A critical analysis of the Modernists and the Hadeeth ... - Islam House

2. The mode of transmission described for the "perpetual adherence
of the Ummah", i.e. the companions learnt from the Prophet and
taught it to the next generation, and the next generation to those
who followed them, and so on - this is the same mode of
transmission by which the hadeeth were transmitted, only that
in the case of the Hadeeth, they were transmitted meticulously
by one generation of hadeeth-scholars to the next and they were
individuals dedicated to the verification, memorization,
collection and accurate transmission of hadeeth.
As for the wider Ummah, then with time they split into sects
and groups, disagreed due to different interpretations, adopted
cultural practices and innovations, so how does one distinguish
between actions that have been "perpetually adhered to by the
Ummah" and those that were introduced later on? Therefore it is
self-evident as to which of the two modes will the knowledge be
authentically and accurately transmitted.
3. Even though Amin Islahi says, "the Sunnah is binding on us as
much as the Qur'aan itself." he renders this statement
meaningless by excluding hadeeth (the authentically
transmitted statements of the Prophet �)
from the Sunnah.
All in all, the source of the deen according to him is exclusively
the Qur'aan; and he accepts the prevalent religious rituals in the
broader sense since there is no means to authenticate the specific
details of worships without referring to the hadeeth. This is
exactly what Parvez accepts as the deen.
4. Accepting the existing religious practices, gives both Parwez and
Amin Islahi the convenience of not being obliged to explain
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