Proof of the Authority of the Sunnah – III

“Nor does he speak from [his own] inclination. It is not but a revelation revealed.” [Quran 53: 3-4]

In this article, we will present further evidence in support of the authority of the Sunnah and the necessity of obeying and following Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). The evidence of ‘Ismah and the unfeasibility of implementing the Quran without the Sunnah are summarized here from, “Hujjiyyatus Sunnah wa Taarikhuha,” or the ‘Authority of the Sunnah and its History’ by Houcine Chouat.

Fourth: Evidence from ‘Ismah

‘Ismah is the infallibility and the perfection of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) as a prophet, a caller to, and a deliverer of Allah's message.

The Sharee’ah (Islamic law) as well as the consensus of scholars clearly indicate the infallibility of not just Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) but all of Allah's prophets and messengers, may Allah exalt their mention, they cannot and will not do anything that decrease from their perfect and honest delivery of their message or taint it.

And because of this ‘Ismah, Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was protected from and against hiding or doubting any part of it, secured from Satan's whispers and ticks, safe from mistakes and omissions in all that he said or did. He was trained to act and do as a prophet from Allah, the Almighty, should act and do. And his character was so ideal that he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) had no equal even before receiving revelation from the Heavens to the extent that people of Makkah nicknamed him, ‘the trustworthy’. ‘Ismah was manifested in various ways.

For example, the miraculousness of the Quran—his message was an indicator of ‘Ismah. The clear challenge presented by its inimitability became the miracle which indicated that he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) receives revelation from Allah and thus he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was not going to misrepresent His message or change it. At the same time, the Quran repeatedly stated that Muhammad is honest and truthful in conveying what Allah wanted him to deliver without any addition, decrease or change. Furthermore, some of the incidents which he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) had received revelation about that he had to recite to and explain to the believers and thus all people to the end of time, were dealing with personal affairs, challenging others and provoking them, giving prophecies about the near future as well as others that he might have wanted not to deal with openly. But he did convey the message as he received it regardless what the content was. These incidents, when learned in detail, clearly show that Allah was monitoring what happens to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and what he did.

Fifth: Unfeasibility of implementing the Quran

All Muslims know that without the Sunnah no one can worship Allah properly. And that all claims to ignore the Sunnah and rely solely on the Quran for being Muslims are misguided innovations because they disregard tens of Quranic instructions that direct Muslims to follow and obey the Sunnah. What is important to note here is that the Quran by itself is not enough to worship Allah as He desires us to do. Because as stated by many prominent scholars of Islam, “the Quran is in need of the Sunnah but the Sunnah is not in need of the Quran.”

This should be simple to appreciate if one thinks about the acts of worship Allah has made obligatory upon all Muslims. Consider the Prayer for example: would anyone be able to perform the Prayer relying on the Quran alone? Not really. The same applies to the rest of Allah's orders.

The Quran makes requirements of the Muslims then the Sunnah shows them how. This is Allah's plan which made the Sunnah part of His revelation and a complement to the Quran. This is how much authority the Sunnah has in Islam. Without it there can be no Islam or Muslims.

Proof of the Authority of the Sunnah – II

“Nor does he speak from [his own] inclination. It is not but a revelation revealed.” [Quran 53: 3-4]

In this article, we will briefly look at evidence in support of the authority of the Sunnah and the necessity of obeying and following Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) as presented in his Sunnah.

Second: Evidence from Authentic Hadeeth

The ahadeeth narrated from the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) indicating Hujjiyyatus Sunnah are numerous, and scholars typically categorize them into sets giving evidence to the various aspects of the issue, like: that it is an obligation upon all Muslims to follow and live according to the Sunnah, that the Sunnah is also a revelation from Allah, that it has an authority similar to that of the Quran, that it legislates rulings and laws independently from the Quran, etc. The following set presents a collection of such ahadeeth.

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “He who turns away from my Sunnah is not of me.” [Al-Bukhari and Muslim]

“I have left you with two things, you will not go astray if you hold on to them; the Book of Allah and my Sunnah, and they shall never be separated until the Hawdh (Pond).” [Authentic Hadeeth, reported by Al-Hakim and others]

“Adhere to my Sunnah and to the Sunnah of the rightly guided Caliphs. Bite on to it with your molar teeth, and beware of newly invented matters, for verily every bid’ah (innovation) is a going astray.” [Abu Daawood and Tirmithi]

“I have left you upon clear proof, its night is like its day, no one deviates from it except he who’s bound to doom, and whoever amongst you lives for long will see great controversy. So stick to what you know from my Sunnah and the Sunnah of the Orthodox, Rightly-guided Caliphs, cling to that with your molar teeth.” [Ahmad]

“Soon it will be that a man will recline on his settee and when he is told a saying of my hadeeth would say, ‘Between us and you is the Book of Allah. What we find allowed therein, we allow, and what we find prohibited therein, we prohibit.’ But indeed, what the Messenger of Allah has forbidden is similar to what Allah has forbidden.” [Abu Daawood and Tirmithi]

“Verily I have been given the Book [meaning the Quran] and something similar to it with it [meaning the Sunnah]" [Abu Daawood]

“Whoever obeys me is obeying Allah and whoever disobeys me is disobeying Allah.” [Al-Bukhari and Muslim]

“No one would have complete belief until and unless his desire coincides and be together with what I brought to you [my Suimah] ." [At-Tirmithi]

“Whoever takes me as an example, he is of me, and whoever avoids my Sunnah is not of me.” [Ahmad]

Third: Evidence from Ijmaa

Ijmaa is the consensus or agreement of Muslims or Muslim scholars. And Muslims were in the past and are still in agreement today that the Sunnah has authority over Muslims such that they are obliged to follow and are prohibited from disregarding it. This fact was repeatedly stated and stressed by the major scholars throughout the history. Ibn Hazm stated that it is not known that any person, who may be called a scholar, has ever disputed the authority of the Sunnah. Imam Ibnul Qayyim stated that “Muslims are in consensus that anytime a Muslim recognizes a Sunnah in relation to any issue then he has no way but to accept it, practice it and implement it.”

Similarly, all major Muslim scholars have stated their consensus about the validity of Hujjiyyatus Sunnah and the necessity of following it for one’s faith to be valid, correct and authentic.

Proof of Authority of the Sunnah – I

{Nor does he speak of his won desire. It is only a Revelation revealed.} [Quran 53: 3-4]  

It is necessary to present all evidences—valid in the Islamic Law—in support of the authority of the Sunnah not only to complete the discussion of the topic but also to affirm it and show in a logical fashion, that any claim that Sunnah has no authority in Islam or its role is merely optional, has no validity to speak of. We will first present textual evidence—from the Quran and the Sunnah—then follow it with evidence from Ijmaa’ and rational point of view—‘lsmah or protection of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) against mistakes in the conveying of the Message and the difficulty of applying the Quran without referring to the Sunnah.

First: Evidence from the Quran

There are tens of verses in the Quran that deal—explicitly and/or implicitly—with this issue in terms of defining the role of the Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) commanding Muslims to obey him,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) prohibiting them from disobeying him,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordering them to submit to his command and follow his example. Here are some of those verses, no comments provided here for the sake of brevity and because most of these verses have previously been discussed:

Allah Says in the following verses (what mean):

“…And whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment.And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.” [Quran 4: 13-14]

“O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order].”[Quran 8:20]

“O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life...” [Quran 8: 24]

“He who obeys the Messenger has obeyed Allah; but those who turn away—We have not sent you over them as a guardian.” [Quran 4: 80]

“Say, ‘Obey Allah and the Messenger.’ But if they turn away – then indeed, Allah does not like the disbelievers.” [Quran 3:32]

“And obey Allah and the Messenger that you may obtain mercy.”[Quran 3: 132]

“…And whatever the Messenger has given you – take; and what he has forbidden you – refrain from…” [Quran 59: 7]

“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Quran 4: 59]

“O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.”[Quran 47: 33]

“...So let those beware who dissent from the Prophet’s order, lest fitnah strike them or a painful punishment.” [Quran 24: 63]

“And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.”[Quran 4: 14]

“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Quran 33: 21]

“Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” [Quran 3: 164]

“We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” [Quran 16: 44]

Relationship of the Sunnah to the Quran — III

In the last article, we began discussing the second way the Sunnah is related to the Quran, which is: providing explanation and further information regarding the principles, rulings, stories and basics of Allah's Message established in the Quran—for example, details of how to perform the Prayer, Fasting, perform Hajj (Pilgrimage), etc. This is a concept scholars have called, `Clarifying Sunnah'. This part of the Sunnah forms the majority of its role and authority and that led many to think that is the only function and role the Sunnah has in relationship to the Quran. The discussion of the authority of the Sunnah presented in this series has provided enough evidence to refute this view.

The Sunnah explains, expounds and provides further details and information for any aspect of the Sharee’ah (Islamic Law) in four typical ways:

1. Bayaan Al-Mujmal: Also known as Tafseel al-Mujmal. Al-Mujmal is anything or any concept that is abridged, too broad or too brief that more information and details are needed to carry it out and act upon it. Al-Mujmal can also be described as non-detailed items, concepts, information or commands. For example, although the Quran commands its followers to make and establish salah, no where in the Quran can one find enough details about the way the Prayer should be established. The Sunnah therefore gives all the needed details, big and small, to do exactly that. And because of the fact that the non-detailed commands comprise most of Allah's message in the Quran, the Muslims turn to the Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) to get the details without which they cannot carry out these commands.

Therefore, details like the Prayer timings, number of Rak'ahs (units), the various prerequisites and pillars of the Prayer, the correct posture, etc., were given by the Sunnah of the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). Also, the Sunnah provided information essential to the understanding of the aqeedah (creed) principles—a well known example of that would be the hadeeth of ‘Umar Ibn Al-Khattaab, may Allah be pleased with him, which expounds the three basic parts of faith, Islam, Imaan and Ihsaan.

The Clarifying-Sunnah's role is not limited to the tenets of faith or to the rites and acts of worship. The Sunnah provides all needed explanation, demonstration or further details for any aspect of Islam and to the level required. It is the opinion of most scholars that if it is not in the Quran and the Sunnah then it is not needed for the Muslim to live according to Sharee’ah. This is a key element in understanding the authority of the Sunnah because some may think that for Muslims to lead an Islamic life, the Quran and the Sunnah must give every detail for all matters in this life. This is not only cumbersome to provide and impossible for man to manage and comprehend, but it is not necessary. Instead, stated briefly, the Quran and the Sunnah provide timeless principles that Muslims can use as bases for deriving and developing rulings they need at anytime.

By providing essential details, the Sunnah often clears up confusion regarding what is either missing from or what may not be immediately known from the text of the Quran alone. A good example for this is the elaboration on the stories of the Quran such like the one about the "People of the Pit" mentioned in the first five verses in the chapter of Al-Burooj (85) and the one about the ‘People of the Cave,' in the chapter of Al-Kahf (18). And even though the Quran dealt with the story of Moosaa (Moses), may Allah exalt his mention, and his people in 28 out of its 30 parts, still the Sunnah provided many important facts about it as well as principles and lessons to be learned from it.

Relationship of the Sunnah to the Quran – II

Allah Says (what means): {Nor does he speak from [his own] inclination. It is not but a revelation revealed.} [Quran 53: 3-4]

The second of the three parts comprising the role of the Sunnah in relationship to the Quran has to do with explaining, expounding on the message of the Quran and providing examples to clarify it.

Indeed, Allah Says in the Quran that this was one of Prophet's,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) specific roles:

Allah Says (what means): {…And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought…} [Quran 16: 44]

The two commands stated in this verse indicate that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is vital to our understanding and practice of the Quran.

The first command contained in the verse is the reciting of the Book to the people in terms of its words and arrangement as it was revealed to him,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). The same is confirmed by another verse (which means): {O Messenger, announce that which has been revealed to you from your Lord…”} [Quran 5: 67] And reciting, conveying and proclaiming is exactly what he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did in the most perfect and complete fashion.

‘Aa’ishah, may Allah be pleased with her, the Prophet's,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) wife, is reported to have said, in reference to this verse, “Whoever says that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) concealed something which he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was commanded to communicate, it is a great calumny against Allah." [Al-Bukhari and Muslim] She, may Allah be pleased with her, is further reported to have said that if he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) were to have concealed anything, he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would have concealed Allah's saying (which means): {And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose…} [Quran 33: 37] [Muslim]

The second command indicated in the verse is that of explaining and clarifying the Quran:

It is understood that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did not explain every single verse of the Quran. On the contrary, As-Suyooti,  may  Allaah  have  mercy  upon  him has outlined only a few hundred narrations, authentic or not, in which the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) explicitly explained a verse or verses of the Quran. As-Suyooti,  may  Allaah  have  mercy  upon  him as well as other major scholars, however, are of the opinion that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) explained all of the Quran in that he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) left us with all of the knowledge that is necessary for us to properly understand the Quran—i.e., his Sunnah.

In addition, ‘Aa’ishah, may Allah be pleased with her, has reported that the Prophet's,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) character embodied the Quran (Al-Bukhari). Therefore, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) explained the Quran by his words as well as his character and example.

Another narration that proves the same principle is that of ‘Umar Ibn Al-Khattaab, may Allah be pleased with him, when he said: “Amongst the last verses to be revealed were the verses pertaining to interest, and the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) passed away before explaining them to us.” [Ahmad] This narration demonstrates that the only reason which kept the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) from explaining these verses to the Companions, may Allah be pleased with them, was his death. This proves that it was a normal course of action to explain the verses to the Companions, may Allah be pleased with them, after they were revealed.

But what were the ways in which the verses of the Quran were explained? This is what we will discuss next, Allah willing.

Relationship of the Sunnah to the Quran — I

“Nor does he speak from [his own] inclination. It is not but a revelation revealed.”  [Quran 53: 3-4] 

It would be absurd to differentiate between obedience of Allah and the obedience of His trustee and chosen Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). Would it be possible for this messenger to deliver what is being revealed to him and guide and direct his followers on the message if he were not to have authority over what they do? Would it be possible for the message to be completely explained and established if the messenger cannot detail it and expound on it and present his followers with the best and easiest example for them to follow and emulate?

These are some of the reasons, which we discussed previously along with tens of verses, and Prophetic narrations that support this true role of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and establish his authority, his Sunnah authority. Allah Says (what means): “Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination.”[Quran 53: 2-4] And ‘Aa’ishah, may Allah be pleased with her, described him  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) saying, “...his character was (embodied) the Quran.” [Al-Bukhari]

The role of the Sunnah in relationship to the Quran is best understood by considering its three comprising parts. Imaam Ash-Shaafi’I,  may  Allaah  have  mercy  upon  him explained in his famous treatise, “Ar-Risaalah,” that with respect to indicating what is the Quran, the Sunnah has three functions—which are summarized in the following:

ONE: As-Sunnah Al-Muaqqidah or the Emphasizing Sunnah, the function of which is to repeat and stress what is stated and ordered in the Quran. For example, the Quran indicated that Allah made the Prayer, the Zakaah, the Fasting and Hajj obligations as well as pillars of the religion of Islam.

As an example, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “Islam is established on five: witnessing that no god is worthy of worship save Allah and Muhammad is his Messenger, establishing the Prayer, paying of Zakaah, fasting of Ramadan and making Hajj to the House for those who are able to do it.” [Al-Bukhari and Muslim], which is, in essence, an echo of the many verses stating and prescribing the same.

There are also many Prophetic narrations that reported emphasis, motivation and guidance on treating women gently and honorably, which reflects and stresses the various instructions in the verses like, “... and live with them honorably.” [Quran 4: 19]

Another example of this emphasis that deals with a parable comparing this world with the Hereafter as stated in the verse (which means), "…Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little." [Quran 9: 38] In a narration reported by Imaam Muslim  may  Allaah  have  mercy  upon  him the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) elaborated on this issue: "By Allah, this world with respect to the Hereafter is not but like one of you taking this finger—and Yahyaa (the narrator) pointed to his index finger — and putting it into the ocean and seeing what comes out with it (as compared to what remains in the ocean)." So, although the Quran describes the comfort of this life compared to the comfort of the next life as "little," the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) gave us a physical example that specifies exactly how "little" this worldly comfort really is, and how wide the possibilities are in the Hereafter. It is dear that this Hadeeth of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) not only emphasizes the significance of the Hereafter but also provides an extra motivation for all Muslims to strive for it.

Obviously the examples for this part of the Sunnah's relationship to the Quran abound.

His Wonderful Khutbah and Instruction to People.

On a Thursday, five days before his death, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), gave a wonderful Khutbah (sermon) to his Companions, may Allah be pleased with them, in which he clarified the excellence of Abu Bakr As-Siddeeq, may Allah be pleased with him, over his other Companions. This was preceded by the command that he, Abu Bakr, may Allah be pleased with him, would lead the Companions, may Allah be pleased with them, in prayer. Perhaps this Khutbah was instead of what he had intended to otherwise say.

Before giving this great Khutbah, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), performed Ghusl (ritual bathing). People poured water over him from seven skins of water. This is included in seeking treatment by the figure "seven" as mentioned in authentic Hadeeths in this respect. In other words, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), first performed Ghusl and then went out, led people in prayer and then delivered the Khutbah. It was narrated on the authority of Jundub, may Allah be pleased with him, that he said,

I heard the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) five days before his death, saying:“I stand acquitted before Allah that I ever took any one of you as an intimate friend, for Allah The Almighty has taken me as His intimate friend, as He took Ibraaheem [Abraham, may Allah exalt his mention], as His intimate friend. Had I taken any one of my Ummah [nation] as an intimate friend, I would have taken Abu Bakr. Beware of those who preceded you [i.e. previous nations] and would take the graves of their prophets and righteous men as places of worship. Do not take graves as mosques; I forbid you from doing that.” [Muslim]

It was narrated on the authority of Abu Sa‘eed A-Khudri, may Allah be pleased with him, that he said,

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) gave a Khutbah and said:“Allah has given a choice to one of His slaves either to choose this world or what is with Him in the Hereafter. He chose the latter.”Upon hearing this, Abu Bakr, may Allah be pleased with him, wept and said, “We ransom you with our fathers and mothers.”We wondered at this and people asked “Why is this old man weeping, at Allah giving a choice to one of His slaves either to choose this world or what is with Him in the Hereafter and him choosing the latter? And why did he say, “We ransom you with our fathers and mothers?’’ [We then realized that] the slave was the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) himself and Abu Bakr was the most knowledgeable among us. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) then said:“O Abu Bakr! Do not weep.”He added: “Abu Bakr has favored me much with his property and company. If I were to have taken an intimate friend from mankind, I would certainly have taken Abu Bakr, but the Islamic brotherhood and friendship is sufficient. Close all the gates in the mosque except that of Abu Bakr.”[Al-Bukhari and Muslim]

Summary: There are many lessons and benefits to be learned from this article, some of which are:

1-    The command of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), that all the doors are to be closed except that of Abu Bakr, may Allah be pleased with him, is one of the signs indicating that he was to be the next Caliph.

2-    The excellence of Abu Bakr, may Allah be pleased with him, and that he was the most knowledgeable among the Companions, may Allah be pleased with them. A person who is higher in understating deserves to be called the most knowledgeable. Also, this was a sign that Abu Bakr, may Allah be pleased with him, was the most beloved Companion to the Messenger of Allah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

3-    An encouragement to give preference to what is in the Hereafter to what is in this world. Moreover, the desire to remain in this word for some time should be intended to elevate one's degrees in the Hereafter by doing further righteous deeds in order to elevate one's degrees in the Hereafter.

4-    Thanking the benevolent person, hinting at his virtue and goodness and praising him. A person who does not thank people does not thank Allah The Almighty.

5-    A warning against building mosques over graves, including graves in mosques or putting images in them. No matter who is the one doing this, he is cursed and doomed as one of the most evil creatures in the sight of Allah The Almighty.

6-    The love that the Companions, may Allah be pleased with them, had for the Messenger of Allah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was greater than their love for themselves, fathers, children and all other people. Therefore, they were ready to ransom him with their fathers and mothers.

The Legacy of the Prophet

In a Hadeeth on the authority of ‘Amr ibn Al-Haarith, may Allah be pleased with him, he said, “When the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) died, he left neither a dinar nor a dirham, nor a male slave nor a female slave, nor anything else except his white mule, his weapon and a piece of land in Khaybar, which he had given in charity to wayfarers.” [Al-Bukhari]

In a Hadeeth on the authority of ‘Aa’ishah, may Allah be pleased with her, she said, “The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did not leave [after his death] a dinar, a dirham, or a sheep or a camel, and he did not leave a will [that a third of his property or anything else should be given to someone specifically as he left no money at all].” [Muslim]

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “We [prophets] do not leave anything as inheritance. Whatever we leave is charity.” [Al-Bukhari] The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was not sent as a hoarder of money; rather, he was sent as a guide, a giver of glad tidings, a warner, a caller to Allah The Almighty by His permission and as a lamp spreading light. This was the case with all the prophets and messengers, may Allah exalt their mention. Hence, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “Scholars are the heirs of the prophets and the prophets do not leave behind a dinar or a dirham but rather, only [leave behind] knowledge, and whoever acquires it, has, in fact, acquired an abundant portion.” [Abu Daawood, At-Tirmithi and Ibn Maajah, Al-Albaani - Saheeh]

The Companions, may Allah be pleased with them, comprehended this fact completely. In a Hadeeth on the authority of Sulaymaan ibn Mihraan  may  Allaah  have  mercy  upon  him he said: “Whilst Ibn Mas‘ood, may Allah be pleased with him, was sitting with some of his companions, a Bedouin passed by them and asked, ‘For what do these people gather?’ Ibn Mas‘ood, may Allah be pleased with him, said, ‘They gather to distribute the legacy of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).’” [Al-Khateeb Al-Baghdaadi]

The legacy that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), left is the Quran, the Sunnah, knowledge and guidance. Hence, he died and did not leave behind a dinar, a dirham, a male slave, a female slave, a camel, a sheep or anything except his mule and a piece of land, which he left as charity for wayfarers.

In a Hadeeth on the authority of ‘Aa’ishah, may Allah be pleased with her, she said, “The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) died while his armor was pawned with a Jew in return for thirty Saa‘ [cupped double handfuls of barley.” [Al-Bukhari and Muslim]

This clearly indicates that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), would have only what sufficed him in the worldly life without asking people for anything. He did not ask money from his Companions or borrow from them because they might not have accepted that he pawn anything or to take money from him and would have given him everything free of charge. Hence, he dealt with a Jew in order to not make any one of his Companions fall into distress. He would feel hungry, and sometimes a month or even two would pass and no fire for cooking was kindled at the home of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). ‘Urwah  may  Allaah  have  mercy  upon  him said to ‘Aa’ishah, may Allah be pleased with her, “What was your means of sustenance?”She replied, “Dates and water…” [Al-Bukhari]

In spite of all this hardship, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), would say: “What have I to do with the world? I am like a rider on a summer’s day who had sat under a tree for its shade for a while, then went away and left it.” [Ahmad, At-Tirmithi and Ibn Maajah]

In conclusion, there are many lessons and benefits to be learned from this article, such as:

1-    The prophets, may Allah exalt their mention, were not sent to hoard money; rather, they were sent to guide people and take them out from darkness to light. Hence, they did not leave a dinar or a dirham as inheritance; rather, they left knowledge and whoever takes it acquires an abundant portion.

2-    The asceticism of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), in the worldly life and its perishable gains. He was like a rider who sat under a tree for its shade and then he proceeded on his journey.

3-    The Prophet’s,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), refraining from asking people for help. He used to borrow and pawn in order not ask his Companions for help. Thus, he died while his armor was mortgaged with a Jewish man in return for thirty Saa‘ of barley.

4-    The straitened circumstances of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to the extent that sometimes a month or two would pass while there was no fire kindled at his home. Their means of sustenance were dates and water.

May all blessings and peace be upon the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), as long as there is day and night. We supplicate to Allah The Almighty to make us among the true followers of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and to gather us in his company on the Day of Judgment.

The Prophethood of Muhammad

Prophet Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was the final Prophet of Allah who was singled out to carry a divine message — the influence of which is still dynamic in today's society. Allah sent Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to convey His message to mankind at a time when the doctrine of monotheism had lost its practical significance and implications amongst the people of the scripture, while the Arabs were completely engulfed in the worship of idols and the darkness of polytheism.

The last Messenger of Allah was born when the whole world had forgotten the Message of their Creator and Sustainer and was lost in the wilderness of polytheism.

Allah chose Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to speak in His Name. The Holy Quran, which Allah sent down upon the Prophet's heart is a Holy Book from the Lord of the worlds to all mankind, to guide them to goodness and prosperity, inspire them with righteousness and warn them from the consequences of indecency and evil doings. Allah says (what means): {But we only sent you to give glad tidings and admonition.} [Quran 25: 56]

Revelation does not come to people haphazardly. Those who are chosen for it are the most perfect of all people in their intellects, virtue and character. All Prophets who came before Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), were human beings, they lived ordinary lives like ordinary people, they talked, walked, ate, married and had children. They experienced suffering and pain and endured hardships in the cause of Allah. They were all under divine guidance; Allah says (what means):

· {We did send Messengers before you, and appointed for them wives and children and it was never the part of a Messenger to bring a sign except as Allah commanded ...}[Quran 13: 38]

· {And We sent no Messengers before you except that they [were men who] ate food and walked in the markets; and We have made some of you as a trial for others: Will you have patience? And your Lord is All-seeing.} [Quran 25: 20]

Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was no exception, He was a man like all other Prophets, he went through hardships and endured suffering and pain in the cause of Islam merely for the pleasure of Allah. He lived a life in which what applies to human beings applied to him, such as daily toil, being orphaned and bereaved and being afflicted by disease and death.

And Allah says what means: {Say, `I am not a new thing among the Messengers [i.e. I am not the first Messenger], nor do I know what will be done with me or with you. I follow naught but that which is revealed to me; and I am but a plain warner.'} [Quran 46: 9]

Allah's Messengers, may Allah exalt their mention, were the only people who influenced human life in its totality. They brought to the world virtue and goodness and removed from it evil and suffering. They purified the entire system of their lives from dissipation and malpractices and established justice and benevolence in their social, political and economic lives. They ruled over the hearts of people and changed their thoughts and beliefs through divine teachings and personal examples, and not by coercion.

Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was the only Messenger and man in the history of mankind whose entire record is fully preserved. Not only the important events of his life, but the record of his daily life from birth to death are written on the pages of history - all his sayings, doings and approving of things and the details of his conduct and character; even details of his life style such as how he walked, talked, dressed, cut his nails and comb his beard and hair, as well as how he treated his wives, friends, enemies, servants and slaves. So his life was fully known to his companions, may Allah be pleased with them, and was recorded as an open book, so that the following generations from all around the globe could follow and learn lessons, get inspiration from this perfect example and attain goodness, piety and success in their individual as well as social life. Allah says (what means): {You have indeed in the Messenger of Allah a beautiful pattern [of conduct] for any one whose hope in Allah and the final day, and who engages much in the praise of Allah.} [Quran 33: 21]

For more than fourteen hundred years Muslims have tried to awaken in the morning as the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), awakened, to eat as he ate, to wash as he washed himself, even to cut their nails as he did. There has been no greater force for the unification of the Muslims than the presence of this common model for the minutest acts of daily life. A Chinese Muslim, although racially Chinese, has a countenance, behavior, manner of walking and acting that resembles in certain ways those of a Muslim on the other side of the world. This is because both have for centuries copied the same model. Something of the personality and soul of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), is to be seen in both places. There is something in the air, which an intelligent foreign observer will immediately detect as belonging to the same religious and spiritual climate. And this sameness is brought about firstly through the presence of the Holy Quran and secondly, and in a more immediate and tangible way, through the presence of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), in his community by virtue of his Sunnah and Hadeeth. Allah told us in the Holy Quran to pray, but did not explain how, were it not for the Prophetic Sunnah we would not know how to perform prayers.

This applies to a thousand and one other situations so that it is almost unnecessary to emphasize the vital connection between the Qur'an and the Hadeeth of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), whom Allah chose as His revealer and interpreter to mankind.

What a great sacrifice from a great Prophet to live his public as well as his private life in the eyes of people, so that they could copy him and learn lessons from his perfect example who was under strict Divine guidance of his Creator!

Muhammad's standards of character and personality were far above those of other human beings. He possessed the best and noblest qualities of a human being as a boy, a man, a husband, a father, a trader, a legislator, a ruler and a statesman, an educator and a teacher. Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), attained the highest moral and spiritual perfection and set the noblest ideal for prosperity, justice and rightness. All goodness and excellence seem to have combined in the person of Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), as Allah says (what means): {And you [O' Prophet,] are on an exalted standard of character.} [Quran 68: 4]

The prophethood of Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), had the unique characteristic of being global and eternal, it was a complete substitution for the sending of an army of Prophets distributed over the ages and the wide world. In fact it filled the need for this earth as long as men look forward to guidance and salvation.

He invited all mankind in spite of color, race or creed to the highest standard of behavior and virtue.

{We sent you not, but as a mercy for all the worlds.} [Quran 21: 107]

Since his childhood Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was searching for the truth, He never prostrated to any idol, and was very much disturbed with the appalling misery and evil of his time, He wondered and thought of the God of his forefathers Ibraaheem (Abraham) and Ismaa’eel (Ishmael), may Allah exalt their mention. His search for the truth in the darkness and wilderness of idolatry was answered by a Providential guidance and is described in the Holy Quran in this verse (which means): {And He found you unaware [of the Qur'an, its laws and Prophethood] and He gave you Guidance.} [Quran 93: 7]

The call which Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), started in Makkah was not for a specific type of person but rather for all mankind. It was not for the building of a small nation but it was a new renaissance for nations and generations which would continue to inherit the truth and spread it around the globe until life and death end on this universe.

It was the most momentous of all revolutions known to the world, which undertook a mental and physical liberation of mankind.

Allah chose Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and prepared him from the first moment to carry this noble task and lead all righteous people chosen and selected by Allah. He conveyed the message perfectly and was always like a bright light in the darkness.