the people the teachings of the
Book which has been sent for them; 40 and so that they (themselves)
should ponder over it. (16:44)
Understanding
Hadith with same rules as for the Quran:
Here we need to remind ourselves that like Quran (Youfasilo Bada’a hu Ba’ada) one part explains the
other; in the same way, we can better understand such Ahadis applying this principle
instead of pondering over a Hadis in isolation, which can be misleading at
times.
RATIONALE - 2: With the availability of computers and others means it has become
so much easy to go through the massive work on Hadith literature carried out by
indefatigable devout scholars sitting under oil lamps, using handmade ink and
pens. Millions of Ahadith are available at one single click of a finger to all
types of readers, those sincerely looking for knowledge about religion, those
who are going through it all for the sake of criticism besides some novitiates
and non-serious adventurers; the result is enigmatic chaos of contradictions
erupting as a result of these unprofessional visitors to websites containing
huge corpus of Hadith literature. One main reason among many others for this
labyrinth created by an immature readership is that none has the will and time
to understand that Hadith on the same topics may be recorded by one scholar
with a different chain of narrators having a little different frame of mind and
comprehension may seem to be having contradictions.
The following points must be kept in mind before proceeding ahead with
any comment, elucidation, review, and endeavors to continue the process of
scrutiny started by the revered Muhadassoon, the Compiler of Hadis literature;
1. We recognize their efforts in the highest esteem because we
could not proceed at all with our work if gigantic works in the form of Siha
Sitta were not available. Today as we embark upon some research work on Hadith
literature we have to recognize and praise the great acumen of these brainy
scholars who did their best in collecting, scrutinizing, selecting, and
collating colossal works.
2. The work on Hadith was initiated with tacit permission and
discrete instruction of the Prophet (s) himself, (Silent Approval - Taqreen)
hence should be continued with the same spirit today. Besides the collection,
compilation, and scrutiny of the complete corpus of Hadis literature basically, the consequence of sincere human efforts as such should be continued with
the same intellectual honesty and confidence.
3. Above all as per the well-known Hadith during Hajjtul Wida;
Prophet (s) emphasized on the immediate listeners to convey all his lifelong
teachings to coming generations whom he (s) expected to have better
assimilation and comprehension due to expansion and exfoliation of the seed of
knowledge bestowed on Adam (2: 30)
4. There must be some logical reasons in the minds of these
indefatigable scholars for putting in the same efforts in the recording Maudu, the Fabricated Ahadith as they put in for Sahi, authentic ones, and the most
probable reasons could be;
(a) fabricated were recorded separately as such so that in the
future these Ahadis may not mix with the ones declared as authentic by their
criterion;
(b) Their extraordinary acumen made them perceive that some
Ahadith did not seem completely false but at the same time was not fully
understood at that time.
Abu Hurairah narrates there
are TWO kinds of knowledge
Bukhari Volume 1, Book 3, Number 120:
Narrated Abu
Hurairah:
I have
memorized two kinds of knowledge from Allah's Messenger (s). I have propagated
one of them to you and if I propagated the second, then my pharynx (throat)
will be cut off (i.e. killed).
Note: Some
imprecise explanations about the second type of knowledge is given by
scholars in the past, given below (Annexure A);
The following considerations must be kept in mind before getting a plausible understanding of
such Ahadis:
1.
Companions never feared for their life while narrating any knowledge from
Prophet (s), there are Ahadis from the period of the divide, FITAN,
among Muslims, courageously narrated and recorded by Bukhari Book 92 Volume 9, for example, Hadis 4024, 7081. (Annexure B).
2. LAST
part of Hadis 3062 amply elaborates how Allah may support the religion Islam
through even a Fajir, evil and wicked people also quoted by Abu
Hurairah, contradicts such explanations. (Annexure C)
3. Quran
and Ahadis noted under the chapter “ILm, knowledge” has no such
indication pointing to some hidden type of knowledge. Two places may be noted
here; one is Ayahs of the Quran (18:60-82) and Hadis about Khizar to show the
limited nature of human knowledge and about 2 angels sent in the time of
Solomon (A.S) warning NOT to get after frivolous sources of knowledge, 2:102. (Annexure D)
4. Arabic
word in Hadis 120 alludes to knowledge but doesn’t use the
word Ilm.
5. Abu
Dhar uses the same kind of terminology, stressing the opposite, i.e. conveying
knowledge that if I do not convey Ahadis, my throat may be cut. The
following excerpt from page 96, Volume 1 Book 3, (Annexure E) is worth
pondering here. “…Abu Dhar pointing towards his neck
said, "If you put the sword on this (my neck to kill me) and then I think
that, before this sword could work, I can say even one sentence which I heard
from the Prophet (s), I would surely say it. (Indicating that one should convey
the knowledge that one has acquired to the others)…...”
6. Prophet
(s) clearly stressed conveying even one sentence and even if from “Stories of
Bani Israel”. Hadis 346 (Annexure F)
7. Abu
Hurairah narrates Hadis number 118, showing that conveying knowledge from
Prophet (s) was a duty emphasized by Allah. (Annexure G)
8. Prophet
(s) clearly hinted at an increase in dimensions of knowledge and comprehension
of knowledge in coming generations. (Annexure H)
9. Note 23
to 65:12 by Maududi give us a hint as to what kind of knowledge companions
might have felt not safe to relate. Over 1400 years ago explanation of certain
Ayah of the Quran by Prophet (s) touching some special aspects of knowledge,
which we may refer to here as science, might not have been comprehended
correctly by some companions and they were doubtful about the contents (Matan)
of Hadith did not relate it to coming generations as a rule for accuracy in
vogue. (Annexure J) There are other examples of such scientific
explanations by Prophet (s), about an angel imbuing the soul into a child after 120
days in the womb of the mother, only discovered by medical science, maybe just
a few decades ago. the significance of 120 days. (Annexure K)
Annexure A
Explanation
of hadith of Abu Hurairah: (I have memorized 2 kinds of knowledge.....) given
in IslamQA.org on Ummah.com
Narrated Abu
Huraira:
I have memorized
two kinds of knowledge from Allah's Apostle. I have propagated one of them to
you and if I propagated the second, then my pharynx (throat) would be cut (i.e.
killed).
[Bukhari,
Book 1, Volume 3, Hadith120]
Hafidh Ibn
Hajar al Asqalani (rahimahu Allah) said in his book "Fath al-Bari", in the
explanation of this hadith:
The scholars
took this type of knowledge, which he (Abu Hurairah) didn't transmit, or
spread, to mean the hadiths that show the names of the Amirs (leaders) of
evil, their conditions, and era, period. And Abu Hurairah used to point
to some of it without declaration, fearing for himself from them,
like his saying: I seek refuge to Allah from the head of the sixty, and the
leadership of the youth, pointing to the Khilafah of Yazid bin Muawiya, because
it was in the year sixty after Hijrah. And Allah answered the duaa of Abu
Hurairah, so he died a year before it...
Ibn al Munir
(683 A.H.) said: the Batiniyyah made this hadith as a means to making their
falsehood correct, in which they believed that the Shariah has a dhahir
(apparent meaning knowledge) and batin (hidden, inner, secret meaning,
knowledge), and the result of that batin is the dissolution of the deen.
He said: Abu
Hurairah meant by his saying: "would be cut " meaning: the people of
injustice would cut his head off if they heard his criticizing, finding fault
with their actions ....., and what supports this is that the written hadiths,
if they were from ahkam (rulings), he wouldn't be able to conceal it, because
of what he mentioned in the first hadith of the ayah that condemns who
conceals knowledge.
And others
said: it could mean things related to signs of the hour, the changing of
conditions, and the fierce battles at the end of time, so then the ones
who are not familiar with it would reject it...)
Note; there are Ahadis
from the companions, criticizing and finding faults with the unjust rulers and
their rulings.
[Ahadis
about Yazid bin Muawiya narrated with no apprehension, Noted by Bukhari; 4827,
1406, 1660, 1662-3, 1750, Fighting between Hajjaj & Ibn Az-Zubair.
1806-7]
And al-Imam
Ibn Battal (449 A.H.) -rahimahu Allah- mentioned in his sharh (explanation)
of this hadith in Sahih al Bukhari, that the knowledge that Abu Hurairah didn't
spread was related to fitan (trials).
Also, a
similar explanation is found by Imam adh Dhahabi rahimhu Allah in his
book "as Siyar".
so
basically, the knowledge that was not revealed is related to things in the
future, and trials (fitan), it has nothing to do with rulings in Shariah, which
are guidance to mankind that every Muslim needs to know, and is not allowed for
one to conceal.
Note; there are
many Ahadis narrated about Signs of the hours and future battles, a complete
chapter, FITAN is noted in almost all other Hadis collections.
Annexure B
3 times of
afflictions
Bukhari Volume 5, Book 64, Number 4024:
Narrated Jubair bin Mut 'im:
I heard the Prophet (s) reciting Surat-at-Tur in the Maghrib prayer,
and that was at a time when belief was first planted in my heart. The Prophet
(s) while speaking about the war prisoners of Badar, said, "Were Al-Mutim
bin Adi alive and interceded with me for these filthy people, I would
definitely forgive them for his sake."
Narrated Said bin Al-Musaiyab: When the first civil strife (in Islam) took
place because of the murder of 'Uthman, it left none of the Badar warriors
alive. When the second civil strife, that is the battle of Al-Harra,
took place, it left none of the Hudybia treaty companions alive. Then the third
civil strife took place and it did not subside till it had exhausted all
the strength of the people.
Translator’s Note: (Battle of Harra) people of Al-Madina were massacred by Yazid's
army.
Affliction
maybe is in near future but remember one must never take part in it.
(9) CHAPTER.
There will be Fitna (trial and
affliction) during which a sitting person will be better than a standing one.
Bukhari Volume 9, Book 92 -THE BOOK OF AL-FITAN, Number
7081:
Narrated Abu Huraira:
Allah's Apostle (s) said, "There will be afflictions (in the
near future) during which a sitting person will be better than a standing one,
and the standing one will be better than the walking one, and the walking one
will be better than the running one, and whoever will expose himself to these
afflictions, they will destroy him. So whoever can find a place of protection
or refuge from them, should take shelter in it."
Annexure C
(182)
CHAPTER: Allah may support the religion (Islam) with a Fajir (an evil,
disobedient, wicked) man
Bukhari Volume 4, Book 56, Number 3062:
Narrated Abu Huraira:
We were in the company of Allah's
Apostle (s) in a Ghazwa, and he remarked about a man who claimed to be a
Muslim, saying, "This (man) is from the people of the (Hell) Fire."
When the battle started, the man fought violently till he got wounded. Somebody
said, "O Allah's Apostle (s)! The man whom you described as being from the
people of the (Hell) Fire fought violently today and died." The Prophet
(s) said, "He will go to the (Hell) Fire." Some people were on the
point of doubting (the truth of what the Prophet (s) had said)
while they were in this state; suddenly someone said that he was still alive
but severely wounded. When night fell, he lost patience and committed suicide. The Prophet
(s) was informed of that, and he (s) said, "Allah is Great! I testify that
I am Allah's Slave and His Apostle." Then he (s) ordered Bilal to
announce amongst the people: 'None will enter Paradise but a Muslim, and
Allah may support this religion (i.e. Islam) even with a disobedient man.'
Annexure D
KNOWLEDGE
& Quran; Moses meeting Khizar:
018.060-082
MAUDUDI: [60-65] (Now relate to them the event regarding Moses,) when Moses
said to his attendant, “I will not bring my journey to an end until I reach the
confluence of the two rivers: otherwise I will continue my journey for years.” 57 And it so
happened that when they reached the confluence, they became neglectful of their
fish and it burrowed its way to the river as through a tunnel. When they had
passed on further, Moses said to his attendant, “Let us have our breakfast, for
we are dead tired because of today's journey.” The attendant said, “Did you not
notice what a strange thing happened when we were taking a rest by the side of
that rock? I totally forgot about the fish and Satan made me so neglectful of
it that I could not mention it to you: the fish slipped into the river in a
marvelous manner.” Moses replied, “That is exactly what we were seeking.” 58 accordingly,
they both went back, retracing their footsteps, and there they found one of our
servants whom We had blessed with special favor and had given him a special
knowledge from Ourselves. 59 [66-70] Moses
said to him, “May I accompany you, so that you may teach me also that Wisdom,
which has been taught to you?” He answered, “You cannot bear with me, and you
cannot have the patience with regard to that matter of which you have no
knowledge.” Moses said, “If Allah wills, you will find me patient and I will
not disobey you in any matter.” He said, “Well if you want to accompany me, you
should ask me no questions about anything until I myself mention it to you.”
[71-73] so they proceeded on until they boarded a boat and that person bored a
hole in the boat. Moses cried out, “What! Have you bored a hole in it so that
all the passengers may be drowned? This is a grievous thing that you have
done.” He answered, “Didn't I tell you that you would not be able to bear with
me patiently?” Moses replied, “Please do not rebuke me for my forgetfulness,
and do not take me to task in regard to my conduct.” [74] Then they journeyed
on until they met a boy and that person slews him. Moses cried out, “Have you
killed an innocent person, though he had killed nobody? Surely this is a
horrible deed that you have committed.” [75-76] He answered, “Didn't I tell you
that you would not be able to bear with me patiently?” Moses said, “If after
this, I ask anything of you, you may not let me accompany you. Well, now I have
afforded you with an excuse from myself.” [77-82] Then they traveled on until
they reached a certain habitation and requested its inhabitants to give them
some food but they declined to entertain them. There they saw a wall that was
about to fall down. That person set it up again. Moses said, “Had you wanted,
you could have demanded payment for your labor.” The other said, "That
will do: we must now part company. Now I explain those things about which you
could not keep patience. As regards the boat, it belonged to a few poor persons
who toiled on the river. I intended to damage it because further on there was
the territory of a king who forcibly seized every boat. As for the boy, his
parents were true Believers and we feared lest he should trouble them with his
rebellion and unbelief. Therefore we wished that in his stead their Lord may
grant them another child who may be more righteous and filial. As
regards the wall, it belonged to two orphan boys, who reside in this city. A
treasure for them lies buried under this wall. As their father was a righteous
man, your Lord willed that when these children attain their maturity, they
should dig out their treasure. All this has been done as a mercy from your
Lord: I have not done anything of my own authority. This is the interpretation
of those things about which you could not keep patience. 60
Quran about
2 angels Harut & Marut:
Sent in
the time of Solomon (A.S) warning NOT to get after frivolous
sources of knowledge
002.099-103
MAUDUDI: [99-103] We have sent
down to you Revelations that clearly expound the Truth, and none but the
disobedient reject them. Has it not always been so that every time they made a
covenant, some of them set it aside? Nay, most of them never believe in it
sincerely. And whenever a Messenger came to them from Allah, confirming that
Scripture which they already possessed, some from among the people of the Book
threw the Book of Allah behind their backs as though they knew nothing about
it. (Instead of this,) they began to follow that (magic) to which the devils
falsely attributed (the greatness of) the kingdom of Solomon. 104 In fact
Solomon was never involved in any practice of disbelief, but the satins, who
taught magic to the people, were themselves guilty of disbelief. They were
after that thing which was sent to Harut and Marut, the two angels at Babylon.
Whenever these two angels taught black art to anyone, they would always give a
clear warning beforehand, saying, "We are merely a trial for you; so you
should not commit blasphemy. 105 But in spite
of this warning, those people used to learn from the angels the art which
caused division between husband and wife. 106 Although it
was obvious that they could not do any harm to anyone by means of this magic
without Allah's permission, they learned that could not be profitable even for
them but was actually harmful. Moreover, they knew it fully well that anyone,
who purchased that art, would have no share in the Hereafter. What a vile
commodity it was for which they sold off their souls if they had but known it!
Had they believed in Allah and practiced piety, they would have received a far
better reward from Allah, if they had known it.
Annexure E
Conveying
Hadith an obligation;
Conveying
Hadis Companions felt an obligation – Seeking knowledge & Paradise:
Bukhari
Volume 1, Book 3 Knowledge, Page number 96:
(10)
CHAPTER. It is essential to know a thing first before saying or acting upon it.
According to
the Statement of Allah:
"So
know (O’ Muhammad) that "La ilaha illallah... (none has the right
to be worshipped but Allah)," (47:19)
So Allah
stated that one should acquire knowledge first. And religious
scholars are the inheritors of the Prophets, i.e., they inherit knowledge. And
whoever gains knowledge is lucky and gains a great thing. And whoever
followed a way to seek (religious) knowledge, Allah will make easy for him the
way to Paradise. Allah said,
"...It
is only those who have knowledge among His slaves that fear Allah..."
(35:28)
And Allah
said, "...But none will understand them except those who have
knowledge." (29:43).
(And also
Allah's Statement): "And they will say: Had we but listened or used our
intelligence, we would not have been among the dwellers of the blazing
Fire." (67:10)
And Allah
also said, "...Are those who know equal to those who know not' .....
(V.39:9)
And the
Prophet (s) said, "If Allah wants to do good to a person, He makes him comprehend
the religion and verily, knowledge is attained by learning." Abu
Dhar pointing towards his neck said, "If you put the sword on this (my
neck to kill me) and then I think that, before this sword could work, I can say
even one sentence which I heard from the Prophet (s), I would surely say it.
(Indicating that one should convey the knowledge, one has acquired to the others)."
And Ibn Abbas said, “You should be Rabbaniyyun (religious scholars) forgiving,
wise, and learned men." And it is said that a Rabbaniy (religious
scholar) is the one who starts teaching people simple subjects of knowledge
before touching big (difficult) ones.
Annexure F
Emphasis
on attaining & conveying knowledge
Convey even
one sentence & stories of Bani Israel
Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3461:
Narrated 'Abdullah bin 'Amr:
The Prophet (s) said, "Convey (my teachings) to the people even if it
were a single sentence, and tell others the stories of Bani Israel (which have been
taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally,
will surely take his place in the (Hell) Fire."
Annexure G
Abu
Hurairah knowing a huge number of Ahadith
Abu Hurairah
narrates more number of Ahadis
(42) CHAPTER.
(What is said regarding) the memorization of the (religious) knowledge.
Bukhari Volume 1, Book 3, Number 118: [7354]
Narrated Abu
Hurairah:
People say
that I have narrated many Ahadis (the Prophet's narrations). Had it not
been for two Ayahs in the Qur'an, I would not have narrated a single Hadis, and
the Ayahs are:
"Verily,
those who conceal the clear proofs, and evidence and the guidance, which We
have sent down after We have made it clear for the people in the Book, they are
the ones cursed by Allah and cursed by the cursers. Except those who repent and
do righteous deeds, and openly declare (the truth which they concealed). These,
I will accept their repentance. And I am the One Who accepts repentance, the
Most Merciful." (2:159-160)
And no doubt
our Muhajirin (emigrant) brothers used to be busy in the market with
their business (bargains) and our Ansari brothers used to be busy with
their property (agriculture). But I (Abu Hurairah) used to stick to Allah's
Messenger, contented with what will fill my stomach and I used to attend that
which they used not to attend and I used to memorize that which they used not
to memorize.
Abu
Huraira only 3 Years in the Company of Prophet (s)
Bukhari Volume 4, Book 61, Number
3591:
Narrated Abu Huraira:
I enjoyed the company of Allah's
Apostle (s) for three years, and during the other years of my life, never was I
so anxious to understand the (Prophet's) traditions as I was during those three
years. I heard him saying, beckoning with his hand in this way, "Before
the Hour you will fight with people who will have hairy shoes and live in
Al-Bariz. (Note)" (Sufyan, the sub-narrator once said, "And they are
the people of Al-Bazir.")
Note: Persians & Kurds (From Urdu translation)
Annexure H
Coming
generations might comprehend better
Prophet (s) stressed in his
Last Sermon, (Hajj-tul-Wida) that coming generations might comprehend better, please note Ayah 7 of Surah 3 is also
pointing towards this great reality, a proof of the TRANSCENDENT nature of the Quran and Religion Islam. RULES regarding such Ayahs and Mutshabihat are
given below with detailed treatment.
Bukhari
Volume 1, Number 67
……..It is
incumbent upon those who are present to inform those who are absent because
those who are absent might comprehend (what I have said)
better than the present audience."
Bukhari Volume 2, Book 25, Number
1741:
Narrated Abu Bakra:
…….So it is incumbent upon those who
are present to convey it (this information) to those who are absent because the
informed one might comprehend it (what I have said) better than the present
audience, who will convey it to him…...
Bukhari Volume 5, Book 64, Number
4406:
Narrated Abu Bakra:
……..Maybe some of those to whom it
will be conveyed will understand it better than those who have actually heard
it”…
Quran
confirms the Prophet’s (s) perception about increased comprehension of coming
generations:
This
increased comprehension of coming generations is because of the growth of the “Seed of
Knowledge” granted to Adam:
002:031
Maududi: “After this, he taught Adam the names of all things”. 42
Explanation 42: The name of the
things is a special Quranic parlance
pointing at the means by which the human mind grasps the knowledge of things.
Hence, the whole information of man, in fact, consists of assigning names for
things. Thus, teaching Adam the names of all things were meant to impart their
knowledge to him. (NOTE: Which is ever increasing with time
eloquently described by philosophical Poet of the East Allama Iqbal in the following words; Lofty stars are intimidated seeing the ever-rising status of
lowly Adam. Wondering if this otherwise severed star might not become the Zenith
of the Cosmos)
In the Quran, there are some Ayahs which are Muhkimat, which are
the basic, fundamental whereas some Ayahs are Mutshabihat
Allegorical. 3:7
Understanding
Quran & Hadith
Research
for establishing correlations between Ahadis which are supporting and
explaining each other is a great need of the day. Truly scholastic endeavors
can bring the ardently required clarity to the message of Islam, which is
getting tainted by pseudo-scholars giving a false image of Islam, especially
when addressing prophetic literature, “Ahadis” which is to explain and
substantiate the message contained in the Quran, not to create dark corridors full
of doubts creating an ever-growing predicament in this regard; this is the
raison d’ etre of Ayah 7 of Surah Ale Imran.
Bukhari Volume 6, Book 65, Book of Tafseer, Number 4547:
Narrated 'Aisha:
Allah's Apostle (s) recited the Ayah:
“He is Who has sent down to thee the Book: In it are verses basic
or fundamental “Muhkimat” (of established meaning);
they are the foundation of the Book “Ummul
Kitab”: others
are allegorical “Mutshabihat”. But those in whose hearts is
perversity follow the part thereof that is allegorical, seeking discord “Fitna”,
and searching for its hidden meanings, but no one knows its hidden meanings except
Allah. And those who are firmly grounded in knowledge say: "We believe in
the Book; the whole of it is from our Lord:" and none will grasp the
Message except men of understanding.” (3:7)
Then Allah's Apostle (s) said, "If you see those who follow
thereof that is allegorical (not entirely clear), then they are those whom
Allah has named [those in whose hearts is perversity as seeking discord [“Fitna”] 'So beware of them."
Note: This Hadis could be better understood when read in light
of Ahadis laying down that knowledge dealing with the scientific phenomenon, so
often invited by The Creator to ponder and reflect upon; will increase in
coming generations, given below in full for the benefit of the reader. Ayah 7
of Surah Ale Imran mentioned above Hadis lays down the difference between
clear ordains “Muhkimat” and the allegorical “Mutshabihat”. Examples clearly laid down ordains are mostly of statutory
nature such as matters regarding marriage and divorce, inheritance, and many
more Ayahs dealing with duties such as Ibadah, worship; Salah,
Fasting, Zakah, and Hajj. Allegorical Ayahs can be divided
further into two types such as permanent, like Allah Himself, Paradise, Hell,
angels, and many Ayahs dealing with eschatology. The second type is those Ayahs
which point and hint towards realities that are left for the believers to
ponder but never try to explain as long as these become manifest;
caution is dully given in this Hadis and Ayah. Some examples of this second
type of Ayahs are biological realities about the stages of development of a child
in the womb of a mother and other scientific realities; that come into the
understanding of modern man through advancement in scientific discoveries.
Dr. Keith L. Moor an
embryologist accepts the accuracy of the Quran about the stages of development of a
child in the womb of a mother.
https://www.youtube.com/watch?v=J_Dllu42eEA&t=50s
Another example taken here is 36th Ayah 36th Surah. It is also worth
noting here that this Ayah mentions that every created thing is in pairs while
this Surah and Ayah in itself is a pair, i.e. Surah 36 Ayah 36.
“Glory to Allah, Who created in pairs of all things that the earth
produces, as well as their own (human) kind and (other) things of which they
have no knowledge.” (36:36)
Such Ayahs were allegorical as long as mankind did not grow in
knowledge such as electron and proton; however, this allegorical Ayah has
become a great reality with advancement in science. There are many more such
Ayahs of the Quran, especially about embryology understood with the passage of
time, not quoted here for sake of brevity as this is not the topic under
discussion, the aim is to only make it clear that Ayahs of allegorical nature
must not be pursued unless solid knowledge and evidence could support and till
such time must be taken as laid in Quran without unnecessary rhetoric as
clearly warned in following Ayah by The Creator.
040:056
Maududi:
“Lo! Those who wrangle concerning the revelations of Allah without a warrant
having come unto them, there is naught else in their breasts save pride which
they will never attain. So take thou refuge in Allah. Lo! He, only He, is the
Hearer, the Seer.” (40:56)
Another reason for exercising great caution regarding
allegorical Ayahs is to guard against going astray resulting in schism,
damaging the raison d’ etre of Islam. Interpreting and trying to rationalize an
allegorical Ayah about some reality not yet made manifest by The Creator, not
only leads one astray but lays the foundation of different schools of thought,
offshoots in religion, causing disputation, debate, and disagreement
endangering the very purpose of religion. An example of such a mistake is declaring the pharaoh a “friend
of God” by the
mystic philosopher Ibn Arabi, about 7 centuries ago while trying to explain
Ayah 92 of Surah 10, given below.
010:092
Maududi: “Now this day We will preserve your dead body 92 only
to be a sign of warning for the succeeding generations, though there are many
people who give no heed to Our Signs." 93 ” (10:92)
The body of
Remises II
Was found out in the last century is alluded to here by The
Creator but an endeavor to explain a great reality before it had to be made
manifest in the grand design of The Creator made some scholars go wrong while
interpreting “saving body” being a favor to the pharaoh. (Page No.
116. 2nd paragraph from Book Fusus-al-Hikam, the Bezels of Wisdom by Ibn
e Arabi.
http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf
This example makes the point clear about allegorical Ayahs as to
why The Creator warned of its dangerous consequences if interpreted without a
solid foundation using mere conjecture.
However, a subtle point must not be misunderstood here that
Quran is not putting a barrier to inquiry and research in the learning process,
which is a different topic, greatly emphasized in Quran, and Prophet (s) is
specially ordered to pray.
“O my Lord! Increase me in knowledge.” (20:114)
This great emphasis on learning is the reason behind great
philosophers and scientists, a few to mention, Ghazali, Ibne Rushed better
known as Averroes, and Ibne Sina as Avicenna in the western world having
imbibed greatly from such scholars of Islam.
Ahadis clearly
emphasize that the coming generation will have vast comprehending faculties in
certain fields of knowledge.
(9) CHAPTER.
The Statement of the Prophet; It is probable that a person who
receives a piece of information indirectly "may comprehend it
better than he who has heard it directly from its source"
Bukhari
Volume 1, Number 67
Narrated 'By
Abdur Rahman bin Bakara’s father, Prophet (s) said ... “because those
who are absent might comprehend (what I have said) better than the
present audience"
Bukhari Volume 2, Book 25, Number 1741:
Narrated Abu Bakra:
The Prophet (s) delivered to us a sermon on the Day of Nahr. He said
... So it is incumbent upon those who are present to convey it (this
information) to those who are absent because the informed one might comprehend
it (what I have said) better than the present audience, who will convey it to
him.
Bukhari Volume 5, Book 64, Number
4406:
Narrated Abu Bakra:
The Prophet (s) said ….Maybe that
some of those to whom it will be conveyed will understand it better than those
who have actually heard it."
Annexure J
Hadith
explains scientific realities mentioned in Quran over 1400 years ago
065.012
MAUDUDI: [12] Allah is He Who created seven heavens and of the earth and also their like. 23 His Command
descends among them. (This you are being told) so that you may know that Allah
has power over everything and that Allah's knowledge encompasses all.
Note: 23 "Also
their like” does not mean that Allah created as many piles of the earth as the
heavens, but it means that He has also created several piles of the earth
as He has created several heavens.
"Of the earth - mean that just as this earth which is inhabited by man is
serving as bed and cradle for the creatures living on it, so has Allah made and
set other piles of the earth also in the universe, which serve as beds and
cradles for the creatures living on them. Moreover, there are clear pointers
in the Qur'an to the effect that living creatures are not found only on the
earth but also in the heavens. (For instance, see. Ash-Shura: 29 and E.N. &
so on it). In other words! The countless stars and planets seen in the sky
are not all lying desolate, but as the earth, there are many among them which
are inhabited.
Among the earliest
commentators Ibn 'Abbas is the one, who had expressed this
truth in the period when man was not even prepared to imagine that in the universe
there are other habitats also, apart from the earth, where
rational creatures live. Even the scientists of today are yet
in doubt about this being a reality, nothing to say of the people living 1500
years ago, That is why Ibn 'Abbas felt hesitant about whether
he should say such a thing before the common people are not because he feared
it might affect their 'faith. Mujahid says that when he was
asked the meaning of this Ayah, he said: "If I give you the commentary of
this verse, you will turn disbelievers, and your disbelief will be that you
will deny it." Almost the same thing has been related by Sa'id bin Jubair,
saying; 'Ibn 'Abbas said: what can be the guarantee that if I tell you its
meaning, you would not turn disbelievers?" (lbn Jarir, 'Abd bin Humaid). However, Ibn
Jarir, Ibn Abi Hatim, Hakim, and Baihaqi in Shu'ab al-Iman and Kitab al Asmaa was Sifat have cited, on the authority of Abud-Doha, this 'commentary from Ibn
'Abbas in different words: "In each of those earths there is a
Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an
Abraham like your Abraham, and a Jesus like your Jesus." This
tradition has been related by Ibn Hajar in Fath al-Bari and by Ibn Kathir in
his Commentary, and Imam Dhahbi says: "It has been reported authentically,
but in my knowledge, none apart from Abud-Doha has related it; therefore, it is
an uncommon and rare tradition." Some other scholars regard it as a
falsehood and Mulla 'Ali; Qari, in his Maudu at Kabir (p. 19), has described it
as a fabrication, and written: `Even if it is a tradition from Ibn 'Abbas, it
is based on Israelite traditions." But the truth is that the actual
reason why the people have rejected it is that they perhaps regarded it as remote from
reason and beyond understanding; otherwise, there is nothing in it which may by
itself be opposed to reason.
The Study
Quran: A New Translation and Commentary on 065.012
God, it is Who
created the seven heavens, and from the earth the like thereof. The Command
descends among them that you may know that God is Powerful over all things and
that God has encompassed all things in knowledge. (65.12)
Explanation: 12 The
creation of seven heavens is referred to elsewhere (e.g., 2:29; 17:44; 23:86;
41:12; 67:3; 71:15; 78:12), but this
is the only verse to allude to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps a span of land unjustly, it
will encircle his neck on the Day of Resurrection from the seven earths” (Qurṭubī)……Ibn ʿ Abbas reportedly said
regarding this verse, “Were I to
tell you of the interpretation of it, you would disbelieve, and your disbelief
would be your denial of it” (Tabari). He is also reported to have said, “Seven lands:
in each land, there is a prophet like your prophet, and an Adam like Adam, and
a Noah like Noah, and an Abraham like Abraham, and a Jesus like Jesus” (Ibn
Kathīr, Tabari ).
Annexure K
Prophetic knowledge about
scientific phenomena, a blessing of the Wahi-e-Khafi, the Secret Revelation
Wahi-e-Khafi:
Other than the Precise and Distinct Message of the Glorious Quran, the Lord
Most High sent many a message or inspiration directly to the Prophet’s (saws)
heart through the ‘Wahi
Khafi’….like what to do, what
not to do, how to do, some news of the Hereafter, etc. Although the ‘Wahi
Khafi’ were also inspirations that Allah sent directly to the Prophet’s (saws)
heart, the Messenger of Allah (saws) was guided to and able to clearly
distinguish between the Revelations of the Quran (Wahi Jalee) and the hidden inspirations (Wahi Khafi). [1]
https://www.askislampedia.com/en/wiki/-/wiki/English_wiki/Revelation+%28Wahi%29
Degrees of
development in the womb of mother – Soul imbued on the 120th day
Bukhari Volume 4, Book 60, Number 3332: [6594 Volume 8 No 7454
Volume 9]
Narrated Abdullah bin Masud:
Allah's Apostle (s), the true and truly inspired said, "(as
regards your creation), every one of you is collected in the womb of his mother
for the first forty days, and then he becomes a clot for another forty days,
and then a piece of flesh for another forty days. Then Allah sends an angel to
write four words: He writes his deeds, the time of his death, the means of his
livelihood, and whether he will be wretched or blessed (in religion). Then the
soul is breathed into his body. So a man may do deeds characteristic of the
people of the (Hell) Fire, so much so that there is only the distance of a
cubit between him and it, and then what has been written (by the angel)
surpasses, and so he starts doing deeds characteristic of the people of
Paradise and enters Paradise. Similarly, a person may do deeds characteristic
of the people of Paradise, so much so that there is only the distance of a
cubit between him and it, and then what has been written (by the angel)
surpasses, and he starts doing deeds of the people of the (Hell) Fire and
enters the (Hell) Fire." [See Vol. 4, Hadith No. 3208, 3332]
Quran on human
development and stages of life in the womb of the mother
“And certainly did We create man from
an extract of clay (sulālatin an essence min ṭīnin of clay.). Then We
placed him as a sperm drop (nuṭ'fatan (as) a semen-drop) in a firm
lodging. Then We made the sperm-drop into a clinging clot, the embryo (ʿalaqatan (into) a clinging substance) and We made
the clot into a lump [of flesh], (muḍ'ghatan (into) an embryonic lump,) and We made
[from] the lump, bones, (ʿiẓāman (into) bones,) and We
covered the bones with flesh (laḥman
(with) flesh;); then
We developed him into another creation. So blessed is Allah, the best of
creators. Then indeed, after that, you are to die. Then, you, on the Day
of Resurrection, will be resurrected.” (23:12-16)
Note:
These stages of development have recently been confirmed by embryologists
showing Quran is but a book of Allah and prophetic knowledge is a special grant
from Allah.
https://www.youtube.com/watch?v=J_Dllu42eEA
Bukhari
Volume 4, Book 60, Number 3333:
Narrated
Anas bin Malik:
The Prophet
(s) said, "Allah has appointed an angel in the womb, and the angel says,
'0’ Lord! Nutfah! (Mixed drops of male and female sexual
discharge) - 0’ Lord, a clot - 0’ Lord, a piece of flesh.' And then, if Allah
wishes to complete the child's creation, the angel will say. '0’ Lord, a male
or female? 0’ Lord, wretched or blessed? (In the Hereafter) What will his
livelihood be?
What will
his age be?' The angel writes all this while the child is in the womb of its
mother."
All Ahadis
used are from Sahih Bukhari translated by Dr. Muhammad Mohsin Khan.
http://www.thechosenone.info/sahih-al-bukhari-hadith-in-english-all-volumes-1-9/
