Authority & Importance of the Hadith
LIST OF SECTIONS
I. THE AUTHORITY AND IMPORTANCE OF THE HADITH
1. Obedience of the Prophet 
(9 points)
(9 points)2. The Hadith contains the explanation of the Qur’an (3 points + A-F Ways in which the Prophet explained the Qur’an)
3. Muhammed 
was the law giver from Allah (4 points)
was the law giver from Allah (4 points)4. Muhammed as the example to follow (4 points)
as the example to follow (4 points)5. The Hadith contains the resolution of our difference (4 points)
6. Holding on to the Qur’an and the Sunnah will save us from going astray. (4 points)
II. HADITH PRESERVATION
1. The Prophet’s (s) Encouragement, Precaution and the Prophesy
a. The Encouragement
b. The Precaution
c. The Prophecy
2. The Sahaba understood the responsibility and the caution
a. Responsibility
b. Caution
3. Jarh wa Ta’deel - the science of checking the hadith
a. The Statement of Ibn Abbas
b. The Statement of Ibn Sireen
c. The Statement of Abdullah ibn Mubarak
4. Preservation: Three Methods
a. Memory
b. Actions
c. Written form
5. Some Proofs from the Hadith that they were written
a. Saheefa As Sadiqah
b. Chronicle of Amr bin Hazm رَضِيَ اللهُ عَنْهُ
c. Chronicle of Aliرَضِيَ اللهُ عَنْهُ
d. Sermons and letters
e. Ahadith recorded by the Tabeen
Section III – FOUR ATTITUDES REGARDING THE HADITH AMONG MUSLIMS
1. Accept everything
2. Reject everything
3. Accept what agrees with their own understanding
4. Accepting the Saheeh and leaving that which is not Saheeh.
SECTION IV - A MISCONCEPTION - Muhammed 
as a Human Being
as a Human BeingConclusion
I. AUTHORITY AND IMPORTANCE OF THE HADITH[1]
The “Hadith” is the unavoidable second source of Islam. Six points emphasising the importance of the Hadith have been mentioned below. These points give strong evidence about the importance of Hadith and why are Ahaadith an authority (Hujjah) on us.
Reason I. Obedience of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
Allah has mentioned in several places in the Qur’an
أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ
“Obey Allah and Obey His Messenger”.
Let us see some such verses from the Qur’an.
1. Importance of Obedience of the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
Allah says in the Qur’an In Surah An Nisa 4:59
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
“O you who have believed, obey Allah and obey the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and those in authority among you. And if you disagree over anything, refer it to Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”[2]
Some points that are to be noted in the above verse:
The Arabic verb, “Ateeu” which means “obey” has been used by Allah for only Allah and his Messenger but not for “those charged with authority” among you. This establishes Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as the independent object of obedience while the obedience of anyone else is conditional upon consistency with the Qur’an and the Sunnah[3]. Besides in the event of any disagreements Allah has mentioned in the Qur’an, “refer it to Allah and His Messenger” there is no mention of “those charged with authority over here”
The phrase “Obey Allah” refers to the Qur’an and the phrase “Obey the Messenger” refers to the Sunnah of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and there occurs “and” (Arabic: “Wa”) in between which points out that they are two different things and not one and the same (as some people wrongly assume).
Allah has mentioned “Obey Allah and (Arabic: Wa) Obey the Messenger”. He has not mentioned “Obey Allah then (Arabic: Summa) the Messenger”
Allah has mentioned, “if you disagree over anything, refer it to Allah (Arabic : wa) His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ”.
The verse says that the true believers are the ones who refer the disputes not only to Allah but to Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَboth. Hence the Qur’an and the Hadith both present the criteria to judge in matters of disputes.
The verse starts with, “O you who have believed”. Hence obedience to the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is not only for the Sahaba (the companions) but also for all believers.
2. In the Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ lies the mercy of Allah
Allah mentions in the Qur’an In Surah Ale Imran 3:132
وَأَطِيْعُواْ اللّهَ وَالرَّسُوْلَ لَعَلَّكُمْ تُرْحَمُوْنَ
“And obey Allah and the Messenger; that you may obtain mercy.”
3. Turning away from the Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is a grievous sin
Allah mentions in the Qur’an In Surah Ale Imran 3:32
قُلْ أَطِيْعُواْ اللّهَ وَالرَّسُوْلَ فإِنْ تَوَلَّوْاْ فَإِنَّ اللّهَ لاَ يُحِبُّ الْكَافِرِيْنَ
“Say, “Obey Allah and the Messenger.” But if they turn away – then indeed, Allah does not like the disbelievers.”
Here Allah has referred to those who turn away from the Obedience of Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as disbelievers. Allah warns in the Qur’an in Surah Al Jinn 72:23
ِ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا أَبَدًا
“…any that disobeys Allah and His Messenger for them is Hell: they shall dwell therein forever."
4. Disobedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ may make our deeds vain
Allah mentions in the Qur’an In Surah Muhammed 47:33
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا أَطِيْعُوْا اللَّهَ وَأَطِيْعُوْا الرَّسُوْلَ وَلَا تُبْطِلُوْا أَعْمَالَكُمْ
“O you who believed, obey Allah and obey the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and do not invalidate your deeds.”
5. Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is Obedience of Allah
Why do we find such strong condemnation of those who refuse to Obey Allah and His Messenger? The Reason is that Allah says in the Qur’an in Surah An Nisa 4:80
مَنْ يُّطِعِ الرَّسُوْلَ فَقَدْ أَطَاعَ اللّهَ وَمَنْ تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيْظًا
“He who obey the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has obeyed Allah; but those who turn away - We have not sent you over them as guardian.”
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ also said,
مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ وَمَنْ يَعْصِنِي فَقَدْ عَصَى اللَّهَ
“Whoever obeys me has obeyed Allah. Whoever disobeys me has disobeyed Allah”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 4518]
Whatever the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ commanded was not from his own self, but was from divine guidance.
In fact the Qur’an says in Surah An Najm 53:3
وَمَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوْحَى
“Nor does he speak from [his own] inclination. It is not but a revelation revealed.”
Allah has mentioned that Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ did not say anything of religion according to his own desires but under the inspiration and guidance of Allah. Hence whoever obeys the Messenger in reality is obeying Allah! On the other hand whoever disobeys the Messenger disobeys Allah.
The Status of the Qur’an
The Qur’an has its own grade and status. Regarding the Qur’an Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has mentioned,
مَنْ قَرَأَ حَرْفًا مِنْ كِتَابِ اللَّهِ فَلَهُ بِهِ حَسَنَةٌ وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا لَا أَقُوْلُ الم حَرْفٌ وَلَكِنْ أَلِفٌ حَرْفٌ وَلَامٌ حَرْفٌ وَمِيْمٌ حَرْفٌ
“Whoever reads a letter from Allah Most High’s book will get a good deed (recorded for him) and each good deed is worth ten times its value. And, I am not only saying that Alif Laam Meem is a letter, but I am saying that Alif is a letter, Lamm is a letter and Meem is a letter.” [NARRATED BY IBN MASOOD رضي الله عنه; RECORDED IN TIRMIDHI: 1003 & 2137, AUTHENTICATED (HASAN) IN AHAADITH-E- SAHEEHAH: 3327]
About the Qur’an there are many special qualities exclusive to the Qur’an many of which can be mentioned eg 59:21 in which it is mentioned
لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُوْنَ
“If We had sent down this Qur’an upon a mountain, you would have seen it humbled and breaking down from fear of Allah; And these examples We present to the people that perhaps tey will give thoughts.”
Besides it is mentioned in Surah Al Baqara 2:23
فَأْتُواْ بِسُوْرَةٍ مِّنْ مِّثْلِهِ
“Produce a Surah the like thereof”
However in Obedience Qur’an and Hadith are togetherHOWEVER WHEN THE MATTER COMES TO OBEDIENCE ALLAH (SWT) HAS NOT DIFFERENTIATED BETWEEN THE QUR’AN AND THE HADITH. IN MATTERS OF OBEDIENCE BOTH ARE TOGETHER! ALLAH MENTIONS OBEDIENCE TO HIMSELF AND HIS MESSENGER TOGETHER IN THE QUR’AN REPEATEDLY. THIS IS BECAUSE THE OBEDIENCE OF THE MESSENGER IS ACTUALLY OBEDIENCE OF ALLAH.
6. Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ yields the Promise of Paradise
Allah says in the Qur’an in Surah An Nisa 4:13
وَمَن يُطِعِ اللّهَ وَرَسُوْلَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِيْ مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِيْنَ فِيْهَا وَذَلِكَ الْفَوْزُ الْعَظِيْمُ
“And whoever obeys Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ will be admitted by Him yo gardens [in Paradise] under which river flow, abiding eternally therein; and that is the great attainment.”
Prophet Muhammad صلّى اللهُ عليه وسلّم said,
كُلُّ أُمَّتِي يَدْخُلُوْنَ الْجَنَّةَ إِلَّا مَنْ أَبَى
قَالُوْا يَا رَسُوْلَ اللَّهِ وَمَنْ يَّأْبَى
قَالَ مَنْ أَطَاعَنِيْ دَخَلَ الْجَنَّةَ وَمَنْ عَصَانِي فَقَدْ أَبَى
قَالُوْا يَا رَسُوْلَ اللَّهِ وَمَنْ يَّأْبَى
قَالَ مَنْ أَطَاعَنِيْ دَخَلَ الْجَنَّةَ وَمَنْ عَصَانِي فَقَدْ أَبَى
"All my followers will enter Paradise except those who refuse." They said, "O Allah's Messenger! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it)."
7. Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is a quality of believers
It is a requirement of true belief to obey both Allah and His Messenger.
Allah says in the Qur’an in Surah At Tauba 9:71
وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيْمُوْنَ الصَّلاَةَ وَيُؤْتُوْنَ الزَّكَاةَ وَيُطِيْعُوْنَ اللّهَ وَرَسُوْلَهُ أُوْلَئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيْزٌ حَكِيْمٌ
“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give Zakaah and obey Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. Those Allah will have mercy upon them. Indeed, Allah is exalted in might and Wise.”
Allah further says in the Qur’an in Surah Al Anfal 8:1
وَأَطِيْعُواْ اللّهَ وَرَسُوْلَهُ إِنْ كُنْتُمْ مُّؤْمِنِيْنَ
“Obey Allah and His Messenger if you should be believers.”
8. Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is a must to gain Allah’s love
We cannot please Allah except by following the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
Allah has very clearly mentioned this in the Qur’an in Surah Ale Imran 3:31
قُلْ إِنْ كُنْتُمْ تُحِبُّوْنَ اللّهَ فَاتَّبِعُوْنِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ وَاللّهُ غَفُوْرٌ رَّحِيْمٌ
“Say, [O Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ] “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving And Merciful”
We cannot gain the love of Allah except by following the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. This is the position of the Sunnah in Islam!
(Also see 7:157-158 for further emphasis on following the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.)
9. Important point to note on the Importance of Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
There is no place in the whole Qur’an in which Allah orders obedience to Himself alone without explicitly mentioning obedience to the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. Similarly Allah does not warn about disobeying Himself without also mentioning a warning about disobedience to the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. This shows the importance of the Sunnah as the unavoidable source of our Deen (religion). On the other hand one can find verses in which Allah mentions the Obedience to His Messenger without mentioning Obedience to Himself.
Allah mentions in the Qur’an in Surah An Noor 24:56
وَأَقِيْمُوْا الصَّلَاةَ وَآتُوْا الزَّكَاةَ وَأَطِيْعُوْا الرَّسُوْلَ لَعَلَّكُمْ تُرْحَمُوْنَ
“And establish prayer and give Zakaah and obey the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ that you may receive mercy.”
(Also see 4:42)
Obedience to the Messenger is actually obedience to Allah. Besides, this implies that there can be no real obedience to Allah unless it is via obedience to the Messenger. Besides, the door is thus closed to any possible confusion whether the Messenger is to be obeyed or not.
(Also see 4:14, 4:69, 5:92, 8:20, 8:24, 8:46, 24:47, 24:52, 24:54, 33:66, 33:71, 48:17, and 49:14 for other verses on the obedience of Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ)
When Allah (swt) has emphasised in so many places in the Qur’an that the believers should obey the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, when He has connected this Obedience of the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ to the Imaan of a person, when He has warned us of grievous consequences for not obeying the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – then is it not Allah Himself who will preserve the sayings of His beloved Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ? If Allah were not to preserve these then wouldn’t mankind argue on the day of Judgement that “O Allah you ordered us to obey the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ but we never found the sayings of the Prophet!” Will Allah ever command us to do something, which is impossible for us to do?
Reason II. The Hadith contains the explanation of the Qur’an
1. The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was the explainer from Allah
Allah says in the Qur’an in Surah Ale Imran 3:164
لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِيْنَ إِذْ بَعَثَ فِيْهِمْ رَسُوْلاً مِّنْ أَنفُسِهِمْ يَتْلُوْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُواْ مِنْ قَبْلُ لَفِي ضَلَالٍ مُّبِيْنٍ
“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[i.e., the Qur’an] and wisdom, although they had been before in manifest error.”
A similar thing is also mentioned in Surah Al Baqara 2:129 and 2:151 and in Surah Al Jumu’a 62:2
In this verse there are four duties of the prophet mentioned.
Reciting to mankind Allah’s revelation يَتْلُوْ عَلَيْهِمْ آيَاتِهِ
Purifying them وَيُزَكِّيهِمْ
Teaching them the Book وَيُعَلِّمُهُمُ الْكِتَابَ
Teaching them the “Hikmah”[5] وَالْحِكْمَةَ
Among his favours Allah mentions that He has sent the Messenger “Reciting the Ayaats (verses) of Allah”(Yatloo Alaihim Aayatih). Again the verse mentions later another responsibility of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as regards the Qur’an and that responsibility is “Teaching them the Book” (Wa-YuAllimuhumul Kitaab). If this duty of “teaching them the book” would mean only conveying the Qur’an to people, then, in what manner is it different from the first duty mentioned above, “reciting to mankind Allah’s revelation”? Besides if the first responsibility mentioned of reciting the book i.e. conveying the book to people was enough then why did Allah mention the second responsibility of “Teaching the book”. Teaching the Qur’an, hence refers to the Prophet’sصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ duty of explaining the Qur’an as mentioned as in the Qur’an in Surah An Nahl 16:44
وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُوْنَ
“...We have sent down unto thee (also) the Message; that thou may explain clearly to men what is sent for them and that they may give thought”
Allah says in this verse that He has "sent down the message" i.e. the Qur’an "that you [i.e. Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ] may explain clearly[6] to men what is sent for them." Hence Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was the explainer of the Qur'an and the Sunnah (the Hadith) is the explanation of the Qur'an. In this verse Allah is telling us that there is an explanation that has to come along with the Qur'an for it to be clearly understood.
Naturally, when Allah instructed the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ to explain the Qur’an he would not leave him without the necessary knowledge to do so.
Allah says in Surah Al Qiyamah 75:19
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
“Then upon Us is the clarification [to you]:”
It was indeed Allah who made the meaning of the Qur’an clear to prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and through him to the whole of mankind.
Allah has also mentioned in the Qur’an in Surah Al Fussilat 41:3
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُوْنَ
“The Book whose verses have been detailed, an Arabic Qur’an for a people who know.”
Hence Allah Himself has explained the Qur’an. The explanation of the Qur’an that the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave (16:44) was indeed from Allah Himself!
2. The meaning of Al-Kitab wal-Hikmah:
The verses mentioned above also say as in Surah Al- Baqarah 2:129
وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
“And instruct them in the Book (meaning, Al-Quran), and Al-Hikmah”
What is the meaning of the word Hikmah?
The word “Hikmah” in all those verses refers to “the Sunnah” as Al-Hasan, Qatadah, Muqatil bin Hayyan and Abu Malik asserted as quoted in Tafsir Ibn Kathir.
[RECORDED IN IBN ABI HATIM 1:390 – TAFSIR IBN KATHIR, VOL.1, P.401, DARUSSALAM PUBLICATIONS, RIYADH.]
Allah has further said in the Qur’an in Surah Al Baqara 2:231
وَمَا أَنزَلَ عَلَيْكُمْ مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيْمٌ
“And what has been revealed to you of the Book [i.e., Qur’an] and wisdom [i.e., the Prophet’s Sunnah] by which he instructs you.”
Meaning, he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ commands you, forbids you and threatens you for transgressing His prohibitions.”
[RECORDED IN TAFSIR IBN KATHIR, VOL.1, P.646, DARUSSALAM PUBLICATIONS, RIYADH]
3. Does “Hikmah” mean only “wisdom” in the abstract sense?
Consider the following verse mentioned in the Qur’an in Surah Al Ahzab 33:34 where Allah has refferered to the wives of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوْتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ
“And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah.”
Meaning, ‘act in accordance with the Quran and Sunnah which Allah revealed to His Messenger in your houses. This was the view of Qatadah and others as quote in Tasir Ibn Katheer.[7] This verse clearly shows that when the word “Hikmah” comes along with the Qur’an then it refers to the “sunnah” of our beloved Prophet.
THE DIFFERENT WAYS IN WHICH THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EXPLAINED THE QUR’AN
There are many different ways in which the Sunnah acts as the “Explanation of the Qur’an”
A. By giving details of commands and further elaboration.
THIS IS OBVIOUS TO US WHEN WE SEE FOR EXAMPLE THE COMMANDS FROM ALLAH REGARDING VARIOUS PRACTICES. FOR EXAMPLE ALLAH MENTIONS IN THE QUR'AN, "ESTABLISH REGULAR SALAH" BUT DOES NOT MENTION IN THE QUR'AN WHAT IS THE METHODOLOGY OF SALAH, WHAT ACTIONS ARE TO DONE IN SALAH E.G. TAKBIR, PLACING THE HANDS, RUKU, SAJUD ETC; HOW TO DO THOSE ACTIONS E.G. HOW TO PERFORM RUKU, SUJUD, QIYAM ETC; HOW MANY TIMES DO WE HAVE TO PERFORM EACH ACTION E.G. HOW MANY RUKUS, SUJUD, WHAT TO READ WHILE PERFORMING THOSE ACTIONS, HOW MANY RAKATS DO WE PRAY IN EACH SALAH, HOW MANY TIMES TO PERFORM SALAH IN A DAY, WHAT ARE THE CONDITIONS OF SALAH LIKE TAHARAH ETC. ALL THESE AND MANY OTHER EXPLANATIONS ARE PRESENT IN THE AHADITH[8] OF PROPHET MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. WITHOUT THE AHADITH IT WOULD NOT BE POSSIBLE FOR US TO IMPLEMENT ON SUCH COMMANDS OF THE QUR'AN.
Another example that can be given is that of Wudhu. Allah has mentioned in the Qur’an in Surah Al Maida 5:6
يَا أَيُّهَا الَّذِيْنَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فاغْسِلُواْ وُجُوْهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوْسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
“O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.”
This verse mentions four actions to be performed in Wudhu. However the Ahadith are the complete elaboration of the commands contained in the Qur’an. Hence in the Ahadith we find the complete explanation of how to perform Wudhu, all the actions that are to be performed in Wudhu, how many times to perform each action. The Qur’anic verse says, “When you prepare for Salah wash your face…” however the Ahadith explain that it is not compulsory to do a fresh Wudhu for every Salah and Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ even read more than one Salah with one wudhu.
B. By giving specific meaning to general words of the Qur’an FOR EXAMPLE THE QUR’AN MENTIONS IN SURAH AL-MAIDAH 5:6
أَوْ لاَمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُواْ مَاءً فَتَيَمَّمُواْ صَعِيْدًا طَيِّبًا
“….or you have touched women and do not find water, then seek clean earth and wipe over your faces and hands with it.”
AISHAرضي الله عنها NARRATED,
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ
بِئْسَمَا عَدَلْتُمُوْنَا بِالْكَلْبِ وَالْحِمَارِ لَقَدْ رَأَيْتُنِي وَرَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي وَأَنَا مُضْطَجِعَةٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ فَإِذَا أَرَادَ أَنْ يَسْجُدَ غَمَزَ رِجْلَيَّ فَقَبَضْتُهُمَا
“It is not good that you people have made us (women) equal to dogs and donkeys. No doubt I saw Allah's Messengerصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ praying while I used to lie between him and the Qibla and when he wanted to prostrate, he pushed my legs and I withdrew them.”
[NARRATED BY AISHA رضي الله عنها; RECORDED IN SAHEEH BUKHARI 1: 498]
The Arabic word, “Lams” literally means “touch” however the Sunnah mention that the prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ used to touch his wife Aisha’s (r.a) foot to move it out of the way when he was making Sujood (prostration).
Further he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ even kissed some of his wife’s then left for Salaah without performing wudhu.
[RECORDED IN ABU DAWOOD 1:179, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD1:165]
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ through his example made clear that the touch referred is not the physical touch of a woman but it refers to sexual intercourse.
C. By correcting misunderstandings about the Qur’an
AN EXAMPLE OF THIS IS MENTIONED IN THE FOLLOWING HADITH:
AN EXAMPLE OF THIS IS MENTIONED IN THE FOLLOWING HADITH:
Abdullah bin Masood رَضِيَ اللهُ عَنْهُ relates
لَمَّا نَزَلَتْ{ الَّذِيْنَ آمَنُوْا وَلَمْ يَلْبِسُوْا إِيْمَانَهُمْ بِظُلْمٍ }
شَقَّ ذَلِكَ عَلَى الْمُسْلِمِيْنَ فَقَالُوْا يَا رَسُوْلَ اللَّهِ
وَأَيُّنَا لَا يَظْلِمُ نَفْسَهُ قَالَ لَيْسَ ذَلِكَ إِنَّمَا هُوَ الشِّرْكُ أَلَمْ تَسْمَعُوْا
مَا قَالَ لُقْمَانُ لِابْنِهِ{ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيْمٌ }
“When the verse "They who believe and do not mix their belief with injustice (Zulm) those will have security, and they are the [rightly] guided." (Qur’an 6:82), was revealed then all the Muslims were distressed and submitted. “O Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, who is there among us who has not committed any sin? He صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ stated: The word “wrong” (Zulm) in this verse does not mean sin but “Shirk” (associating partners with Allah). And [mention O Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice (Zulm)”” (Qur’an 31:13)”
[RECORDED IN TIRMIDHI AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AT-TIRMIDHI 3:2454]
This misunderstanding arose among the companions of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ who had Arabic as their Mother tongue. Besides they were of the “Best generation”[9] and were with the Prophet as the Qur’an was being revealed. Yet many times they would ask questions to the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ for his explanation. This clearly contradicts the understanding of some people today who assume that if a person knows Arabic all his problems regarding understanding the Qur’an will be solved.
D. By explaining the scope and the exceptions to specific commands of the Qur’an
An example of this is when Allah has mentioned in the Qur’an in Surah Al Maida 5:3
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيْرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ
“Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah.”
BUT THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EXPLAINED FURTHER IN A HADITH
أُحِلَّتْ لَنَا مَيْتَتَانِ فَأَمَّا الْمَيْتَتَانِ : فَالْحُوْتُ وَالْجَرَادُ وَ أَمَّا الدَّمَانِ : فَالْكَبِدُ وَ الطِّحَالُ.
“Permissible for you are two types of dead meat (Carrion) and two blood. As for the two carrions, they are fish[10]and locusts. As for the two bloods they are the liver and the spleen[11].”
[NARRATED BY IBN UMAR رضي الله عنه; RECORDED IN IBN MAJAH, HAAKIM, BAIHAQI, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 210]
Another example of this is when Allah has said in the Qu’ran in Surah Al Maida 5:38
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالاً مِّنَ اللّهِ
“[As for] the thief, the male and the female, ampute their hands in recompense for what they earned as a deterrent from Allah.” However this Ayat does not answer the following questions which are answered by the Hadith:
1. From where is the hand to be cut? The Arabic word used in this verse is “yad”, which can mean even the whole hand also.
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ explained that the hand of the thief is to be cut from the wrist. ?
2. Which hand will be cut?
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ demonstrated by his example that the left hand is to be cut. ?
3. Whose hand is to be cut? If a person robs a piece of paper will his hand be cut? The Hadith explains,
1. From where is the hand to be cut? The Arabic word used in this verse is “yad”, which can mean even the whole hand also.
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ explained that the hand of the thief is to be cut from the wrist. ?
2. Which hand will be cut?
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ demonstrated by his example that the left hand is to be cut. ?
3. Whose hand is to be cut? If a person robs a piece of paper will his hand be cut? The Hadith explains,
Aisha رَضِيَ اللهُ عَنْهُا narrated that The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
تُقْطَعُ الْيَدُ فِي رُبُعِ دِيْنَارٍ فَصَاعِدًا
"The hand should be cut off for stealing something that is worth a quarter of a Dinar or more."
[RECORDED IN SAHEEH BUKHARI 8:780] 4. IF A CHILD ROBS WILL HIS HAND BE CUT? WILL THE HAND OF A MAD PERSON WHO ROBS BE CUT? THE ARABIC WORD “AS SAARIKU” (MALE THIEF) AND “AS SAARIKATU” (FEMALE THIEF) WOULD BE USED FOR BOTH OF THE ABOVE.
THE HADITH EXPLAINS, THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ SAID,
THE HADITH EXPLAINS, THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ SAID,
اَلْقَلَمُ قَدْ رُفِعَ عَنْ ثَلَاثَةٍ
عَنِ الْمَجْنُوْنِ حَتَّى يَبْرَأَ
وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ
وَعَنِ الصَّبِيِّ حَتَّى يَعْقِلَ
وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ
وَعَنِ الصَّبِيِّ حَتَّى يَعْقِلَ
"The pen is raised for three (meaning: there is no obligation upon three): one who is sleeping until he wakens, the child until he becomes an adult, and one who is insane until he becomes sane."
[RECORDED IN ABU DAWOOD, BOOK OF HUDOOD 4385, MUSNAD AHMED, SAHEEH IBN HABAN, AUTHENTICATED (SAHEEH) BY ALBANI, AL-IRWA VOL 2 PAGE 5 UNDER H.NO 297]
Hence the hand of neither the child nor the insane person will be cut.
5. Who will cut the hand? Can any person cut the hand of a thief and say that he is implementing on this Qur’anic verse?
The Hadith explains that only those in authority can do that.
Another example is when Allah mentions in Surah an Nisa in the Qur’an 4:23-24 all the women to whom marriage is not allowed and then in the end it mentioned,
وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَلِكُمْ
“… Except for these all others are lawful” HOWEVER PROPHET MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ SAID,
أَنْ يَجْمَعَ الرَّجُلُ بَيْنَ الْمَرْأَةِ وَعَمَّتِهَا وَبَيْنَ الْمَرْأَةِ وَخَالَتِهَا
“a woman must not be combined in marriage with her father's sister, nor with her mother's sister”
[For more examples of this please see:
a. 4:101 mentions reduced prayers (Qasr) only in the state of fear. The Prophet explained it is even on normal journeys.[13]
b. 4:11-12 and other verses mentions inheritance and very strongly command that we follow it.
But the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ explained,
لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا يَرِثُ الْكَافِرُ الْمُسْلِمَ
“A Muslim is not entitled to inherit from a non-Muslim, and a non-Muslim is not entitled to inherit from a Muslim.”
[NARRATED BY USAMA BIN ZAID رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 3928]
E. By mentioning the verses of the Qur’an the command of which has been changed
An example of this is Allah has mentioned in the Qur’an in Surah Al Baqara 2:180
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِيْنَ
“Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is reasonable – a duty upon the rightous.”
However later when the verses of Surah An-Nisa 4:11-12 and other verses were revealed the earlier command to make a will was changed by these later verses and this was explained by the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
He said:
فَلَا وَصِيَّةَ لِوَارِثٍ
“There is no bequeathing (will) to a rightful heir”
[NARRATED BY رضي الله عنه; RECORDED IN TIRMIDHI AND OTHERS AND AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI: 7570.]
Of course, there is no “contradiction” between the two verses since Allah has mentioned in the earlier verse “According to reasonable usage”. Allah himself, in the later verses, specified this “reasonable usage”.
F. By Emphasising on the messages contained in the Qur’an AN EXAMPLE OF THIS IS WHEN ALLAH HAS MENTIONED IN SURAH AT-TAUBA 9:38
فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيْلٌ
“What is the enjoyment of worldly life compared to the hereafter except a [very] little”
MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EMPHASIZED THIS MESSAGE WHEN HE SAID,
MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EMPHASIZED THIS MESSAGE WHEN HE SAID,
وَاللَّهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا مِثْلُ مَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ هَذِهِ
“By Allah, this world (is so insignificant in comparison) to the Hereafter that if one of you should dip his finger in the ocean and then he should see as to what has stuck to it.”
[NARRATED BY رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 6843] G. By giving details of incidents recorded in the Qur’an
Some examples of this are:
a. The details of the incident of Khidr recorded in Surah Al Kahf 18:60-82 are mentioned in authentic Ahadeeth.
b. The details of the incidents of the people who were burned by rejecters in the pit due to their belief in Allah which is mentioned in the Qur’an in Surah Buruj (Surah number 85)
c. Many verses in the Qur’an referring to incidents in the life of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, which it is not possible to understand without knowing the circumstances and details of what, these verses, refer to.
For example the Qur’an mentions in Surah Anfal 8:7
وَإِذْ يَعِدُكُمُ اللّهُ إِحْدَى الطَّائِفَتِيْنِ
“When Allah promised you one of the two groups.”
THIS VERSE REFERS TO THE BATTLE OF BADR AND THE SUNNAH THROWS LIGHT ON WHAT WERE THE CIRCUMSTANCES IN WHICH THIS VERSE WAS REVEALED. SIMILARLY THERE ARE MANY VERSES IN THE QUR’AN REGARDING THE BATTLE OF BADR, UHUD, AHZAB, HUNAIN, THE DIVORCE OF ZAID رَضِيَ اللهُ عَنْهُ AND MANY OTHERS WHICH TO UNDERSTAND PROPERLY WE NEED THE CONTEXT AND THE CIRCUMSTANCES. IN FACT THE STUDY ABOUT THE CIRCUMSTANCES IN WHICH A PARTICULAR VERSE IS REVEALED FORMS A VERY IMPORTANT AREA IN TAFSEER OF THE QUR’AN.
THIS VERSE REFERS TO THE BATTLE OF BADR AND THE SUNNAH THROWS LIGHT ON WHAT WERE THE CIRCUMSTANCES IN WHICH THIS VERSE WAS REVEALED. SIMILARLY THERE ARE MANY VERSES IN THE QUR’AN REGARDING THE BATTLE OF BADR, UHUD, AHZAB, HUNAIN, THE DIVORCE OF ZAID رَضِيَ اللهُ عَنْهُ AND MANY OTHERS WHICH TO UNDERSTAND PROPERLY WE NEED THE CONTEXT AND THE CIRCUMSTANCES. IN FACT THE STUDY ABOUT THE CIRCUMSTANCES IN WHICH A PARTICULAR VERSE IS REVEALED FORMS A VERY IMPORTANT AREA IN TAFSEER OF THE QUR’AN.
HENCE THE HADITH IS AN IMPORTANT COMMENTARY ON THE QUR’AN. INDEED WHEN THE QUR’AN IS PRESERVED[14] THE EXPLANATION AND MEANING OF THE QUR’AN ESSENTIAL TO UNDERSTAND THE QUR’AN ALSO HAS TO BE PRESERVED. HENCE IT WAS ALLAH WHO PRESERVED THE HADITH AND NOT ANY HUMAN EFFORT.
Reason III. Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was the law giver from Allah
1. Take what the Messenger gives you
Allah has said in the Qur’an in Surah al-Hashr 59:7
وَمَا آتَاكُمُ الرَّسُوْلُ فَخُذُوْهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوْا
“And whatever the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has given you – take; and what he has forbidden you – refrain from.”
Narrated Alqama
لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالنَّامِصَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ قَالَ فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا أُمُّ يَعْقُوبَ وَكَانَتْ تَقْرَأُ الْقُرْآنَ فَأَتَتْهُ فَقَالَتْ مَا حَدِيْثٌ بَلَغَنِي عَنْكَ أَنَّكَ لَعَنْتَ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ فَقَالَ عَبْدُ اللَّهِ وَمَا لِي لَا أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي كِتَابِ اللَّهِ فَقَالَتْ الْمَرْأَةُ لَقَدْ قَرَأْتُ مَا بَيْنَ لَوْحَيْ الْمُصْحَفِ فَمَا وَجَدْتُهُ
فَقَالَ لَئِنْ كُنْتِ قَرَأْتِيْهِ لَقَدْ وَجَدْتِيْهِ قَالَ اللَّهُ عَزَّ وَجَلَّ
{ وَمَا آتَاكُمْ الرَّسُوْلُ فَخُذُوْهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوْا }
“Abdullah (Ibn Masud) cursed those women who practiced tattooing and those who removed hair from their faces and those who created spaces between their teeth artificially to look beautiful, such ladies as changed what Allah has created. Um Ya'qub said, "What is that?" 'Abdullah said, "Why should I not curse those who were cursed by Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and are referred to in Allah's Book?" She said to him "By Allah, I have read the whole Qur'an but I have not found such a thing.’Abdullah said, "By Allah, if you had read it (carefully) you would have found it.(Allah says :) And whatever the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has given you – take; and what he has forbidden you – refrain from... Qur’an Surah Al Hashr 59:7'”
2. The Prophet gives Halaal and Haraam
Further Allah has also mentioned in the Qur’an in Surah Al-Araf 7:157
وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ
“He (the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) makes lawful for them that which is pure and prohibits them that which is evil”
Hence since Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was the lawgiver from Allah, the Hadith is the second source of Islamic law, which is obligatory to be followed by every believer as mentioned in point I above.
3. What the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has made Haraam is like what Allah has made Haraam. But… rejecters will come.
a. Miqdaam رَضِيَ اللهُ عَنْهُ narrated that The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
يُوْشِكُ أَنْ يَقْعَدَ الرَّجُلُ مُتَّكِئًا عَلَى أَرِ يْكَتِهِ يُحَدِّثُ بِحَدِيْثٍ مِنْ حَدِيْثِي فَيَقُوْلُ: بَيْنَنَا وَ بَيْنَكُمْ كِتَابُ اللهِ فَمَا وَجَدْنَا فِيْهِ مِنْ حَلَالٍ اِسْتَحْلَلْنَاهُ وَ مَا وَجَدْنَا فِيْهِ مِنْ حَرَامٍ حَرَّمْنَاهُ أَلَا وَ إِنَّ مَا حَرَّمَ رَسُوْلُ اللهِ مِثْلَ مَا حَرَّمَ اللهُ
“Soon it will be that a man will recline on his couch and will be told a hadith and will 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 truly what the Messenger of Allah has made Haraam is like what Allah has made Haraam.”
[NARRATED BY MIQDAAM رضي الله عنه; RECORDED MUSNAD AHMED, HAAKIM, IBN MAJAH, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 14146, ALSO IN MISHKAAT AL- MASABIH: 163]
b. The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
أَلَا إِنِّي أُوتِيْتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ أَلَا يُوْشِكُ رَجُلٌ شَبْعَانُ عَلَى أَرِيْكَتِهِ يَقُوْلُ عَلَيْكُمْ بِهَذَا الْقُرْآنِ فَمَا وَجَدْتُمْ فِيْهِ مِنْ حَلَالٍ فَأَحِلُّوهُ وَمَا وَجَدْتُمْ فِْيهِ مِنْ حَرَامٍ فَحَرِّمُوْهُ
“I have been given the Qur'an and something like it. Yet the time is coming when a man replete on his couch will say: Keep to the Qur'an; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Beware! The domestic ass, beasts of prey with fangs, a find belonging to confederate, unless its owner does not want it, is not permissible to you.”
[RECORDED IN ABU DAWOOD: 4587 AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD: 3848]
c. Indeed, there are many Haraam that have been declared Haraam by the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ for example silk for men, gold for men, dragging the lower garment below the ankle, etc.
It is mentioned in the Qur’an in Surah Al Anam 6:145
قُل لاَّ أَجِدُ فِي مَا أُوْحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَّ أَنْ يَكُوْنَ مَيْتَةً أَوْ دَمًا مَّسْفُوْحًا أَوْ لَحْمَ خِنْزِيْرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللّهِ بِهِ
“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."
However the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has prohibited many other meats. For example,
Abdullah bin Abbas رَضِيَ اللهُ عَنْهُ narrated,
نَهَى رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ كُلِّ ذِي نَابٍ مِنْ السِّبَاعِ
وَعَنْ كُلِّ ذِي مِخْلَبٍ مِنْ الطَّيْرِ
“Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ prohibited the eating of all fanged beasts of prey and all the birds having talons”
[NARRATED BY ABDULLAH BIN ABBAS رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 4752]
d. The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
“I have been given the Qur’an along with twice as much guidance with it”
[RECORDED IN ABU DAWOOD 4604]
e. The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ also said,
لَا أُلْفِيَنَّ أَحَدَكُمْ مُتَّكِئًا عَلَى أَرِيْكَتِهِ يَأْتِيْهِ الْأَمْرُ مِنْ أَمْرِي مِمَّا أَمَرْتُ بِهِ أَوْ نَهَيْتُ عَنْهُ فَيَقُوْلُ لَا نَدْرِي مَا وَجَدْنَا فِي كِتَابِ اللَّهِ اتَّبَعْنَاهُ
“Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden and saying: We do not know. What we found in Allah's Book we have followed.”
[NARRATED BY رضي الله عنه; RECORDED IN ABU DAWOOD: 4588, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH SAHEEH ABU DAWOOD: 3849]
From the above references we can see that the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ Prophesised that some from among his Ummah will do the mischief of doubting the Hadith. Today we can see that this prophecy has become true!
4. Wahee other than the Qur'an
a. There is a case from the life of Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ that is recorded in Sahih Bukhari. Two persons came to Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and presented a case of adultery and one of them said "O Allah's Messenger! I ask you by Allah to judge my caseaccording to Allah's laws." The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ agreed and said, “"By Him in Whose Hands my soul is, I will judge between youaccording to Allah's laws.” After this the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave the judgment of stoning the adulteress to death.[15] This punishment of “Rajm” (stoning to death) can be found nowhere in the Qur’an. Yet the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ referred to it as a judgment from Allah’s Laws. This is another incident which clearly shows that the laws which Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave were indeed Allah’s laws.
b. The Qur’an points to the existence of another source of divine law in many places.
It is mentioned in the Qur'an in Surah al-Maidah 5:58-62 that when the Adhaan is given the unbelievers make a mockery of it. But nowhere in the Qur’an is the command to give the Adhaan found. Who gave this command to give the Adhaan? Indeed it was Prophet Muhammedصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ who gave this command under divine guidance. We can find this command in the Hadith[16].
c. Another example, mentioned in the Qur’an in Surah al-Baqarah 2:143
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُوْلَ مِمَّن يَنْقَلِبُ عَلَى عَقِبَيْهِ
“And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back from his heels.”
The verse mentions the change in the Qibla. The Qibla was changed from Masjid Al-Aqsa in Palestine to the Kabah in Makkah. It is also mentioned that the earlier Qibla was also appointed by Allah himself. But nowhere in the Qur’an do we find the instruction given to face Masjid Al-Aqsa earlier. Who gave the Muslims this command? Indeed it was Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.[17]
d. It is mentioned in the Qur’an in Surah Tahrim 66:3
وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيْثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيْمُ الْخَبِيْرُ
“When the Prophet disclosed a matter in confidence to one of his consorts and she then divulged it (to another) and Allah made it known to him he confirmed part thereof and repudiated a part.”
THE VERSE SAYS THAT “ALLAH MADE IT KNOWN TO HIM” BUT WHAT IS IT THAT ALLAH MADE IT KNOWN TO THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ IS NOWHERE MENTIONED IN THE QUR’AN POINTING TO THE EXISTENCE OF INSPIRATION TO THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَOTHER THAN THE QUR’AN.
HENCE THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ WAS THE LAWGIVER FROM ALLAH. THE RELIGION OF ISLAM AND ITS TEACHING ARE FOR ALL TIMES, TILL THE DAY OF JUDGMENT. INDEED, WHEN ALLAH MADE THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AS THE GIVER OF DIVINE LAWS – IT IS ALLAH HIMSELF WHO WILL PRESERVE THE AHADITH OF HIS MESSENGER صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ! IF SOMEBODY DENIES THAT THAT THE HADITH ARE PRESERVED THEN, IS IT THAT EVEN THE HALAAL AND HARAAM OF THIS RELIGION ARE NOT PRESERVED?
HENCE THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ WAS THE LAWGIVER FROM ALLAH. THE RELIGION OF ISLAM AND ITS TEACHING ARE FOR ALL TIMES, TILL THE DAY OF JUDGMENT. INDEED, WHEN ALLAH MADE THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AS THE GIVER OF DIVINE LAWS – IT IS ALLAH HIMSELF WHO WILL PRESERVE THE AHADITH OF HIS MESSENGER صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ! IF SOMEBODY DENIES THAT THAT THE HADITH ARE PRESERVED THEN, IS IT THAT EVEN THE HALAAL AND HARAAM OF THIS RELIGION ARE NOT PRESERVED?
Allah says in the Qur’an in Surah Ibrahim 14:52
هَذَا بَلاَغٌ لِّلنَّاسِ
“Here is a Message for mankind”
HOW CAN THE MESSAGE OF ISLAM BE CONSIDERED FOR THE WHOLE OF MANKIND AND FOR ALL TIMES IF THE TEACHINGS AND LAWS GIVEN BY ITS MESSENGER WOULD NOT BE PRESERVED?
Reason IV. Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as the example to follow
1. Best Example
Allah has mentioned in the Qur’an in Surah Al Ahzab 33:21
لَقَدْ كَانَ لَكُمْ فِي رَسُوْلِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوْ اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيْرًا
“There has certainly been for you in the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.”
2. Best Character
THE QUR’AN ALSO MENTIONS IN SURAH AL QALAM 68:4
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
“And indeed you are of a great moral character.”
HENCE THE SUNNAH PRESENTS BEFORE US THE EXAMPLE OF THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AS THE IDEAL, THE ROLE MODEL FOR EVERY MUSLIM TO FOLLOW.
3. Follow Him
It is further mentioned in the Qur’an in Surah Ale-Imran 3:31
قُلْ إِن كُنْتُمْ تُحِبُّوْنَ اللّهَ فَاتَّبِعُوْنِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ وَاللّهُ غَفُوْرٌ رَّحِيْمٌ
“Say, “If you love Allah, then follow me Allah, will love you and forgive you your sins. And Allah is Forgiving and Merciful.”THE ONLY METHOD OF WORSHIPING ALLAH IS BY FOLLOWING THE WAY SHOWN BY PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. THIS VERSE SAYS THAT WE CANNOT PLEASE ALLAH EXCEPT BY FOLLOWING THE MESSENGER OF ALLAH صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
THE EXAMPLE THAT MUSLIMS SHOULD STRIVE TO FOLLOW IS THE EXAMPLE OF PROPHET MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
THE EXAMPLE THAT MUSLIMS SHOULD STRIVE TO FOLLOW IS THE EXAMPLE OF PROPHET MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
The Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said
فَإِنَّ خَيْرَ الْحَدِيْثِ كِتَابُ اللَّهِ
وَخَيْرَ الْهُدَى هُدَى مُحَمَّدٍ
“After that: The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad.” [NARRATED BY JAABIR BIN ABDULLAH رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 1885]
Anas رَضِيَ اللهُ عَنْهُ narrated,
جَاءَ ثَلَاثَةُ رَهْطٍ إِلَى بُيُوْتِ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُونَ عَنْ عِبَادَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا أُخْبِرُوْا كَأَنَّهُمْ تَقَالُّوْهَا فَقَالُوْا وَأَيْنَ نَحْنُ مِنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ قَالَ أَحَدُهُمْ أَمَّا أَنَا فَإِنِّي أُصَلِّي اللَّيْلَ أَبَدًا وَقَالَ آخَرُ أَنَا أَصُومُ الدَّهْرَ وَلَا أُفْطِرُ وَقَالَ آخَرُ أَنَا أَعْتَزِلُ النِّسَاءَ فَلَا أَتَزَوَّجُ أَبَدًا فَجَاءَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِمْ فَقَالَ أَنْتُمْ الَّذِيْنَ قُلْتُمْ كَذَا وَكَذَا أَمَا وَاللَّهِ إِنِّي لَأَخْشَاكُمْ لِلَّهِ وَأَتْقَاكُمْ لَهُ لَكِنِّي أَصُومُ وَأُفْطِرُ وَأُصَلِّي وَأَرْقُدُ وَأَتَزَوَّجُ النِّسَاءَ فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
“A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion (Sunnah) is not from me (not one of my followers)."
[NARRATED BY ANAS رضي الله عنه; RECORDED IN SAHEEH BUKHARI 7:1]
When Allah has made the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as the example for us to follow, will it not be Allah Himself who will preserve the details of the life of His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ so that we can truly follow him?
Reason V. The Hadith contains the resolution of our differences
1. Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ sent to make clear that in which people differ
The Hadith contains the resolution for disagreements whether during the time of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ or after him.
Allah says in the Qur'an in Surah Nahl 16:64
وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُواْ فِيْهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُوْنَ
"And We have not revealed to you the Book, [O Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ] except for you to make clear to them that wherein they have differed and as guidance and mercy for people who believe.”
Allah has mentioned that He sent the Qur'an to Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ so that he would make clear those things in which people differ. If Allah wished he could have directly sent the Qur'an to the people but he sent a Messenger who would explain what is therein and resolve the disagreements that people have.
This verse of the Qur’an says that the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is the one who resolves differences among the Muslims. Hence, along with Qur’an the Hadith also contains the resolutions of our disputes and differences.
2. Refer to Allah and His Messenger
As the verse from Surah An Nisa 4:59, which was mentioned earlier, said
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوْهُ إِلَى اللّهِ وَالرَّسُوْلِ إِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللّهِ وَالْيَوْمِ الآخِرِ
“…If ye differ in anything among yourselves refer it to Allah and His Messenger if ye do believe in Allah and the Last Day”
Since the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is the resolver of disputes it is imperative that all believers should refer all their differences and issues to the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
3. Hypocrites turn away
Allah says in the Qur’an in Surah An Nur 24:47-48
وَيَقُوْلُوْنَ آمَنَّا بِاللَّهِ وَبِالرَّسُوْلِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيْقٌ مِّنْهُم مِّن بَعْدِ ذَلِكَ وَمَا أُوْلَئِكَ بِالْمُؤْمِنِيْنَ
وَإِذَا دُعُوْا إِلَى اللَّهِ وَرَسُوْلِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيْقٌ مِّنْهُم مُّعْرِضُوْنَ
“But they say, “We have believed in Allah and in the Messenger, and we obey;” then a party of them turns away after that. And those are not believers. And when they are called to [the words of] Allah and His Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ to judge between them at once a party of them turns aside [in refusal].”
Besides it is also imperative that when a matter has been decided by him then accept his decision in the matter with the fullest conviction.
4. No Real faith until you accept the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as the final judge.
The Qur’an mentions in Surah An Nisa 4:65
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُوْنَ حَتَّىَ يُحَكِّمُوكَ فِيْمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيْمًا
“But no by thy Lord they can have no (real) Faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction.”
ALLAH (SWT) HAS TAKEN A OATH OF HIS OWN SELF IN THIS VERSE[18] AND HE MENTIONS THAT THEY ARE INDEED NOT BELIEVERS UNTIL THEY DO NOT ACCEPT PROPHET MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AS THE FINAL JUDGE IN ALL DISPUTES AND WHEN A MATTER HAS BEEN DECIDED BY HIM THEN FIND IN THEIR SOULS NO RESISTANCE TO HIS DECISIONS BUT ACCEPT IT WITH THE FULLEST CONVICTION AND WHOLEHEARTEDLY.
Allah says in the Qur’an in Surah al Ahzab 33:36
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ اللَّهَ وَرَسُوْلَهُ فَقَدْ ضَلَّ ضَلالًا مُّبِيْنًا
“It is not for believing man or believing women, 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.”
[Also see 24:51]
Differences will continue to arise among people, to resolve these differences we have to “refer to” Allah and His Messenger i.e. the Qur’an and the Hadith of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. When Allah has given the Hadith this status, indeed, it is Allah Himself who will preserve the sayings of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
Reason VI. Holding on to the Qur’an and the Sunnah will save us from going Astray.
1. I have behind two things...
Ibn Abbas transmits that the Messenger of Allah while delivering the sermon on his farewell Hajj stated:
تَرَكْتُ فِيْكُمْ شَيْئَيْنِ لَنْ تَضِلُّوْا بَعْدَهُمَا:
كِتَابُ اللهِ وَ سُنَّتِيْ
وَ لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
كِتَابُ اللهِ وَ سُنَّتِيْ
وَ لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
“I have left behind two things among you. After them you will never go astray: the Book of Allah and my Sunnah and they (i.e. these two) will not be separated until they meet me at the ‘Hauz’ (i.e. the pool of abundance (kauthar) on the Day of Judgement)”
[NARRATED BY ABU HURAIRAH رضي الله عنه, RECORDED IN HAAKIM AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 2937]
This was among the parting advices that the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ left for this Ummah and that is the way of saving this Ummah from deviations and distractions – holding on firmly onto the Qur’an and the Sunnah of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
2. Bite on to it with your molar teeth
In another hadith which mentions another strong advise that the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ gave before his departure from this world,
صَلَّى بِنَا رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيْغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوْبُ فَقَالَ قَائِلٌ يَا رَسُولَ اللَّهِ كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا .تَعْهَدُ إِلَيْنَا فَقَالَ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ.... فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّيْنَ الرَّاشِدِيْنَ تَمَسَّكُوْا بِهَا وَعَضُّوْا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَالَةٌ
“One day the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ! It seems as if it were a farewell exhortation, so what injunction do you give us? … You must follow my Sunnah and that of the rightly-guided caliphs. Bite on to it by your molar teeth. Avoid novelties, for every novelty is an innovation, and every innovation is an error.”
[RECORDED IN ABU DAWOOD: 4590, IBN MAJAH: 43, TIRMIDHI: 2678, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 4369]
3. A religion whose night is like its day
Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said
قَدْ تَرَكْتُكُمْ عَلَى الْبَيْضَاءِ لَيْلُهَا كَنَهَارِهَا لَا يَزِيْغُ عَنْهَا بَعْدِيْ إِلَّا هَالِكٌ
“People! I am leaving you all such a clear religion the night of which is as clear as the day. Whoever moves away from it after me will be destroyed”
[NARRATED BY IRBAADH BIN SAARIA رضي الله عنه; RECORDED BY MUSNAD AHMED, IBN MAJAH, HAAKIM; AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 4369]
Every thing of Islam is as clear as the Day. But if a person has his own eyes closed then little good will it do to him.
4. Those who disobey the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ should fear Fitnah and Azaab
Those people, who turn away from the Sunnah, do not realise its importance for believers or reject it under any pretext, Allah warns them in the Qur’an in Surah An Nur 24:63
فَلْيَحْذَرِ الَّذِيْنَ يُخَالِفُوْنَ عَنْ أَمْرِهِ أَنْ تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِيْبَهُمْ عَذَابٌ أَلِيْمٌ
“So let those beware who dissent from the Prophet's order, lest fitnah (trials) strikes them or a painful punishment be inflicted on them.”
Indeed this is a very severe warning! Whenever the Muslims deviated away from the commands of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ they were afflicted with trials and tribulations even in this world. This was to the extent that even when some from among the Sahaba (the companions of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) violated the order of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ they were afflicted by trials from Allah. Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ordered the archers in the battle of Uhud to not move from their positions. However when they disobeyed the commands of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ the whole tide of the battle turned against the Muslims.[19]
It is narrated from Abu Bakr رَضِيَ اللهُ عَنْهُ that he said
لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْمَلُ بِهِ إِلَّا عَمِلْتُ بِهِ فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ
"I will not leave anything Allah's Messenger used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray."
[RECORDED IN SAHIH BUKHARI 4:325]
Section 2 - HADITH PRESERVATION
In the previous section we saw the tremendous importance that the Ahadith have in the religion of Islam. When the statements, actions and approvals of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ hold such great importance then a believer should realize that it is Allah Himself who will preserve them.
1. Prophet’s Encouragement, Precaution and the Prophesy
a. The Encouragement
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ encouraged the Sahaba to transmit and pass on the Hadeeth.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
بَلِّغُوا عَنِّي وَلَوْ آيَةً
"Convey (my teachings) to the people even if it were a single sentence”
[NARRATED BY ABDULLAH BIN AL- AMR رضي الله عنه; RECORDED IN SAHEEH BUKHARI 4:667]
This statement refers to all the statements of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ and all that he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ taught. Hence it includes both the Qur’an and the Hadith.
He صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ also said,
نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَحَفِظَهُ حَتَّى يُبَلِّغَهُ فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ وَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ
“May Allah brighten a man who hears a tradition from us, gets it by heart and passes it on to others. Many a bearer of knowledge conveys it to one who is more versed than he is; and many a bearer of knowledge is not versed in it.”
[RECORDED IN ABU DAWOOD, TIRMIDHI, IBN MAJAH, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD3: 3108, ALSO IN SAHEEH IBN MAJAH 1:189]
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said in his khutbah[20] on the day of Arafat’ in the Hajjatul Wida in 10 AH, in the last year of his life, to a huge gathering of Sahaba,
لِيُبَلِّغ الشَّاهِدُ الْغَائِبَ فَإِنَّ الشَّاهِدَ عَسَى أَنْ يُبَلِّغَ مَنْ هُوَ أَوْعَى لَهُ مِنْهُ
“It is incumbent upon those who are present to inform those who are absent because those who are absent might comprehend (what I have said) better than the present audience."
[NARRATED BY VARIOUS SAHABA رضي الله عنهم; IN MANY NARRATIONS RECORDED IN SAHEEH BUKHARI 1:67]
b. The Precaution
At the same time the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ cautioned the Sahaba about transmitting only that which he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَhas transmitted and not to invent anything in his صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ name.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
لَا تَكْذِبُوا عَلَيَّ فَإِنَّهُ مَنْ كَذَبَ عَلَيَّ فَلْيَلِجْ النَّارَ
"Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire."
[NARRATED BY رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:106]
c. The Prophecy
Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ however prophesised that the Hadith will be transmitted
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
" تَسْمَعُوْنَ وَيُسْمَعُ مِنْكُمْ وَيُسْمَعُ مِمَّنْ سَمِعَ مِنْكُمْ
“You hear (from me), and others will hear from you; and people will hear from them who heard from you.”
[NARRATED BY ABDULLAH IBN ABBAS رضي الله عنه; RECORDED IN ABU DAWOOD: 3651, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD: 3107]
He also prophesised that the mischief of the liars will be identified and thus the authentic Ahadith will be preserved.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ stated,
يَحْمِلُ هَذَا الْعِلْمَ مِنْ كُلِّ خَلَفٍ عَدُوْلُهُ يَنْفُوْنَ عَنْهُ تَحْرِيْفَ الْغَالِيْنَ وَاِنْتِحَالَ الْمُبْطِلِيْنَ وَتَأْوِيْلَ الْجَاهِلِيْنَ "
“This knowledge (of Islam) will be carried by the trust worthy ones of every generations, they will expel from it, the alterations made by those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant.”
[RECORDED IN BAIHAQI, AL IBANATUL KUBRA BY IBN BATTAH 34, MA’RIFATUS SAHABA BY ABU NUAIM AL ASBAHANI 694, AUTHENTICATED (SAHEEH) BY ALBANI IN MISHKAAT: 248]
2. The Sahaba understood the responsibility and the caution
a. The Responsibility
The Sahaba understood and realized the heavy responsibility on them to transmit the sayings of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
Abu Huraira رضي الله عنه narrated,
عَنْ أَبِي هُرَيْرَةَ قَالَ
إِنَّ النَّاسَ يَقُولُوْنَ أَكْثَرَ أَبُو هُرَيْرَةَ وَلَوْلَا آيَتَانِ فِي كِتَابِ اللَّهِ مَا حَدَّثْتُ حَدِيثًا ثُمَّ يَتْلُوْ
{ إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنْ الْبَيِّنَاتِ وَالْهُدَى إِلَى قَوْلِهِ الرَّحِيمُ }
إِنَّ إِخْوَانَنَا مِنْ الْمُهَاجِرِينَ كَانَ يَشْغَلُهُمْ الصَّفْقُ بِالْأَسْوَاقِ وَإِنَّ إِخْوَانَنَا مِنْ الْأَنْصَارِ كَانَ يَشْغَلُهُمْ الْعَمَلُ فِي أَمْوَالِهِمْ وَإِنَّ أَبَا هُرَيْرَةَ كَانَ يَلْزَمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشِبَعِ بَطْنِهِ وَيَحْضُرُ مَا لَا يَحْضُرُونَ وَيَحْفَظُ مَا لَا يَحْفَظُونَ
“People say that I have narrated many Hadiths (the Prophet’s narration). Had it not been for two verses in the Qur'an, I would not have narrated a single Hadith, and the verses are:
"Indeed, those who conceal what We sent down of clear proofs and guidance after we made it clear for the people in the scripture those are cursed by Allah and cursed by those who curse. Except for those who repent and correct themselves and make evident [what they concealed], Those – I will accept their repentance and I am the Accepting of repentance the Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira رضي الله عنه) used to stick to Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize”
"Indeed, those who conceal what We sent down of clear proofs and guidance after we made it clear for the people in the scripture those are cursed by Allah and cursed by those who curse. Except for those who repent and correct themselves and make evident [what they concealed], Those – I will accept their repentance and I am the Accepting of repentance the Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira رضي الله عنه) used to stick to Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:118]
b. The Caution
However they were extremely cautious about what they were narrating. If they had the slightest doubt about any Hadith they would abstain from narrating it altogether!
Narrated Anas رَضِيَ اللهُ عَنْهُ
قَالَ أَنَسٌ
إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثِيرًا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تَعَمَّدَ عَلَيَّ كَذِبًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ
“The fact which stops me from narrating a great number of Hadiths to you is that the Prophet said: "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."
[NARRATED BY ANAS رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:108]
Abdullah bin Zubair narrated,
قُلْتُ لِلزُّبَيْرِ
إِنِّي لَا أَسْمَعُكَ تُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمَا يُحَدِّثُ فُلَانٌ وَفُلَانٌ قَالَ أَمَا إِنِّي لَمْ أُفَارِقْهُ وَلَكِنْ سَمِعْتُهُ يَقُولُ مَنْ كَذَبَ عَلَيَّ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ
“I said to my father, "I do not hear from you any narration (Hadith) of Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as I hear (his narration) from so and so?" Az-Zubair replied: "I was always with him (the Prophet) and I heard him saying 'Whoever tells a lie against me (intentionally) then (surely) let him occupy his seat in Hell-fire.'"
[RECORDED IN SAHEEH BUKHARI 1:107]
3. Jarh wa Ta’deel - the science of checking the hadith
a. Statement of Ibn Abbas رَضِيَ اللهُ عَنْهُ:
قَالَ ابْنُ عَبَّاسٍ إِنَّا كُنَّا مَرَّةً إِذَا سَمِعْنَا رَجُلًا يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ابْتَدَرَتْهُ أَبْصَارُنَا وَأَصْغَيْنَا إِلَيْهِ بِآذَانِنَا فَلَمَّا رَكِبَ النَّاسُ الصَّعْبَ وَالذَّلُوْلَ لَمْ نَأْخُذْ مِنْ النَّاسِ إِلَّا مَا نَعْرِفُ
“It was a time (in the past) when ever we heard some one say that, this is a saying of Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, we immediately paid attention to it. but then (later on) people started treading good and evil paths (i.e. Bid'ah started), so we abandoned hearing, except those sayings that we knew (were authentic).”
[RECORDED IN MUSLIM, VOL 1 P. 31, IN PREFACE, CHAPTER: PROHIBITION ON NARRATING FROM WEAK NARRATORS]
b. Statement of Ibn Sireen[21]:
عَنْ ابْنِ سِيرِينَ قَالَ لَمْ يَكُونُوا يَسْأَلُونَ عَنْ الْإِسْنَادِ فَلَمَّا وَقَعَتْ الْفِتْنَةُ قَالُوْا سَمُّوْا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيْثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلَا يُؤْخَذُ حَدِيْثُهُمْ
“In the beginning people did not question about the transmission of hadeeth, but when the mischief (innovation and fabrication of hadeeth) started spreading then people started asking for the chain of transmitters that it will be seen whether the transmitters are followers of Sunnah then the hadeeth mentioned by them will be accepted. If there are innovators the hadeeth mentioned by them will not be accepted.”
[RECORDED IN MUSLIM, VOL 1 P. 33, IN PREFACE, (URDU) IN PREFACE, CHAPTER: NARRATING THE CHAIN OF HADEETH)]
c. Statement of Abdullah ibn Mubarak[22]
عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ يَقُولُ الْإِسْنَادُ مِنْ الدِّينِ وَلَوْلَا الْإِسْنَادُ لَقَالَ مَنْ شَاءَ مَا شَاءَ
“The Isnaad is from religion. Were it not for the isnad anyone could say anything he wished”
[RELATED BY IMAM MUSLIM IN IN THE INTRODUCTION OF SAHEEH MUSLIM (ED. M.F. ABDUL BAQI. 5 VOLS., CAIRO 1955), VOL 1 PG 15]
4. Preservation: Three Methods
a. Memory
Arabs had very good memory. If they would learn a thing once it would not leave their memory. Generally being an unlettered nation, they used to rely on their memory.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ used to encourage his Sahaba to learn and memorise the Hadith in various ways. Sometimes he would sit down with them and have them repeat after him certain Du’aas which he wanted them to memorise. This he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ would make them memorise just as he would make them memorise the Qur’an.
Ibn Masood رَضِيَ اللهُ عَنْهُ narrated,
عَلَّمَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَفِّي بَيْنَ كَفَّيْهِ التَّشَهُّدَ كَمَا يُعَلِّمُنِي السُّورَةَ مِنْ الْقُرْآنِ
“Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ taught me the Tashah-hud as he taught me a Surah from the Quran….”
[NARRATED BY IBN MASOOD رضي الله عنه; RECORDED IN SAHEEH BUKHARI 8:281]
Jaabir bin Abdullah رَضِيَ اللهُ عَنْهُ narrated,
كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا الِاسْتِخَارَةَ فِي الْأُمُورِ كُلِّهَا كَالسُّورَةِ مِنْ الْقُرْآنِ
“The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ used to teach us the way of doing Istikhara[23], in all matters as he taught us the Suras of the Quran…”
[NARRATED BY JAABIR BIN ABDULLAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 2:263]
Narrated by Abdur Rahman bin Abi Laila
قَالَ لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ فَقَالَ
أَلَا أُهْدِي لَكَ هَدِيَّةً إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ عَلَيْنَا فَقُلْنَا يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا كَيْفَ نُسَلِّمُ عَلَيْكَ فَكَيْفَ نُصَلِّي عَلَيْكَ قَالَ فَقُوْلُوْا…
“Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from the Prophet?" 'Abdur-Rahman said, "Yes, give it to me." I said, "We asked Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ saying, 'O Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said, 'Say:….”
[RECORDED IN SAHEEH BUKHARI 4:589]
Al Hasan ibn Ali رَضِيَ اللهُ عَنْهُ narrated,
عَلَّمَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَلِمَاتٍ أَقُوْلُهُنَّ فِي الْوِتْرِ
“The Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ taught me some words that I say during the witr….”
[NARRATED BY HASAN IBN ALI رضي الله عنه; RECORDED IN ABU DAWOOD: 1420, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD 1425]
Sometimes he would repeat himself three times so that they could memorise his more significant statements
Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ had also done Duaa for a narrator like Abu Hurairah رضي الله عنه who has narrated a wide number of Ahadith of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
Abu Huraira رَضِيَ اللهُ عَنْهُ narrated,
عَنْ أَبِي هُرَيْرَةَ قَالَ قُلْتُ
يَا رَسُوْلَ اللَّهِ إِنِّي أَسْمَعُ مِنْكَ حَدِيْثًا كَثِيْرًا أَنْسَاهُ قَالَ ابْسُطْ رِدَاءَكَ فَبَسَطْتُهُ قَالَ فَغَرَفَ بِيَدَيْهِ ثُمَّ قَالَ ضُمَّهُ فَضَمَمْتُهُ فَمَا نَسِيْتُ شَيْئًا بَعْدَهُ
“I said to Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ "I hear many narrations (Hadiths) from you but I forget them." Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, "Spread your Rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida') and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing.”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:119]
Abu Huraira رَضِيَ اللهُ عَنْهُ is one of the Sahaba who is known to have “photographic memory”.
b. Actions
Many times Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ would actually demonstrate to the Sahaba how to perform certain rites such as Salah, Hajj etc. Then he would tell them to do as he had done it.
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
صَلُّوا كَمَا رَأَيْتُمُوْنِي أُصَلِّي
“"Pray as you have seen me praying”
[NARRATED BY ANAS رَضِيَ اللهُ عَنْهُ AND RECORDED IN SAHIH AL BUKHARI 1:604 IN THE BOOK OF ADHAN]
The actions which the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ did were preserved by the Sahaba by themselves by keeping them in practice. These actions remained in the “Amal” (practice) of the Sahaba were hence preserved.
c. Written form
c. Written form
Many people assume that the Ahadith were not written at the time of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. However there is plenty of evidence, which shows that the hadith were written during the lifetime of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said,
قَيِّدُوْا الْعِلْمَ بِالْكِتَابِ
“Protect your knowledge by writing it down.”
[NARRATED BY ANAS رضي الله عنه; RECORDED IN AL-HAKEEM SAMUOYAH, ALSO NARRATED BY IBN AMR RECORDED IN AL KABEER BY TABARANI, HAAKIM, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH AL JAAMI 4434]
5. Some Proofs from the Hadith that they were written
a. Saheefa As Sadiqah
Abdullah bin Amr bin Al Aas رَضِيَ اللهُ عَنْهُ narrated,
كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُرِيْدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوْا أَتَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ وَرَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنْ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيْهِ فَقَالَ اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ
“I used to write everything which I heard from the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.”
[NARRATED BY ABDULLAH BIN AMR BIN AL-AAS رضي الله عنه; RECORDED IN ABU DAWOOD: 3639 AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD 2:695]
Abu Huraira رَضِيَ اللهُ عَنْهُ narrated,
مَا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَدٌ أَكْثَرَ حَدِيْثًا عَنْهُ مِنِّي إِلَّا مَا كَانَ مِنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو فَإِنَّهُ كَانَ يَكْتُبُ وَلَا أَكْتُبُ
“There is none among the companions of the Prophet who has narrated more Hadiths than I except 'Abdullah bin Amr (bin Al-'As) who used to write them and I never did the same.”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 1:113]
This collection of Abdullah bin Amr bin Al Aas was called “Saheefa As Sadiqah”.
From Abu Qabeel who said:
قَالَ كُنَّا عِنْدَ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِي وَسُئِلَ أَيُّ الْمَدِينَتَيْنِ تُفْتَحُ أَوَّلًا الْقُسْطَنْطِينِيَّةُ أَوْ رُوْمِيَّةُ فَدَعَا عَبْدُ اللَّهِ بِصُنْدُوقٍ لَهُ حَلَقٌ قَالَ فَأَخْرَجَ مِنْهُ كِتَابًا قَالَ فَقَالَ عَبْدُ اللَّهِ بَيْنَمَا نَحْنُ حَوْلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَكْتُبُ إِذْ سُئِلَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْمَدِيْنَتَيْنِ تُفْتَحُ أَوَّلًا قُسْطَنْطِيْنِيَّةُ أَوْ رُوْمِيَّةُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَدِيْنَةُ هِرَقْلَ تُفْتَحُ أَوَّلًا يَعْنِي قُسْطَنْطِينِيَّةَ
“We were with 'Abdullaah ibn 'Amr ibn al 'Aas رضي الله عنه and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullaah called for a sealed trunk and he said, “Take out a book from it”. Then 'Abdullaah said, “Whilst we were with the Messenger of Allaah writing, The Messenger of Allaah was asked, “Which city will be conquered first, Constantinople or Rome?” So Allah’s Messenger said: “The city of Heracles will be conquered first "meaning Constantinople.”
[RECORDED IN MUSNAD AHMED 6358, AD-DAARIMI 1:126, HAAKIM 3:422, SAHEEH]
b. Chronicle of Amr bin Hazm رَضِيَ اللهُ عَنْهُ
The Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ got a chronicle written and sent it to Amr bin Hazm رَضِيَ اللهُ عَنْهُ, Governor of Yemen. In this chronicle, details of reciting the Qur’an, Prayer, Zakat, Divorce, Freeing the slaves, Capital Punishment and Payment of blood money. Further things which are obligatory, traditions and major sins were also mentioned in it.
[NARRATED BY AMR BIN HAZAM AL-ANSARI رضي الله عنه; RECORDED IN MUSNAD AHMED, NASAI, ABU DAWOOD, DAARQUTNI, DAARIMI, HAAKIM, TIRMIDHI: 3492]
c. Chronicle of Aliرَضِيَ اللهُ عَنْهُ
The Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ got a chronicle written and gave it to Ali رَضِيَ اللهُ عَنْهُ
ِAbu Juhaifa narrated,
عَنْ أَبِي جُحَيْفَةَ قَالَ قُلْتُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ
هَلْ عِنْدَكُمْ كِتَابٌ قَالَ لَا إِلَّا كِتَابُ اللَّهِ أَوْ فَهْمٌ أُعْطِيَهُ رَجُلٌ مُسْلِمٌ أَوْ مَا فِي هَذِهِ الصَّحِيفَةِ قَالَ قُلْتُ فَمَا فِي هَذِهِ الصَّحِيفَةِ قَالَ الْعَقْلُ وَفَكَاكُ الْأَسِيرِ وَلَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ
"I asked Ali رَضِيَ اللهُ عَنْهُ, 'Have you got any book (which has been revealed to the Prophet apart from the Qur'an)?' 'Ali رَضِيَ اللهُ عَنْهُ replied, 'No, except Allah's Book or the power of understanding which has been bestowed (by Allah) upon a Muslim or what is (written) in this sheet of paper (with me).' Abu Juhaifa said, "I asked, 'What is (written) in this sheet of paper?' Ali replied, it deals with The Diyya (compensation (blood money) paid by the killer to the relatives of the victim), the ransom for the releasing of the captives from the hands of the enemies, and the law that no Muslim should be killed in Qisas (equality in punishment) for the killing of (a disbeliever). "
[RECORDED IN SAHEEH BUKHARI 1:111 (KITAB AL ILM)]
d. Sermons and letters
Abu Hurairah رَضِيَ اللهُ عَنْهُ said:
لَمَّا فَتَحَ اللَّهُ عَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ…
فَقَامَ أَبُو شَاهٍ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَقَالَ اكْتُبُوا لِي يَا رَسُولَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اكْتُبُوا لِأَبِي شَاهٍ
“When Allah gave victory over Makkah to the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ… (He (Abu Hurairah) then mentioned the sermon of the Holy Prophet)….. A man from Yemen, called Abu Shah got up and said, “O Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ! Write it for me.” The Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said, “Write it for Abu Shah.”
[NARRATED BY ABU HURAIRAH رضي الله عنه; RECORDED IN SAHEEH BUKHARI 9:19, ABU DAWOOD: 3641 AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD: 3100]
“Al-Walid said,
حَدَّثَنَا الْوَلِيدُ قَالَ قُلْتُ لِأَبِي عَمْرٍو
مَا يَكْتُبُوْهُ قَالَ الْخُطْبَةَ الَّتِي سَمِعَهَا يَوْمَئِذٍ مِنْهُ
I asked Abu Amr - “What are they writing? He said, “The sermon which he heard that day (during the farewell pilgrimage)”
[RECORDED IN ABU DAWOOD: 3642, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD: 3101]
The Prophet sent not less than hundred letters and guidelines to governors, which contained many instructions.
e. Ahadith recorded by the Tabeen
The following is a list[24] of the top 12 narrators of Hadith among the Prophets companions and their narrations in written form.
Abu Hurairah (5374)[25]: Nine of his students were recorded to have written hadeeth from him.
Ibn Umar (2630): Eight of his students wrote down hadeeth from him.
Anas ibn Maalik (2286): Sixteen of his students had Ahadith in written for from him.
Aishah bint Abu Bakr (2210): Three of her students had her Ahadith in written form.
Ibn Abbas (1660): Nine of his students recorded his Ahadith in books.
Jabir bin Abdullah (1540): Fourteen of his students wrote down his Ahadith.
Abu Saeed Al Khudri (1170): None of his students wrote.
Ibn Masood (748): None of his students wrote.
Abdullah bin Amr bin Al Aas (700): Seven of his students had his hadith in written form.
Umar bin Al Khattab (537): He recorded many Ahadith in official letters.
Ali bin Abi Talib (536): Eight of his students recorded his hadith in writing
Abu Musa Al Ashari (360): Some of his Ahadith were with Ibn Abbas in written form.
Al Barra bin Aazib (305): Was known to have dictated his narrations.
Among the nine students of Abu Hurairah رَضِيَ اللهُ عَنْهُ known to have written Ahadith from him, Hammam ibn Munabbih’s book has survived in the manuscript form and has been edited by Dr. Muhammed Hamidullah and published in 1961 in Hyderabad, India.
SECTION 3 - FOUR ATTITUDES REGARDING THE HADITH AMONG MUSLIMS
Among the Muslims there are four different attitudes about the Hadith that can be found:
1. Accept everything
This group of Muslims accepts everything that is narrated in the name of Prophet Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. They are generally unaware that there are many Hadith which have been fabricated in the name of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. Nor are they aware what a grave matter it is to repeat a lie in the name of the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, since he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said
مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ
“Whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire."
[NARRATED BY ANAS رضي الله عنه; RECORDED IN MUSNAD AHMED, SAHEEH BUKHARI 4:667[26], SAHEEH MUSLIM, TIRMIDHI, NASAI, IBN MAJAH]
The information given above should InshaAllah help to dispel this serious confusion. Because the fact is that Daeef and Maudhu Hadith cannot be a source of our Deen. When we take so much care and get the gold checked before buying the piece of Gold. Then why is it that in the matter of something far more precious, we accept anything that is narrated in the name of Deen. We should find out if a Hadith is “Saheeh” before we accept it as a part of our Deen.
2. Reject everything
This group of Muslims is the opposite of the first category. They reject hadith altogether. Their opinion is that the Qur’an is enough and there is no need at all of the hadith.
3. Accept what agrees with their own understanding
This group has developed a new methodology of accepting and not accepting Hadith. If a hadith conflicts with their Aql (reasoning) or seems to be conflicting with science or the Qur’an as per their understanding, they reject it. Their example is like the man who checks a piece of gold by holding it in the light. If it glitters properly he considers it pure gold. But several mistakes can happen due to this wrongmethod. Many times he may accept something which is not gold as gold. And sometimes he may reject a piece, which contains a high percentage of gold due to bad polish.
4. Accepting the Saheeh and leaving that which is not Saheeh.
This is the right attitude towards the hadith. The attitude of accepting the authentic and leaving out the inauthentic until proven to be inauthentic. How to know if a particular Hadith is authentic? If you are an expert in the Science of Hadith, the Asma ur Rijaal and the principles of Hadith criticism then you can see for yourself whether the Hadith is authentic. But if you are not so then follow Allah’s guidelines mentioned in the Qur’an in Surah An Nahl 16:43 and in Surah Al Ambiyah 21:7
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُوْنَ
“So ask the people of the Message, if you do not know”
In the above notes one can find convincing arguments InshaAllah to explain the Authority and Importance of the Hadith to category 2 and 3 above. For Category 1 there are different answers which can be found in other notes by the IIC.
Section 4 - A Misconception
1. Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as a Human Being
Another aspect to be kept in mind is that Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was a human being
as the Qur’an clearly states in Surah Al Kahf 18:110 and in Surah Al Fusilat 41:6. Hence there were things which Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ would say and do due to the fact that he was a human.
Narrated Rafi’ ibn Khadij رَضِيَ اللهُ عَنْهُ
قَالَ قَدِمَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَهُمْ يَأْبُرُونَ النَّخْلَ يَقُولُونَ يُلَقِّحُونَ النَّخْلَ فَقَالَ مَا تَصْنَعُونَ قَالُوا كُنَّا نَصْنَعُهُ قَالَ لَعَلَّكُمْ لَوْ لَمْ تَفْعَلُوا كَانَ خَيْرًا فَتَرَكُوهُ فَنَفَضَتْ أَوْ فَنَقَصَتْ قَالَ فَذَكَرُوا ذَلِكَ لَهُ فَقَالَ إِنَّمَا أَنَا بَشَرٌ إِذَا أَمَرْتُكُمْ بِشَيْءٍ مِنْ دِينِكُمْ فَخُذُوا بِهِ وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ مِنْ رَأْيٍ فَإِنَّمَا أَنَا بَشَرٌ
“Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being.”
[NARRATED BY RAFI’ IBN KHADIJ رضي الله عنه; RECORDED IN SAHEEH MUSLIM: 5831]
However here arises a question that how will we know when is the Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is saying a particular thing out from divine guidance or as a human from his own self?
Let us know that Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has been made an example for us by none other than Allah Himself. It is Allah himself who has repeatedly commanded us to obey the Messenger. Hence whenever Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ would say or do anything out of his own accord, it is indeed Allah himself who would make that clear for us. For example, in the Qur’an in Surah Al Abasa 80:1-10 Allah has corrected the Prophet when he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ frowned and turned away from the blind man Abdullah bin Umm Makhtum when he interrupted the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ when the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was talking to an elite from the Quraish. There are many such instances in the Qur’an. Another example is present in Surah at Tahrim 66:1 when the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was corrected by Allah when he prohibited honey for himself. Hence it was Allah who made clear for mankind whenever the Prophet would say or do something, which Allah does not want us to follow. However there are many ways by which Allah made it clear for us whenever the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَwould say from his own self:
Let us know that Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has been made an example for us by none other than Allah Himself. It is Allah himself who has repeatedly commanded us to obey the Messenger. Hence whenever Muhammed صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ would say or do anything out of his own accord, it is indeed Allah himself who would make that clear for us. For example, in the Qur’an in Surah Al Abasa 80:1-10 Allah has corrected the Prophet when he صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ frowned and turned away from the blind man Abdullah bin Umm Makhtum when he interrupted the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ when the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was talking to an elite from the Quraish. There are many such instances in the Qur’an. Another example is present in Surah at Tahrim 66:1 when the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was corrected by Allah when he prohibited honey for himself. Hence it was Allah who made clear for mankind whenever the Prophet would say or do something, which Allah does not want us to follow. However there are many ways by which Allah made it clear for us whenever the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَwould say from his own self:
1. Through revelation in the Qur’an.SOME EXAMPLES OF THIS ARE MENTIONED ABOVE. IF ALLAH WOULD HAVE NOT CORRECTED THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ WHEN HE FROWNED, IT WOULD BECOME A SUNNAH FOR US TO FOLLOW TO FROWN WHENEVER ANY SUCH PERSON COMES INTERRUPTING US. BUT WHEN ALLAH HAS MADE THE MESSENGER صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AS AN EXAMPLE TO FOLLOW HE HAD TO CORRECT THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ WHENEVER HE WOULD MAKE A MISTAKE.
2. Through inspiration other than the Qur’an.There are instances of this that are found in the Hadith.
3. Through happening events.AN EXAMPLE OF THIS IS PRESENT IN THE INCIDENT OF THE DATE PALM TREES OF MADINAH. CONSIDER IF ALLAH WOULD HAVE WILLED SO, IT WAS VERY EASY FOR HIM TO MAKE THE DATE PALM TREE GIVE A GOOD YIELD EVEN IN SUBSEQUENT YEARS. IF THE INCIDENT THAT HAPPENED WHICH LEAD TO THE CORRECTION WOULD HAVE NOT HAPPENED, IT WOULD HAVE BEEN HARAAM FOR PEOPLE FOR ALL TIMES. BUT WHEN ALLAH HAS MADE MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ THE LAWGIVER AND HAS MADE HIS OBEDIENCE COMPULSORY,
ALLAH HAD TO CORRECT HIM صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. IN THIS CASE THE CORRECTION WAS BY THE HAPPENING EVENTS. THERE ARE OTHER SUCH TYPES OF CORRECTION THAT CAN BE FOUND IN THE HADITH. AT TIMES IT WAS THE QUESTION OF A COMPANION.
HOWEVER A VERY IMPORTANT POINT TO BE ADDRESSED HERE IS THAT IF THERE IS NO CORRECTION WHICH HAS COME FORTH OR CAN BE FOUND THEN WHAT SHOULD A PERSON ASSUME? WHEN THERE IS NO SUCH CORRECTION COMING FORTH, BY DEFAULT, WE HAVE TO ASSUME THAT WHAT HAS COME TO US OF WHAT RASOOLULLAH صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ HAS SAID, DONE OR APPROVED OF IS OF AUTHORITY ON US. SINCE IF IT WOULD BE FROM HIS OWN SELF AS A HUMAN ALLAH WOULD HAVE SURELY CLARIFIED AND CORRECTED IT. WHEN ALLAH DID NOT DO SO IT MEANS THAT WHAT HAS COME TO US IS A HUJJAH (PROOF, AUTHORITY) AND WE HAVE TO OBEY AND FOLLOW THAT. WE NEED TO TRUST ALLAH FOR THAT.
IF A PERSON CONTINUES TO BE IN DOUBT REGARDING THE HADITH BEING FROM MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EVEN NO CORRECTION IN ANY FORM HAS APPEARED REGARDING IT, THEN SURELY, HE IS FOLLOWING HIS OWN DESIRES. THIS WRONG ATTITUDE IS ACTUALLY DISOBEDIENCE OF THE COMMANDS OF ALLAH OF OBEYING THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AND FOLLOWING HIS EXAMPLE. WHEN A PERSON DOUBTS AHADITH WRONGLY HE ACTUALLY DOUBTS ALLAH.
ABDULLAH BIN AMR BIN AL AAS رضي الله عنه NARRATED,
IF A PERSON CONTINUES TO BE IN DOUBT REGARDING THE HADITH BEING FROM MUHAMMED صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ EVEN NO CORRECTION IN ANY FORM HAS APPEARED REGARDING IT, THEN SURELY, HE IS FOLLOWING HIS OWN DESIRES. THIS WRONG ATTITUDE IS ACTUALLY DISOBEDIENCE OF THE COMMANDS OF ALLAH OF OBEYING THE PROPHET صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ AND FOLLOWING HIS EXAMPLE. WHEN A PERSON DOUBTS AHADITH WRONGLY HE ACTUALLY DOUBTS ALLAH.
ABDULLAH BIN AMR BIN AL AAS رضي الله عنه NARRATED,
كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنْ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ
“I used to write everything which I heard from the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.”
[NARRATED BY ABDULLAH BIN AMR BIN AL-AAS رضي الله عنه; RECORDED IN ABU DAWOOD: 3639, AUTHENTICATED (SAHEEH) BY ALBANI IN SAHEEH ABU DAWOOD: 2: 695]
Conclusion
Even many Non Muslims marvel today at the manner in which the hadith has been preserved, with the chains of narration, the books of Rijaal in which details about more than 640,000 narrators has been recorded, the manner in which we can check and know even today whether a Hadith is authentic or not. Allah took service from several human beings for this work. However, we have no doubt that it is Allah alone who has preserved the sayings, actions, approvals and details about the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as this was an essential part of preserving His Religion for all people to come right upto the Day of Judgement.
[1] Please Note: Whenever, throughout these notes the term “Hadith” is used, it is being used for referring only to Sahih Ahadith.
[2] The Qur’an translation quoted is from the English translation by Saheeh International, available in print by Al-Qaasim Publishing House, also available on the internet atwww.islamsmessage.com
[3] The word “Sunnah” in one of its usages is used in the same meaning as the word, “ Hadith”. Hence it refers to the sayings, actions and tacit approvals of the Prophet (saw). According to this usage it is used as if synonymous and interchangeably with the term “Hadith”. Please note the word ”Sunnah” is also used in other meanings for eg it is also used to refer to “Mustahab” (recommended) acts in Shariah. However in this article it not used in that sense, but in the former sense.
[4] All References from Saheeh Bukhari are from the English translation by Muhammed Mohsin Khan (9 volumes) printed by Kitaab Bhavan also available on the internet atwww.islamsmessage.com
[5] The word “Hikmah” has been explained later.
[6] In Arabic "Li tubayyina" which means, "So that you (O Prophet) may explain, or make clear." "Bayyinah" comes from "Mubeen" which means "to make clear"
[7] At Tabari 20:268 - Tafsir Ibn Kathir, vol.7, p.683, Darussalam publications, Riyadh.
[8] “Ahadith” is the plural of “Hadith”
[9] Narrated Aisha رَضِيَ اللهُ عَنْهاُ “A person asked Allah's Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ as to who amongst the people were the best. He said: Of the generation to which I belong, then of the second generation (generation adjacent to my generation), then of the third generation (generation adjacent to the second generation).” Recorded in Sahih Muslim 6159
[10] The Qur’an does mention that 16:14 “It is He Who has made the sea subject that ye may eat thereof flesh that is fresh and tender.” However if a person does not refer to the hadith then he can come to the wrong conclusion that only those live fish, which can be slaughtered, can be eaten as practiced by some deviant sects. However the hadith makes it clear that fish that is carrion ie dead meat is also Halaal.
[11] Liver: “Its manifold functions include storage and filteration of blood” – Dorland’s Pocket Medical Dictionary, pg 387, Oxford and IBH Publishing Co, New Delhi..
Spleen: “Among its functions are the disintegration of erythrocytes and the setting free of Haemoglobin…and serving as a blood reservoir” Ibid. pg 625
Spleen: “Among its functions are the disintegration of erythrocytes and the setting free of Haemoglobin…and serving as a blood reservoir” Ibid. pg 625
[12] All References from Saheeh Muslim are from the English translation by Abdul Hamid Siddiqi (4 volumes with continuous numbering) printed by Kitaab Bhavan also available on the internet at www.islamsmessage.com
[13] Narrated by Umar ibn Al Khattab Sahih Muslim 1461
[14] The Qur’an mentions in Surah Al Hijr 15:9 “We have without doubt sent down the Message; and We will assuredly guard it (from corruption).”
[15] Read the full incidence recorded in Sahih Al Bukhari 3:885, narrated by Abu Huraira and Zaid bin Khalid Al Juhani
[16] Sahih Al Bukhari 1:578
[17] Sahih Al Bukhari 6:13
[18] Allah takes an oath of several things in the Qur’an. Hence the oath of His own self in this verse points to the grave importance of what is mentioned thereafter.
[19] Read the details of the incident in Sahih Al Bukhari 4:276
[20] Speech
[21] He was a famous Ta’bee (d. 110 AH)
[22] He was one of the illustrious teachers of Imam Al-Bukhari (d. 181 A.H)
[23] Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed
[24] Quoted from “The Foundations of Islamic Studies” by Dr. Abu Ameenah Bilal Philips, Section 3 on “Hadeeth” pg 120.
[25] The total number of Ahadeeth or more properly, channels of narration of hadeeth ascribed to the companion.
[26] All References from Saheeh Bukhari are from the English translation by Muhammed Mohsin Khan (9 volumes) printed by Kitaab Bhavan also available on the internet atwww.islamsmessage.com
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