Interpretations of Monthly Al Hadith Manhaj (Principles, Guidelines)
- The ultimate inference (دلیل) is on the basis of true evidence of Deen (i.e. Quran, Sahih Ahaadith and Ijma). In case there is no obvious evidence available, Ijtehad (casuistry) would be legitimate. There are many types of casuistry for example:
- Inferences taken from non-disputed opinions/actions of Salaf Saliheen (reliable scholars)
- Selection of top impressions/action in case there involves some dispute.
- Inferences on the basis of general evidence.
- All the marfooh ahaadith of Sahih Bukhari and Sahih Muslim are for sure, totally authentic.
- If any narration of a single person is found to be authentic on the basis of the principles of Hadith and Muhaddiseen (scholars) it will be totally authentic and considering it as imaginary is false and unacceptable. It is alright to use it as evidence against any religious issues.
- About any Ravi (narrator of Hadith), if there lies difference of opinions between Muhadiseen while Jamhoor (e.g three against two) certify him then such a Narrator will be considered Siqqa (the trustworthy) and his narrated Ahaadis (احادیث) would be SAHIH (righteous).
- If a narrator has been called as Majhool (unknown or with no life history) while any single reliable Scholar e.g. Daraqutni or Ibne Khuzaima calls him Siqqa (trustworthy) openly or through hint (i.e. called him Sahih or Hasan) then he would be considered as Siqqa Narrator even if thousands of Imams calls him Majhool.
- If any Narrator has been called Majhool but two-bit impassive Scholars e.g Hafiz Ibne Habban and Imam Tirmizi calls him Siqqa openly or through hints then he would be considered Hasanul Hadith.
- If a Narrator is proved Mudallis by Muhadiseen then his narration with 'عن” will be considered Dhaeef (ضعیف) provided that it's not in Sahihain (Bukhari, Muslim).
- The inclusion in a statement or in Sanad (chain of narrators) of Hadith by a Trustworthy Narrator will be absolutely correct even if thousands of other narrators did not mention such an addition in it.
- Merely mentioning the narrative of somebody in books e.g. Tehzeeb, Meezan etc. is not enough; it has to be right and reliable in order to consider it as evidence.
- There can be the possibility that SANAD (chain of narrators) of a narration looks alright but reliable scholars collectively call it Dhaeef then such a narration would be considered Dhaeef (non-trustworthy).
- Any spoken word or Ijtehad is considered useless as compared to the Quran and Sunnah.
- The interpretation and understanding of Quran o Sunnah are only acceptable and trustable if it is perceived by SALAF SALIHEEN (trustworthy scholars) and there should be no dispute in it. In case there lies any differences between them then the most correct perception will be acceptable.
- It is acceptable to have a conflict or derivation in Ijtehadi deeds or between Ahle Haq but there should always be a respect for each other.
- Openly accepts the mistakes and reverts to the righteous path.
- There should be no sympathy or respect for Ahle Biddat instead we must disdain them. It should be part of our IMAAN.
- It is compulsory that Maktaba should agree with Monthly Al-Hadith Content/writings and in case of difference it should be explained openly or via hint. Remember; It's not important for Maktaba to agree with any writer or his writing other than in Monthly Alhadith.
- We have to say this with apology to the general public that Monthly Al Hadith is purely a research and knowledgeable Magazine which we know hard for you to understand but still it is important to publish for the propagation of the Quran and sunnah.
- To present everything with correct proof is Monthly Al Hadith distinction.
- It is our objective to defend Hadith and AhleHadith against deniers.
- We try day in and out to unite Ahle Haq without taking part in any organization or party.
- To point out mistakes or to disagree with someone else's content we use inverted commas “--” or a dash __ to make it easy.
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