Studying Islam

Discussion Forum: Introduction to Hadith

Topic: Module 1: Analysis of the Hadith

Tariq Hashmi
Why do you think it is necessary not to accept a hadith unless it meets the criteria ascertained by the scholars of the science of the hadith? Does a Hadith become absolute truth after it is rendered acceptable by the scholars of the science of Hadith?

Atifrafi
In my opinion if a hadith is not opposing the Qur'an, Sunnah and common sense then we should accept the hadith. just for example: I have heard that the Hadith about getting knowledge even if u have to go to china is a Da‘if hadith but I don't see any reason that why one should reject this hadith.

As far as second question is concerned, I think that if a Hadith is confirmed that it is saying of Prophet (peace be upon him) or some known act of the Prophet then this becomes absolute truth. The main challenge is to declare some particular hadith that this is a saying / act of the beloved Prophet ( peace be upon him ) & once if it is accepted by all the scholors I think one should consider such a hadith as an absolute truth.

Tariq Hashmi
Suppose a hadith is declared sahih by the scholars and it does not contradict the Qur'an or the Sunnah or the common sense will it be considered absolute truth. In your response you said 'yes.' Most scholars do not hold this view. They think that individual reprots never provide absolute source of knowledge for there are many inherent problems in such a report for example the narrator could not correctly hear the speaker, failed to understand what the speaker meant, or did not know the background of the conversation and ended in misinterpreting the saying, could not retain complete picture and passed on with additions and omitting from the account. Therefore, we practice on the facts reported after much analysis for the religion is the most serious concern of a believer. We do not believe that the report is 100% correct and accurate mention of the prophetic saying or act.

Atifrafi
I think that we should accept the hadith which is declared by the scholars and it does not contradict the Qur'an or the Sunnah or the common sense because these are the sayings of the Holy Prophet (peace be upon him) and being Muslim it is impossible that we don't look for the sayings of the Holy Prophet (peace be upon him).

If we say that even a hadith is declared sahih by the scholars, that is not an absolute truth, what I think is that we are opening a door of refusing the Ahadith and people like me who don't have much knowledge will start using the Ahadith according to their own understanding which can cause some serious problems in Islam.

Most important, we know ALLAH because the Prophet (peace be upon him) told us so then how can we say that his sayings are not absolute truth provided that is accepted by the scholars specially when the science of accepting or rejecting a hadith is so much developed that there is no need of any change in it.

If the Ahadith are not considered as 100% correct, then what I believe that it will be almost impossible to practice even the basics of Islam and life would become very difficult.

If I am wrong in my opinion, I hope someone will correct me.

However, it is not Biddah. I'd like to know how do you define Biddah?

jitujaman
Is it not an established fact that us as human beings are capable of making the most serious of mistakes? If so, would you then not agree that to accept as absolute truth the narrations of various individuals (who are capable of making mistakes) is contrary to common sense.

On the other hand, if we were to pretend that the Sahih Hadiths are absolute truths only to avoid confusion and misdemeanor amongst Muslims, would we not be guilty of the same crime as those who changed the Hadiths and made them up purely to bring people into Islam?

I do not think it is suggested that our Prophet (pbuh) may have made mistakes but rather the narrators.

I agree with the views of the Scholars who do not accept Sahih Hadiths as absolute truth for the reasons mentioned above.

Topic URL : http://www.studying-islam.org/forum/topic.aspx?topicid=800&forumid=30

General Discussion Forum:
Wudu and Blood

Is bleeding from a body part related to wudu (ablution)?

I have read in books and hear as well that if you bleed your Wudu becomes void. I haven't come across any hadith to support this view. On the other hand there is clear cut mention of the things invalidating wudu, passing urine, stool and wind, having sexual relationship with one's wife.

Volume 1, Book 4, Number 137:

Narrated Abu Huraira:

Allah's Apostle said, "The prayer of a person who does, Hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."

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Volume 1, Book 4, Number 179:

Narrated Zaid bin Khalid:

I asked 'Uthman bin 'Affan about a person who engaged in intercourse but did no discharge. 'Uthman replied, "He should perform ablution like the one for ar ordinary prayer but he must wash his penis." 'Uthman added, "I heard it from Allah's Apostle." I asked 'Ali Az-Zubair, Talha and Ubai bin Ka'b about it and they, too, gave the same reply. (This order was cancelled later on and taking a bath became necessary for such cases).

Infact I came across this narration in which intestines of a camel were placed on prophet (PBUH) while he was praying, but he continued his prayer.

Volume 1, Book 4, Number 241:

Narrated 'Abdullah bin Mas'ud:

Once the Prophet was offering prayers at the Ka'ba. Abu Jahl was sitting with some of his companions. One of them said to the others, "Who amongst you will bring the abdominal contents (intestines, etc.) of a camel of Bani so and so and put it on the back of Muhammad, when he prostrates?" The most unfortunate of them got up and brought it. He waited till the Prophet prostrated and then placed it on his back between his shoulders. I was watching but could not do any thing. I wish I had some people with me to hold out against them. They started laughing and falling on one another. Allah's Apostle was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and threw that (camel's abdominal contents) away from his back. He raised his head and said thrice, "O Allah! Punish Quraish." So it was hard for Abu Jahl and his companions when the Prophet invoked Allah against them as they had a conviction that the prayers and invocations were accepted in this city (Mecca). The Prophet said, "O Allah! Punish Abu Jahl, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al-Walid bin 'Utba, Umaiya bin Khalaf, and 'Uqba bin Al Mu'it (and he mentioned the seventh whose name I cannot recall). By Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted by Allah's Apostle in the Qalib (one of the wells) of Badr.
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Any comments on this matter?

What is mentioned in Qur'an is about the state of menstruation , not to come to prayer in that state. similar has been applied to the bleeding from other parts of the body by mufaqeheen, whereas the former has been mentioned due to hygienic reasons. hence this can be debatable that why bleeding from other parts of the body should be considered as such. (you may post your question to query@studying-islam.org for a scholarly reply)

Moreover mensuration state is not related to ablution, it's case of Purification (Taharat). Therefore, to me at least, bleeding don't looks having any connection with Wudu.

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