Why Do We Need Hadith? with Dr. Jonathan Brown | DoubleTake, a Yaqeen Podcast
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- เผยแพร่เมื่อ 24 ม.ค. 2023
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The most authentic and verified texts for Muslims, after the Qur’an, are the books of Hadith. They’re foundational to how we understand and practice our religion.
But if the Qur’an is complete and perfect, why do we even need the Hadith? What is the method that scholars use to determine if the Prophet (S) really said something? How can we be certain that we are understanding and applying the Prophet's (S) narrations correctly?
In this episode, host Mohamad Zaoud talks to Dr. Jonathan Brown, the Director of History and Islamic Thought at Yaqeen.
#podcast #islam #hadith
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I hope Yaqeen puts out more videos with Dr. Jonathan Brown, hafizahulla
He said, " I support the right of everyone to insult the prophet" & Yaqeen Institute still have him as lecturer "
@@user-erick007 you're taking it out of context. His phrasing was meant to be about maintaining legal rights of freedom of speech in the US so religious views of Islam can still be propagated without challenges by the government- he later clarified it but of course people like to pick and choose to disparage others.
@@4681MM you're defending a man who is at least educated to a degree that he would choose his words carefully
@@jerry89753 I would advise you to go read the 6 books of Hadith....you'll come across Sahaba who later wished they rephrased what they said. Only the Prophet is معصوم
"The Qur'an is the epicenter of guidance". ....beautifully said. The Hadiths spring from the Qur'an. Allah Subhanahu wa Ta'ala has equipped us with guidance for life. Alhamdulillah.
Subhanallah!
“Not epicentre” but The Guidance!
@@TheQuranExplainsItself yes, it holds all the guidance
Jazakumullah khair! Barak'Allahu feekum!
Beautifully explained.
Thanks Dr. Jonathan brown😇😇
The Qur'an does mention when to pray. The multiple places combined cover the 5 daily prayers (for example - 11:114, 17:78-79, and 20:130).
11:114 & 17:78 is one time and it’s the same time. 20:130 doesn’t even mention “salat”
The Sunnah shows us the correct interpretation of the Quran. For example, many commands about offering Salah (including ones that say at the prescribed time) but those times are not given. And actually how to pray isn't given. We only know the details through the Prophet PBUH.
This is what I believe as a sunni. The Sunnah of the prophet dictates how to interpret the Quran.
1) the 5 daily prayers are not in the Qur'an but the essence is that you should stand regularly before God in prayer which you do find in the Qur'an. The 5 prayers and how it is done, I think, are just one (albeit the final) manifestation of the Qur'anic (or rather Godly) incentive but not necessarily the only valid one. Prostration and "stand up for prayer en ruku" are the universal features of the prayer which is mentioned in the Qur'an so you can't pray however you want. Since prayer is a living tradition as well, it is intuitive to look there for details. So at the end, we come to know about the prayer without any hadith. This give the layman muslims an open mindset as well if he sees another "sects" pray differently since the Qur'an doesn't specify the details anyway.
2) Concerning the aya of to follow the prophet: Reading the Qur'an attentively and implementing the message, gives rise to a mindset that gives me a more coherent and practical idea how the prophet would have handled (contrary to the difficult, often irrational for our time, and conflicting hadith)
Are you arguing that Muslims have no need for the Hadith corpus (by redundancy??), or (even more extreme) that the Hadith corpus must be ignored for some reason?
@@johnretzler3693 I'm still navigating. The hadith corpus is very broad replete of all sorts of subjects from law to wise stories to polemics. As a child, my first exposure to islamic knowledge was through hadiths but it became very difficult and confusing to practice them as I would be very alieneted from my environment. "Is this what Islam teaches? "Is this the solution for mankind to distant yourself from your class because there are girls in the same classroom while the rest just can go along and don't make fuss about it? "Is this how you should do wudu and be sure that you put your feet in front of everyone to show in their faces in the public bathroom?" "Could I really not comfort a girl by hugging her because she came crying to me because her father was found dead in his appartment? etc. When I start reading the Qur'an, my focus totally changed on what is really important and how you really should interact with any society no matter their culture. The Qur'anic message and dealing with things was more intuitive, accesible and (social) environment friendly. So I leave the hadith as it is and may view them as supplementary or as something that could have explanatory power but not anymore as my first guidance to turn to since I got/get easily the wrong idea by missing a lot of essential information on the historical context (which in itself is very complex given the sectarian motives).
@@abbasr.7422 I appreciate that you are sincere in your journey towards Allah. I recommend that you get in touch with a local imam who has studied and is learned in one of the four madhhabs, someone who can personally engage in your life and understand how Islam can be applied to your own situation, insha Allah.
@@johnretzler3693 Thanks ! I will engage with the imam as soon as I find an intelligent one and who can relate to our modern times. But so far, there is no substitute for Qur'an as the best imam and Allah as the best Guide!
@@abbasr.7422”is this what Islam teaches?” that sounds very secular liberal thinking mate 🤨
❤
Been trying to find my feet in the islamic faith, its so hard being a revert.
What in particular is tripping you up? I am also a fellow convert.
Islam is just the Quran not the organised religion they’re gaslighting you into.
Learn from people in masjid. Don't give up
If you have any question and doubt you can ask
Ali Gomaa the former mufti of Egypt said about the hadith (I was commanded to fight) that it was specific to the prophet not to every muslim as the prophet had
different responsibilities and rights for example the prophet could marry more than four women at the same time , the zakat couldn't be given to the prophet or his family , his wives couldn't remarry after his death
One thing to notice also is that other hadiths speak in A general way for example (he doesn't believe who sleeps and his neighbor is hungry) , (who believes in god and the hereafter should be hospitable to his guest)
Peace be upon you. Eid Mubaarak on EidulFitr 1444.
Praise be to Allah who has given us guidance:
He has told us what to do with hadith. Tell them.
He says “fahaddith” in surah 93. But its not a totally general command, it is about hadith about God’s blessings.
It shows us that the main use of hadith is to elaborate on God’s blessings.
It says to me that as one of humankind’s social tools, the right function of reporting is basically in spreading the light, and so I mean in a more general sphere.
As for reporting (i.e, recording and employing hadith) within the field of religious guidance, it is a special application of hadithing.
I think it’s important that using hadith in religion not get in the way, but add light to light, like the dhuha.
Like not shunning the beggars or orphans.
Positive growth is a clear message in the surah, and so hadith shouldn’t create stress, whether in general applications or in special applications.
Except for certain matters like reprimands where stressful reporting is necessarily a part of the process.
Plants and animals and people all suffer from stress and then spend resources on fighting stress which could have otherwise gone into positive growth.
We don’t actually need hadith, and I mean need as you fundamentally need food, because the Qur’an is sufficient.
Yet if you want to use them and are skilled at it, and people don’t suffer stress, then it is permitted.
As for using hadith in fiqh and anything to do with the prophets, Allah says it is fraught with danger (al an’am and others).
In fact, according to the religion, a lot of human talk is fraught with danger, not just employing the historical records of prophets that we now call hadith.
Yet that task, that is writing about the prophets, is one of the applications of hadithing that is destined to be polluted by Satan.
Therefore beware, and do not let one’s threshold be low.
On the example given about the prohibition of consumption of dead animal and the hadith allowing the consumption of dead sea animal, my question is how do you know for a fact that it is explaining the Quran and not contradicting it? It sounds like another guess work to me, just like the hadith. Also the verse of the Quran that forbids dead animal, pork, blood or offerings over which any name other than God’s has been invoked, clearly says that those are the only exceptions in all that has been revealed to the prophet. So even if you believe that the prophet received other revelations apart from the Quran those are still the only exceptions. Now how do you explain hadith that prohibits the consumption of animals with K9 and some other animals?
How is this not a great example of bani Israel asking about the cow 😑
It is true the Qur'an does not tell us how to pray, but we did not learn how to pray from Bukhari or Muslim or any books of Hadith either. We learned how to pray directly from the prophet by an extended process of see-then-repeat before the process was documented in writing. This is much less prone to error than the process of hear-then-repeat which is the core of Hadith transmission. The transmitters were not exactly tape recorders ...which leaves transmitting a hadith wide-open to chains of personal understandings and individual interpretation before it ends up in writing. This is evident by the fact that we see few variations in how Muslim around the world pray - but much wider variations and often contradictions in Hadith, and even contradictions with the Qur'an.
LOVELY!!
“We did not learn how to pray from Bukhari or Muslim or any books of Hadith either.”
True, but it sounds like you still believe in Hadiths. All you’re saying here is that you don’t trust Bukhari and Muslim.
If you take from the customs of people and trust their documentation, you are inevitably believing in some type of Hadith that has an unknown isnaad.
@@Kimeikus I think that the first step in verifying the authenticity of a given Hadith should have been achieved by cross-referencing with the Qur'an. Why did the early ʿulamaʾ and Fuqahāʾ not do that? This basic question remains in need of good answers.
Brown says the hadith add to Islam. No, they don’t add to it. They may help us understand Islam, like a witness helps a judge understand what happened even though he was not present when an event took place. That doesn’t make the witness a part of the event. The witness may have been at a distance.
Likewise, economic charts can show you what the market did last week, but that doesn’t mean that the charts constitute part of the market flow.
Allah had already said it was complete. Allah did indeed complete our religion when He said He completed it, which was before the recording of hadith.
So claiming the sunnah as fundamental is a deviation. The books of Allah are the books of Islam (2:285).
The records of the sunnah are the work of human beings. That is ijtihad. Utilising the sunnah is a wise strategy, its useful, its got a lot of light in it, but its not a fundamental of Islam.
Regarding having to take religion from hadith, the interviewer says “You’re asking me to do a lot” and that is right. Its also the problem. Allah made his religion easy enough (22:78).
Brown’s response is that schools of law can do that for you. If that was so, then why did Allah bother to protect the qur’an and why did He encourage and enforce the recitation of the qur’an?
We don’t read hadith in the solah because it’s not part of the religion of God. Hadith are an option for the studious, not an obligation on the masses.
Brown is implying that the sunnah is a pillar of Islam and is absolute. I think he knows that philosophically it is not, but is not brave enough to tell people.
If the sunnah is a pillar of Islam, then you may force the next shahadah-giver to read a new shahadah.
To claim that the sunnah is preserved by God through the historical records of men like Ibn Ishaq is almost saying that there has been a messenger after Muhammad.
Muhammad did not command the keeping of his sunnah. That shows us that it is not a divinely forced record.
Where surah al ahzab shows that the prophet was shy in asking people to leave off seeking hadith, and Allah says He was not too shy, this is the reality of the matter.
It shows that collecting hadith was problematic, was not critically important, and was not given as a broad policy with urgent and imperative implications.
People who reject hadith are . Walking talking contradiction
Jonathan brown the pajeet and bolywood movies enthusiast.
The Quran is complete. Yet it’s lacking? You can’t have it both ways. There is nothing in the Quran that points to the Hadith. Obey and follow the Prophet were commands for the people of his time. After his death, we must obey and follow what he delivered to us - the Quran.
Complete in guidance, not in all practical details that we need to know. Following the Prophet (saws) is only possible for us via the hadith corpus.
I think you need to exercise your critical thinking and let go of that false dichotomy.