| First Composed: 6th Dec
2003 Last Modified: 2nd Feb 2007 As time passed on after the Prophet (SallAllah-u-Alaihi-wa-Sallam), the ummah separated and became divided into
sects, leaving aside true and authentic Islam in exchange for their sectarian beliefs, and as a result the ummah lost its strength, were conquered by others and eventually started suffering from inferiority complex. This inferiority complex led to the imitation of other cultures, but to stop them from doing all of this there were ahadith which forbade them from doing so and the ahadith also fixed the meaning and interpretation of the Quran as well, so some paved their way by rejecting ahadith and formed a new ideology, whose followers are known as Pervaizis, 19ers, Quranites or Ahle Quran etc. People who felt Islam as a burden on their shoulders or suffered from inferiority complex started joining them, in Pakistan alone you would find many showbiz personalities dancing about and saying “I get my inspirations from the Quran”. Their basic Ideology is that ahadith should be left and the Quran alone should be practiced, to prove their ideology they made various criticisms on ahadith. In this article we intend to give a small preview of their criticism which they made in order to reject ahadith; however a fact they ignored and which
Jamaat-ul-Muslimeen brings to light; that the criticism they made with regards to ahadith, if applied to the Quran, Allah forbid, lead people into a belief of rejecting many ayahs of the Quran as well. For each criticism of theirs we would quote an adequate response from the Quran, while the Criticism made on ahadith due to mistranslation or misinterpretation would also be cleared, InshAllah. Criticism #1: Any hadith that go against nature or natural sciences is
fabricated. Response: “O fire, be coolness and peace for Ibrahim.” (Surah Anbiya [21]: Ayah 69) What are we to say about fires that are meant to bring coolness? If we are to reject ahadith on this principle then the same can be said for this ayah as well, but the Ahl-e-Quran would never raise this point when discussing Ayahs; why this prejudice against ahadith only? An explanation has never been given. Criticism #2: Ahadith suggest that Allah has a throne and the sun prostrates Allah. Response: “To Allah prostrate all things that are in the skies and on earth,- the sun, the moon, the stars; the hills, the trees.” (Surah Hajj [22], ayah 18) Not only the sun but other things as well prostrate Allah. “The seven skies declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.”
(Surah
Al Isra, ayah 44) We can't understand their worship but we have to acknowledge their worship whether it is mentioned in Quran or Ahadith, why reject one and acknowledge the other? Now does Allah have a throne? “And His Throne was upon the water.” (Surah Hud [11], ayah 7) Criticism #3: Any such hadith will be considered fabricated which suggests that the tree cried. Response: “We made the mountains, and the birds to celebrate Our praise.” (Surah Anbiya [21], ayah 79) What are we to say about mountains which praise Allah, not only that some rocks fear Allah. “And indeed there are rocks which fall down for the fear of Allah.”
(Surah Baqarah [2], ayah 74) So first reject these ayahs then criticise ahadith; if not and certainly not, then why not believe in ahadith which carry a similar meaning and are also revealed by Allah? Criticism #4: Hadith grants paradise to people if they say the kalima only. Response: Well, some get paradise by saying our lord is Allah. “Those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised.” (Surah Ha Meem Sajda [41], ayah 30) The hadith is just like the above ayah, where after saying 'Our lord Allah' they have to remain firm in their belief. Criticism #5: Hadith forgives people’s sins if they perform small acts such as ablution. Response: Ablution is a very commendable act, it is done for salaat but the Quran grants forgiveness just by saying a word and prostrating. “Enter the gate prostrate, and say: ‘Repentance’ We will forgive you your sins and will increase (reward) for the right-doers.” (Surah Baqarah [2], ayah 58) Criticism #6: Why do ahadith have conflicting reports regarding one matter? This alone proves their fabrication. Response: What are you to say when there is an ayah that doesn't tell a precise event but rather shows some ambiguity? “And We sent him to a hundred thousand or more.” (Surah Saaffat [37], ayah 147) Criticism #7: Hadith insults Ibraheem (Alaihi Salaam) by stating he lied three times. Response: First of all it should be clear we disagree with the translation in this regard but for arguments sake we are presenting this ayah. “They said: Have you done this to our gods, O Ibrahim? He said: No, this was done by this biggest one! Ask him, if he can speak..” (Surah Anbiya [21], ayah 62-63) Now what are we to call this? Whatever the reason it would be termed a lie. This is one of the
three events the hadith refers to, so criticise Quran first. The word used in hadith is ‘Kazib’, which usually means ‘lie’, but it also means ‘mistake, an arrow not hitting the target, or something said which has dual meaning etc’. The appropriate meaning of kazib in this hadith would be ‘something said which has dual meaning’. Criticism #8: Is spit of the Prophet (SallAllah-u-Alaihi-wa-Sallam) meant to be a cure? Response: Yes, it is meant to be a cure. If a breath of a Prophet can bring things to life then the saliva of another prophet can be cure. “That I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah's permission.” (Surah Aale Imran [3], ayah 49) Allah shows miracles through His prophets. Criticism #9: Any hadith that suggest that the throne of Allah shacked on someone’s death, such hadith
is definitely fabricated. Response: “So the heaven and the earth did not weep for them.” (Surah Ad Dukhan [44], ayah 29) What are you to say about the sky and earth not weeping on someone’s
death? So does this mean it does weep on someone’s death. If you are to say that it is only a figure of speech then the same can be said about the hadith, why reject one and accept the other? Criticism #10: Ahadith were collected and compiled by humans, they could have made mistakes. While for the Quran, Allah has promised its protection. Response: Who do you think collected and protected the Quran? Angels? About the promise to
protect the Quran, there is no such ayah that suggests that Allah will protect the Quran only. “Surely We have revealed the Reminder and We will most surely be its Guardian.” (Surah Hijr [15], ayah 9) The word used in the Arabic text is ‘Zikr’ which refers to both Quran and Ahadith. Ahadith have been recorded and preserved since the time of the Prophet (SallAllahu alaihi wassallam), see our article ‘Compilation of Ahadith’. Criticism #11: It is
in a hadith that the prophet (SallAllah-u-Alaihi-wa-Sallam) used to have intercourse with his wife while he was fasting. Response: There is no such hadith that suggests that, the word ‘mubasharat’ in the Arabic text has confused the people. Imam Shoukani says mubasharat means ‘the touching of two bodies’. (Nail-ul-Autar, Chapter taqbeel-saim) So the hadith only means that you can touch your wife or kiss her, during the process your body can touch her. Criticism #12: It is in ahadith that there were ayahs that were later abrogated. Response: Were the ayahs abrogated in the lifetime of the Prophet (SallAllah-u-Alaihi-wa-Sallam)? If so, then what is wrong with that? The prophet (SallAllah-u-Alaihi-wa-Sallam) told us this is Quran and later if he himself tells us these ayahs are abrogated, why are we not to believe him? If it is said that they were abrogated after his life, then they won't be ahadith of the prophet (SallAllah-u-Alaihi-wa-Sallam), so why criticise ahadith for it? Most of the narrations
in this regard are dhaeef, while one is in Sahih Bukhari, which too is the saying of Omar (may Allah be pleased with him) not a marfoo (elevated) hadith {words of the prophet}. The word to focus in it is ‘Ayah’ and ‘Kitab Allah’. The word ‘Book’ doesn’t necessarily mean the ‘Quran’ always, it is proven from ahadith but here we quote an ayah to prove it. “This Quran is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book wherein there is no doubt - from the Lord of the worlds.” (Surah Younus [10], ayah 37) Quran explains the book, which book? Here we would take the meaning of book as shariah and the correct meaning would be Quran explains the shariah. If we are to say it means ‘Quran explains the Quran’, then why the different usage of words? Further more we find that there are many things that are not explained in the Quran, for example how to offer salaat or which are the forbidden months. The ahadith have been called 'kitab Allah' in
ahadith. Now about the word ‘ayah’. “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed ayaat for men of understanding.” (Surah Al-Imran [3], ayah 190) “And on the earth are ayaat for those who have faith with certainty and also in your own selves. Will you not then see.” (Surah Dhariyat [51], ayah
20-21) Same is the case for the word ayah, it doesn’t always mean the ‘ayah of the Quran’, as can be seen in the above ayaat, in these ayaat it just means ‘signs’. Criticism #13: It is stated in ahadith that our prophet (SallAllah-u-Alaihi-wa-Sallam) married a nine year old child. Response: If you have a hard time accepting this, how do you accept that a woman can have a child without a man? How do you accept a barren woman having a child with an old man. “She said: My Lord! How shall there be a son to me when no man has even touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it, be, and it is.” (Surah Aale Imran [3], ayah 47) “He said: My Lord! How can I have a son when my wife is barren and I have reached infirm old age? He said: So shall it be, your Lord says: It is easy to Me...” (Surah Maryam [19], ayah 8-9) The answer to all the above is easy for a Muslim that if Allah wishes it to be then a woman can have a child without a man, if Allah wishes, a barren woman can have a child
with an old man, similarly we say that if Allah wishes, a nine year old girl can become matured enough to get married. Narrated 'Aisha (may Allah be pleased with her): Allah’s prophet (SallAllah-u-Alaihi-wa-Sallam) said : You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, 'This is your wife.' I removed the piece of cloth from your face, and there you were. I said to myself: If it is from Allah, then it will surely be. (Sahih Bukhari: Volume 7, Book 62, Number 57) It is evident from the above hadith that Aisha (may Allah be pleased with her) was married to the prophet (SallAllah-u-Alaihi-wa-Sallam) on the command from Allah, as the dreams of prophets are from Allah. Further more Aisha (RadiAllahu Tala Anha) got married at the age of six, started living with her husband at the age of nine, but there is no mention in ahadith that she had intercourse with her husband at that age. The word used in the Arabic text is ‘Bana’ which means ‘to bring the wife home’, there is no mention in the hadith about what happened afterwards. Having said this, lets address the above Criticism regarding Aisha (may Allah be pleased with her) ’s marriage in the light of modern research. Can a person attain puberty at such a small age? The age of attaining puberty differs from person to person and place-to-place, like in Africa a nine year old gave birth to a child. (Newspaper "Daily Dawn" issued from Karachi, dated 29th March 1966) Which means the girl reached the age of puberty at the age of eight, furthermore if we examine latest research as regards to the age of puberty, one would find that girls can reach puberty even earlier than eight years, these medical researches are easily available online. Conclusion: The Criticism made on ahadith are baseless, this is not something new for us
as we were warned about this a long time ago. For further answers to the criticism made by Pervezis, 19ers, Quranites or Ahle Quran read ‘Burhan ul Muslimeen’ and ‘Tafheem ul Islam’, written by Syed Masood Ahmad.
Members of Jamaat ul Muslimeen, Official website of Jamaat ul Muslimeen:
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