Examining the Criteria Set by Hadith Rejecters for Authenticity

The leader of the hadith deniers, Mr. Parvez, wrote in the magazine “Tulu-e-Islam”: “Consider that if the hadiths and narrations are denied, doubts and suspicions will arise about the Quran itself. After all, it is also through narrations that it is known that the Messenger of Allah, peace be upon him, arranged the Quran in its present form.”

Therefore, “Tulu-e-Islam” had to set some principles for the narrations it preferred, which are: “As far as hadiths are concerned, we consider every hadith authentic that is in accordance with the Holy Quran, or which does not tarnish the character of the Prophet Muhammad, peace be upon him, or the great companions, may Allah be pleased with them.”

From this excerpt, three important principles emerge:

① The hadith must be in accordance with the Quran.

② There should be no objection in the Hadith against the Messenger of Allah, peace be upon him, that harms his character.

③ This principle should also apply to the senior Companions, may Allah be pleased with them.

First Criterion: Conformity with the Quran

Some objections arise regarding this principle:

1. Benefit of Quranic Consistency: If a hadith is in accordance with the Quran, what is the benefit of confirming it? Isn’t the Quran itself sufficient? Why does the Quran need hadith for its authenticity?
2. Role of Narrations: On what basis do you consider narrations that mention the arrangement and preservation of the Quran to be authentic? For example, the number of daily prayers is five; from which verse is this proven? How will such hadiths be viewed according to “Tulu-e-Islam”?
3. Interpretation of Quranic Meaning: The Quran is a collection of words, and until their meaning is understood, it is not clear which hadith is in accordance with the Quran. According to “Tulu-e-Islam,” the Quranic meaning is understood correctly, which can also change over time. Therefore, the same hadith can be correct at one time and rejected at another.
4. Apparent Contradiction of Verses: If one verse of the Quran seems to contradict another, what should be done? For example:

   “إنك لا تهدى من أحببت ولكن الله يهدي من يشاء”(القصص: 28: 56)

   Meaning: “O Muhammad! You cannot guide whom you will, but Allah guides whom He wills.”

5. “و إنك لتهدئ إلى صراط مستقيم”
   Reference: (Ash-Shura: 42: 52)

   Meaning: “And indeed (O Muhammad!) you guide to the straight path.”

Interrelation of Quranic Verses

The author, may Allah have mercy on him, has cited two verses from the Holy Quran:

• First verse:
  Reference: Surah Al-Qasas, Verse 56

  : “O Prophet! You do not have the authority to guide whom you like, but Allah has that authority.” This verse means that creating the light of guidance in someone’s heart and leading them on the straight path is the authority of Allah Almighty. This verse was revealed when the uncle of the Prophet Muhammad ﷺ, Abu Talib, was passing away, and the Prophet ﷺ wanted him to recite the declaration of faith so that he could be interceded for. However, due to the presence of other Quraysh leaders, he could not believe. Allah Almighty comforted the Prophet ﷺ through this verse that giving guidance is Allah’s authority, not man’s.

  Reference: Sahih al-Bukhari: Book of Tafsir: Chapter “Indeed, you do not guide whom you love,” 4772, Sahih Muslim: Book of Faith, Chapter of Evidence, 24
• Second verse:
  Reference: Surah Ash-Shura, Verse 52

  : “O Prophet! You guide to the straight path.” This means that the Prophet ﷺ calls people to Islam, shows them the right path, teaches and preaches, imparts the knowledge of the Book and wisdom, and performs the duty of enjoining good and forbidding evil. Other verses of the Qur’an also clarify the meaning of this verse, such as:

  “O Messenger! Deliver what has been revealed to you from your Lord.”

  Reference: Surah Al-Ma’idah: 67
• “Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”
  Reference: Surah An-Nahl: 125
• “O you who covers himself [with a garment], arise and warn, and your Lord glorify.”
  Reference: Surah Al-Muddathir: 1-3

Example Two: Questions on the Day of Judgment

• Verse from Surah Al-Hijr: “O Prophet! By your Lord, We will surely question them all about what they used to do.”
  [Surah Al-Hijr: 15:92-93]
• Verse from Surah Ar-Rahman: “On that Day, neither man will be asked about his sins, nor the jinn.”
  [Surah Ar-Rahman: 55:39-41]
• In the first verse, Allah Almighty states that on the Day of Resurrection, every person will be questioned about their deeds, asking which deeds they performed and why. Whereas in the second verse, it is stated that they will not be asked about their sins. At first glance, these two verses seem contradictory, but understanding their meanings resolves this contradiction.

  The meaning of the first verse is that on the Day of Resurrection, people will be questioned about their deeds, meaning they will be held accountable for their bad actions.

• The meaning of the second verse is that they will not be inquired about their sins because their record is already with Allah. Therefore, they will be recognized directly by their faces and signs and sent to Hell.

In this way, by understanding the nature and methods of questioning on the Day of Judgment, the apparent contradiction in these verses is resolved. There are many such examples in the Holy Quran, and if anywhere a correct Hadith seems to contradict a verse of the Quran, it can also be understood in such a way that harmony is established between the two.

Second Criterion: Insult to the Prophet Muhammad (peace be upon him)

Now consider, if any verse of the Quran seemingly contains a criticism of the life of the Prophet Muhammad (peace be upon him), what would be the solution? In such a case, would that verse of the Quran also be rejected (may Allah forbid)? For example, the following verses exist in the Holy Quran:

1. Reference: Surah Abasa, Ayah 1-2

   :“عبس وتولى، أن جاءه الأعمى”
   Meaning: “He frowned and turned away when the blind man came to him.”

2. Reference: Surah Al-Fath, Ayah 1-2

   :“إنا فتحنا لك فتحا مبينا، ليغفر لك الله ما تقدم من ذنبك وما تأخر”
   Meaning: “Indeed, We have given you a clear victory so that Allah may forgive your past and future sins.”

3. Reference: Surah Bani Isra’il, Ayah 74

   :“ولولا أن ثبتناك لقد كدت تركن إليهم شيئا قليلا”
   Meaning: “If We had not made you steadfast, you would have inclined a little towards them.”

This is a question for the deniers of Hadith: what is their opinion about these verses? If these same matters were mentioned in Hadith instead of the Quran, they would reject them based on their predetermined criteria. This shows that the standard of “The Rise of Islam” is not correct.

The reality is that human weaknesses and mistakes are part of human nature, and the Prophets were not completely free from them. The infallibility of the Prophets means that if they make a slip, Allah informs them of it and corrects them.

Third Criterion: Insulting the Companions, may Allah be pleased with them

Now let us consider this criterion in relation to the Companions, may Allah be pleased with them. If there are some incidents mentioned in the Quran about the noble Companions, may Allah be pleased with them, from which apparently a diminution in their status seems to be implied, then will these verses also be (seeking refuge in Allah) rejected? Consider some verses:

1. Reference: Surah At-Tahrim, Ayah 4

   : “إن تتوبا إلى الله فقد صغت قلوبكما”
   Meaning: “If you both repent to Allah, it is better for you; but if you turn away, then indeed, Allah is ever Forgiving and Merciful.” Here, Allah Almighty addresses the two purified wives, referring to a specific incident in which they slipped. Despite this, the incident is mentioned in the Quran.

2. Reference: Surah Al-Ahzab, Ayah 28

   : “يا أيها النبي قل لأزواجك إن كنتن تردن الحياة الدنيا وزينتها فتعالين أمتعكن وأسرحكن سراحا جميلا”
   Meaning: “O Prophet! Say to your wives, ‘If you desire the worldly life and its adornments, then come, I will give you a provision and let you go in a good manner.'” This verse condemns the worldly inclinations of the purified wives and commands the Prophet Muhammad (peace be upon him) to speak to them. It indicates an undesirable matter on which Allah guided the Prophet (peace be upon him).

Verses Regarding the Companions (May Allah be pleased with them)

The Holy Quran also mentions some incidents related to the senior companions (may Allah be pleased with them) which apparently point to some weakness or mistake on their part:

1. Reference: Surah Al-Jumu’ah, Ayah 11:

   “وإذا رأوا تجارة أو لهوا انفضوا إليها وتركوك قائما”

   Meaning: “And when they see some merchandise or amusement, they disperse toward it and leave you standing.”

2. Reference: Surah Al-Anfal, Ayahs 5-6:“وإن فريقا من المؤمنين لكرهون، يجادلونك في الحق بعد ما تبين كأنما يساقون إلى الموت وهم ينظرون”

   Meaning: “And among the Muslims was a party who disliked this and disputed with you concerning the truth, even though it had become clear, as if they were being driven to death.”

3. Reference: Surah Al-Baqarah, Ayah 187:

   “علم الله أنكم كنتم تختانون أنفسكم فتاب عليكم وعفا عنكم”

   Meaning: “Allah knew that you used to betray yourselves, so He turned to you and forgave you.”

4. Reference: Surah Aal Imran, Ayah 152:“حتىٰ إذا فشلتم وتنازعتم في الأمر وعصيتم من بعد ما أراكم ما تحبون”

   Meaning: “Until you showed weakness and disputed concerning the order of the Messenger, and after seeing the favor (signs of victory), you disobeyed.”

Explanation and Conclusion

These verses indicate that on certain occasions, the Companions of the Prophet, may Allah be pleased with them, made some mistakes which are mentioned in the Quran, such as turning to trade during the Friday sermon, avoiding jihad, or showing weakness in the Battle of Uhud. If these incidents are mentioned in the Quran, it does not mean that the intention was to disrespect them, rather they were stated for their correction and education.

If according to the fundamental thinking of “Tulu-e-Islam,” the criterion for rejecting a hadith is that it involves disrespect towards the Companions, then why are these incidents mentioned in the Quran? If these incidents were narrated in the hadith, they would certainly be considered fabricated and unacceptable. This shows that the criterion of “Tulu-e-Islam” is also weak.

The Criterion of Knowledge and Reason

After the three criteria mentioned by Parvez Sahib, his teacher Hafiz Aslam Sahib stated the fourth criterion that the hadiths should not be against knowledge. By knowledge, he meant modern scientific knowledge or observations and experiments, not Quranic knowledge. The fifth criterion was that the hadiths should not be against reason.

Fourth Criterion: Should Not Contradict Knowledge

As far as the fourth criterion is concerned, that is, hadiths should not contradict modern scientific knowledge or observations and experiments, to evaluate this criterion we should consider all the miracles and supernatural events mentioned in the Holy Quran. The miracles of the Prophets, such as the staff of Prophet Musa (Moses) عليه السلام, the raising of the dead by Prophet Isa (Jesus) عليه السلام, or the event of the Mi’raj of the Holy Prophet صلی اللہ علیہ وسلم—these are all extraordinary in the context of modern scientific knowledge. The attitude of the opponents of hadith is that they do not openly deny these miracles mentioned in the Quran, but they present strange interpretations which can be challenged from a scientific and rational point of view.

However, when such incidents are mentioned in hadiths, the deniers of hadith immediately reject them and declare them unauthentic. This behavior indicates a double standard, which prevents fair treatment of hadiths.

Fifth Criterion: Should Not Contradict Reason

This criterion, that a hadith should not contradict reason, has also been established by the muhaddithin (hadith scholars). After verifying the authenticity of a hadith, if it met the rational standard, it was accepted. But the deniers of hadith often refuse to accept these hadiths based on their own reasoning, even if the muhaddithin have declared them authentic. This difference highlights the contrast between the rational approaches of the muhaddithin and the deniers of hadith.

• The hadith scholars subordinate their intellect to divine revelation and use reason correctly. In their investigations, they adopt the viewpoint that divine revelation (Quran and Hadith) always holds precedence.
• On the other hand, “Tulu-e-Islam” and its followers advocate the superiority and precedence of intellect, which has its roots in the Mu’tazila’s ideas. Although their verbal claim is: “Reason alone cannot discover solutions to the problems of human life. It needs revelation for guidance just as the eye needs the sunlight.”
  Reference: The Sect of Tulu-e-Islam, Clause No: 1

But in practice, this group places intellect above revelation, thus attempting to give the lamp of intellect precedence over the sun of revelation. A detailed review of this is done in “Aina-e-Parvezism.”

Argument for the Use of Intellect

The deniers of Hadith also present this argument from the Quran: “These are the people who, even when the divine verses are presented to them, do not become deaf or blind to them.”

Mr. Parvez, while translating this verse, added: “(Rather, they use intellect and reflection to accept and adopt them).” But this addition is not based on the original words of the Quran. In the original verse, the word “ذُكِرُوا” is translated as “are admonished,” not “are presented.”

True Meaning

The correct meaning of this verse is that when the believers are admonished with Allah’s verses, they reflect upon them and learn lessons from them; they do not become deaf or blind. This verse does not mean that the divine verses should be analyzed in the light of intellect and then accepted or rejected.

Parvez Sahib’s argument that if the verses are in accordance with reason, then accept them, otherwise reject them, is actually the approach of a disbeliever, not a Muslim. It is not possible for a believer to test divine revelation by the criterion of his own intellect.

The Status of the Quran and Reason

Allah Almighty has taught the use of intellect and insight at many places in the Quran, but along with that, He has also said: “When Allah and His Messenger have decided a matter, there remains no choice for the believing men or believing women.”

So much so that Allah Almighty said: “They will never be believers until they make the Messenger of Allah a judge concerning their disputes, and then accept his judgment without any hesitation.”

Such verses clarify that the use of reason before divine revelation is limited, and after acting upon the commands of revelation, it is necessary to abandon objections of reason. However, “The Rise of Islam” also failed to properly adopt this standard and continued to try to prove the superiority of reason over revelation. If this method can be used in the Quran, then how can the hadiths meet their standards?

Summary: The Standards of Hadith Deniers and Their Flaws

Hadith deniers have set a few principles for accepting hadiths, which include four fundamental criteria. The purpose of these criteria is that only those hadiths should be accepted which are in accordance with the Quran, knowledge, and reason, or which do not diminish the status of the Prophet Muhammad (peace be upon him) and the Companions (may Allah be pleased with them). However, upon examining these criteria, many of their weaknesses become apparent:

1. Being According to the Quran: Deniers of Hadith say that only those hadiths should be accepted which are in accordance with the Quran. However, the question is that if a hadith is according to the Quran, then why is it needed at all? And if it is not according to the Quran, does that mean it is always wrong? Their principle attempts to diminish the true status of hadiths.
2. No Insult to the Prophet Muhammad (peace be upon him): Under this criterion, they reject hadiths that apparently mention any weakness or human attribute of the Prophet (peace be upon him). But the Quran also mentions the human needs of the Prophet (peace be upon him) at some places, such as the incident of the blind companion in Surah Abasa. If the same thing is found in hadiths, the deniers of hadith immediately reject them.
3. No Insult to the Companions: This criterion of the deniers of hadith is also unstable. The Quran narrates some incidents of the Companions (may Allah be pleased with them) in which some of their mistakes or weaknesses are mentioned, such as the shortcomings of the Companions in the Battle of Uhud. But if these were found in hadiths, these people would declare them rejected. This behavior indicates a double standard.
4. Not Contrary to Knowledge: The miracles and supernatural events mentioned in the Quran are not in accordance with modern scientific knowledge, yet the deniers of hadith accept them by offering various interpretations. But when similar events appear in hadiths, they immediately label them fabricated and reject them.
5. Not Contrary to Reason: The scholars of hadith also used reason, but their reason is subject to revelation. The deniers of hadith give precedence to reason over revelation, whereas the Quran clearly commands that after revelation, reason has no authority.

Conclusion: All these criteria of the Hadith deniers suffer from internal contradictions and double standards. Their approach is to diminish the importance of Hadith and try to evaluate divine revelation by the standard of reason, which is not correct according to the principles of the Quran and Sunnah.