بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
"On the basis of this very distinction, the Qur'an has been described as wahi-jali (manifest Revelation) and the Holy Prophet's other sayings as wahi-khafi (concealed Revelation) ".
But in Rasaail Masaail page 55 while answering on a question regarding Dajjal you have written that
"When we look into the core concept regarding Dajjal, the things which is clear is like
there would be Big Dajjal would be coming and he would be like so and so and he would be having some distinct features were revealed to Prophet (saw). Things like when he would be coming... Would he coming in the time of Prophet (saw) or would he be comming after a long gap were not revealed to Prophet (saw). That is the reason there is no difference of opinion on his distinct features. But there is a difference of opinion in information regarding his time and place of coming. Having a consent opinion is not possible in this regard. Because they were not based on Wahi"..
On the same lines you have written ..
"This hesitation shows that Prophet (saw) did not say these things on based on Wahi , but it is based on opinion"
From your explanation it is very clear that both the explanations are contradicting each other. In your Quran explanation you have written 'everything from the Prophet is a Wahi' and in another place you have written 'Some of the hadeeth is not based on relevations'. For example regarding dajjals time of comming and place are also said by Prophet (saw)..... ?
I would also need explanation for the few more questions:
1. If sayings of the Prophet(saw) doesn't have proofs in Quran can we decide if that is based on Wahi or not? You have said that , "The hadiths which have differences of opinion are based on Wahi and the Hadith which doesn't have difference of opinion are not based on Wahi. My questions is all of these Hadith are in the books of Hadith and Imams agree that all of these are Wahi and they base there ruling on some of those Hadiths. What is your opinion regarding this?
2. You also that said "If Prophet (saw) had said something guessingly and is incorrect, that doesn't reduce his prophecy. I couldn't accept this because it doesn't suit a Prophet's status and the proof that
""your companion has neither strayed nor is he deluded" [53:2] would be incorrect?
Answer:
1. I think you have not fully read the explanation in Tafheebath for the verse. You have read only a portion of it. That is why you consider both my opinions as contradictory. Please also read pages 58-59, 220-222, 238-240 244, 258-259 with deep understanding. Then you may understand what I'm trying to convey. You will come to understand on what sayings and actions of Prophet(saw) was based on Wahi and what is not based on Wahi. If you read, i think it is not necessary to answer the last part of the question. Though i would like to reply because the confusion should not continue.
My intentions is not to say that there is dispute in hadith is the basis of determining if a Hadeeth is based on Wahi or not. It is also not my intention to reject a hadith based on dispute and difference of opinions. Some of the differences of opinion in narrations can be seen distinctly.
But these differences of opinions can be solved through explanations and comparisons. Or one of the difference may have been abrogated. Sometimes other narrations and principles may be used to support one opinion. This is what I said. Narrations based on Wahi are pure from dispute and narrations not based on wahi may have public opinions and dispute.
2. We can understand which narrations are based on Wahi and which are not on the basis of explanations given by Prophet (saw) himself. For example regarding the Narration of Dajjal we see, the place, time and the person were not a wahi from Prophet (saw). Prophet(saw) had a doubt regarding Ibn Sayyad. Umar (Ra) sweared to Prophet(saw) that he is dajjal. Thereupon Allah's Messenger (ﷺ) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and if he is not that there is no good for you to kill him.
[Muslim 2930 , Dhikr Ibn Sayyad]
In another narration, The Messenger of Allah (ﷺ) mentioned the Dajjal (Antichrist) saying: If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take
my place in looking after every Muslim. [Sunan Abi Dawud 4321, Dhikr Ibn Sayyad]
When Tamim ad Daari (RA) informed about meeting with Dajjal, Prophet (Saw) neither did confirm it nor did reject it. Instead of He(saw) said "The story of Tamim ad Daari surprised me. This closely matches with what I have been saying about dajjal. While explaining he said "Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east." [Sahih Muslim 2942a]. The apparent meaning found in all of these narrations are very clear.
3. In your third question you have harshly accused me. It would have been better, if you had analyzed the Book of ALLAH azwajal and the Sunnah of Prophet (saw).
Quran says about Yunus (AS),
Musa b. Talha reported: I and Allah's Messenger (ﷺ) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah's Messenger (ﷺ) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah's Messenger (ﷺ) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious. [Muslim 2361- 2363]
Translator note: Ya ALLAH! Forgive my mistakes in translations.
More info : http://www.tafheem.net/tafheem2/surah53.html
Source:
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Tarjumaul Quran: 1956
Question asked to Mowlana Mawdudi Rahimahullah and his explanation:
Question: In your Explanation in tafheemath page 122 "your companion has neither strayed nor is he deluded; nor does he speak out of his desire. This is nothing but a revelation that is conveyed to him, [53: 2-4] you said ...."On the basis of this very distinction, the Qur'an has been described as wahi-jali (manifest Revelation) and the Holy Prophet's other sayings as wahi-khafi (concealed Revelation) ".
But in Rasaail Masaail page 55 while answering on a question regarding Dajjal you have written that
"When we look into the core concept regarding Dajjal, the things which is clear is like
there would be Big Dajjal would be coming and he would be like so and so and he would be having some distinct features were revealed to Prophet (saw). Things like when he would be coming... Would he coming in the time of Prophet (saw) or would he be comming after a long gap were not revealed to Prophet (saw). That is the reason there is no difference of opinion on his distinct features. But there is a difference of opinion in information regarding his time and place of coming. Having a consent opinion is not possible in this regard. Because they were not based on Wahi"..
On the same lines you have written ..
"This hesitation shows that Prophet (saw) did not say these things on based on Wahi , but it is based on opinion"
From your explanation it is very clear that both the explanations are contradicting each other. In your Quran explanation you have written 'everything from the Prophet is a Wahi' and in another place you have written 'Some of the hadeeth is not based on relevations'. For example regarding dajjals time of comming and place are also said by Prophet (saw)..... ?
I would also need explanation for the few more questions:
1. If sayings of the Prophet(saw) doesn't have proofs in Quran can we decide if that is based on Wahi or not? You have said that , "The hadiths which have differences of opinion are based on Wahi and the Hadith which doesn't have difference of opinion are not based on Wahi. My questions is all of these Hadith are in the books of Hadith and Imams agree that all of these are Wahi and they base there ruling on some of those Hadiths. What is your opinion regarding this?
2. You also that said "If Prophet (saw) had said something guessingly and is incorrect, that doesn't reduce his prophecy. I couldn't accept this because it doesn't suit a Prophet's status and the proof that
""your companion has neither strayed nor is he deluded" [53:2] would be incorrect?
Answer:
1. I think you have not fully read the explanation in Tafheebath for the verse. You have read only a portion of it. That is why you consider both my opinions as contradictory. Please also read pages 58-59, 220-222, 238-240 244, 258-259 with deep understanding. Then you may understand what I'm trying to convey. You will come to understand on what sayings and actions of Prophet(saw) was based on Wahi and what is not based on Wahi. If you read, i think it is not necessary to answer the last part of the question. Though i would like to reply because the confusion should not continue.
My intentions is not to say that there is dispute in hadith is the basis of determining if a Hadeeth is based on Wahi or not. It is also not my intention to reject a hadith based on dispute and difference of opinions. Some of the differences of opinion in narrations can be seen distinctly.
But these differences of opinions can be solved through explanations and comparisons. Or one of the difference may have been abrogated. Sometimes other narrations and principles may be used to support one opinion. This is what I said. Narrations based on Wahi are pure from dispute and narrations not based on wahi may have public opinions and dispute.
2. We can understand which narrations are based on Wahi and which are not on the basis of explanations given by Prophet (saw) himself. For example regarding the Narration of Dajjal we see, the place, time and the person were not a wahi from Prophet (saw). Prophet(saw) had a doubt regarding Ibn Sayyad. Umar (Ra) sweared to Prophet(saw) that he is dajjal. Thereupon Allah's Messenger (ﷺ) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and if he is not that there is no good for you to kill him.
[Muslim 2930 , Dhikr Ibn Sayyad]
In another narration, The Messenger of Allah (ﷺ) mentioned the Dajjal (Antichrist) saying: If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take
my place in looking after every Muslim. [Sunan Abi Dawud 4321, Dhikr Ibn Sayyad]
When Tamim ad Daari (RA) informed about meeting with Dajjal, Prophet (Saw) neither did confirm it nor did reject it. Instead of He(saw) said "The story of Tamim ad Daari surprised me. This closely matches with what I have been saying about dajjal. While explaining he said "Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east." [Sahih Muslim 2942a]. The apparent meaning found in all of these narrations are very clear.
3. In your third question you have harshly accused me. It would have been better, if you had analyzed the Book of ALLAH azwajal and the Sunnah of Prophet (saw).
Quran says about Yunus (AS),
And We showed a favour to Zun-nun Remember when he went away in anger for he thought that We would not take him to task for this. [21:87]
In this verse ALLAH azwajal has himself used the word "athanna" meaning guess to one of his Prophets(AS). And He (Azwajal) also says his guess is not correct.
In this verse ALLAH azwajal has himself used the word "athanna" meaning guess to one of his Prophets(AS). And He (Azwajal) also says his guess is not correct.
The collection of Muslim has a chapter called Kitab-al- Fadhayil which has a section called
"38: The Obligation To Obey What He Says With Regard To Matters Of Religion, But Not What He Says With Regard To Worldly Matters". In this section, Imam Muslim (rah) records an incident through Musa b. Talha, Rafi' b. Khadij and Anas (Radhiyallahu Anhum)
"38: The Obligation To Obey What He Says With Regard To Matters Of Religion, But Not What He Says With Regard To Worldly Matters". In this section, Imam Muslim (rah) records an incident through Musa b. Talha, Rafi' b. Khadij and Anas (Radhiyallahu Anhum)
Musa b. Talha reported: I and Allah's Messenger (ﷺ) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah's Messenger (ﷺ) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah's Messenger (ﷺ) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious. [Muslim 2361- 2363]
Prophet (saw) himself has given such an explanation. Also you have seen about explanation by ALLAH Azwajal. Now tell me if the words of Prophet (saw) is correct or your opinion is correct?
Translator note: Ya ALLAH! Forgive my mistakes in translations.
More info : http://www.tafheem.net/tafheem2/surah53.html
http://samarasam.net/2013/16-30_Nov_13/041.png
http://samarasam.net/2013/16-30_Nov_13/042.png
http://samarasam.net/2013/16-30_Nov_13/043.png
1 comment:
He sticks to same topic that dajjal is figment of imagination or fairy tale
There are plenty if hadiths which describes dajjal characteristics like he will be blind by one eye etc....
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