Islahi School of Thought
The Status of Hadeeth and Sunnah in Understanding Quran

Article: The aim of this article is not to elaborate upon the difference in nature of hadeeth and Sunnah as proposed by Maulana Amin Ahsan Islahi. I would not go into the detailed nature of differences.

The aim here is to present an understanding of Maulana Islahi's point of view regarding role of hadeeth and Sunnah in understanding Quran.

According to Maulana Islahi, the real understanding of Quran should primarily be based on its internal resources which include:- 

1. The language.

2. Nazm (coherence)

3. Exegesis of Quran from Quran itself

And then on external resources which include:-

4. Perpetually transmitted Sunnah.

5. Hadeeth & Tradition of Sahaba.

It should also be noted here that authenticity of the content of any hadeeth largely depends on Maulana Islahi's ability to reconcile it with his own understanding of Quran and that too with the help of internal resources. 

This understanding about the method of interpreting Quran is not only wrong but is also against the method of majority of scholars of present and past generations. Moreover this view is full of contradictions, confusions & very near to straight rejection of Hadeeth & Sunnah. He gave least importance to hadeeth due to the reason that the very nature of transmission of hadeeth according to his understanding makes it doubtful. Under the heading of "Method of Salaf in Quranic Exegesis" in Mubadiy Tadabbur-e-Quran he writes: -

"Due to these reasons, salaf used to understand Quran from Quran primarily, and in case of a prevailing doubt they tried to find a solution in sayings and acts of prophet (pbuh) and then in traditions & sayings of companions of Prophet (pbuh)" 

He continues: - 

"This method of exegesis is really natural. The foremost interpretation is the words of Quran & its explanation, then Sunnah & then the sayings of companions" 

He does not stop here but quotes As-Sayyuti from Al-Atqan Fi Ulum-ul-Quran. 

"There are many sources of exegesis among which four achieve the status of principles. First is the authentic Naql' (copy) that is proved from the Prophet (pbuh) and that is the foremost; but the weak and maudoo' traditions should not be used"

Both these point of views present an obvious contradiction to any mind. The question is how Maulana Islahi can accept both the views at the same time? 

Few points should not go un-noticed here: -

1. At one place Mr. Islahi explains salaf's method of Quranic interpretation as natural and do not oppose the idea that authentic & proved Ahaadeeth are the foremost source of understanding and interpreting Quran and at another place he joins these ahaadeeth together with traditions of companions and places them last in the order.

2. The majority of Muslim scholars believe that Hadeeth and Sunnah are the second biggest source of Quranic exegesis and Maulana Islahi knows and accepts this view.

Truth of the matter is that Maulana Islahi used his intelligence to gain an advantage of salaf's point of view of  "Exegesis of Quran from Quran"  as the first source. Scholars from salaf really meant to say here that if a verse of Quran can be explained and interpreted from another verse of Quran, it would suffice in reaching the correct and sound understanding. They had no desire to put  "their understanding"  of Quran on  "Prophet's (pbuh) understanding". As a natural outcome of Mr Islahi's method he rejected many authentic, proved and popular sayings of Prophet (pbuh) on the basis of his newly devised basic principles of exegesis.

This discussion of supremacy of Quran vs Sunnah arises when role of both is perceived as opposite to each other instead of reinforcing each other. Prophet (pbuh) delivered Quran to mankind and the revealed words he told are called Quranic words. The practical implementation of those words is preserved in Hadeeth & Sunnah. Quran & Sunnah both are sharia' and both are revealed from Allah. Prophet (pbuh) did not come to oppose Allah. It is an obvious fact that if one Hadeeth were proved as authentic from the prophet (pbuh) it would be given the same respect and status as the revealed words of Quran spoken by the Prophet (pbuh). This behavior of differentiating between Allah and His prophets is condemned strongly by Allah in these words:

"Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others,'' and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment." (Al-Nisaa: 4:150-151)

And Allah knows best.