Differences between the Qur'an, Hadith Qudsi, and Hadith Nabawi
Posted by Islam around the world at 8:43 PMDefinition of the Koran have been made on previous pages, and to know the difference between the definition of the divine tradition Qur'an and Hadith Nabawi, we mention here two definitions.
Hadith Nabawi
Hadith (new) in the opposite language meaning of the word qadim (old). And, that tradition is meant every word spoken and dinukil and delivered by people, whether the words were obtained through the hearing and revelation; both in state care as well as in sleep. In this sense, the Qur'an is called the hadith.
"Hadith (the words) who is more correct but God?" (An-Nisa: 87).
So it is with humans, the sleep time is also called the hadith.
"... And you have taught me some of takwil traditions-that is a dream." (Yusuf: 101).
As according to the terms, understanding the hadith is what is leaning to the Prophet., Whether in the form of words, deeds, agreements, or nature. A form of words as the words of the Prophet., "Lo legitimate charity that is accompanied by intention. And, each person depends on his intention ...."( Bukhari).
In the form of deeds is like teaching to friends about how to pray, then he said, "Salatlah like you see me praying." (Bukhari).
Also, about how he perform the pilgrimage, in this case the Messenger of Allah. He said, "Take it from me Manasik hajimu." (Muslim).
As a form of consent is such a case he agreed to do one of his friends, either words or deeds; in front of him or not, but the news reached him, such as lizard food served to him. And, approval of a history, the Prophet. sent people in one battle. The man was reading a passage in the prayer that ends with Qul huwallahu ahad. Once home, they deliver it to the Messenger of Allah., Then the Messenger of Allah. said, "Ask him why he do that?" They were asked, and the man replied, "This sentence is the nature of God and I am glad to read it." So the Messenger of Allah. replied, "Tell him that even God likes him." (Bukhari and Muslim).
What is the history of nature such that the Messenger of Allah. always a bright-faced, smooth-mannered and soft, not hard and not too rough, do not like to shout loudly, nor talk dirty, and not too critical.
Hadith Qudsi
We already know the etymological meaning of the hadith, while ascribed to divine Quds said. This ratio suggests respect for the material itself is said to show the cleanliness and purity in the sense of language. So, the word of God sanctifies taqdis means. Taqdis same tathir, and taqaddasa same tathahhara (pure, clean). Allah says about angels, "... but we always celebrate with praise thee and purified thee ...." (Al-Baqarah: 30).
Divine tradition is the tradition that the Messenger of Allah. leaning to God. That is, the Messenger of Allah. meriwayatkannya that it is the kalam of Allah. So, the Messenger of Allah. the transmitter of God theology is the pronunciation of the Messenger of Allah. alone. When someone narrates divine tradition, he meriwayatkannya of God by resting in God by saying, "Allah's Messenger. To say about what diriwayatkannya of the Lord," or he said, "Messenger of Allah. Saying, 'Allah has said or will say Allah' . "
First Example
From Abu Hurairah, the Messenger of Allah. what diriwayatkannya from his Lord, "The hand of God is full, not reduced by nafakah, either at night or during the day ...." (Bukhari).
Second Example
From Abu Hurayrah that the Messenger of Allah. said, "Allah said, 'I think my servant suspicion against me. I was with him when he called me in him, so I went inside to call me. And, if he calls me among the many , I was called among the crowd better than that ...'." (Bukhari and Muslim).
Differences Qur'an with Hadith Qudsi
There are several differences between the Qur'an with the divine tradition, and most important are as follows.
1. The Qur'an is the kalam of Allah revealed to the Messenger of Allah. with his pronunciation, and the Arabs were also challenged, but they are not able to make it like the Koran, or the ten chapters are similar, even though one chapter. The challenge that remains valid, because the Qur'an is the eternal miracle until the Day of Resurrection. The divine tradition is not to challenge nor to miracles.
2. Qur'an ascribed only to God, so to say Allah says. The divine tradition, as described above, sometimes narrated by resting in God, so that the ratio of divine tradition that God is a ratio created. It is said, God has said, or God says. And, sometimes also narrated by leaning to the Messenger of Allah. but it is a ratio nisbahnya news, because the Prophet's Hadith delivered from God. Thus, the Prophet said. say what was reported from his Lord.
3. The entire contents of the Qur'an in mutawatir dinukil, so that absolute certainty. The divine hadiths ahad mostly news, so that certainty is still a guess. Sometimes tradition is valid, Hasan, and sometimes incompetent.
4. Qur'an from God, both pronunciation and meaning. Divine tradition of God and the meaning of the Prophet lafalnya. Divine tradition is the revelation of meaning, but not in pronunciation. Therefore, according to most experts of hadith, narrated allowed divine tradition and its interpretation alone.
5. Reading the Qur'an is the worship, because he read the prayer. "So, read what the Qur'an easy for you in that." (Al-Muzamil: 20).
The value of worship have also read the Qur'an in the hadith, "He who read a letter from the Qur'an, he will get the good one. And, goodness be rewarded tenfold. I'm not saying that ALM one letter. But one letter alif, Lam one letter, and Mim one letter. " (Reported by Tirmizi and Ibn Mas'ud).
The divine tradition is not told to read it in prayer. God gives the reward of reading the divine tradition in general only. So, read the divine tradition will not get the reward as mentioned in the hadith about reading the Koran that in every letter to get ten good.
The difference between Hadith Qudsi and Hadith Nabawi
Hadith Nabawi were two. First, tauqifi. Tauqifi nature of the contents received by the Messenger of Allah. of revelation. Then, he explained to the man with his own words. This section even though abortion attributed to God, but in terms of a proper conversation attributed to the Prophet., Because the words attributed to the said although there is meaning in it received from other parties.
Second, taufiqi. Taufiqi nature is summed up by the Messenger of Allah. according to her understanding of the Qur'an, because he has the task of explaining the Qur'an or wrap it with consideration and ijtihad. Part ijitihad conclusion is reinforced by the revelation of this if he was right. And, if there are mistakes in it, get a fix revelation. This section is not exactly kalam of Allah.
From here, it is clear that the Hadith Nabawi with both halves of the tauqifi or taufiqi with ijtiihad recognized by the revelation that comes from revelation. This is the meaning of the word of God on His Messenger, "He (Muhammad) does not speak according to his desires. What does he say nothing but revelation revealed to him." (An-Najm: 3 - 4).
Divine tradition is the meaning of God, he conveyed to the Messenger of Allah. through one way of narrative revelation, was lafalnya of the Prophet. This is a strong opinion. Dinisbahkannya divine tradition to Allah is the ratio of its content, not the ratio of lafalnya. Because, if it was divine tradition lafalnya also from God, there is no difference between the divine tradition and the Koran, and of course also the force required for the challenged language, and reading it would be considered worship.
On this, two kinds syubhat arises.
First, that the Hadith Nabawi maknawi well as the revelation of the Prophet lafalnya., But why do not we Hadith Nabawi also called divine tradition. The answer is, we feel sure about the divine tradition that he derived its meaning from God because of the passage of menisbahkannya syara to God, namely the words the Prophet. Allah has said, or Allah says. That's why we call it divine tradition traditions. This is different from the Hadith Nabawi, because the Hadith Nabawi not contain passages like this. In addition, the respective contents may be notified to the Prophet through revelation, ie the tauqifi, but may also be inferred through ijtihad, ie the taufiqi. Therefore, we call each one with a terminal Nabawi exact name. If we have evidence to discriminate between tauqifi revelation, of course, Hadith Nabawi well let's call it divine tradition.
Second, if the pronunciation is divine tradition of the Prophet., Then the reason is the hadith attributed to God through the words of the Prophet: Allah has said or will say Allah. The answer is that such a thing is common in Arabic, which attribute the kalam on abortion, not by lafalnya. Suppose that when we change the quatrain into prose, we katakana that the poet said so. Also when we tell you what we hear from someone, we were told the so and so said so. So is the Koran tells of Moses, Pharaoh, and so on, the contents of their words by pronunciation rather than spelling them and the style of language that is not their style, but attributed to them.
"And remember when thy Lord called Moses (with his word): 'Go to people who do wrong is, (ie) the Pharaoh. Why should they not be cautious? He said:' Yes Tuahnku, I'm afraid that they will belie me. And, (because it ) narrow my chest and my tongue is not smooth, then send (Gabriel) to Aaron. And, I sinned against them, so I was afraid they would kill me. " God says, 'Do not be afraid (they will not kill you), then the two of us go with our signs (miracles) are indeed listening to us with (what they katakana), so both of you came to Pharaoh and say to you, 'Verily we are apostles of the Lord of hosts, let the Children of Israel (left) with us. " He said, 'Did we have mengasuhmu between (family) we are, when you were a kid and you stay with us a few years of your life. And, you have to do a deed that you did it and you are among those who did not respond to. " Moses said, 'I've done while I was at the time of those who err. Then, I fled from you when I'm afraid of you, and God gave me the knowledge and he made me one of the apostles. Budi which you bestowed to me it is (because) you have enslaved the Children of Israel. " Pharaoh said, 'Who is the Lord of hosts? " Moses replied, 'Lord of the heavens and the earth and everything in between (that's Lord), if you all (the people) believe it'. " (As-Syuara: 10 - 24).
Source: Science Study Quran, translations of Mabaahits fii 'Uluumil Quraan, Manna' Khaliil al-Qattaan
Hadith Nabawi
Hadith (new) in the opposite language meaning of the word qadim (old). And, that tradition is meant every word spoken and dinukil and delivered by people, whether the words were obtained through the hearing and revelation; both in state care as well as in sleep. In this sense, the Qur'an is called the hadith.
"Hadith (the words) who is more correct but God?" (An-Nisa: 87).
So it is with humans, the sleep time is also called the hadith.
"... And you have taught me some of takwil traditions-that is a dream." (Yusuf: 101).
As according to the terms, understanding the hadith is what is leaning to the Prophet., Whether in the form of words, deeds, agreements, or nature. A form of words as the words of the Prophet., "Lo legitimate charity that is accompanied by intention. And, each person depends on his intention ...."( Bukhari).
In the form of deeds is like teaching to friends about how to pray, then he said, "Salatlah like you see me praying." (Bukhari).
Also, about how he perform the pilgrimage, in this case the Messenger of Allah. He said, "Take it from me Manasik hajimu." (Muslim).
As a form of consent is such a case he agreed to do one of his friends, either words or deeds; in front of him or not, but the news reached him, such as lizard food served to him. And, approval of a history, the Prophet. sent people in one battle. The man was reading a passage in the prayer that ends with Qul huwallahu ahad. Once home, they deliver it to the Messenger of Allah., Then the Messenger of Allah. said, "Ask him why he do that?" They were asked, and the man replied, "This sentence is the nature of God and I am glad to read it." So the Messenger of Allah. replied, "Tell him that even God likes him." (Bukhari and Muslim).
What is the history of nature such that the Messenger of Allah. always a bright-faced, smooth-mannered and soft, not hard and not too rough, do not like to shout loudly, nor talk dirty, and not too critical.
Hadith Qudsi
We already know the etymological meaning of the hadith, while ascribed to divine Quds said. This ratio suggests respect for the material itself is said to show the cleanliness and purity in the sense of language. So, the word of God sanctifies taqdis means. Taqdis same tathir, and taqaddasa same tathahhara (pure, clean). Allah says about angels, "... but we always celebrate with praise thee and purified thee ...." (Al-Baqarah: 30).
Divine tradition is the tradition that the Messenger of Allah. leaning to God. That is, the Messenger of Allah. meriwayatkannya that it is the kalam of Allah. So, the Messenger of Allah. the transmitter of God theology is the pronunciation of the Messenger of Allah. alone. When someone narrates divine tradition, he meriwayatkannya of God by resting in God by saying, "Allah's Messenger. To say about what diriwayatkannya of the Lord," or he said, "Messenger of Allah. Saying, 'Allah has said or will say Allah' . "
First Example
From Abu Hurairah, the Messenger of Allah. what diriwayatkannya from his Lord, "The hand of God is full, not reduced by nafakah, either at night or during the day ...." (Bukhari).
Second Example
From Abu Hurayrah that the Messenger of Allah. said, "Allah said, 'I think my servant suspicion against me. I was with him when he called me in him, so I went inside to call me. And, if he calls me among the many , I was called among the crowd better than that ...'." (Bukhari and Muslim).
Differences Qur'an with Hadith Qudsi
There are several differences between the Qur'an with the divine tradition, and most important are as follows.
1. The Qur'an is the kalam of Allah revealed to the Messenger of Allah. with his pronunciation, and the Arabs were also challenged, but they are not able to make it like the Koran, or the ten chapters are similar, even though one chapter. The challenge that remains valid, because the Qur'an is the eternal miracle until the Day of Resurrection. The divine tradition is not to challenge nor to miracles.
2. Qur'an ascribed only to God, so to say Allah says. The divine tradition, as described above, sometimes narrated by resting in God, so that the ratio of divine tradition that God is a ratio created. It is said, God has said, or God says. And, sometimes also narrated by leaning to the Messenger of Allah. but it is a ratio nisbahnya news, because the Prophet's Hadith delivered from God. Thus, the Prophet said. say what was reported from his Lord.
3. The entire contents of the Qur'an in mutawatir dinukil, so that absolute certainty. The divine hadiths ahad mostly news, so that certainty is still a guess. Sometimes tradition is valid, Hasan, and sometimes incompetent.
4. Qur'an from God, both pronunciation and meaning. Divine tradition of God and the meaning of the Prophet lafalnya. Divine tradition is the revelation of meaning, but not in pronunciation. Therefore, according to most experts of hadith, narrated allowed divine tradition and its interpretation alone.
5. Reading the Qur'an is the worship, because he read the prayer. "So, read what the Qur'an easy for you in that." (Al-Muzamil: 20).
The value of worship have also read the Qur'an in the hadith, "He who read a letter from the Qur'an, he will get the good one. And, goodness be rewarded tenfold. I'm not saying that ALM one letter. But one letter alif, Lam one letter, and Mim one letter. " (Reported by Tirmizi and Ibn Mas'ud).
The divine tradition is not told to read it in prayer. God gives the reward of reading the divine tradition in general only. So, read the divine tradition will not get the reward as mentioned in the hadith about reading the Koran that in every letter to get ten good.
The difference between Hadith Qudsi and Hadith Nabawi
Hadith Nabawi were two. First, tauqifi. Tauqifi nature of the contents received by the Messenger of Allah. of revelation. Then, he explained to the man with his own words. This section even though abortion attributed to God, but in terms of a proper conversation attributed to the Prophet., Because the words attributed to the said although there is meaning in it received from other parties.
Second, taufiqi. Taufiqi nature is summed up by the Messenger of Allah. according to her understanding of the Qur'an, because he has the task of explaining the Qur'an or wrap it with consideration and ijtihad. Part ijitihad conclusion is reinforced by the revelation of this if he was right. And, if there are mistakes in it, get a fix revelation. This section is not exactly kalam of Allah.
From here, it is clear that the Hadith Nabawi with both halves of the tauqifi or taufiqi with ijtiihad recognized by the revelation that comes from revelation. This is the meaning of the word of God on His Messenger, "He (Muhammad) does not speak according to his desires. What does he say nothing but revelation revealed to him." (An-Najm: 3 - 4).
Divine tradition is the meaning of God, he conveyed to the Messenger of Allah. through one way of narrative revelation, was lafalnya of the Prophet. This is a strong opinion. Dinisbahkannya divine tradition to Allah is the ratio of its content, not the ratio of lafalnya. Because, if it was divine tradition lafalnya also from God, there is no difference between the divine tradition and the Koran, and of course also the force required for the challenged language, and reading it would be considered worship.
On this, two kinds syubhat arises.
First, that the Hadith Nabawi maknawi well as the revelation of the Prophet lafalnya., But why do not we Hadith Nabawi also called divine tradition. The answer is, we feel sure about the divine tradition that he derived its meaning from God because of the passage of menisbahkannya syara to God, namely the words the Prophet. Allah has said, or Allah says. That's why we call it divine tradition traditions. This is different from the Hadith Nabawi, because the Hadith Nabawi not contain passages like this. In addition, the respective contents may be notified to the Prophet through revelation, ie the tauqifi, but may also be inferred through ijtihad, ie the taufiqi. Therefore, we call each one with a terminal Nabawi exact name. If we have evidence to discriminate between tauqifi revelation, of course, Hadith Nabawi well let's call it divine tradition.
Second, if the pronunciation is divine tradition of the Prophet., Then the reason is the hadith attributed to God through the words of the Prophet: Allah has said or will say Allah. The answer is that such a thing is common in Arabic, which attribute the kalam on abortion, not by lafalnya. Suppose that when we change the quatrain into prose, we katakana that the poet said so. Also when we tell you what we hear from someone, we were told the so and so said so. So is the Koran tells of Moses, Pharaoh, and so on, the contents of their words by pronunciation rather than spelling them and the style of language that is not their style, but attributed to them.
"And remember when thy Lord called Moses (with his word): 'Go to people who do wrong is, (ie) the Pharaoh. Why should they not be cautious? He said:' Yes Tuahnku, I'm afraid that they will belie me. And, (because it ) narrow my chest and my tongue is not smooth, then send (Gabriel) to Aaron. And, I sinned against them, so I was afraid they would kill me. " God says, 'Do not be afraid (they will not kill you), then the two of us go with our signs (miracles) are indeed listening to us with (what they katakana), so both of you came to Pharaoh and say to you, 'Verily we are apostles of the Lord of hosts, let the Children of Israel (left) with us. " He said, 'Did we have mengasuhmu between (family) we are, when you were a kid and you stay with us a few years of your life. And, you have to do a deed that you did it and you are among those who did not respond to. " Moses said, 'I've done while I was at the time of those who err. Then, I fled from you when I'm afraid of you, and God gave me the knowledge and he made me one of the apostles. Budi which you bestowed to me it is (because) you have enslaved the Children of Israel. " Pharaoh said, 'Who is the Lord of hosts? " Moses replied, 'Lord of the heavens and the earth and everything in between (that's Lord), if you all (the people) believe it'. " (As-Syuara: 10 - 24).
Source: Science Study Quran, translations of Mabaahits fii 'Uluumil Quraan, Manna' Khaliil al-Qattaan
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