Epigraph:
"If you
find a Hadith attributed to me that contradicts the Qur'an and the Sunnah, then
throw it against the wall."
— Imam al-Shafi'i
(Reading Time: 4.5 to 5 minutes)
Post-Prophet
Era: A Human Endeavor in Understanding Faith
After the
passing of Prophet Muhammad (peace be upon him), all scholars, no matter how
revered, remain human beings engaged in the noble yet fallible endeavor of
understanding and explaining the faith. Their research and opinions, however
learned and pious, are fundamentally human efforts — deserving of respect but
never beyond question.
In matters
of religion, the ultimate authority rests solely with the Prophet Muhammad
(peace be upon him). It is he alone whose teachings command unconditional
acceptance. Everyone after him, no matter how learned or saintly, remains
susceptible to human error. Therefore, while we value and benefit from
scholarly efforts, we must remember that their insights can never equate to
revelation.
The
Prophet’s Responsibility: Conveying the Qur'an and the Sunnah
The
Prophet Muhammad’s (peace be upon him) divinely entrusted responsibility was
twofold:
- To convey God's message in the
form of the Qur'an,
- And to establish the religion
through his practice, known as the Sunnah.
Before his
passing, the Prophet meticulously ensured that both these pristine sources —
the Qur'an and the Sunnah — were fully conveyed, established, and adopted by
his companions. The companions received them with complete agreement (ijma') —
meaning there was a unanimous consensus about their authenticity and practice.
Furthermore,
these two fundamental sources have reached us through the process of tawatur — uninterrupted,
continuous transmission by large groups across generations, leaving no room for
doubt or fabrication.
This
uninterrupted chain of living practice explains a remarkable reality: even our
grandmothers and great-grandmothers in rural areas — often illiterate and
unfamiliar with scholarly texts — knew how to read the Qur'an in Arabic and
performed fundamental religious practices like prayer (namaz), fasting (sawm), pilgrimage
(hajj and 'umrah).
How did
they learn these sacred acts? Through the living tradition passed from their
parents and grandparents, without formal education, without scholarly books —
simply through unbroken, communal practice. Religion, therefore, has been
preserved and remains with us in full vigor and clarity, like the shining sun.
A
Lesson from Imam Bukhari’s Humility
Even in
the most respected compilations of Hadith, such as Sahih al-Bukhari, this
principle of humility and human limitation is acknowledged. Imam Bukhari
himself, in his introduction, emphasized that his compilation was a historical
account of the Prophet Muhammad’s sayings and practices, not a divine
revelation.
Thus, out
of profound respect and scholarly caution, it became the tradition for
scholars, when quoting a Hadith, to add: "أو كما قال" — meaning "or
as he said."
This
humble phrase signals that, while the core message is faithfully preserved, the
exact words of the Prophet may not always be captured perfectly in every
narration. Therefore, the status accorded to any reported Hadith carries an
element of careful assumption, unlike the Qur'an and Sunnah, which were
transmitted with full certainty.
Such
carefulness reminds us that while Hadith literature is immensely valuable, it
must be engaged with responsibly and respectfully, with an understanding of
human fallibility in narration.
The Art
of Agreeing and Disagreeing
Muslims
today must master the art of agreeing and disagreeing with scholars, and with
each other, politely and constructively. Engaging with religious thought is not
about blind acceptance or wholesale rejection; it is about critical engagement,
carried out with dignity, compassion, and understanding.
Sincere
differences in interpretation are natural and have historically enriched
Islamic scholarship. What matters is the spirit with which we engage: with
hearts seeking truth, minds open to discussion, and tongues restrained by
respect.
Differences
of opinion are not a flaw in human society — they are by divine design. God, in
His infinite wisdom, created diversity of thought as a test for humanity:
"Had God pleased, He could have made you one
community, but he did not do this because He wanted to try you by whatever He
has blessed you with. So, try to outdo one another in good deeds. To God shall
you all [one day] return. Then He will disclose upon you all the things in
which you have been differing –."
(Qur'an 5:48)
This
diversity invites patience, reflection, and humility. It is a reminder that in
matters of faith and understanding, sincere dialogue must replace harsh
judgment.
And so,
when engaging with others, especially in religious matters, the Qur'an teaches
us the art of beautiful dialogue:
“Invite to the way of your Lord with wisdom and good instruction
and argue with them in a way that is best. Truly, your Lord knows best who has
strayed from His way, and He knows best who is rightly guided."
(Qur'an 16:125)
Thus,
respectful disagreement is not a sign of weakness — it is a mark of true wisdom
and faith.
Conclusion:
Upholding the Ethic of Mercy
In our
pursuit of religious knowledge, let us remember that scholarship is a human
endeavor, and humility is its crown. By listening attentively, questioning
respectfully, and debating graciously, we not only honor the scholars before us
but also embody the noble mercy and wisdom taught by the Prophet Muhammad
(peace be upon him).
Through
love for the truth and courtesy toward others, may we grow into a community
that seeks knowledge with courage and practices respect with even greater
strength.
— Aamir
Yazdani
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