The ruling on those who reject authentic hadiths on the grounds that they contradict reason or the apparent meaning of the Qur'an
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Some of them have rejected hadiths in the two Sahihs, claiming that they contradict the apparent meaning of the Qur'an or contradict reason?!
Their contradiction of reason may be due to the difference in their own intellect, not because of the reality of the situation. Otherwise, we know that what is established from the Prophet (peace and blessings be upon him) can never contradict reason.Rather, one of two things must be the case: 1- Either the transmission from the Prophet (peace and blessings be upon him) is not authentic.
2- Or the intellect is defective.
As for when the transmission is authentic and the intellect is sound, contradiction is never possible.
The questioner: So what is the ruling on these people?The Shaykh: We cannot issue a general ruling until we see the hadiths they claimed contradict reason.
The questioner: Such as the hadith of Musa and the Angel of Death and his striking him,And likewise the hadith of 'A'ishah (may Allah be pleased with her): (that the deceased is punished by the weeping of his family over him) and other such hadiths?Answer: To these people we say: If you believe that the Messenger said it;But you are lying to the Messenger and saying: and that his saying (peace and blessings be upon him) contradicts reason, so we do not accept it, then this is disbelief.
But if you do not believe that the Messenger said it,And you are saying: thinking it is a mistake by the narrators, for example, or an error on their part, then your declaring them disbelievers is subject to scrutiny! There is a difference between one who rejects the saying of the Messenger because it contradicts reason, and one who rejects the saying of the Messenger because it is not established for him. For this reason, we do not declare 'Umar ibn al-Khattab (may Allah be pleased with him) a disbeliever when he objected to the recitation that the reciter heard from the Messenger (peace and blessings be upon him) and 'Umar had not heard it; because 'Umar objected to a verse of the Qur'an; but he objected based on his own ijtihad, assuming that this man had not been careful, until he reached the Prophet (peace and blessings be upon him) and informed him, so he approved the man's recitation. So there is a difference between one who rejects what the Messenger said because it contradicts reason, and one who rejects what is narrated from the Messenger because he thinks it is not authentic.
Their contradiction of reason may be due to the difference in their own intellect, not because of the reality of the situation. Otherwise, we know that what is established from the Prophet (peace and blessings be upon him) can never contradict reason.Rather, one of two things must be the case: 1- Either the transmission from the Prophet (peace and blessings be upon him) is not authentic.
2- Or the intellect is defective.
As for when the transmission is authentic and the intellect is sound, contradiction is never possible.
The questioner: So what is the ruling on these people?The Shaykh: We cannot issue a general ruling until we see the hadiths they claimed contradict reason.
The questioner: Such as the hadith of Musa and the Angel of Death and his striking him,And likewise the hadith of 'A'ishah (may Allah be pleased with her): (that the deceased is punished by the weeping of his family over him) and other such hadiths?Answer: To these people we say: If you believe that the Messenger said it;But you are lying to the Messenger and saying: and that his saying (peace and blessings be upon him) contradicts reason, so we do not accept it, then this is disbelief.
But if you do not believe that the Messenger said it,And you are saying: thinking it is a mistake by the narrators, for example, or an error on their part, then your declaring them disbelievers is subject to scrutiny! There is a difference between one who rejects the saying of the Messenger because it contradicts reason, and one who rejects the saying of the Messenger because it is not established for him. For this reason, we do not declare 'Umar ibn al-Khattab (may Allah be pleased with him) a disbeliever when he objected to the recitation that the reciter heard from the Messenger (peace and blessings be upon him) and 'Umar had not heard it; because 'Umar objected to a verse of the Qur'an; but he objected based on his own ijtihad, assuming that this man had not been careful, until he reached the Prophet (peace and blessings be upon him) and informed him, so he approved the man's recitation. So there is a difference between one who rejects what the Messenger said because it contradicts reason, and one who rejects what is narrated from the Messenger because he thinks it is not authentic.