Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Sunni Mutawatir Hadith

Rate this topic


Recommended Posts

  • Moderators

Salaam Aleikum,

The following narration is actually Mutawatir hadith in Sunni Islam:

Abu Hurairah, may Allah be pleased with him, reported: The people asked the Messenger of Allah (may peace be upon him): Messenger of Allah, will we see our Lord on the Day of Resurrection? Allah's Messenger (may peace be upon him) asked: Do you feel any trouble in seeing the moon on the night when it is full? They said: Messenger of Allah, no. He (the Messenger) further asked: Do you feel any trouble in seeing the sun, when there is no cloud over it? They said: Messenger of Allah, no. He (the Holy Prophet) said: Verily you would see Him like this (as you see the sun and the moon)... Hadith number in Sahih Muslim [Arabic only]: 267

How this hadith even became Mutawatir and can this hadith also be found in Shia Islam? Is there difference between The Sunni and Shia Mutawatir hadiths?

Link to comment
Share on other sites

  • Advanced Member

Salam 

Shia Viewpoint 

Mutawatir Hadith

 
 

Mutawātir hadith (Arabic: الحديث المتواتر) is a hadith which is reported numerously by different narrators and through various chains of transmission in a way that substantiates its authenticity. Mutawatir hadiths are considered opposite Khabar al-Wahid, i.e. non-Mutawatir hadiths are Wahid accounts.

There are two kinds of Tawatur: Tawatur of the text and Tawatur of the content.

In comparison, tawatur of the content is much more than tawatur of the text.

Quote

Types of Tawatur

Mutawatir Hadiths are divided into two groups:

Tawatur of the Text

Tawatur of the text is when narrators give the same account in the same wording, for example: the Hadith of Ghadir, the Hadith of Thaqalayn and "Innama al-'amal bi al-Niyyat" (actions are by intentions).

Tawatur of the Content

Tawatur of the content is when all the narrators of all generations give the same content of an account with different wordings or phrases; i.e. the meaning is the same. Reciting a sura after the sura of al-Hamd in prayers is narrated from different narrators in which all of them have mentioned reciting a sura with different phrases.

https://en.wikishia.net/view/Mutawatir_Hadith

 

Link to comment
Share on other sites

  • Advanced Member

Conditions of Tawatur

Other conditions such as justice, Islam, Shi'ite narrators or presence of Shi'a Imams in the chain of narrators are not acceptable in reliability of Mutawatir Hadith.

Quote

 

The conditions of Tawatur have been indicated for both the hearers and narrators:

Conditions of Hearer

The hearer must have these two conditions:

  1. The hearer must not have pre-knowledge about the reported content so that acquiring hadith would happen.
  2. The hearer must not have skeptical attitude toward hadith, as disbelievers did not accept miracles of Prophet Muhammad (s) due to their skeptical attitude.

Conditions of Narrators

  1. The number of narrators in generations must be high so that their mutual agreement on rejecting a report would become impossible. In addition specifying a number for the narrators is not possible as accepting and rejecting a Mutawatir report is relative and certainty on absence of an agreement on rejecting a report is the minimum. However some have identified a specific minimum number of narrators in tawatur which was criticized by others.
  2. Narrators must narrate an account with certainty without a slight doubt.
  3. The narrators must have listened or seen the account themselves; making guesses or reasoning in achieving conclusion is not accepted.
  4. All these conditions must be followed in all generations of narrators. Then, tawatur is proved to the generation which has acquired all the conditions.

https://en.wikishia.net/view/Mutawatir_Hadith

Link to comment
Share on other sites

  • Advanced Member
11 hours ago, Abu Nur said:

can this hadith also be found in Shia Islam?

Surly nobody can't find this hadith in Shia Islam 

From @guest50817 (unregistered)

 

Quote

Contention one: Can we see Allah (سُبْحَانَهُ وَ تَعَالَى), comprehend him or limit him in our knowledge?

 

Bukhari

9.530:

The Prophet said, "You will definitely see your Lord with your own eyes."

9.531:

Allah’s Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him."

 

Al Kafi

H 261, Ch. 9, h 10- Graded SAHIH by Alama Majlisi

"I asked Imam abul Hassan al-Rida ((عليه السلام).), about Allah if He can be described (defined in words). The Imam ((عليه السلام).) said, "Have you not read the Quran?" I replied, "Yes, I do read the Quran." He then said, "Have you not read the words of Allah, the Most High, "No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware." (6:103) I replied, "Yes, I have read them." The Imam ((عليه السلام).) said, "Do they know the meaning of the eyes?" I replied, "Yes, they do." The Imam ((عليه السلام).) said, "What is it?" I replied, " It means seeing with the eyes." Then the Imam said, the Awham(mentioned above) of the heart is far greater comprehensive in knowledge than eye-witnessing. It is not able to comprehend Him but He comprehends all things.

 

 

A Shi'ite Encyclopedia (chapter 9)

Seeing Allah

Written by: Dr. Vahid J. Majd

The Sunni View of Seeing Allah

 

Jarir bin 'Abdullah narrated:

The Prophet said, "You will definitely see your Lord with your own eyes."

  • Sahih Bukhari, v9, Hadith #530

Jarir bin 'Abdullah narrated:

Allah's Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him."

  • Sahih Bukhari, v9, Hadith #531
Quote

Jarir bin 'Abdullah narrated:

The Prophet said, "You will definitely see your Lord with your own eyes."

  • Sahih Bukhari, v9, Hadith #530

Jarir bin 'Abdullah narrated:

Allah's Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him."

  • Sahih Bukhari, v9, Hadith #531

The Shia Position

The Shia, on the other hand, believe that not only is Allah imperceptible by the eyes, but also that His Essence (Dhat) cannot be imagined, thought, or described. Any imagination or perception of the Essence of Allah is a creation of our mind, and the Creator is far removed from such a perception. Thus, we have no way to comprehend His Essence.

Quote

 

Now, let us probe into the verse that is used by the Sunnisas proof of seeing the Essence of Allah:

"Some faces on that day (i.e., the Day of Judgment) will be radiant, looking towards their Lord. (75:22-23)"

According to Arabic lexicon, the word "Nadhira" that is used in the above verse does not necessarily imply "seeing",. The Imams (عليه السلام) have used other verses of Quran to support the definition of the word "Nadhira" in this verse as similar to the meaning of "Muntadhira", whichmeans expecting, waiting, or looking forward to. On the commentary of this verse, Imam Ali (عليه السلام) said:

"... The verse means looking forward to what Allah, the Mighty and the Majestic, has promised them. And the word 'Nadhira' sometimes means 'expecting/waiting/looking forward' ('al-Muntadhira'). Haven't you heard the saying of Allah: '(But I am going to send him a present) and I am looking forward (Nadhira) to what (answer) the ambassadors will return (27:35).'

This means I am waiting (al-Muntadhira) for what the ambassadors will return. As for the verse: 'For indeed he saw him at a second descent. Near the Lote-tree of the uttermost boundary (53:13-14)', it means when Muhammad ((صلى الله عليه وآله وسلم)&HF) was near the Lote-tree of the uttermost boundary which none of His creations has passed it (saw Gabriel).

It is His saying in the followed verses: '(His) sight never swerved, nor did it go wrong! For truly did he see one of the great signs of his Lord! (53:17-18)', he saw Gabriel in his shape twice. Verily Gabriel is a great creature and is from amongst the spiritual entities whose creation and shapes are not fully understood except by the Lord of the Universe."

  • al-Ihtijaj, v1, p243
  • Bihar al-Anwar, v90/93, p101, Hadith #1

https://www.shiavault.com/books/a-shi-ite-encyclopedia-chapter-9/chapters/5-seeing-allah/

https://www.al-islam.org/inquiries-about-shia-islam-sayyid-moustafa-al-qazwini/seeing-allah-ruyat-allah

https://www.al-islam.org/shiite-encyclopedia/seeing-allah

Link to comment
Share on other sites

  • Advanced Member
11 hours ago, Abu Nur said:

Is there difference between The Sunni and Shia Mutawatir hadiths?

10- Examples of frequent news from the point of view of Sunnis
The disagreement of Sunni scholars over the existence of consistent verbal news is greater than the disagreement among Shiite scholars, because it seems that the Sunnis have taken the path of extremism in this direction. To clarify this claim, we quote some of their statements:

Ibn Salah, who denies consecutive verbal news, writes:
"Someone who was asked to give an example for regular news was tired of finding it."
"Although Ibn Salah believes that Mutawatir hadiths are rare, others believe that Mutawatir hadithss is plentiful and this view is acceptable to us[Sunni Scholars] , because great people such as Suyuti and Abi Abdullah Al-Katani have written books on Mutawatir hadiths news.

Suyuti believes that Mutawatir news is scarce. he writes:

"Among the correct and popular news is  the Mutawatir news  ... and it is few" 44.

From what has passed, the e xtremes and excesses of Sunni scholars towards the realization of textual ( verbal) Mutawatir news became clear. Some experts have asked to combine these two theories (denial and affirmation). Among others, Dr. Atr writes:

"Ibn Salah, who denies the existence of a Mutawatir hadith, means textual Mutawatir (verbal frequency), and Ibn Hajar, who claims its existence, means contextual (spiritual ) Mutawatir ."

https://library.tebyan.net/fa/Viewer/Text/69100/9

https://fa.wikifeqh.ir/تواتر_حدیث_غدیر_(دیدگاه_اهل‌سنت)

 

 

Link to comment
Share on other sites

  • Advanced Member
12 hours ago, Abu Nur said:

Is there difference between The Sunni and Shia Mutawatir hadiths?

10- Examples of frequent news from the point of view of Sunnis
an example Wahabi viewpoint about denying Mutawatir Hadith  https://mahajjah.com/shia-beliefs-the-verse-of-wilayah/

Shia viewpoint about mutawatir  narration about  verse-of-wilayah 

Chapter Three – Analysing the chains of narrations

Ibn Katheer cited nine chains testifying that the verse 5:55 was revealed in the favour of Ali bin Abi Talib (عليه السلام) but specifically, he was able to find faults in three chains, and the cunning Ansar.org have quoted the very three chains along with the criticism of them from their Imam Ibn Katheer. But we would like to ask them, ‘what about the remainder six chains which were not targeted for criticism by Ibn Katheer? Why didn’t you mention those?’

Quote

 

In their earth shattering article Ansar.Org relied heavily on the opinions of Ibn Katheer. Whilst it is little surprise that the Nasibi would seek reliance on the lead Imam of the anti Ali (عليه السلام) clan, we shall point out that Ibn Katheer cited nine chains testifying that the verse 5:55 was revealed in the favour of Ali bin Abi Talib (عليه السلام) but specifically, he was able to find faults in three chains, and the cunning Ansar.org have quoted the very three chains along with the criticism of them from their Imam Ibn Katheer. But we would like to ask them, ‘what about the remainder six chains which were not targeted for criticism by Ibn Katheer? Why didn’t you mention those?’

During the course of our discussion, we shall cite these three ‘faulty’ chains too, so as to:

- address the strength of his claims where required

- count the number of chains of narrations testifying that the verse was revealed in favour of Ali bin Abi Talib (عليه السلام) since according to the Ahle Sunnah, a weak incident is acceptable if narrated by many chains.

http://www.shiapen.com/comprehensive/verse-wilayah/analysing-chains-narrations.html

Link to comment
Share on other sites

  • Moderators
Posted (edited)

It should be enough of proof for us that Imams (عليه السلام) would directly inform us if some mutawatir hadith is true or false.

I really have no idea how in the world this narration became mutawatir. Sunnis even hold the belief that if you reject mutawatir hadith you are literally a kafir. 

Edited by Abu Nur
Link to comment
Share on other sites

  • Advanced Member

The Quran itself tells us that "the face of Allah is present whichever way you look". Seeing Allah in Islamic texts is not similar to physical sight. The hadith, accepting it for argument's sake, is in addition relating information of the unseen of which we can only have some approximation.

The light of Allah is not a physical matter, rather it is something permanently guiding all of creation 24:35"God is the Light of the heavens and the earth". Like the Sun, Allah's light shines continuously but can only benefit those that expose themselves to it 6:122"He who was lifeless, then We gave him life and provided him with a light by which he walks among the people". Just as shutting the windows of a room one after another, gradually darkens the light of the sun inside of it, the disbelievers try dimming the light of Allah present within the believers' hearts. They do so with their mouth, corrupting the truth so that people's spirituality is progressively shut and the light of Allah within the hearts is slowly overtaken by darkness. But Allah instead perfects His light which is shining in the hearts, by sending more sources of light in the form of revelations 14:1,5,31:20,33:46 that clarify the matters which the disbelievers attempt to confuse 9:32-3,61:8-9. The believers' spirituality opens up wide despite the efforts to shut them down, allowing the light of God to intensify within, and fully brighten their hearts.

The light of Allah is thus something perceived with the senses of the spirit

Quote

"Shall we see our Lord on the Day of Resurrection?" The Prophet (ﷺ) said, "Yes; do you have any difficulty in seeing the sun at midday when it is bright and there is no cloud in the sky?" They replied, "No." He said, "Do you have any difficulty in seeing the moon on a full moon night when it is bright and there is no cloud in the sky?" They replied, "No." The Prophet (ﷺ) said, "(Similarly) you will have no difficulty in seeing Allah on the Day of Resurrection as you have no difficulty in seeing either of them".

Seeing the Sun and the Moon does not entail grasping them wholly. The naked eye only gives a fraction of information about them. All we can perceive is their light. The parallelism here seems to be in reference to the light of Allah, and the prophet explains elsewhere what does seeing Allah entails. When asked about his ascension to the heavens and into the presence of Allah

Quote

"Did you see your Lord? He said: He is light. How could I see Him?".

The inquirer wanted to know if the prophet could see Allah physically. Eyes can perceive sensory light, yet the prophet denied the ability to physically see Allah's light. This means Allah's light is of a different nature and is not something visible to the eyes. He saw instead the veil of light which came in between him and Allah, as the prophet says elsewhere "His Veil is Light". That is the meaning of his reply to the same inquirer whether he had seen Allah physically. The prophet did not answer with the affirmative, but rather stated "I saw light". The prophet could only physically see the light of the veil, not the light of Allah. This is consistent with the Quran describing Allah as simultaneous closer to one's jugular vein, anywhere one looks, and everywhere one goes in this very world 2:115,50:16,57:4 and yet cannot be perceived physically. His presence is only accessible spiritually.

Early Muslims tried sometimes to overexalt the prophet in a way by claiming he had been favoured with seeing Allah. When such people came to Aisha to inquire of the matter asking

Quote

"did Muhammad see his Lord? She replied: “My hair is standing on end at what you have asked” and she repeated it three times “Whosoever told you that has lied. Whoever told you that Muhammad saw his Lord has lied. Then she recited: “The eyes do not comprehend Him but He comprehends (all) vision. He is the Subtle, the Aware (6:103)".

Ibn Masud is known to have held the same opinion.

Link to comment
Share on other sites

  • Moderators

MashaAllah Brother thank you, it is the interpretation of the narration that it seems people differ with but what you prove is most logical one with solid proof. I totally agree that the nature of seeing Allah (سُبْحَانَهُ وَ تَعَالَى) is not physical and unfortunately many have fallen for it because they are thinking very literally. 

Link to comment
Share on other sites

  • Advanced Member
13 hours ago, Abu Nur said:

It should be enough of proof for us that Imams (عليه السلام) would directly inform us if some mutawatir hadith is true or false.

I really have no idea how in the world this narration became mutawatir. Sunnis even hold the belief that if you reject mutawatir hadith you are literally a kafir. 

Salam for Shia Muslims any Hadith even Mutawatir Hadith is only accpetable when it's in line with holy Quran & confirmed narrations from infallible Imam (عليه السلام) anyway I have not found any thing about calling someone a Kafir in Shia Islam due to rejection of Mutawatir hadith or other Hadiths but on the other hand for Sunnis if anyone denies any Hadith in their so called Sahih books then he will be at least Fasiq which he will be labeled as  Kafir by radicals likewise Wahabists which according to them denier of Mutawatir hadith  likewise Sunni hadith of Seeing Allah  which is in opposition to holy Quran is a Kafir in viewpoint of Wahabists & Salafis.

Quote

 Fasiqs (those openly and flagrantly violating Islamic law)

https://www.al-feqh.com/en/dealing-with-someone-who-denies-some-hadiths

 

Quote

Q 3: What is the ruling on those who refute some of the Sahih (authentic) Hadith related in the Two Sahih Books of Hadith (Al-Bukhari and Muslim), such as the Hadith about the punishment and bliss in the grave, the Mi`raj (Ascension to Heaven), Sihr (sorcery), Shafa`ah (intercession), and getting out of the Fire? What is the ruling on performing Salah (Prayer) behind them and exchanging greetings with them or is it better to disassociate from them?


A: The scholars of Hadith should discuss the Riwayah (the study of the text of a Hadith and how to apply it) and Dirayah (the study of the principles set to verify whether a Hadith is acceptable or not in terms of text and chain of narrators) of these Hadith with them to explain their authenticity and meanings. If they insist on refuting them after this, or distorting the texts away from their true meanings, according to their own desires and false opinions, they are to be considered as Fasiqs (those openly and flagrantly violating Islamic law). In this case, they should be isolated and not associated with to avoid their evil, except for those who contact them to advise (Part No. 2; Page No. 56) and guide them. As for performing Salah behind them, the ruling on this is that it is the same as performing it behind a Fasiq, but to be on the safe side, it is better not to perform Salah behind them, because some scholars consider them to be Kafirs (disbelievers).May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

https://www.al-feqh.com/en/dealing-with-someone-who-denies-some-hadiths

As regards whoever denies an authentic Aahaad narration, [a Hadeeth that is not Mutawaatir (i.e. any stage of its chain of narrators has less than ten narrators) and accordingly requires to be classified by Hadeeth scholars against a continuum of acceptability or rejection], then there is a difference of opinion about him, and the view we adopt here in Islamweb is that he becomes a non-Muslim if he denies it while believing that the narration is confirmed and his denied is not due to him misinterpreting its meaning.

Quote

 

According to the consensus of the scholars may  Allaah  have  mercy  upon  them whoever denies something that is proven by absolute evidence in religion, becomes a non-Muslim (disbeliever) as stated by Ibn 'Abdul-Barr may  Allaah  have  mercy  upon  him in his book At-Tamheed  Volume 1, page 142, and Volume 4, page 266.

Similarly, whoever denies one letter from the Book of Allaah or a narration which is reported by Tawaatur, becomes a non-Muslim and goes out of the fold of Islam according to the consensus of the scholars may  Allaah  have  mercy  upon  them as mentioned by Al-Ghazaali may  Allaah  have  mercy  upon  him in his book 'Faysal At-Tafriqah bayna Al-Islam waz-Zandaqah', page 144.

Besides, Ibn Taymiyyah may  Allaah  have  mercy  upon  him in his Fataawa Volume 24, page 307, after elaborating some texts reported by Tawaatur, like intercession and the like, he said: “Among the Tawaatur Sunan, which if one denies them becomes a non-Muslim, is the prayer of the Muslims on a dead person (funeral prayer) and supplicating for him in the prayer, as well as the intercession of the Prophet sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) on the Day of Judgement as this is reported by Tawaatur narrations. Whoever denies the above and the like of it from the Quran and the Sunnah reported by Tawaatur, becomes a non-Muslim after establishing the evidence against him.

Moreover, according to the consensus of the scholars may  Allaah  have  mercy  upon  them a person who denies an absolute evidence proven in religion, becomes a non-Muslim; this is what Ash-Shaafi'i may  Allaah  have  mercy  upon  him stated in his book entitled Ar-Risaalah page 357, and An-Nawawi may  Allaah  have  mercy  upon  him in his book entitled Sharh Muslim, Volume 1, page 205.

As regards whoever denies an authentic Aahaad narration, [a Hadeeth that is not Mutawaatir (i.e. any stage of its chain of narrators has less than ten narrators) and accordingly requires to be classified by Hadeeth scholars against a continuum of acceptability or rejection], then there is a difference of opinion about him, and the view we adopt here in Islamweb is that he becomes a non-Muslim if he denies it while believing that the narration is confirmed and his denied is not due to him misinterpreting its meaning.

As-Suyooti may  Allaah  have  mercy  upon  him said: Whoever denies an authentic narration from the Prophet sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) becomes a non-Muslim and is out of the fold of Islam.

What is meant here is denying due to arrogance and not denying the narration based on having a different interpretation, as stated by Al-Qaadhi 'Iyaadh may  Allaah  have  mercy  upon  him in his book entitled Ash-Shifaa', Volume 2, page 73.

https://www.islamweb.net/en/fatwa/97262/denying-the-mutawaatir-hadeeth

 

 

 

Quote

Rejection of reports mass transmitted with the wording is considered disbelief. These reports are considered decisively established from the Beloved Prophet of Allah (Allah bless him and grant him peace) with no place for doubt and have reached us with mass transmission like the Quran.

 

 

Quote

However, one cannot declare a Muslim as a disbeliever solely relying on the work of Imam Muhammad bin Ja’far Kattani, for instance. The author lists the narration on intention as the first entry, yet scholars like Imam Ibn Salah Shahrazuri, Imam Nawawi and others did not concur with those who had classified it as mass transmitted (in wording).

In such matters the discerning expert should be consulted.

https://www.seekerspath.co.uk/question-bank/belief-aqaaid/q-id0063-rejecting-muttawatir-hadith-disbelief-or-innovation/

Link to comment
Share on other sites

  • Advanced Member
On 6/28/2022 at 3:20 AM, Abu Nur said:

Is there difference between The Sunni and Shia Mutawatir hadiths?

Definition of Sunni mutawatir Hadith

Quote

As for truthful reports (ikhbar sahih, or khabar sadiq), it too is of two types: (i) Mutawatir – ‘multiple-chain transmission’; i.e. a report narrated by numerous individuals, separately, such that it is inconceivable for them to have concurred upon a lie or coincidently made the same error. Such reports yield certainty in knowledge (yufid al-‘ilm) or definite (qat‘i) knowledge. While scholars disagree on just how many people constitutes a mutawatir report (numbers range from four, five, twenty, seventy; even three-hundred and thirteen), the majority hold that what counts is not the question of a specific number, but any reasonable number whose testimony precludes the possibility of a collective lie or mistake, thus engendering sure knowledge. The Qur’an, in its entirety, is mutawatir; i.e. it has been mass-transmitted. Some hadiths are also mutawatir, as are a some reports of scholarly consensus (ijma‘).

The second type is the ahad – ‘singular’ or ‘solitary’ reports. The ahad includes any report which doesn’t reach the level of being mutawatir; whether it be one, two, three or however many reporting it. Such a report yields [highly] probable (zanni) knowledge; not certain. 

Hanbali viewpoint

Quote

Some theologians contend that if any ahad hadith has corroborative evidence (qarinah, pl. qara’in), then its epistemological value will be bumped up to the level of certainty and sure knowledge (yufid al-‘ilm). That is, it will be like the mutawatir. This qarinah, or corroborative piece of evidence, may be a scholarly consensus (ijma‘) about the truthfulness of the report, or that the specialists of the ummah have accepted it (talaqihi al-qubul) within the theological canon, or other such qara’in. A number of Hanbali jurist-theologians took this view

 

Quote

they include Ibn Qudamah, Ibn Hamdan, al-Tufi, Ibn Taymiyyah and Ibn Balban. On investigation, however, the relied upon, mu‘tamad view of the Hanbali school is that the sound ahad hadiths, apart from those classified as mustafid,3 even if accompanied by a corroborative evidence, do not reach the level of being qat‘i; definite, but only zanni; highly probable or strongly possible.4 And Allah knows best.

 

Quote

A number of hadith masters and Quranic exegists, both past and present, have categorically asserted that the hadiths about Jesus’ descent, ‘alayhi-salam, and the coming of the Dajjal; the Antichrist, are mutawatir.

 

Quote

As for the ruling upon one who denies the return of Jesus, peace be upon him, or the coming of the Dajjal, it is grave indeed. Given the certain knowledge such mutawatir hadiths yield, and the obligation to submit to revealed knowledge on pain of obstinate refusal and rejection, a number of scholars have categorically confirmed the disbelief of those who persist in denying them after being made to understand that they are part of what the Prophet ﷺ came with as religion. From these scholars are:

Imam al-Suyuti, who said that to take the hadith: ‘There is no prophet after me’ on its literal meaning ‘entails one of two things: either denial of Jesus’ descent, or negating prophethood from him – both of which are disbelief (kufr).’33

Al-Alusi stated: ‘It is obligatory to believe in it. Those, such as the philosophers, who deny the descent of Jesus, peace be upon him, during the end of days, have disbelieved.’34

https://thehumblei.com/tag/islamic-ruling-on-denying-a-mutawatir-hadith/

Link to comment
Share on other sites

  • Advanced Member
14 hours ago, Abu Nur said:

if you reject mutawatir hadith you are literally a kafir. 

Wahabi viewpoint 

Quote

Since whoever denies one Ayah (Qur'anic verse), word, or letter of the Qur'an is considered a Kafir; whoever denies the incident of Isra' and Mi`raj is more deserving to be considered Kafir. This is also because denying the incident of Isra' and Mi`raj is tantamount to denying the obligation of performing the five daily Salahs (Prayers) which is plain Kufr (disbelief) that takes a person outside the fold of Islam. This is because Salah (Prayer) was made obligatory on both the Prophet and his Ummah (nation) without mediators during the journey in question. There are Mutawatir Hadiths to that effect. Consequently, whoever denies Isra' and Mi`raj is undoubtedly a Kafir who goes out of the fold of Islam. May Allah protect us all! Allah (Exalted be He) says: (Part No. 2; Page No. 455) 

https://www.al-feqh.com/en/denying-al-isra

Link to comment
Share on other sites

  • Advanced Member
14 hours ago, Abu Nur said:

if you reject mutawatir hadith you are literally a kafir. 

Wahabi viewpoint 

Hadith mutawātir is obligatory without any further knowledge being required.
Hadith ahād is obligatory when supported by knowledge.

Quote

The origin of the word hadith mutawātir comes from the fundamentalists of jurisprudence (Arabic: الأصوليين, al-Usūliyyīn). This was added by jurisprudence scholars, according to Ibn al-Salāh in his Muqaddima (Arabic: مقدمة ابن الصلاح), to set different criteria for requirements of an act:

  • Hadith mutawātir is obligatory without any further knowledge being required.
  • Hadith ahād is obligatory when supported by knowledge.

Ibn al-Salāh classified hadith as either authentic or weak for the purpose of chain validation. Ibn Hajar al-Asqalani further explained in Nozhat al-Nadhar (Arabic: نزهة النظر) that the reason that there are no clear criteria for what is considered mutawātir among hadith scholars is that hadith scholars are only concerned with the authenticity of the chain of narration, not with the consequences of the interpretation of the hadith, or the frequency of narrations.

So this takes us to what a khabar is, what a hadith is, and what mutawātir is.

Hadith is what is narrated through or about the Prophet ﷺ as either his saying, his action, his concurrence, or his description (his appearance, his manners, or his history or sīrah).

Khabar includes hadith, according to a number of scholars, in addition to what was narrated by and attributed to others (e.g., companions, or the two generations that follow). This classification is arbitrary. Other scholars consider a narration through the Prophet ﷺ to be hadith, and a narration not through the Prophet ﷺ as khabar.

Lawāmi' al-Anwār (Arabic: لوامع الأنوار البهية) explains that the definition of tawātur is not agreed upon through a frequency of narration. Ibn Qadi al-Jabal said that tawātur is what equates to being sure that it was narrated through the Prophet ﷺ.

https://islam.stackexchange.com/questions/40442/which-scholars-deny-hadith-being-mutawātir

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

×
×
  • Create New...