Hadith As A Form Of Revelation In The Light Of Quran 53:3-4 And Quran 16:44
Regarding Quran 53:3-4 , your understanding is correct that the context of these verses is clearly talking about revelation of Quran and after considering the context, there remains no room for any other interpretation. For comments of Ghamidi Sahab on this verse of Quran, please refer to the first two videos posted below. Regarding Quran 16:44 , the verb “ Baiyana ” can be used in both meanings when it is used with a thing. Its meaning is to show somthing/to divulge something/to expose something . When this verb is used for a thing specially any Kalam ( words/text ), then it means to show that thing or to expose that thing or to divulge that thing. And when it is used for a thing which is already in existence, then it can also mean to explain that thing, like in an exegesis. The context of the verses according to Ghamidi Sahab do not leave any room for this word to be taken in the second meanining of explaining things. Rather it is the former meaning and the same has been understood by the Muslim scholars of the first three centuries. For details, please refer to the third video posted below. Knowledge attained from Hadith narrations is always Zanni ( reasonable assurance ) and not Qatae ( absolute assurance ) and this is an agreed upon principle among scholars of ilm-e-Hadith ( with the only exception of Zahiriya and Ibn-e-Hazm is the most prominent representative of this view ) . The mode of transmittion associated with Hadith ( akhbar-i-Ahad ) has some inherent limitations which can never be overcome completely. ilm-ur-rijal came into existence to mitigate these limitations. The reason we have rigorous principles in place while approaching any Hadith ( Please see : Discussion 56230 ) is to make sure that these limitations in individual reportings could be minimized. But still, they could never be eliminated completely because despite these controls in place, certain inherent limitations embedded with this particular mode of transmission (i.e. Akhbar-i-ahad ) could never be overcome. That is why we can never attain absolute assurance from Hadith; at best, after applying all the principles of understanding Hadith very carefully, we can attain only reasonable assurance. Please refer to the following thread and the videos provided therein for further details : Discussion 85583
Second Video ( Quran 53:3-4 ): Please refer from 35:49 to 36:46 https://youtu.be/62kO8GzkXEw?t=2149