Madinat al-Muslimeen Islamic Message Board
|07/11/01 at 06:06:35|
Recently I was discussing with a family member about hadith, etc. They then asked me why hadith qudsi are necessary. The question went along the lines of "If the Quran is a complete revelation, why did Allah feel it necessary to inspire those statements of the Prophet[saw] that have been related as hadith qudsi? Why not just include them in the Holy Quran in the first place? Also, where do these hadith stand in terms of authority in relation to other hadith?".
I have an idea how to respond to these points but I'd be grateful for any help from the brothers and sisters on this board.
Jazak Allah Khairun
|Re: Hadith qudsi|
|07/11/01 at 11:01:02|
|[quote]something that I thought was left out of the Quran revelation[/quote]|
there is nothing "left out of the Quran" it is complete, final, whole. to say otherwise is saying that Allah "forgot" or "missed" something astaghfirullah.
i think this all relates back to one's understanding of tawheed. we must really understand tawheed and what it means. and if we understand tawheed we know that it is impossible for the Quran to be incomplete. i mean even if u think logically... would God who knows everything past and present and future, EVERYTHING leave something out that is needed?
as to why hadith, i think br abalkhan made some good points... to add to that the non-muslims at the time of the prophet saw also had similar questions... why bother sending down a person...why not send an angel...why not just hand us the book etc... it's because we are human beings and we need human beings to learn from...we need explanation. if Allah sent an angel we would just say...that's not practical because we're not angels...
as for why hadith qudsi.. why not...there are all kinds of revelation, the prophet [saw] had true dreams, inspiration, divine revelation, etc
here is some more info on hadith qudsi:
Hadith Qudsi [For an introduction to the subject and select sample texts, see e.g. Ibrahim Izzuddin and Denis Johnson-Davies: Forty Hadith Qudsi, Beirut, Damascus, 1980.]
Qudsi means holy, or pure. There are some reports from the Prophet Muhammad where he relates to the people what God has said (says) or did (does), but this information is not part of
the Qur'an. Such a report is called hadith qudsi, e.g.:
Abu Huraira reported that Allah's messenger said:
'Allah, Mighty and Exalted is He, said: If My servant likes to meet me, I like to meet him, and if he dislikes to meet Me, I dislike to meet him.' [Forty Hadith Qudsi, Beirut, Damascus,
1980, No. 30.]
While the common factor between hadith qudsi and the Qur'an is that both contain words from Allah which have been revealed to Muhammad, the main points of difference between
Qur'an and hadith qudsi are as follows:
In the Qur'an the precise wording is from Allah, while in the hadith qudsi the wording is given by the Prophet Muhammad.
The Qur'an has been brought to Muhammad only by the Angel Gabriel, while hadith qudsi may also have been inspired otherwise, such as e.g. in a dream.
The Qur'an is inimitable and unique, but not so the hadith qudsi.
The Qur'an has been transmitted by numerous persons, (tawatur) but the hadith and hadith qudsi often only by a few or even one individual. There are hadith qudsi which are
sahth, but also others hasan, or even da'if, while there is no doubt at all about any aya from the Qur'an.
Another point is that a hadith qudsi cannot be recited in prayer.
Among the many definitions given by early Muslim scholars to Sacred Hadith
is that ofas-Sayyid ash-Sharif al-Jurjani (died 816 A.H.) in his lexicon
At-Tacrfflit where he says: "A Sacred Hadith is, as to the meaning, from
Allah theAlmighty; as to the wording, it is from the Messenger of Allah, may
the blessings and peace of Allah be upon him. It is that which Allah the
Almighty has communicated to His Prophet through revelation or in dream,
and he, peace be upon him, has communicated it in his own words. Thus the
Qur'an is superior to it because, besides being revealed, it is His wording."
A more comprehensive definition is provided by a later scholar, al-Mulla cAli
ibn Muhammad al-Qari, the Hanafijurisprudent (died 1016 A.H.) in which he
says of Sacred Hadith that "it is that which is related by the foremost of
relaters and the most reliable of authorities, the best of blessings and
salutations be upon him, from Allah, may He be glorified, sometimes
through the medium ofGabriel, upon whom be blessings and peace, and
sometimes by revelation, inspiration and dreams, Allah having entrusted to
him the expressing ofit in such words as he wished. It differs from the Holy
Qur'an in that the revelation of the latter was only through the medium of
the Upright Soull and is restricted to the wording specifically revealed from
the Preserved Tablet, which was then passed on by tawiitur2, absolutely
unchanged in every generation, age and time. Many and well known are the
consequences that flow from this: that [unlike the Holy Qur'an] Sacred
Hadith are not acceptable for recitation in one's prayers; they are not
forbidden to be touched or read by one who is in a state of ritual impurity, or
by a menstruating woman or one confined to childbed; if repudiated, such
repudiation does not result in the person so doing being guilty of unbelief;
and they are not characterised by the attribute of illimitability. "
It can thus be seen that, when dealing with Sacred Hadith, Muslim scholars
throughout the ages have concerned themselves with clarifying the following
I. The distinction to be made between Sacred Hadith and Prophetic Hadith
As previously stated, the chain of authorities in the latter ends with the
Prophet, while in Sacred Hadith the final attribution is to the Almighty.
Generally, therefore, Sacred Hadith are to be found recorded in the first
person. This does not of course mean that Prophetic Hadith are not based on
divine inspiration, for it is said in the Holy Qur'an2: "He does not speak by
2. The distinction to be made between Sacred Hadith and the Holy Qur'an
As indicated by al-Mullrt al-Qrtri in the above quotation, the Holy Qur'an has
been handed on down the centuries in its revealed wording by tawtltur
whereas Sacred Hadith have been transmitted in versions recorded by chains
of individuals (ahad). Sacred Hadith, moreover, are subject, in regard to
establishing their authenticity, to the same stringent rules as are Prophetic
Hadith, being regarded as sound and good or as weak and of doubtful
authenticity according to whether they comply with the demands of these
Minor differences between Sacred Hadith and the Holy Qur'an, additional to
those gjven by al-Qrtri, include the fact that the Holy Qur'an is divided into
chapters and verses; that he who recites it is rewarded tenfold for every
letter recitedl; that the Almighty has promised that it will be preserved from
change and alteration; also that, when quoted from, the exact words should
be given and not merely the meaning.
3. Whether the divine nature of Sacred Hadith extends both to the wording
and the meaning
Scholars are divided in their opinions, some holding that both the meaning
and the wording are from Allah the Almighty, supporting their view by the
fact that Sacred Hadith are clearly ascribed to the Almighty, being called
sacred or divine, also that the words of a Sacred Hadith are generally given
in the first person. Other scholars interpret the same facts as showing that
w hile the meaning is from Allah the Almighty, the actual wording is from
the Prophet, duly authorised by the Almighty to provide the wording. Thus
Sacred Hadith differ from the Holy Qur'an in not possessing the attribute of
inimitability, are capable of having
variations in wording, and when being quoted the meaning may at times be
given without necessarily giving the exact words.
With both schools in agreement that the meaning is from the Almighty, the
divergence of thought between them regarding the wording consists in effect
in the first holding the belief that the actual wording has been revealed,
while the second school holds that it has been inspired. The difference is
thus relatively slight.
4. The forms in which Sacred Hadith are recorded
Two main forms have been singled out by scholars for relating Sacred
Hadith: the first-and that preferred by early Muslim scholars-being that the
Sacred Hadith should start with the words "The Prophet, may the blessings
and peace of Allah be upon him, says from among the sayings he relates
from his Lord, may He be glorified", while the second form opens with the
words Allah the Almighty has said, from among the sayings related from Him
by the Messenger of Allah, may the blessings and peace of Allah be upon
him." The meaning is one and the same.
However, a study of Sacred Hadith reveals that they can also assume the
following forms :
I. The Hadith starts with the words tIThe Messenger of Allah, may the
blessings and peace of Allah be upon him, said that Allah, may He be
glorified, said" . This is a commonly used form.
2. The words of the Almighty are given in a form other than that of speech,
as for instance in the Hadith where the words "My mercy prevails over My
wrath" take the form of writing and clearly refer to the Almighty.
3. Where the Hadith is not sacred from beginning to end but in
which the sacred portion is clearly ascribed to the Almighty and
follows introductory words by the Prophet explaining the particular
circumstances in which the Hadith is being related.
4. The sacred portion of the Hadith is given within the whole Hadith
and is ascribed to the Almighty in an indirect manner e.g. by being
introduced by some such words as "it is said" it being clear from
the context that the words that follow are those of the Almighty or
are given at His bidding. Also the fact that the Arabic word
'yughfar" (it is forgiven), which occurs in the same Hadith, is given
in the passive voice, is a sure indication that in both instances
reference is being made to the Almighty.
Of all these six forms, therefore, the first two traditional forms,
together with the form ..He said, may the bJessings and peace of
Allah be upon him, that Allah, may He be glorified, said" are
employed when the Hadith is wholly sacred from beginning to end.
The remaining forms are used in all other cases. All these forms
are described as sacred owing to the presence in them of at least
a phrase that is ascribed to the Almighty.
|Re: Hadith qudsi|
|07/11/01 at 12:07:48|
|Bismillah and salam,|
I have not researched this but i think it is because humans are thick :) We sometimes need to have something said so many ways in order to get it. I think some of the ahadeeth if not all re word some concepts already in the Quran alkareem. Just a good teacher, uses different methods to help the students learn.
Here is nice saying I learnt: if god cushioned every blow, you would never learn to grow
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