Islam's Reformers .pdf

60 – When religion reformers want to annihilate acommandment of Islam, they attack hadîths as a last resort.They say that the hadîth which that command is based on ismawdû’. Upon finding out that they cannot make believe, theysay, “It is a da’îf hadîth, if not mawdû’; a da’îf hadîth cannot bedepended upon for a judgement.” For example, it is harâm formen to wear gold rings. Religion reformers say that the hadîthtelling this is da’îf and gold ring is not harâm. Their wordscontradict themselves, for, since a da’îf hadîth cannot bedepended upon for a judgement, the hadîth from which thejudgement, “Gold ring is harâm,” was derived must be sahîh,which is the truth of the matter. The Ahl as-Sunna scholarsstudied the hadîths meticulously and sifted out all mawdû’hadîths. They derive the fard, halâl and harâm only from sahîhand mashhûr hadîths. In the commentary of the book Manâr,Ibn Malak states this fact clearly: “A da’if hadîth cannotnecessitate or make wâjib. A religious deed cannot beperformed according to a hadîth which cannot be understoodwhether it its sahîh or not.” In the section on wudû’ in Radd almuhtâr,is commentary to ad-Durr al-mukhtâr, Ibn ’Âbidînsays, “It is not necessary for the muqallid to search for theproofs, documents of the decisions which the mujtahids havemade.”A person who attacks the Ahl as-Sunna scholars and who isirreverent towards fiqh books belongs to none of the fourmadhhabs. ’Abdullah ibn ’Îsâ San’ânî, in his book Saif al-Hindîfî ibânati tariqati ’sh-shaikhi ’n-Najdî (ed. 1218 A.H./1803),proves with documents that those who say “mawdû’ “ for sahîhhadîths are in no madhhab and that they strive to demolish Ahlas-Sunna. Mudarris Sayyid ’Abdullah Effendi, in his book Irsâlal-makal, answers those who speak ill of hadîths by saying thatthey are da’îf or mawdû’, and he refutes Ibn Taimiyya and ash-Shawkânî, the leaders of this mischief.There is a separate branch of knowledge called usûl alhadîth,in which ‘mawdû hadîth’ does not mean ‘made-uphadîth’. Today, those who know nothing of this knowledge thinkof its lexical meaning and suppose that it means ‘made-uphadîth.’ [1][1] For more detailed information on this knowledge and on mawdû’hadîths, see the fifth chapter in the book Endless Bliss, II.- 278 -