Saturday, June 14, 2008

Problems With Anti Hadeeth Methods When Interpreting The Quran

The Anti Hadeeth have a deep believe that the Quran must only be interpreted by the Quran. Any other external information must never be applied to the Quran as it is not from God.

The trouble with this method is that it will translate into the Quran having a lot of contradictions.

For example:
1) In 5:69 "Innal-laziina 'aamanuu wal-laziina haaduu was-Saabi'uuna wan-Nasaaraa man 'aamana bilaahi wal-Yawmil-'Aakhiri wa 'amila saali-hanfalaa khaw-fun 'alay-him wa laa hum yah-zanuun."
You notice that the word was written Saabi'uuna in 5:69 and was written Saabi'iina in 2:62 and 22:17. In the last two verses the word was declined correctly because the word inna in the beginning of the sentence causes a form of declension called "nasb" (as in cases of accusative or subjunctive) and the "yeh" is the "sign of nasb". But the word Saabi'uuna in 5:69 was given the 'uu, waw which is the sign of "raf'a" (as in cases of nominative or indicative).
Based on Anti Hadeeth methods, this will result in contradictions in the Quran
2) In 7:56 "The mercy of God is near."
"... inna rahmata Allahi qaribun min al-mohseneen."
The above verse is a nominal clause. In such a clause the predicate should match the subject (rahmata) of the nominal clause in gender. The word qaribun (meaning "near") is the predicate of rahmata Allahi ("mercy of Allah"), they should match each other in gender. But this is not the case in the Arabic text. Rahmata is feminine in Arabic and so the word qaribun (which is masculine) should instead be qaribah (its feminine form). This rule was correctly observed in other Qur'anic verses. For example, in 9:40 we read: "Kalemat ul-llah heya al-'ulya."Here both Kalemat and heya are feminine. To say instead: "Kalemat ul-llah howa al-'a'la" would never be correct. That would be just as wrong as saying: "... inna rahmata Allahi qaribun min ... "
Based on Anti Hadeeth methods, there’s a contradiction in the Quran

3) In 41:11 "Then He lifted Himself to heaven when it was smoke, and said to it and to the earth,'come willingly, or unwillingly!' They said, 'we come willingly.'"
"... faqal laha wa lel-Arad 'iteya taw'aan aw karha qalata atayna ta'e'een."
Heaven and earth in Arabic are feminine nouns, the verb said in "they said" is accordingly feminine and dual (qalata), but the adjective "willing" at the end of the verse is masculine and plural (ta'e'een), being at variance with the rule that the adjectives should match their nouns in number in gender, thus ta'e'een which is used for plural, should be ta'e'aat which is used for feminine dual.
Based on Anti Hadeeth methods, there’s a contradiction in the Quran
4) In 20:63 "They communed secretly saying, 'These two men are sorcerers'." (Arberry)
"Qaaluuu inna haazaani la-saahiraani ..."
The word saahiraan should be saahirayn. The word saahiraan was declined incorrectly because the word inna in the beginning of the nominal sentence causes a form of declension called "nasb" to the nominative and the "yeh" is the "sign of nasb". The entire Quran observes the singular, dual and plural rule?
Based on Anti Hadeeth methods, there are contradiction in the Quran as showed above.
As a reminder, the pathetic accusations above are taken from anti Islam websites (not to say that anti hadeeth themselves are not anti Islam). Answers have been provided adequately and I long to see how Anti hadeeth can rebut this effectively based on their methodology.
But, as an initial conclusion, suffice to say that anti hadeeth beliefs are useful to anti islam elements of the world as they will never be able to defend the Quran effectively. It will then result in the Quran being rejected and mocked beyond any recognition.


Rozaimi Bin Mohd Said said...

Allah said in Al-Quran "Wa aqiimus solaata wa aatuzzakah" which means perform solat and ay zakat (alms). It is an instruction as in arabic the word "aqiimu" and (aatuuz" rae fi'il amr which mean intructing verb.

Nw, based on the verse, there is an instruction to perform solat but the next question is how to perform solat? There is no mention in the Qur'an as to how the Muslim should perform their solat. That is why we need to refer to the hadith of the Prophet (pbuh) that says "sollu kama ra'aitumuuni usalli" which means perform your solat as how you see me perform mine.

So, in short Qur'an and hadith should be read together in a lot of situations and to reject hadith like those anti hadith means to reject the Prophet and to reject the Prophet means to reject Allah...Nauzubillah

Anonymous said...

From my understanding, they reject the hadith as we never be sure whether the written hadith was really true or not. It was judged by human law..

They respect the Prophet very much. Therefore, they afraid of believing something that the Prophet might not actually did in the past.

We should respect them as they choose this way to show their respect to the Prophet. Different people have different perspective on something.

We never be certain about something that we do except something being mentioned clearly in Quran.Try not to judge them as rejecting Allah and prophet because Allah never say so.

Rozaimi Bin Mohd Said said...

I am sorry but I find your statement is totally unacdeptable. If they are not sure whether the hadith of the Prophet pbuh that we have nowadays indeed came from the Prophet, they should also have doubts towards the Qur'an, as though the Qur'an is a divine revelation, how sure are they that the Qur'an that we have nowadays rally as what was revealed by Alah to Prophet throught Malaikat Jibril? So, to me there is no excuse for them to reject the hadith and in ding so, they are insulting the Prophet and I just can't find a room to agree with you that they are showing their respect to the Prophet by rejecting his Hadith.

Anonymous said...

Rozaimi Bin Mohd Said said...
Allah said in Al-Quran "Wa aqiimus solaata wa aatuzzakah" which means perform solat and ay zakat (alms

Thank you Rozaimi. Allah and the Rasul said in the Quran :

'Huwallazi yusolli alaikum' Surah Al Ahzab verse 43

Here is the translation in Malay :

Dialah yang memberi rahmat kepada kamu dan malaikatNya.

Yusolli here means 'memberi rahmat', not prayer.

Here is another one:

'Innalaaha wa malaaikatuhu yusolluna ala nabiy' Ahzab ayat 56, which means

'Sesungguhnya Allah dan malaikatNya berselawat (memberi segala penghormatan dan kebaikan) kepada Nabi'.

Here sollu means memberi salawat, not prayer.

Here is another one:

'solawaatun min rabbihim' Baqarah ayat 157 which means 'dilimpahi dengan berbagai-bagai kebaikan dari Tuhan mereka.'

Solawatun here means 'dilimpahi kebaikan'.

In another verse the word solawatun means : 'tempat-tempat sembahyang (kaum Yahudi)' Surah Al Hajj ayat 40.

Both solawatun here do not mean prayer.

Not all the words solli, sollu, yusolli, solawatun in the Quran refer to prayer.

Rozaimi Bin Mohd Said said...

To Mr/Ms Anon,

Yes but I don't get your point here. The verse that I quote refers to solat (prayer). No other translation.

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