The Essence of Islam – Volume II — Page 134
134 ments will they believe? Essence of Islām II This means that if the Holy Qur'an is conclusive and positive about a matter and its meaning is clear, a be- liever should not accept a Hadith which is clearly op- posed to it. To the same effect is the verse: فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ 31 According to these verses a believer must accept the Book of Allah without condition and should accept a Hadith conditionally. This is my stand. [Al-Haq, Mubāņatha Ludhiāna, Rūķānī Khazā'in, vol. 4, pp. 11-12] A person who is bestowed the understanding of the Qur'an by Divine grace, and who finds that a Hadith is opposed to a verse of the Qur'an, should, out of respect, so far as it is possible, so interpret the Hadith as to bring it into accord with the Holy Qur'an, but if this is not possible and cannot by any means be achieved, he should regard the Hadith as spurious. This is better for us. We should seek an interpretation of a Hadith which is not opposed to the Holy Qur'an, but if this should not be possible it would be heresy and disbelief that we should give up the Qur'an for the sake of Ahādīth, which have been conveyed to us by human hands and with regard to which it is not only a possibility, but a certainty, that they have got mixed up with human statements. [Al-Haq, Mubāņatha Ludhiana, Rūķānī Khazā'in, vol. 4, p. 21] Authenticity of Aḥādīth The Ahadith are divided into two parts. One part is that which is completely protected by practice, that is to say 31 'In what thing will they believe thereafter?'-Al-A'raf, 7:186 [Publisher]