تحقیق حدیث میں عقلی درایتی اصولوں کا قیام: محدثین کی نظر میں
Abstract
In the verification of Ḥadīth, there are two important terminologies used: Riwāyah (narration) and Dirāyah (cognition). The former relates to the narration or transmission and the latter relates to the text of the Ḥadīth. The noble scholars of Ḥadīth have verified the Prophetic traditions by principles that consider both, cognition and transmission of these narrations. However, some contemporary scholars are of the view that Aḥadīth is only verified in terms of their transmission and the cognition or reasonableness of the text remains yet to be verified, but this opinion is incorrect.
Verification of Ḥadtīh with respect to its transmission refers to the validation or verification of its chain of narration primarily, whereas the verification with respect to its cognition means to observe if the meaning is appealing logically and in conformity to Qur’ānic meaning or not. The cognitive principles that are put forward by some of these contemporary scholars are not those of Muḥaddithīn, because the principles of Muḥaddithīn are already transcribed in their books of Usūl al-Ḥadīth (Principles of Ḥadīth) and they are not part of them.
In the view of Muḥaddithīn, the principles that are applicable for rejecting a Ḥadīth, do not include any principle that allows one to reject a narration based on its conformity to Qur’ānic meaning. Nevertheless, it could be considered as an indication but not a primary principle. Therefore, any such Ḥadīth that is not found in the primary books of Aḥādīth and is also against the meaning of any Qur’ānic Verse can be renounced. It is notable however that it will be renounced primarily on the basis of its chain of narration and not merely because of its conformity because any such Ḥadīth is unlikely to have any valid chain of narration.
As opposed to the classical view, the modernistic approach toward these principles based on cognitive consideration entails discarding narrations that are not only approved by the strong chain of narration and principles of validity but also those that are found in the two major books of Hādīth i.e. Sahīhayn. It is also notable that according to this approach, the reason for renunciation implies the declaration of any such narration to be in conformity to Qur’ān merely on the basis of an individual’s understanding and interpretation as opposed to the classical or mainstream understanding of scholarly experts of the field. Similarly, in practice, according to the modern view, the meaning of any narration that is considered logically unreasonable refers to that specific narration that fails to appeal to an individual’s reason and logic rather than mainstream academics’ reasoning and comprehension.
