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.
REASONS FOR ADDITIONS TO THE ESTABLISHED RELIGION AND FOR INVENTION OF HADITHS
In the first three chapters we settled the question of the
self-sufficiency of the Quran and in the fourth we produced clear
evidence to show that the hadiths sanctified and clothed in the garb of
holiness could not constitute a source for Islam, by pointing to the
method of collection. Assuming that the companions of the Prophet are
free from all error, the question of the literal representation in the
collection of hadiths proved the unreliability of it, no matter how
honorable the intention may have been. We shall no longer be dealing
with these in the present chapter. The object of our study will be the
intentional interpolations. This will enable us to have an insight into
the reasons of inventions of which we shall furnish examples in
Chapters 6, 7, 8 and 9.
1) FABRICATIONS WITH THE INTENTION OF ADULTERATING THE RELIGION
Infidels
have invented innumerable hadiths with a view to perverting Islam and
adulterating the religion. Later, they and a host of non-believers who
succeeded them used these hadits to subvert the foundations of Islam.
Concealing their lack of faith in Islam, their hatred and the grudges
in their hearts, they infiltrated into the midst of people clad in the
garb of the true believer, and tried to sow dissent among the faithful
and arouse suspicion in their minds. With this aim they invented an
infinite number of concocted hadiths ascribing their authorship to the
Prophet. There are verses in the Quran that speak of the hypocrites who
had already infiltrated among the people during the lifetime of the
Prophet.
The notorious atheist Abdulkerim b. Abil Avca had made the
following statement before he was decapitated under Caliph Mahdi: “You
are killing me; yet I have invented 4000 hadiths that adulterated your
religion, turning the lawfully permitted into what was forbidden by the
religion and the forbidden into the permitted.” Considering that there
are 6000 verses in the Quran, the invention of 4000 hadiths by one
single man can give you an idea of the harm that the so-called hadiths
may have done. It is reported (by Ibni Hajar, Lisan’ul Mizan) that the
number of hadiths invented by Ahmad bin Al Juvaybari, Muhammad bin
Ukesha and Muhammad bin Tamim exceed, 10,000. Zahabi states that Ahmad
bin Abdullah had invented thousands of hadiths allegedly based on
hearsay evidence, ascribing his concoctions to the hadith imams. He
mentions that he had heard from Dinar Abu Mikyas, who claimed to be the
servant of Ahmad bin Abdullah, a whole invented page alleged to have
originated from Anas bin Malik (Zahabi, Mizan). The hadith books are
full of inventions willfully made to adulterate the religion. This is
an established fact. But who can come forth and say that this hadith is
authentic while that one is unauthentic? Who can claim that the
sinister plots of the hypocrites already swarming around during the
lifetime of the Prophet have not watered down what we have as hadiths
today?
Not forty years
had elapsed before clashes began between Ali, son-in-law of the
Prophet, and Muaviya. From this moment on the world of Islam entered a
phase of schisms and political turmoil. Politically disintegrated
communities, deemed mutual excommunication and antagonism praiseworthy
acts, invented hadiths in support of their respective ends and
concluded that belief in their own political ideals was God’s order.
They praised themselves to the skies while belittling the leaders of
the opposition. We read in Halili that some 300,000 hadiths had been
invented by Shiites in connection with Ali, son-in-law of the prophet,
and the way Ali’s sayings had been distorted (Halili, Al Irshad). This
number represents 50-fold the number of verses in the Quran. Someone
who had broken away from the Shiites had declared: “May God punish
them, they invented innumerable hadiths” (Muslim, Sahihi Muslim). The
Sunni viewpoint that favored Abu Bakr to Ali and considered this as a
requirement of their school of religion and their age old controversies
outside the confines of the Quran is a good example. When Islam became
politicized, those who wielded political power made use of religion to
give shape to public opinion according to their interests. Thus they
manipulated the people with a view to molding them to suit their own
ends by making additions and omissions in religious practice.
3) FABRICATIONS BY THOSE WHO THOUGHT THAT THE REVELATION NEEDED TO BE SUPPLEMENTED
Innumerable
prominent persons reputed to be accomplished Muslims(!) are beautifully
described by Yahya bin Said: “No greater lies were told in the field of
hadiths than those pronounced by the devotee.” The author of one of the
two major hadiths books said to be most reliable, Muslim, asserts and
declares this fact. Muslim transmitted the following from what he had
heard from Abu Zannat: “I came across some one hundred people in
Madina, they were reliable people without exception, but the hadiths
they transmitted were not creditable” (Muslim, Sahihi Muslim). As one
can plainly see the fact that a good many pious people had invented
hadiths they ascribed to the Prophet and this was an established fact
in the eyes of the transmitters of the hadiths themselves. These people
who deemed their opinions worthy of being added to the body of
traditions believed that they had done a laudable act; for instance, by
inventing something that the Quran did not contain, namely the
segregation of men and women. They may have thought that by separating
the men’s and women’s sections, adultery and corruption would be
prevented. They should have put on their thinking caps and thought that
had God so willed this, He would have included it in His Book. To
expect that interpolating something one believes beneficial into the
established religion is a primitive method of reasoning and its grave
consequences are well known.
4) FABRICATIONS TO MAKE RELIGION ATTRACTIVE TO PEOPLE
This
item has some similarities with the preceding one. The types of persons
under this heading are convinced that they will contribute to the
promotion of religion, as if God needed their assistance, to make
religion and ritual appear pleasant to the eyes of the public. This
populist concern caused the revealed religion to be adulterated by
invented hadiths and interpretations. Among these promoters of religion
was also a man by the name of Abu Ismet Nuh who had invented a hadith
to extol and exalt every Sura of the Quran. There are hadiths concocted
with a view to praising the Prophet’s merits. These people argued as
follows: “We told no lie on behalf of the Prophet; we did it simply to
consolidate his message” (Ibn Hajar, Fethul Bari). What they did was
not fraudulent according to them; they even considered their act a
laudable and pious one.
These devout fanatics have formed one of the most dangerous
religious classes. In fact, they were considered reliable people
favored by the public whose behavior and acts they emulated. A
tradition transmitted by them was accepted without any objection. In
this way, the pure religion was watered down and the newly shaped creed
replaced the original Islam.
5) FABRICATORS WHO TRIED TO JUSTIFY THEIR SECTS AND IDEAS
Removed
from the original pattern of Islam, people took man’s word for the word
of God; this gave rise to wide divergences in Islamic concepts.
Conflicting conclusions and dissensions led to the formation of schools
or sects. People estranged from the true source of religion, the Quran,
became partisans of factions. In this attempt, to justify their
arguments and influence the public, they felt the need to base
themselves on the hadiths fabricated to praise their respective sects
while disparaging others. To give you an example, the following is a
hadith fabricated by the members of the Hanafi sect: “Among my
community an imam by the name of Shafi will rise. He is a fiend and his
influence will be detrimental, worse than Satan’s. Among the members of
my community a person by the name of Abu Hanafi will rise and he will
be the light of my community” (Ibn Arrak, Tenzihus Sharia). On the
other hand, the partisans of Imam Shafi did not remain idle; they also
concocted hadiths. “The Quraish scholar (Imam Shafi) will spread his
wisdom over the earth.” Then came the turn of the partisans of Imam
Maliki and did not fail to declare their hadith. “A day will come when
the necks of camels will be cut (long distances will be covered) and
there will be no one wiser than the scholar of Medina” (Imam Maliki).
Abu Raja Muhriz, an old member of the Kadiriya order of dervishes,
said: “Don’t let any hadith be transmitted from any member of Kadirie;
for we fabricated hadiths with a view to drawing people to our sect,
hoping thereby to perform a laudable and pious act. In this way I
enrolled four thousand souls” (Ar jarhu we’l tadi’l).
As we have
already pointed out, at the beginning of the movement of the collection
of hadiths, especially under the Omayyad caliphs, threats and torture
were everyday occurrences. The following saying of Ez Zuhri, claimed to
be the first collector of hadiths, is evidence of this: “We did not
like to invent hadiths. But the administrators (the Omayyad caliphs and
their men) forced us to do it.” In collections made under pressure, the
hadiths selected were those that gratified the powers that supported
the conceptions of administrators related to culture, traditions and
history. A great many of them were used to conform and corroborate
traditions. For instance, when reference was made to a particular act
of the Prophet, they used the introductory phrase: “The Prophet said
that…” or “The Prophet has ordered that…” All the inventions and
semantic deviations were carried out under the command of the powers in
conformity with the views and concepts they cherished. Interpolations
made under pressure were not confined to the Omayyads and the Abbasids.
These interpolations of fabricated hadiths were later transformed into
fatwas and canonical jurisprudence under the pressure of caliphs and
governors. Under the Ottomans, the caliphate was to pass from father to
son, and fratricide for the welfare of the State came to be admitted
within the framework of these fatwas and canonical jurisprudence. This
attitude is an indication of the freedom that the powers in charge
enjoyed in regard of the revealed religion. All these took place at the
request of the Sheikhulislam, considered an imposing personality
clothed with authority and paid by the government.
Travelers
who set out on journeys to collect hadiths had lucrative objectives. It
is reported that Yakub b. Ibrahim would not transmit any hadiths unless
he was paid one dinar per hadith. Abu Naim al-Fadl expected a
consideration per hadith transmitted. Ali b. Jafar, a student of his,
reported: “We copied hadiths from Abu Naim al Fadl in return for which
he received from us precious dirhams. If the dirhams we had about us
happened to be low in value, he asked extra consideration.” “There was
no end to the liars wallowing in riches,” had retorted Ali b.Qasım to
Shuba b. Hajjaj who had said that Umera b. Hafsa was rich, consequently
he would not lie, and the hadiths he transmitted should be trusted
after his special injunction to the effect that no hadiths should be
received from the poor (Al kifaya).
There were also people who produced hadiths to order. In order to
promote their merchandise many traders had recourse to the hadith
agents in return for money, and had them invent hadiths extolling the
benefits of the goods they sold. An example of this is the case of the
perfume sellers who had invented hadiths praising the benefits of
fragrance. Hadith fabricators like Abu’l Mujazzam, who fabricated 70
hadiths in return for one kurush as reported by Shuba b. Hajjaj, may be
given as an example.
After
the death of the Prophet and following the era of the first Four
Caliphs, a class of people styled as story and parable tellers had
developed the habit of sitting in mosques to preach, and people made a
circle around them. What they were actually interested in was creating
an image of superiority and repute in the minds of the public. They
arranged their sermons to suit their ends. They well knew that the path
that led to fame passed through religion, an institution of towering
importance for the public; therefore, they took special care to have
recourse to rhetoric and make their audience cry by the dramatic
effects they created. They interspersed their stories with legends they
fabricated about the Prophet. Heaven and hell were described with
pathos to overpower their audience.
Although nothing was missing in the Quran about hell and heaven,
these story and parable tellers drew on a great scale on the lore of
hadiths to mystify and exhilarate people. Their professional merit was
based on the extensive use they made of hadiths. This tragicomic
picture of the state of affairs gave rise to the following incident:
upon the announcement by Kulsum, the poet, that anyone who could touch
his nose with the tip of his tongue would be spared the torture of
hell, the congregation he preached to began to try it. Ibn ul Jawzi
described these people as follows: “Among them were people who dipped
their faces into all sorts of dyes to give their complexion a pallid
appearance with a view to giving the impression that this was due to
their fasting and devotion. There were others who made use of their
fasting and devotion. There were others who made use of salt to bring
tears to their eyes whenever they wanted to. Still others displayed
great courage by throwing themselves down in a fit of transport from
the chair above which they had lavishly decorated, or they banged on
the desk and climbed and descended the flight of stairs in an agitated
mood making violent gestures and gesticulations in the course of the
narration of their stories that appeared odd to unfamiliar eyes” (Ibn
ul Jawzi, al-Kussas wel Muzekkirin). A cursory examination of our
environment will show us that these human figures described by Ibn ul
Jawzi are reminiscent of the ‘impostor-fabricators’. Crocodile tears,
running noses and excessive saliva, banging and gesticulating must
associate in the minds the story-tellers described by Ibn ul Jawzi.
There was no limit to the imagination of the tellers of
cock-and-bull stories. There was a man by the name of Jafar b. Nastur
Frab who claimed to be three hundred and twenty years old and had had
the opportunity of seeing the Prophet, and because of the Prophet’s
prayers, he had lived for so many years. Rafan’s case was similar.
These men, who lived in the fourth and eighth centuries AH, claimed
they had been companions of the Prophet, and Rafan wrote a book that
contained three hundred hadiths and had succeeded in gathering around
him many disciples.
9) FABRICATIONS TO GIVE A PLACE FOR TRADITIONS AND CUSTOMS IN RELIGION
As
we may well remember, the Quran has laid down certain precepts,
injunctions and commands leaving a great many issues to the discretion
of man. We studied this point in Chapter 2 and will be further tackling
it in Chapter 39. Men are supposed to act as it may seem best to them
in their own respective fields within the framework of their
traditions, customs and views of the world. The Quran makes no mention
of any table manners and does not say whether we should eat with our
fingers, use a fork or sticks or not. There is no prescription for the
garments a man or a woman should wear, whether a man should wear a
turban, a mantle, a necktie or a shirt or whether a woman should wear a
kimono. Given the fact that we are free in our actions in the fields
left to our discretions, we are at liberty to choose among the
alternatives mentioned above. To say that something is permissible or
not would contradict the Quran. An important part of the interpolations
during the reign of the Omayyads and the Abbasids was made under the
guise of traditions and customs to which they gave a holy character.
The Quran was explicit and contained nothing regarding traditions and
customs. The thing to be done therefore was to invent hadiths and give
a sacred character to traditions and customs in a Sunni background.
Because of the racist and tribalist concepts of the Arab-Omayyad, many
traits were introduced in the religion as practiced, ranging from the
Arabic language to the fashions of the time, the food, and the manner
of using the toilet (for details see Chapter16).
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Hanif Dostlar Ana Sayfa -> İngilizce Makaleler
Konu: REASONS FOR ADDITIONS
