Şu da emredildi: Yüzünü dine bir Hanif olarak çevir. Sakın müşriklerden olma.
Yunus Suresi 105
Ben bir Hanif olarak yüzümü gökleri ve yeri yaratana döndürdüm. Müşriklerden değilim ben.
Enam Suresi 79
İbrahim ne bir Yahudi idi, ne de bir Hıristiyan. O sadece hanif bir müslümandı. O müşriklerden değildi.
Ali İmran Suresi 67
Şu da kuşkusuz ki, İbrahim başlıbaşına bir ümmetti; bir Hanif olarak Allah'ın önünde eğiliyordu. Müşriklerden değildi.
Nahl Suresi 123
De ki Allah doğrusunu söylemiştir / vaadinde sadıktır.Haydi artık Hanif olarak İbrahim'in Milleti'ne uyun! Müşriklerden değildi o.
Ali İmran Suresi 95
Allah'a ortak koşmadan, Hanifler olarak... Allah'a ortak koşan kişi, gökten düşmüş de kendisini kuşlar kapışıyor veya rüzgar onu uzak bir yere fırlatıp atıyor gibidir.
We observe
that there is an escalation of Quran commentaries in the market filled
with legends and stories about the occasions on which the revelations
had occurred. This approach has made the impression that the verses
revealed were restricted to single cases and were confined to a given
time bracket. This attitude casts a shadow on the universality and the
timeless quality of the Quran. 81 The Rolling, 27, repudiates this approach: “This is a reminder for all the worlds.” And 2 The Cow, 185 states: “…in which was sent down as a guidance for the people.”
On the other hand, God gave the reasons for the revelations of
particular verses in the Quran when He thought it relevant. For
instance, the verses introduced by the phrase ‘They ask you so and so,
tell them that….” And when He chooses not to mention anything, it
follows that we need not know the whys and wherefores of the revelation
in question. Those who considered the Quran insufficient, have
regretfully felt the need to have recourse to adulterated commentaries
and have caused interferences in the resonant voice of the Quran. One
thousand four hundred years ago, the Quran displayed in its vast array
of revelations the mysteries lying behind natural phenomena including
the roundness of the earth, the movements of the sun and the earth, the
barrier between two bodies of flowing water mixing with each other;
scientific phenomena discovered only in the course of the last century.
The commentators who intended to expound the meaning of the Quran
indulged in ridiculous fantasies like the following commentary by Ibn
Kathir of Sura The Cow, 29 and Sura The Pen, 1.
“When God desired to create that which He wanted to create, He
produced vapor out of thin water. The vapor rose above the surface of
the water and He called this rising thing sky meaning heights. Then He
solidified the water transforming it into a single mass; afterward He
tore it to pieces and within two days, on Sunday and Monday, shaping
them into seven unities. The earth He created resting on a fish, the
very fish mentioned as Nun in the Sura The Pen. The fish was in the
water and the water rested upon rocks; while the rocks stood on a large
stone where no vegetation flourished. An angel carried the stone; the
angel was upon a rock, which is the wind. The rock is the same rock
mentioned by Luqmaan as in the following passage: ‘There was neither
the sky nor the earth, the fish moved and the earth shook, mountains
came to be implanted on them.’”
Reference is
made to Verse 185 of Sura The Purgatory; ‘hadith’ means ‘word’ in
Arabic. As a matter of fact, it made allusion to the hadiths (words,
sayings) that were to be ascribed to Muhammad with a view to
disparaging the integrity of the uniqueness of the Quran. The
transmitters of the hadiths might have used other synonyms to express
the same thing such as agval (words), ahbar (news, messages) or hikma
(wise saying); the tacit consensus among the transmitters of the
hadiths on the use of this word is one of the miracles of the Quran.
111 - It is not a word (hadith) invented, but a confirmation
of what was sent before it, a detailed exposition of all things and a
guide and a mercy to any such as believe. 12 Joseph, 111
In this verse, the fact that the Quran is not a word invented, and
that it is a detailed exposition of all things is stressed; a fact to
which the traditionalists have remained blind. The Quran states that
the Quran is not a fabricated word (hadith).
6 - Following after them in grief, if they believe not in this word (hadith). 18 The Cave, 6
What is meant by the expression ‘in this word’ is the Quran. The
verse indicates that the lack of faith in the Quran will sadden
Muhammad. The Prophet never told anybody to take down his sayings. Had
his sayings constituted a source for Islam, he would have had his
sayings copied and would have been in distress to see his words fall on
deaf ears. The only hadith (word) that the Prophet fought for was the
Quran. The Quran makes no reference to any hadith other than itself.
Had the words of the Prophet been a second source of Islam next to the
Quran, this would have been declared in more than one verse of the
Quran. There is not a single verse on the issue and the use made of the
word ‘hadith’ in the Quran is strong evidence of the adulteration of
the concept of hadith.
6 – These are God’s signs that We recite to you truthfully. In which word (hadith) other than God and His signs do they believe? 45 Kneeling, 6
Such is the question asked by God. The meaning that is obtained
from the answer that comes out of the behaviour of the traditional
defenders of Islam and the imitators of Sunni and Shii madhabs, is::
“We believe in Bukhari, Muslim, the sayings of the Twelve Imams, Abu
Davud and b. Mace.”
87 - And whose word (hadith) can be truer than God’s? 4 The Women, 87
34 - Let them produce a word (hadith) like this, if they are truthful. 52 The Mount, 34
Claiming that in the famous book of hadiths of Abu Davud it is
pointed out that the Prophet was entrusted with the Quran and similar
hadiths, they try to engage in a rescue operation to save the sayings
of the Prophet. However, this wish fulfillment falls short of the mark.
For the sayings of Muhammad cannot be equated with the Quran, let alone
the fact that the bulk of the sayings ascribed to the Prophet is larger
than the Quran. Moreover, the hadiths, representative of the
traditionalist mind, conflict with the above verse.
6 – Among the people, there are those who spread frivolous
words (hadiths) to mislead others from the way of God, and take it in
vain. For such there will be a humiliating penalty. 31 Luqmaan, 6
In verse 7 of the same sura we read: “When our signs are rehearsed
to such a one, he turns away in arrogance, as if he heard them not as
if his ears are deaf announce to him a grievous penalty.” If those who
turn a deaf ear to the sayings of the Quran because of their sectarian
fanaticism were to read these verses not merely for the pleasure of the
built-in melody of the recital but to try to understand the meaning,
they will surely be in a position to understand better what we are
trying to clarify. The word hadith with reference to the Prophet is
used in the Quran on two instances:
53 - “Enter not the Prophet’s houses until leave is given you
for a meal …and when you have taken your meal; disperse without
tarrying, lost in a hadith (word).” 3 The Parties, 53
3 - When the Prophet disclosed a hadith in confidence to one
of his consorts, and she then divulged it, and God made it known to
him...
66 Prohibition, 3
The use made here of the word hadith is not related in some way or
another to Sunni and Shiite sectarian opinions. The fact that the word
hadith in these verses is used merely to refer to the sayings of
Muhammad are of great importance for our discussion. God, the
prescient, uses the word hadith not in a Sunni and Shiite religious
context, but to refer to the Prophet’s own words. Moreover, in both
instances, the word hadith is use in a bad sense. On the other hand,
the word sunna is used in the Quran in the combination - sunnatallah
meaning ‘the way of God.’ (We shall see this in Chapter 16.)
The word idjma (general agreement in opinion and decision of
legalists) and its derivatives, considered to be another source of
Islam, again has a negative connotation. This is evidence that the
Quran also repudiates ijma just like in the case of sunna and hadith.
(For the derivatives of ijma, see 3 The Family of Imran, 157; 3 The
Family of Imran, 173; 7 The Purgatory, 48; 10 Jonah, 58; 10 Jonah, 71;
12 Joseph, 19; 17 The Children of Israel, 88; 20 Taha 60; 20 Taha 64;
22 The Pilgrimage, 73; 26 The Poets, 38; 26 The Poets, 39; 26 The
Poets, 56; 28 The History, 78; 43 Vanity, 32; 54 The Moon, 44; 54 The
Moon, 45; 70 The Heights, 18; 104 The Backbiter, 2.)
HADITHS ABOUT WHICH THERE IS NO DOUBT AS TO AUTHENTICITY
There
is no doubt that there are tens of thousands of hadiths ascribed to the
Prophet. Those that contradict the Quran, that introduce additional
provisions, and that are self-evidently illogical and unreasonable are
surely pure inventions. The hadiths that introduce new things into
Islam are evidently the result of a manipulation conflicting with the
verses of the Quran that confirm the fact that Quran is an accomplished
work that comprises all that a man needs to understand. The remaining
hadiths may be authentic provided they do not clash with the Quran. We
stress the probability of their authenticity by using ‘may.’ On the
other hand, we can identify, up to a certain extent, the authentic
ones, without being one hundred percent sure. For those that are
authentic and those that are invented originate from the pens of the
same authors and date from the same time. A little after 200 AH
Bukhari, Muslim and others tried to probe into the hadiths to find out
the authentic ones, however without success. Now that we are in 1400
AH, we cannot possibly cope with this task. A saying in perfect accord
with the Quran belonging to a Muslim may well have been thought to have
been said by the Prophet. We shall see in Chapter 5 the counterfeiters
who concocted hadiths in the belief that their action would serve the
interest of Islam. These hadiths may well be the sayings of the
so-called good-willed people. “Wherever you come across a beautiful
saying, don’t be afraid to ascribe it to the Prophet” was often used as
an expression by the transmitters and collectors of hadiths. This fact
and the probabilities make up our viewpoint. We must beware of
recognizing an anonymous saying in perfect conformity with the Quran
having no validity in fact and ascribing it to the Prophet. If we are
to abide by word of the Prophet, this word must be the Quran He
transmitted to mankind. The word pronounced in the Quran is God’s own
word although spoken through a man. By complying with the message
carried by the Prophet, we shall have conformed ourselves both to the
Prophet and to the Quran.
We
have tried to describe the attitude of the Prophet in the present
Chapter. We shall deal with the outlook on hadiths of the Four Caliphs
in Chapter 11. What must be the reason for our desire for going over
this with a fine-tooth comb in trying to detect the authentic hadiths
while the Prophet, and afterward, the Four Caliphs, had prohibited the
transmission of hadiths and even caused them to be burned? Satisfactory
information related to the Prophet is already contained in the Quran.
Moreover, to dissect them is an impossible task. Having studied the
reasons exposed in Chapter 37 the additions brought in Islam, you can
see better our defensive argument on the issue. Even though a
particular hadith happens to be in perfect accord with the Quran, there
still is the likelihood of our falsely ascribing it to the Prophet. For
not every word that fits the Quran’s message is the Prophet’s word. The
Quran is the Book that guides man to the straight path. Whoever may
have said a word in support of it has surely spoken the truth. Some
will accuse us for failing to pay due respect to the Prophet.
Nevertheless, those who speak of a spell cast on the Prophet, invent
absurd suppositions on his sexual life and place the earth on a fish
are the ones lacking in respect. How can one trust in the words of
these people? To turn a deaf ear to the hadiths is the consequence of
respect and love for the Prophet, a confirmation of the fact that God
only has the exclusivity of Islam. Just like in the case of Christ, for
whose love people went as far as to declare him God, there have been
those who have said that they loved the Prophet, but afterward said
that he had been under a spell. The prophets desire that we believe in
God; they hate to be deified.
The acts of the followers of prophets should be in perfect
conformity with the revealed religion. They are displeased with praise
as practiced by certain fawning Christians.
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Hanif Dostlar Ana Sayfa -> İngilizce Makaleler
Konu: HADITHS AND SUNNA
