The effects of using weak Hadeeth.

The term “weak Hadeeth” refers to any narration which does not fulfill the conditions of authenticity. The scholars of Hadeeth  may  Allah  have  mercy  upon  them agree that a “weak Hadeeth” must not be attributed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) by saying: “The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said …”.

Applying weak Hadeeth in excellent deeds.

Very often when you point to the weakness of a Hadeeth you hear being cited, someone will immediately say: “But this Hadeeth is talking about (the reward of) excellent deeds, and it is alright to refer to unauthentic Hadeeth when talking about excellent deeds.”

It has become a norm amongst the majority of a good number of scholars and students of Islamic learning that it is alright to use weak Hadeeth when it refers to the reward of excellent deeds. They consider it a fully accepted rule that should not be argued. They also would quote the words of great scholars to support their point.

Before going into detail to refute the arguments of these people, let me point out that they have, in general, misunderstood the sayings of the great scholars of Islam they quote, relative to weak Hadeeth and how it should be used.

This serious misunderstanding has led to the great epidemic of freely using weak narrations; which certainly may involve lying against the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

Refutation of the claim:

First, we should mention that the rule cited earlier (that weak Hadeeth can be used in excellent deeds) is not accepted by all the scholars of Hadeeth. For instance, Abu Bakr Ibn ‘Arabi  may  Allah  have  mercy  upon  him said: “The weak Hadeeth should be absolutely avoided and not dealt with.”

Second, we should know that the scholars of Hadeeth who permitted the use of weak Hadeeth have set very strict rules applying to their use. Al-Hafith Ibn Hajar Al-‘Asqalani  may  Allah  have  mercy  upon  him said: “There are three conditions that must be fulfilled in order to use the weak Hadeeth:

a. It is well accepted that the weakness should only be slight. This will help to exclude Hadeeth reported by liars or accused reporters (of lying) who are known to commit big mistakes.

b. The weak Hadeeth should be used under already well-established principles and should not bring in ideas of its own.

c. When a weak Hadeeth is used (after it fulfills the above two conditions), it should not be believed to be said by the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ); to do so we would be crediting him with that which he did not say.

For the above conditions to be satisfied, people planning to use the weak Hadeeth should have the ability to:

1. Distinguish between the weak and the authentic Hadeeth in order to fulfill condition (c) above, otherwise they may fall into lying about the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

2. Distinguish between the slightly weak Hadeeth and those which are very weak or fabricated, in order to fulfill condition (a) above.

What should be very clear to Muslims is that the ability to make the above two distinctions is not possessed except by a very small category of the scholars of Hadeeth (who can be counted on the fingers).

In particular with reference to item (2) above, only a few of the scholars of Hadeeth in all of the history of Islam have dealt with it.

Someone might justifiably ask: “Why are we so strict in this matter (of using weak Hadeeth), when some scholars of Hadeeth have permitted it?”

The answer to this question was given by a great scholar of Hadeeth, Sheykh Muhammad Nasiruddeen Al-Albani  may  Allah  have  mercy  upon  him who said:

“The earlier scholars used to mention the Hadeeth with their full Isnaad (chain of narrators), so that any other scholar reading their treatise could know from the chain of narrators the degree of authenticity of the Hadeeth.”

We pray that this small introduction to the subject of weak Hadeeth and using it as proof has helped in clarifying how dangerous this is.

The two most authentic books of Hadeeth.

Saheeh Al-Bukhari

Of all the works of Hadeeth, Saheeh Al-Bukhari and Saheeh Muslim are regarded as the most authentic and authoritative books, after Al-Quran. Indeed the very word "Saheeh" means "authentic". Saheeh Al-Bukhari was compiled by Imam (leader) of Hadeeth, Mohammad Ibn Isma'eel Al-Bukhari, born 194H in Bukhara, central Asia. He traveled at an early age seeking knowledge to Hijaz (Makkah and Madeenah), Ancient Syria, Iraq, Egypt etc. He  may  Allah  have  mercy  upon  him devoted more than 16 years of his life to the actual compilation of this work. He  may  Allah  have  mercy  upon  him learnt from more than 1000 scholars. It is said that Imam Al-Bukhari  may  Allah  have  mercy  upon  him collected over 300,000 Hadeeths and he himself memorized 200,000 of which some were unreliable. He  may  Allah  have  mercy  upon  him wrote many books especially on the bibliography of Hadeeth narrators and other books on various issues of Fiqh (Islamic jurisprudence). However, his book ‘Saheeh Al-Bukhari’, stands out for being the most authentic book of Hadeeth. It was also the first book to contain only authentic Hadeeths, while previous books contained authentic and non-authentic Hadeeths, as well as sayings of the companions  may  Allah  be  pleased  with  them and others. Imam Al-Bukhari  may  Allah  have  mercy  upon  him died in his hometown, Bukhara in the territory of Khurasan (West Turkistan), in the year 256H.

He  may  Allah  have  mercy  upon  him grouped the traditions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) under various headings dealing with specific points of Islamic jurisprudence. In his time, the schools of law had been generally established and his objective was to catalogue the traditions he regarded as authentic in relation to their respective topics of jurisprudence.

Before he recorded each Hadeeth, he  may  Allah  have  mercy  upon  him would perform ablution and offer a two-Rak'ah prayer and supplicate to Allah. Many religious scholars of Islam tried to find fault in the great remarkable collection, but all in vain. It is for this reason, they unanimously agreed that the most authentic book after the Book of Allah is Saheeh Al-Bukhari.

Some facts about Saheeh Al-Bukhari

1. It contains 7,275 Hadeeths, which he  may  Allah  have  mercy  upon  him chose from the large number of Hadeeths that he  may  Allah  have  mercy  upon  him had collected.

2. The number of complete unrepeated Hadeeths is 2230.

3. All the Hadeeths mentioned are authentic.

4. The conditions for accepting a Hadeeth were very stringent. Such as:

a) The chain of narrators must be linked, i.e. every narrator must have met his predecessor, (the man of whom he heard the Hadeeth from, up to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )

b) For it to be enclosed in the Saheeh, the narrators must be of the highest caliber regarding their piety, manners, memory, integrity, etc.

5. The book is not a mere book of narrations; it is essentially a course of study on Hadeeth, its derivatives, inductions and research.

6. Each one of its 97 chapters is headed by a relevant verse from the Quran that complements the meaning of the Hadeeths quoted.

7. Finally, much more could be said about this monumental work, however, it is enough to say that many people have reached fame and achieved the highest qualifications by studying the book, researching it and commenting on it.

Saheeh Muslim

Saheeh Muslim is the second most authentic book of Hadeeth after Saheeh Al-Bukhari, compiled by Imam Muslim ibn Al-Hajaj Al-Nisapuri  may  Allah  have  mercy  upon  him. Born in 202H and died in 261 H. He  may  Allah  have  mercy  upon  him traveled widely to many countries such as Iraq, Hijaz, Ancient Syria, and Egypt to gather his collection of Hadeeth. He  may  Allah  have  mercy  upon  him learnt from many scholars, most of which were Al-Bukhari's teachers. He  may  Allah  have  mercy  upon  him also learnt from the Imam Al-Bukhari himself  may  Allah  have  mercy  upon  him and became his most loyal student. Like Imam Al-Bukhari, Allah have mercy upon him, he, Allah have mercy upon him, wrote many books on the sciences of Hadeeth.

He, Allah have mercy upon him, sought not so much to complement the issues at stake in the fiqh (the lslamic jurisprudence) but rather to produce a collection of sound traditions, an authentic record, on which future studies of Hadeeth could be based.

Some facts about Saheeh Muslim

1. The book contains 4000 non-repeated Hadeeths and 12000 repeated ones.

2. Many narrations are mentioned in Saheeh Al-Bukhari, but with different chain of narrators.

3. In every chapter more than one Hadeeth with the same meaning but with different chains and text are listed. The first Hadeeth in each chapter is the strongest, followed by weaker narrations in order to strengthen weaker narrations.

4. Excellent classification.

5. The book is forwarded by a detailed introduction about the basis of the sciences of Hadeeth.

Saheeh Al-Bukhari is preferred over Saheeh Muslim based on the authenticity of the Hadeeths. Imam Al-Bukhari  may  Allah  have  mercy  upon  him was more strict in selecting Hadeeths (chains) than Imam Muslim  may  Allah  have  mercy  upon  him. Besides considering all the conditions of a Saheeh Hadeeth, Imam Al-Bukhari  may  Allah  have  mercy  upon  him stipulated a further condition that a narrator should meet the person from whom he is narrating the Hadeeth.

Imam Muslim  may  Allah  have  mercy  upon  him however, did not stipulate the evidence of meeting the narrator from whom he is narrating, but according to him, it is sufficient to accept the Hadeeth of a narrator if he lives in the same period and there was the possibility of meeting the narrator from whom he is reporting the Hadeeth. So, the condition of Imam Muslim  may  Allah  have  mercy  upon  him was less strict than the condition of Imam Al-Bukhari  may  Allah  have  mercy  upon  him.

While Bukhari's compilation is considered the more reliable of the two, Muslim's arrangement of his material has been recognised as superior, and rightly so. While Al-Bukhari  may  Allah  have  mercy  upon  him made the traditions in his collection testify to his own schedule of various points of law, Muslim  may  Allah  have  mercy  upon  him left them to speak for themselves.

The Sunnah: The second source of legislation.

The Sunnah (the actions, sayings and approvals of Prophet Muhammad, salallaahu alayhi wa sallam, is the second source of Islamic legislation and must be in complete agreement with the first source (i.e. the Quran). 

The term Sunnah comes from the root word ‘sanna’, which means to pave the way.

Sunnah can be used to describe a path that people follow. In Islamic terminology, Sunnah applies to a prophetic way which includes references to the Prophet’s sayings, actions, approvals, physical features and character traits.

His actions pertain to anything he did, as authentically reported by the Companions, may Allah be pleased with them. His silence on different issues meant he didn’t oppose or mind what he saw, heard or knew of the actions or sayings of his Companions, and this means he approved of them. The Sunnah also includes everything authentically narrated concerning the Prophet's physical features and his traits.

The Quran and the Sunnah complement each other. Without the Sunnah, Islam is not complete, likewise without the Quran, Islam is not complete.

Actually, the Sunnah is so important that, without it, one cannot fully understand the Quran and Islam, or be able to apply them to his life. Both of these sources guide us to the right path.

The Quran is the word of Allah, whereas the Sunnah is its practical interpretation. The Sunnah also gives a full account of the life of the Prophet salallaahu alayhi wa sallam.

The Quran principally deals with basics. It is the Sunnah which gives the details and necessary explanations of Quranic injunctions. For instance, Allah Says in the Quran what means: "…Establish the prayer…” [Quran 2: 43] But it does not specify how the prayer has to be performed.

Even after knowing the details, it may not be possible to follow the divine injunctions contained in the Quran. For not everything can be properly understood by words alone. Therefore, the Messenger of Allah, salallaahu alayhi wa sallam, demonstrated before the believers how the prayer was to be performed.

Thus, not only did the Prophet, salallaahu alayhi wa sallam, inform the believers of the divine injunctions, but he also put these teachings into practice in all matters pertaining to religion and daily life. He, salallaahu alayhi wa sallam, himself practiced these injunctions scrupulously. His practice was not a private matter; it had the status of a detailed interpretation and application of the Quran.

Importance of the Sunnah

The Quran repeatedly reminds us of the importance of the Sunnah, enjoining us to strictly follow the Prophet, salallaahu alayhi wa sallam.

Allah, The Almighty, Says (what means): “…And whatever the Messenger has given you – take; and what he has forbidden you – refrain from…” [Quran 59:7]

Allah also Says (what means): "But no, by your Lord, they will not [truly] believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.." [Quran 4:65)

Again, Allah Says (what means): "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error." [Quran 33:36]

According to many verses in the Quran, the Muslim is bound to follow the Sunnah of the Prophet, salallaahu alayhi wa sallam. No one remains a Muslim if he does not accept the Prophet’s, salallaahu alayhi wa sallam, Sunnah.

The Sunnah is nothing but a reflection of the personality of the Prophet, salallaahu alayhi wa sallam, who is to be obeyed at every cost.

The Sunnah was not, as is generally supposed, a thing of which the need may have been felt only after the Prophet’s, salallaahu alayhi wa sallam, death for it was very much needed in his lifetime. The two most important religious institutions of Islam are the Prayer and Zakaat (obligatory alms giving); yet when the injunction relating to Prayer and Zakaat were delivered, and they were repeatedly revealed in both Makkah and Madeenah, no details were supplied. 'Keep up prayers' is the Quranic injunction, and it was the Prophet, salallaahu alayhi wa sallam, himself who, by his own actions, gave details of the prayer by saying: “Pray as you see me praying.” [Al-Bukhari]

Zakaah is again an obligation frequently repeated in the Quran, yet it was the Prophet, salallaahu alayhi wa sallam, who gave the rulings and regulations for its payment and collection. These are two examples, but since Islam covers the entire sphere of human activities, hundreds of points had to be explained by the Prophet, salallaahu alayhi wa sallam, in word and deed.

The importance of the Sunnah, even as a second source of Islam, was an openly accepted issue by the Companions of the Prophet, salallaahu alayhi wa sallam. Whenever they couldn’t find a solution to a problem in the Quran, they would refer to the Sunnah. And they were the most diligent in preserving it for those who came after them.

Importance of Knowing the Narrators of Hadeeth.

The narrators of Hadeeth are the most honourable and respectable Muslims, as they are keepers and preservers of Sunnah. Most of them are the companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) who witnessed the acts and learnt the sayings of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Others are the successors of the companions. Who were blessed by Allah and they are highly respected by all Muslims. They are shinning stars of Islam.

Their hearts were free from worldly desires. Reading their biographies will increase love and devotion towards them and develop more interest to be faithful and obedient in the heart of the Muslim who reads their biography.

Allah Almighty Says (what means): "Verily, We have sent down the Reminder, and surely, We will guard it (from corruption)." [Quran; 15:9] The above promise made by Allah is obviously fulfilled in the undisputed purity of the Quranic text throughout the fourteen centuries since its revelation. 

However, what is often forgotten by many Muslims is that the above divine promise also includes, by necessity, the Sunnah of the Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) for it is the practical example of the implementation of the Quranic guidance, the Wisdom taught to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) along with the Scripture, and neither the Quran nor the Sunnah can be understood correctly without recourse to the other. 

Allah preserved the Sunnah by enabling the Companions, may Allah be pleased with them, and their followers, may Allah have mercy on them, to memorize, write down and pass on the statements of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and the descriptions of his way, as well as to continue the blessings of practicing the Sunnah. Later, as the purity of the knowledge of the Sunnah became threatened, Allah caused the Muslim nation to produce outstanding individuals of incredible memory-skills and analytical expertise, who journeyed tirelessly to collect hundreds of thousands of narrations and distinguish the true words of precious wisdom of their Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the enormous number of scholars, the Companions and those who followed their way, who had taught in various centers of learning and helped to transmit the legacy of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) - all of this achieved through precise attention to the words narrated and detailed familiarity with the biographies of the thousands of reporters of Hadeeth. Action being the best way to preserve teachings, the scholars of Islam also revived the practice of the blessed authentic Sunnah.

Unfortunately, however, statements will continue to be attributed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) although the person quoting them may have no idea what the people of knowledge in the field of Hadeeth science have ruled regarding those hadeeths, thus ironically being in danger of contravening the Prophet's  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) widely-narrated stern warnings about attributing incorrect/unsound statements to him. 

The methodology of the expert scholars of Hadeeth in assessing narrations and sorting out the genuine from the mistaken, fabricated etc., forms the subject-matter of a wealth of material left to us by the scholars of Hadeeth (traditionists).

A Hadeeth is composed of two parts: the Matn (text) and the Isnaad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic Isnaad with reliable reporters to be acceptable. 'Abdullaah Ibn Al-Mubaarak  may  Allah  have  mercy  upon  him (d. 181 AH), one of the illustrious teachers of Imaam Al-Bukhari  may  Allah  have  mercy  upon  him said: "The Isnaad is part of the religion, had it not been for the Isnaad, then people would have claimed whatever they wished." 

Among the sciences of Hadeeth is the study of the chain of reporters (the Isnaad). Many Muslim scholars have specialized in this field. It includes identifying the name of each and every narrator (reporter), his character (his truthfulness, piety, public behavior), his ability and reputation as a memorizer and the types of narrations he is known to report, whether authentic, weak, fabricated, etc. In addition, each narrator should be identified by a rating given by other narrators who knew him. So all of these and many other details must be considered to know the degree to which a Hadeeth may be used as a basis for Islamic belief or practice (Sharee’ah), or merely as a point of interest (not to be attributed to the sayings, etc. of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )). 

After the Book of Allah (The Quran), the books of Hadeeth collection that were collected by Imaams Bukhari and Muslim  may  Allah  have  mercy  upon  them are considered by the Muslim scholars to be the most authentic books of Hadeeth. However, there are other famous scholars in the field who compiled books of Hadeeth such as; Abu Daawood (d.275), At-Tirmithi (d. 279), An-Nasaa’i (d. 303) and others  may  Allah  have  mercy  upon  them. 

Loving and glorifying the Sunnah – III

‘Abdullaah ibn Mas`ood, may Allah be pleased with him, reported that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Never has a Prophet been sent before me by Allah to his people except that he had, among his people, disciples and companions who followed his way and obeyed his command. Then there came after them their successors who proclaimed what they did not practice, and practiced what they were not commanded to do. (He) who strove against these (people) with his hand was a believer; he who strove against them with his heart was a believer; and he who strove against them with his tongue was a believer; and beyond that there is no grain of faith." [Muslim]

The Companions, may Allah be pleased with them, comprehended this very well and also kept in mind the saying of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) which was reported by Anas, may Allah be pleased with him: "He who shuns my Sunnah is not from me.” [Al-Bukhari] These sayings made them love the Sunnah of the Prophet sallallaahu alayhi wa sallam and spread and propagate it amongst their successors.

The Companions, may Allah be pleased with them, fulfilled their duty and played their expected role in spreading and propagating the Sunnah of the Prophet sallallaahu alayhi wa sallam; they taught it to others with sincerity and advised those who shunned it to adhere to it, warning them against their actions. Huthayfah, may Allah be pleased with him, once saw a man rushing during his prayer and failing to be tranquil in his bowings and prostrations; so he said to him: “You did not pray! Had you died in that state then you would have died upon other than the way of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).” [Al-Bukhari] He was bringing his attention to the fact that being tranquil and submissive during prayers was how the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would perform them.

‘Abdullaah ibn ‘Umar, may Allah be pleased with him, would sit on his buttocks during the Tashahhud in his prayer, so his son began imitating him; when ‘Abdullaah, may Allah be pleased with him, saw this, he forbade him from doing so and informed him that this was not how the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) performed his prayers, so his son said to him: “I saw you praying this way.” His father informed him that his legs were injured from the time of the Battle of Khaybar, and that he could not therefore adhere to the Sunnah in this position of prayer. [Al-Bukhari]

‘Abdullaah ibn ‘Umar, may Allah be pleased with him, did not consider this part of prayer a minor or trivial issue which he could overlook when seeing someone performing it a way other than that of the Prophet's  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ); compare this to the way some people consider certain acts of the Sunnah to be minor, thereby undermining them.

Taawoos  may  Allah  have  mercy  upon  him said: “We asked Ibn ‘Abbaas, may Allah be pleased with him, about sitting in the position of Iq’aa’ between the two prostrations (which is to sit with one’s buttocks on his heels while bending his toes and directing them towards the Qiblah). He informed them that it was the Sunnah, but they remarked: `We do not see it befitting a man to sit in such a manner.` But he repeated and emphasised to them the fact that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would sit this way.” [Muslim]

This is one of the ways he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would sit, while the other and most common practice of his was that he would sit on his left foot and have his right foot raised while having its toes pointing towards the direction of the Qiblah.

These were some examples of how the Companions may Allah be pleased with them would propagate the Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and they would also openly forbid those who contradicted the Sunnah, as in the story when Marwaan ibn ‘Abdul-Malik delivered the Khutbah of ‘Eed  before the prayer, which is directly contrary to the Sunnah, so a man stood up whilst he was delivering the Khutbah and told him that he had opposed the way of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) by doing what he did. Marwaan paid no attention to what the man said, and so Abu Sa’eed, may Allah be pleased with him, said: “This man (i.e., the one who spoke to Marwaan) has fulfilled his duty by informing him of the Sunnah and attempting to forbid him from continuing; I heard the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) say: “He who sees an evil must change it with his hands (i.e.  physically); if he is unable to, then he must change it with his tongue (i.e. verbally), and if he is unable to, then with his heart (i.e., hating it) - and this is the weakest level of faith.” [At-Tirmithi]

Acts of worship were not the only thing which the Companions, may Allah be pleased with them, learned the ways of the Prophet sallallaahu alayhi wa sallam - he even taught them their manners. Anas, may Allah be pleased with him, said: “Once the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) came to our house and asked for something to drink, so we milked a sheep for him and I gave him the milk to drink while Abu Bakr, ‘Umar and other senior companions, may Allah be pleased with them, were sitting to his left, and a Bedouin was sitting to his right. When he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) finished drinking, ‘Umar said: `O Messenger of Allah! Abu Bakr is to your left` in an attempt to bring that to his attention, but he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) turned to the Bedouin and handed him the container to drink from, saying: “It is the right of those to your right, It is the right of those to your right, It is the right of those to your right.” [Muslim]

All the Companions, may Allah be pleased with them, old and young, were keen to adhere to the Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ); it was never reported from a single one of them that they said about any part of it: “This is only a Sunnah and is not mandatory… this is only recommended and not obligatory… this is a minor issue and not a major one, and we should not waste our time in it… this is a trivial matter” quite unlike what many people say nowadays about the Sunnah, thereby giving it a low ranking in their list of importance. Instead, the Companions, may Allah be pleased with them, would apply anything that came to them from the Prophet sallallaahu alayhi wa sallam and would practice it fully and very precisely. Even in matters that were related to man’s natural disposition, such as growing the beard, using the Siwaak (a special twig that is used as a toothbrush) and so on.

Is it not time for us to apply the Sunnah in our practices and actions, our families, the way we dress, our children, our homes, our prayers and all other affairs?

Loving and glorifying the Sunnah – II

The worst disaster to ever strike this nation was the death of the Prophet sallallaahu alayhi wa sallam, who instructed us to remember the affliction of his death whenever we are trialled by any hardship, so that we may thereby condole ourselves and ease the impact of that hardship, which would be insignificant in comparison.

Signs that prove one’s love for the Prophet sallallaahu alayhi wa sallam:

1.   Mentioning him frequently and exalting his mention. Allah Says what means: “Indeed, Allah exalts the mention of the Prophet, and His angels [ask Him to do so]. O you who have believed! Ask [Allah to] exalt his mention.” [Quran 33: 56]

There are many times and occasions when this is legislated to be done, such as during supplication. Ubay ibn Ka`b, may Allah be pleased with him, reported: “I (once) said: ‘O Messenger of Allah! I frequently invoke Allah to exalt your rank; how much of my supplication should I devote to you?' He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "You may devote as much as you wish.” When I suggested a quarter, he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Do whatever you wish, but it would be better for you if you were to increase upon that.'' I suggested half, and he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Do whatever you wish, but it would be better for you if you were to increase upon that.” I suggested two-thirds, and he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Do whatever you wish, but it would be better for you if you were to increase upon that.” I (finally) said: ‘Shall I devote all of my supplication to invoke Allah to exalt your rank?’ He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "You would then be freed from your worries, and your sins would be forgiven.''” [Ahmad & At-Tirmithi]

2.   Longing to see him: The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “I swear by the One in whose Hand the soul of Muhammad is! A day will come when not one of you will be able to see me (i.e., after my death) and seeing me then would be dearer to a person’s heart than his family and wealth.” [Ahmad & At-Tirmithi]

Losing ones family and wealth is a minor issue in comparison to the great bounty of being a companion, whose sins are forgiven, of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

3.   Being sincere to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ): Imaam Al-Maroozi  may  Allah  have  mercy  upon  him said: “This was done during his lifetime by exerting all efforts to obey him, supporting him, helping him, sacrificing one’s wealth for his sake if he were to demand it, and hastening to attain his love. After his death, it is expressed by learning his Sunnah, his manners and etiquettes, glorifying his commands and adhering to them, becoming angry at those who live according to anything other than his way, and loving those who adhere to it, as well as loving those who are from his descendents, those who migrated with him and those who supported him, and indeed anyone who was in his company even for as brief a period as an hour.

Additionally, it entails imitating him in the way he dressed.” Imaam Al-Qurtubi  may  Allah  have  mercy  upon  him added: “It is to believe in his prophethood, to love those who supported him, to hate those who hate him, to glorify his Sunnah and revive, defend and spread it, as well as calling people to it and imitating him in his morals and conduct.”

4.  Loving those whom he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) loved: If he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) loved Al-Hasan, Al-Husayn, ‘Ali and Faatimah, may Allah be pleased with them, then we also love them, and Allah is our witness to this love. Likewise, we love those who follow his Sunnah and his household, and they are, as Zayd, may Allah be pleased with him, said when clarifying the narration of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ): “My household; I remind you to fear Allah with regards to my household; I remind you to fear Allah with regards to my household; I remind you to fear Allah with regards to my household.” Zayd, may Allah be pleased with him, was asked: “Who are his household? Are his wives included in it?” He replied: “Yes (i.e., his wives are included), as are all those who are forbidden from taking Zakaah after his death, namely: the family of ‘Ali, the family of ‘Aqeel, the family of Ja’far and the family of Al-‘Abbaas.” [Muslim]

We pray for all of them during our daily prayers; thus if somebody’s lineage is known to originate from the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and they are a pious person with sound creed, and not a Soofee, a deviant or an innovator, then they should be loved for two reasons: One being their piety and the other being their relationship to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

Loving his wives is also part of this, as Allah Says what means: “The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers...” [Quran 33: 6]

His wives were: Khadeejah bint Khuwaylid, ‘Aa’ishah bint Abu Bakr, Hafsah bint ‘Umar, Umm Habeebah bint Abu Sufyaan, Umm Salamah, Zaynab bint Jahsh, Zaynab bint Khuzaymah Al-Hilaaliyyah, Juwayriyyah bint Al-Haarith, Safiyyah bint Huyay and Maymoonah bint Al-Haarith Al-Hilaaliyyah, may Allah be pleased with them all.

A sign of loving the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is to love his wives, who are the mothers of the believers, and not to harm or slander them in any way.

Loving his companions, may Allah be pleased with them, accepting the guidance they conveyed to us, and emulating them.

Many are those who claim to love the Prophet sallallaahu alayhi wa sallam, even from amongst the innovators, but the ‘proof’ of their love for him is that they worship him alongside Allah, and supplicate to him instead of Allah, and seek forgiveness from him; these people exclude and forget Allah. Is this love, or is it association with Allah, which he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) hated more than anything else? He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) alluded to this when he said: “Do not praise me as the Christians praised the son of Maryam.” [Al-Bukhari]

By this statement, he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) did not forbid all types of praise for him, but rather only the type that the Christians did (and do) for Jesus (‘Eesaa, may Allah exalt his mention), which is where they raise his rank to one above that which Allah granted him, which is that of a slave and a messenger, and they worship him instead of Allah. This is similar to what the deviant Soofees and other sects did and do.

On the other hand, Ahlus-Sunnah Wal-Jamaa’ah prove their love for the Prophet sallallaahu alayhi wa sallam by obeying his commands, following his Sunnah and adhering to his guidance; this is how one follows his way, as Allah Says what means: “Say [O Muhammad]: If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins…” [Quran 3: 31] This is real love!

Loving and glorifying the Sunnah – I

Do you truly love the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )? A fundamental of our religion, and a tenet of our faith, is to love him.

Allah Says what means: “Say [O Muhammad]: ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and Jihaad  in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [Quran 9: 24]

Al-Fudhayl ibn ‘Iyaadh  may  Allah  have  mercy  upon  him said: “This verse is enough of an evidence to prove the obligation of loving the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) because Allah dispraised in it those whose wealth, family or children are dearer to them than the love of Allah and His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) describing them as defiantly disobedient at its conclusion.”

Love of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) branches from Allah’s love of him; our love of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is due to the fact that Allah loves him, and because Allah sent him to us as His Messenger, as well as the fact that Allah instructs us to make him dearer to our hearts than our own souls. He Almighty Says what means: “The Prophet is more worthy of the believers than themselves…” [Quran 33: 6]

This means that the believer should love the Prophet sallallaahu alayhi wa sallam more than he loves his own self.

This love entails full obedience, submission and acceptance; it also entails favouring the Prophet sallallaahu alayhi wa sallam over oneself, one’s family and one’s wealth, and to surrender to the Prophet sallallaahu alayhi wa sallam the controlling direction that one has over himself.

The influence that the Prophet sallallaahu alayhi wa sallam should have over us is greater than that which a master has over his slave, or a father has over his child. We should have no control over ourselves except in acting in accordance with the way he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) directed us to.

It is for every Muslim to prove his love for him, which can be determined according to the following narration of the Prophet sallallaahu alayhi wa sallam: “There are three qualities; whoever has them will taste the sweetness of faith: To love Allah and His Messenger ( sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )) more than anyone else…" [Al-Bukhari & Muslim]

One will never taste the sweetness of faith except after achieving this, as he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said in another narration: “I swear by the One in whose Hand my soul is! None of you will truly believe until I become dearer to him than his child, his father and all of mankind." [Al-Bukhari & Muslim]

This love is not simply an emotion that is confined to the heart, but rather it has implications and effects. This love makes the slave achieve a rank that he would not otherwise achieve by means of his bodily deeds, as in the narration of Ibn Mas`ood, may Allah be pleased with him, who said: “A man came to the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and said: ‘O Messenger of Allah! When will the Hour (i.e., the Day of Resurrection) come?’ He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) replied: “What have you prepared for it?” The man said: ‘Only my love of Allah and His Messenger.’ The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) then said: “You will be with those whom you love.”” [Al-Bukhari & Muslim]

It is not as important to know when the Hour will occur as it is to prepare for its arrival, and this is the reason why the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) drew this to the attention of the man by asking him that question.

Anas, may Allah be pleased with him, said: “After being blessed by embracing Islam, we never rejoiced at anything as much as we did about this answer of the Prophet sallallaahu alayhi wa sallam to that man. I love Allah, His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) Abu Bakr and ‘Umar, may Allah be pleased with him, and hope to be with them (in the Hereafter) even if I cannot perform the good deeds they did.” [Al-Bukhari & Muslim]

The Companions, may Allah be pleased with them, had great love for the Prophet sallallaahu alayhi wa sallam, to the extent that they would face arrows that were being fired in his direction to shield him. They would risk their lives for him and sacrifice everything for his rescue. ‘Amr ibn Al-‘Aas, may Allah be pleased with him, said: “There was no one dearer to me or more glorified than the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ); I could never look him directly in the eye due to the extent of my glorification, and if someone were to ask me to describe him, I would not be able to, as I never looked at him for long enough to be able to describe him.” [Muslim]

When Abu Sufyaan, may Allah be pleased with him, was still a disbeliever, he asked Zayd ibn Thaabit, may Allah be pleased with him, who was taken as a hostage and being brought out by the people of Makkah to execute: “Do you not wish that Muhammad was in your place and that we killed him instead, while you could go to your family and be with them?” He, may Allah be pleased with him, replied: “I swear by Allah! I would rather be here facing this than have him even being pricked by a thorn.” Upon hearing this, Abu Sufyaan, may Allah be pleased with him, said: “I never saw a people who love a man more than the companions of Muhammad love him.” Such incidents greatly affected the disbelievers and caused many of them to embrace Islam.

A man from the Ansaar, may Allah be pleased with them, came to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and said: “You are dearer to me than myself, my child, my family and my wealth, and I feel as if I am dieing when I do not see you.” Then he began to cry. The Prophet sallallaahu alayhi wa sallam asked: “Why are you crying?” The man replied: “I remembered that we will die and you will die, then you will take your place in Paradise with the other Messengers and Prophets, while we, if indeed we do enter Paradise, will be lower in rank than you, and thus we will not be able to see you in Paradise.”

Note how much they loved him; they were worried about not seeing him, despite the fact that they may also be in Paradise.

The Prophet sallallaahu alayhi wa sallam did not comment on his words until Allah revealed the following verses which mean: “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. That is the bounty from Allah…” [Quran 4: 69-70] Thereupon the Prophet sallallaahu alayhi wa sallam summoned him and said: “Glad tidings to you!” [Al-Bayhaqi]

Once, a female companion was waiting at the approach to Al-Madeenah for the return of the Muslim army from the battle of Uhud. She was informed that her husband, brother and father were killed, but her only reply was: “What happened to the Prophet?” They told her that he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was fine and unharmed, but she insisted to seeing him so that she would be sure that he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was truly safe. When she did see him, she remarked: “Any affliction, after seeing that you are safe, is minor.”

A Muslim Must Accept and Follow the Sunnah.

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

Muslim scholars are in total agreement that if a person refuses to accept the Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and obey it as an integral part of the religion (Islam), a revelation from Allah Almighty that is a Divine source of Islam and an explanation of the Quran, and a perfect example for all mankind to follow, then he is an apostate or a disbeliever.

Imaam Ibn Hazm  may  Allah  have  mercy  upon  him said: “If a person says, ‘I only accept what I find in the Quran’, he becomes a disbeliever according to the consensus of Muslims.”

In the past as well as in our times, Muslims have seen amongst their ranks a few who now and then claim that they do not need the Sunnah or they do not believe in it or reject it altogether. Some of those who may say that claim to be Muslims but they only follow and obey the Quran and nothing else. However, Allah Almighty, whom they claim to obey has clearly stated in many places of the Noble Quran that everyone, regardless of any situation or status, should obey the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) in all times and conditions, and when they do so, then they have achieved obedience to Allah. Allah Almighty Says (what means): {He who obeys the Messenger has obeyed Allah...}[Quran 4:80] Moreover, Allah Says (what means): {But no, by your Lord, they will not [truly] believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission..} [Quran 4:65] Here Allah makes it clear that one who does not accept the verdicts of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is not a believer.

Others disregard the Sunnah because they say that the Prophet's authority was only valid while he was alive. This is totally baseless, and they have to reject the Quran with it, if this were to be true. Allah Says what means: {Say [O Muhammad] 'O mankind, indeed I am the Messenger of Allah to you all...} [Quran 7:158] This makes it clear that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was sent to all people and for all times.

Finally, some reject the Sunnah because they say that there are flaws in its recording. They claim that too many Hadeeths were fabricated or "projected back," or were not recorded until later generations. Hadeeth and Sunnah scholars have responded to all such claims throughout history. They showed definite evidence that the Hadeeth recording was established at the time when the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was alive. As for fabricated Hadeeths, the methodology followed by these scholars insured that none of them was to remain uncovered. Muslims do not accept but the Hadeeths that were proven acceptable under that methodology. Actually, this fact makes Islam unique among all religions. It rendered it immune to corruption and change.

Allah Almighty Says what means: {Say, 'Obey Allah and the Messenger.' But if they turn away – then indeed, Allah does not like the disbelievers.} [Quran 3:32] and {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]

Thus, to deny any part of the Sunnah is disbelief. However, this does not mean that one who doubts the authenticity of a particular Hadeeth is a disbeliever.

The Sunnah: the second form of revelation.

Allah, Almighty, Says (what means): "This day have I perfected your religion for you and completed my favor upon you and have chosen for you Islam as your religion." [Quran; 5: 3]

Amongst the believers there is no doubt about this way of life called Islam. It is a complete way of life. The Creator of the heavens and the earth has not left anything out of this glorious religion (way of life) of His. As the above verse states that this religion is perfect and complete. However, something new has come in fairly recent years from Satan, concerning the Sunnah of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). It has been suggested by him to the hearts of some of the Muslims that the Quran, as Glorious as it is, is sufficient enough alone as guidance for mankind. Meaning that the Sunnah is something that can be left off, or abandoned. Surely this is a disease that has no place in this wonderful religion (Islam). 

In order to address this issue we must ask ourselves an important question. How do we worship Allah? Do we worship Him any way we want? Is there a correct methodology to worshipping Allah? Is it sufficient for us to say and do whatever it is that we feel is worship and then call it worship and it will be accepted as such? Let us consider the saying of Allah (which means): "O you who believe! Obey Allah and obey the Messenger, and make not vain your deeds!"[Quran; 47: 33] 

You must know that the Quran and the Sunnah do not contradict one another, rather they complement one another. When Allah Says in this verse that the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is to be obeyed, he is not only talking to that honorable group of Muslims that accompanied the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) during his lifetime. He is speaking to all of the Muslims that will come up until the Last Day. 

Similarly, no one is ready to conceive the notion that when Allah, Says (what means): “O you who believe!” that the only ones who believe are the Muslims who were with the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) at that time and no one after them believed and no one else will ever believe! This would be grossly limiting the Quran. 

Satan is crafty! He may then try to sway your thinking from another angle. He may say that the Quran is simple to understand and that it needs no explanation. For it is true that Allah Says (what means): "We have indeed made the Quran easy to understand and remember" [Quran; 54: 32]

However, although the Quran is easy to understand, it does need to be explained so that it is properly understood. Allah Says (what means): "And when We have recited it to you [O Muhammad through Jibreel (Gabriel)] then follow you its (The Quran's) recital. Then it is for Us (Allah) to make it clear (to you)." [Quran; 75: 18,19] 

Surely if the Quran had to be made clear to the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) then how much more so to you and I?

Allah Says (what means):  "…And We have sent down unto you (O Muhammad) the Reminder, that you may explain clearly to men what is sent down to them, and that they may give thought." [Quran; 16: 44] 

In this verse, Allah is exhorting the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to not merely recite the Quran but to explain it as well. Obviously, some explanation is required even to the most pious of men.

Furthermore, giving the needed details to carry out certain commands given in the Quran was another very vital role played by the Sunnah. For example, Allah commands us to establish the Prayers and to pay the obligatory charity (Zakaah), saying (what means): “And establish the prayers and give Zakaah (the obligatory charity) and bow with those who bow [in worship and obedience].” [Quran; 2:43] Yet, nowhere in the Quran does Allah give the required details to implement His command, and it was the Sunnah that gave us all the details of the how, when, who of this command. 

Additionally, Allah Says (what means): "…(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination." [Quran; 4: 59] 

Once again, if we try to leave off the importance of the Sunnah, then how do we implement this verse of the Quran? Allah orders us to refer our differences to Him. This means for us to seek our answers from the Quran. He also attaches the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to that particular order when He stated for us to refer to Him. If we leave off the Sunnah then this part of the verse has no meaning. Allah Says (what means): "Whoever obeys the Messenger, has obeyed Allah." [Quran; 4: 80] 

And (what means): "Say (O Muhammad): If you (really) love Allah, then follow me, Allah will love you and forgive you your sins." [Quran; 3: 31] 

How can the Muslims of today follow the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and not refer to his Sunnah? How can we say that we love Allah and not try to follow the methodology of His Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )? 

Finally I would like to conclude with a Hadeeth (narration) from the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) that was collected by Imaam Maalik  may  Allah  have  mercy  upon  him in his book called Muwatta. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "I have left behind two matters. Those who hold fast to them will never go astray: The Book of Allah and the Sunnah of His Messenger." 

The reason that many of the Muslims are going astray today is because they are not only leaving off the Sunnah but they are leaving the Quran as well! If you are not giving the Sunnah its rights, then you are not giving the Quran its rights. 

Without the Sunnah then the second statement of your Shahaadah (testimony of faith) also has no meaning.

The Status of the Sunnah in Islam.

The Role of the Sunnah towards the Quran:

The Sunnah cannot dispense with the Quran: Allah Almighty chose Muhammad , as His Prophet and selected him to deliver His final message. The Quran was revealed to the Prophet in which Allah commanded him to obey everything that was ordered of him; that is, to convey and explain His message to the people.

Allah Almighty says what means: "…And We revealed to you the message [i.e., the Quran] that you may make clear to the people what was sent down to them…" [Quran: 16:44]

The declaration mentioned in the verse contains two commands:

1. To propagate the speech of Allah (i.e. the Quran). This is to openly communicate the Quran to (all) mankind as Allah Almighty has revealed to the Prophet that which means: "O Messenger! Announce that which has been revealed to you from your Lord…" [Quran: 5:67]

‘Aa’ishah is reported to have said: "Whoever says that Muhammad concealed anything that he was commanded to communicate has forged a great lie against Allah." Then she read the abovementioned verse. [Al-Bukhari & Muslim]

Another narration is found in the book of Imaam Muslim which states: "If the Messenger of Allah had concealed something that he was commanded to communicate, he would have concealed the saying of the Almighty (which means): "And [remember, O Muhammad], when you said to the one on whom Allah bestowed favour: 'Keep your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him." [Quran: 33:37]

2. To clarify words, sentences or verses from the Quran that are not easily understood by most people. Some verses may be comprehensive or general in their meaning, and the Sunnah clarifies and defines them through the Prophet’s sayings, actions and confirmations.

The Necessity of the Sunnah to Understand the Quran:

Allah says what means: "[As for] the thief, the male and the female, amputate their hands..." [Quran: 5:38] In the context of this verse, the thief and the hand are mentioned in a general manner. It is the Sunnah that explains the first of them and places a restriction on it by explaining the meaning of the word 'thief' to mean the one who steals something worth at least a quarter of a Deenaar (a unit golden currency) according to the saying of the Prophet : "There is no cutting of the hand unless the thing stolen is worth a quarter of a Deenaar or more." [Al-Bukhari & Muslim]

The latter (i.e., how the hand is to be amputated) is explained by the actions of the Prophet and his Companions . They would amputate the hand of the thief from the wrist, as is known from a saying of the Prophet.

There are many other verses of the Quran that cannot be completely understood except through the Sunnah, such as:

1. Allah says what means: "And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy." [Quran: 4:101] It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. However, some of the Companions asked the Prophet : "Why do we shorten our prayers while we feel safe?" He replied: "It is an allowance from Allah, so accept it." [Muslim]

2. Allah says what means: “Say: 'Who has forbidden the adornment of [i.e., from] Allah which He has produced for His servants and the good [lawful] things of provision?..." [Quran: 7:32]

But the Sunnah has forbidden some 'adornments', and this is evident from the saying of the Prophet : "The wearing of silk and gold has been made unlawful for males and lawful for the females of my nation.' ' [At-Tirmithi]

3. Allah says what means: "Say: 'I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine – for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah…” [Quran: 6:145]

But the Sunnah has forbidden many things not mentioned in the abovementioned verse; an example of this lies in the saying of the Prophet : "All predatory animals with tusks and every bird with claws are forbidden for consumption." There are other narrations that have forbidden the consumption of such animals, such as the one where the Prophet is reported to have said: "Allah and His Messenger have prohibited the consumption of domesticated donkeys, for they are filth." [Al-Bukhari & Muslim]

There are many other examples that show the necessity of the Sunnah within Islamic Law. There is no other way to understand the Quran correctly except with the interpretation of the Sunnah.

The Inadequacy of Philology to Understand the Quran:

The Companions of the Prophet were the most knowledgeable of people in the Arabic language, yet, if they were to attempt to understand the verses quoted above by relying on the Arabic language alone, then they would have erred.

It is agreed upon by the majority of Muslim scholars, past and present, that the Quran should first and foremost be interpreted by the Quran itself, then by the Sunnah, then by the sayings of the Companions, and so on.

It is here that the cause of deviation of scholastic theologians (Ahl Al-Kalaam), both ancient and modern, becomes clear, as well as their opposition to our righteous predecessors in doctrine and law.

In short, what is obligatory upon all Muslims is that they do not separate the Quran from the Sunnah; moreover, it is obligatory to follow both of them and to formulate laws using both. This is a safeguard for the people, so that they do not falter and regress, as explained by the Prophet : "I am leaving behind two things - you will never go astray if you hold fast to them: the Quran and my Sunnah." [At-Tirmithi]

History of the Sunnah – IV: The era of the Companions and their Followers.

6 - Writing of the Hadeeth

Earlier in this series we discussed in some detail the writing of the Sunnah in the era of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and also showed that the Companions, may Allah be pleased with them, were encouraged by him  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to learn writing and that many of them learned and mastered it. Thus, not only did the Companions, may Allah be pleased with them, use their gift of strong memories to start a tradition of oral transmission of the Sunnah, but also they added to that the use of their newly learned skill of writing. Many Companions, may Allah be pleased with them, had recorded these Sunnah for their personal references and to supplement their memorized Hadeeth. The existence of these personal references has been the subject of numerous treatises by old and contemporary scholars, both Muslims and non-Muslims.

There are, however, two points, which are mentioned by those who believe that the Sunnah was not recorded by the Companions, may Allah be pleased with them, and they need to be clarified. The first is the claim that some of the well-known Companions, may Allah be pleased with them, were reported to have refused to write the Sunnah and have ordered others not to write it. Such reports included Abu Bakr, ‘Umar lbn Al-Khattaab, ‘Ali, Ibn Abbaaas and Ibn Mas’ood, may Allah be pleased with them. And while some of these reports are authentic, none of them present the writing of the Sunnah as being forbidden to undertake, rather these Companions, may Allah be pleased with them, were afraid that this writing might generate confusion with the Quran, and no report ever indicated that they tried to prevent others from writing it. In addition, these Companions, may Allah be pleased with them, were against having a personal collection of the narrations, not against writing the Sunnah in general, later some of them, like Abu Bakr, ‘Umar and ‘Ali, may Allah be pleased with them, while being Caliphs, each ordered the writing of the Sunnah in occasions for a variety of reasons.

The second point is the claim that it was ‘Umar Ibn Abd Al-‘Azeez, who first ordered the writing of the Sunnah as a collection. Obviously, this is cited in support of the claim that no written record was made of the Sunnah until that point in time. This is not true, for the authentic records prove that many collections-mostly personal were dated back to the era of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and that of the Companions, may Allah be pleased with them. ‘Umar's, may Allah be pleased with him, efforts however were part of the attempt to collect the Hadeeths on a global scale to facilitate its availability to all. Eventually this objective was achieved and all of the Sunnah was put together in the well-known books, which represent a tradition of care and preservation unmatched by any religion or nation. It is an undisputable fact that the Companions, may Allah be pleased with them, used their writing skills to preserve the Sunnah and convey it to their Followers.

7 - Practice

An extremely important way the Companions, may Allah be pleased with them, used to preserve the Sunnah was their efforts to bring the Sunnah into their practice and shape their life according to it. They, may Allah be pleased with them, truly understood that the emphasis Islam places on knowledge goes beyond the mere theoretical understanding and intellectual exercise. They realized that Prophet Muhammad’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) teachings are not philosophical contemplations but ways and guidance that are intimately connected to the affairs of this life. They, may Allah be pleased with them, saw in the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) a trainer and a role model, whatever they absorbed for him  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) they immediately put into practice. Their atmosphere was one of following the Sunnah at all levels, an environment that was produced by a widespread reverence and a constant practice of the Sunnah. This environment provided the best situation for them to teach and train those who followed them the whole religion as they learned it and practiced it thus preserving it for all the time to come. We are all indebted to them.

Efforts of the Followers  may  Allah  have  mercy  upon  them to preserve the Sunnah

The Followers (taabi'een)  may  Allah  have  mercy  upon  them were the closest, of all Muslim generations, to the generation of the Companions, may Allah be pleased with them, in terms of righteousness, knowledge, Ijtihaad (deduction of juristic opinion on matters which are not specified in the Quran or the Sunnah), keenness in following the guidance from the Sunnah, and seriousness in spreading the religion. This was expected for they were the Companions' students and were the first to receive the religion and knowledge from them as well as made every effort to preserve them.

In their era, Islam spread over a very large area of the known world, people from all religions, nations and races came into Islam, and the Followers  may  Allah  have  mercy  upon  them had a major responsibility in preserving the religion as well as deliver it to all of these people—authentically and effectively. That turned out to be a major task for the number of the new comers into this young religion was far overwhelming to any number of scholars, teachers or callers (to Islam). What made their job even more difficult was the fact that some of those who did not want Islam to prevail, chose to fight it from within—by pretending to be Muslims while their ultimate goal was to hurt Islam.

The challenges the Followers  may  Allah  have  mercy  upon  them had to deal with were new and difficult but Allah guided them to do the right thing - to follow the methodology set and provided to the Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). The books of the Seerah (the Prophet's biography), Islamic history and biographies are full of their struggle and success stories. They should be consulted by all for they are an incredible source of knowledge and inspiration.

Looking at the era of the Followers, one can easily see that they followed the exact footsteps of the Companions, may Allah be pleased with them, in their methodology in preserving the Sunnah. A closer examination however reveals that the Followers  may  Allah  have  mercy  upon  them efforts to preserve the Sunnah and spread the religion were further characterized by at least four points:

·        They followed the same methodology they learned from the Companions, may Allah be pleased with them, in loving the Sunnah, learning it, and in following and teaching it. They embraced it strongly and honestly. However, they had to add to it new rules as well as extend some of the existing ones. They were facing a situation in which efforts to distort the Sunnah were rampant, especially in some places like Kufah. Shu'bah Ibn Al-Hajjaaj, may Allah have mercy upon him, for example, used to say: “Accept knowledge only from those who are well-known to you.”

·        They showed an unrivaled enthusiasm and thirst for knowledge. Some of the Companions, may Allah be pleased with them, had to teach groups that numbered in the thousands. Ibn Asaaker  may  Allah  have  mercy  upon  him wrote in At-Taareekh Al-Kabeer (the Grand History) that Abu Ad-Dardaa’, may Allah be pleased with him, had more than 1500 students in his circle in the Masjid (mosque) of Damascus alone. They encouraged one another as well as their children and the young among them to seek knowledge and devote all the time needed to master it. They learned the Sunnah so well that they were capable of applying it in a fashion similar to that of the Companions, may Allah be pleased with them.

·        They made a distinctive effort to write down the Sunnah—both at the personal and official levels. Records of these personal and official (by order of the Caliph ‘Umar Ibn ‘Abd Al-Azeez  may  Allah  have  mercy  upon  him) writings are available today.

.      They made an amazing effort in spreading the Sunnah everywhere and teaching it to all. The large number of study circles was a phenomenon of the Followers'  may  Allah  have  mercy  upon  them era. Scholars were available in large numbers in all of the regions of the Muslim countries—Egypt, Kufah, Basrah, Syria, North Africa, Spain, Persia and parts of the Indian Subcontinet.