Answer:
Al Quran is Qata’i al Thabut and Sunnah is Dhanni al Thabut and it is ‘Usool that preoity is given to Qata’i over Dhanni .The detail is as below :
The Khabar that reached to us from Prophet SAW with sahi sanad is considered as Maqbul (acceptable/reliable).The sound sanad (chain of narrators of the Hadith ) is that the narrators from first narrator to Prophet SAW are mentally sound, religiously reliable and having powerful memory and the same chain does not breaks down in the chain . For example Imam Malik narrated from Abi Az Zanaad ,Abi Az Zanad from ‘Araj and ‘Araj from Abi Hurrairah and Abi Hurrarah from Rasulullah SAW. In this chain all the three persons are reliable as per the ‘isnad Criteria.So this Sanad will be called sound sanad and this Hadith is called Marfu’.If this sand reaches upto suhabi this is called mawquf ,If it reaches upto tabi’ee and the Suhabi is missing we call this chain as maqtu’ as chain breaks down and fails to reach to Prophet SAW through Suhabi.If the same chain reaches to Prophet SAW then it is categorized as Muttasil.If any of the narrators of this hadith is not trustworthy and completely competent person ,either in his ability to memorise or to preserve what he wrote then the same Mttasil hadith is termed as muttasil Za’eef. In the same pattern hadith is deemed as acceptable if its narrators are reliable. In the hadith collections Bukhari is considered the most shahih collection and thereafter comes the number of Muslim Sharief .keeping the principles of Hadith in view there are many kinds in ahadith which has been defined by the muhadithun in ‘usool al Hadith.
Hadith which has only on sanad is called a Gharib and which has two isnad is called Aziz ;for instance a hadith is narrated by Imam Malik through the above mentioned chain is also narrated by him through this chain:
Imam Malik from Nafi’,Nafi’ from Abdullah Ibn Umar (Suhabi)and Abdullah ibn Umar from Nabi SAW. hadith having more than two narrators is termed as Mashoor.All these three types are categorised as Aahaad. A successive narration (mutawatir) is one conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity. The specific mutawatir hadith is considered as Qat’i al thubut as compared to Aziz and Gharib because there is sort of sepeculation in them. There are a few ahadith which are successive (mutawatir) in nature and rest of ahadith are falling in other catogaries like Ahaad Etc.but so for Quran is considered its every word has come to us through tawatur therefore is given priority over hadith .Both the meaning and word of Quran is Qata’i while as the meaning of Hadith is considered Qatai’Ii while as its words are Dhanniin nature.
(Note)Due to the significance of this question we opted to translate the full text on this topic from Aqaid Al Islam by Abdu Haq Haqqani RA rather than providing a brief summary of these terms.
Answer: An evidence which has a solid proof and is gained by many narrators at a time is called Qat’i Evidence.We can understand it by this example that many people narrate that Madina is a city in Saudi Arabia.This thing cannot be denied because such an amount of people cannot make consensus upon telling a lie.So this evidence is considered solid hence certain. In the same way every verse of Al Quran has been received by the muslims of every age from their predecessors and accepted them with conviction,so this continuation makes al Quran Qata’i al thabut (certain evidence ) in nature. As compared to sunnah both text and meaning of al Quran is from Allah.
Answer:
There are two types of Sunnah:
• Sunnah al-Huda
• Sunnah az-Zawa’id
Sunnah al-Huda is also termed as Sunnah al –Mu’kadah for example to assemble for daily congregational prayers in Masjid and giving Azaan for daily prayes. The sunnah al-zawa’id are those Sunnahas which if given up does not make the person sinful.The dressing,sitting and standing and good activities come into to the categoryof Sunnah az-Zawaid
Answer: All these types of Hadith are considered to be daleel of Shari’ah and so is the position of the saying and action of the companions of Prophet Muhammad SAW.The Jamhoor Muhadithun (the People of Hadith) consider these three types as Hadith but there is some exceptions in savants of Hadith who are of the opinion that only saying and action of Prophet Muhammad SAW is Hadithand the rest is Athar.
Answer: The Israʾ and Miʿraj are the two parts of a Night Journey that took place during a single night around the year AD 621.The majority of scholars agree that the journey was physical.Molana Ashraf Ali Thanvi RA writes in “Nashar al Tayyib” that Jumhoor Ahlussunah wa al-Jamma’ah believe that it took place in a physical and waking state.He also hold that there is consensus of scholars of Islam on it.Mufti Muhammad Shafi RA also hold the same view.He says that the word ‘abd indicates that the journey was physical one because ‘abad is compound of both Jasad and Ruh(Spirit and body) and Allah says in Al Quran“Who took His ‘Abd (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem)”.According to Allaman Suhali RA some of the savants of Islam hold that M’iraj took place twice in the life of Muhammad SA,one in a spirtual State and another in a physical state.Suhailis view also defend the stand of Jumhoor Ahlus Sunnah WA Al Jamaa’ah.A brief mention of Isra is found in the 17th surah (chapter) of the Quran, called al-Isra', while as the details of the m’iraj are found in the different Hadith collections.In the Israʾ ("Night Journey"), Muhammad traveled on the back of Buraq (a winged horse-like animal) to Al-Aqsa , where he led other prophets including Ibrahim , Musa (Moses), and Isa (Jesus) in prayer. Muhammad then ascended into heaven during the Miʿraj (Ascension), where he individually greeted the prophets, and later spoke to God, who agreed to lower the number of required ṣalāt (ritual prayer) from fifty times a day to only five. The journey and ascent are marked as one of the most celebrated dates in the Islamic calendar—27th of the Islamic month of Rajab. (RNB Salik Bilal)
Answer: Iqtiza an Nas (Presumed meaning)can be understood from this verse of Al Quran which says “ Establish Salah” . It is clear in its meaning. But in Shari‘ah Salah cannot be performed without Taharah (ritual purity or cleanliness) so to attain ritual purity before performing salah is understood through iqtiza an Nas .It means Salah itself demands us to perform wazu or Ghusul (in certain conditions) before one intends to perform it. It can be simplified by this example also “a man tells his servant to water him, The demand for water is known as ‘ibarat an Nass and the things which are required for to water him( i.e )glass etc. are understood through ‘iqtiza-‘an-Nas.
Answer: In order to understand Dalalah An Nass the verse “Say not to them(so much as), “uff,”and do not repel them but speak to them a noble word”. So for as this verse is concerned the textual meaning says that To Say uff and repelling them” are both haram but at the same time it is maintains, to hurt them in any way is also haram as “uff” and “repelling” both are pointing out the same meaning. This is daleel behind this hokum is called Dalalah-an-Nass.
Answer: Yes, If Someone intends to see a thing he focuses his eyes upon that thing , aside that thing he sees another thing which he was not intended to see. The thing he sees intentionally can be understood as Ibarat un Nass and the thing he visualize un intentionally can be taken as Ishar at un Nass.
Answer: The lexical meaning of Nas is to exert for apprehending so that the real and underlying meaning is determined. In the science of the principles it is used to mean text of the law that explicitly tells the do’s and do nots.So the verse of the Quran which is clear and definite in ites meaning or which states clearly what is right and what is wrong is called Nas.
Answer:
These are as under:
1) Ibarat un Nas(Explicit textual ruling)
2) Isharat un Nas( Alluded meaning -meaning that is inferred from a certain Quranic text, but not explicitly stated)
3) Dalat un Nas (Inferred meaning –whatever is understood from the Text of Al-Quraan )
4) Iqtiza un Nas (Presumed meaning-a meaning that has to be presumed for a correct understanding of a Quranic Text )