A R C H I V E S
Madinat al-Muslimeen Islamic Message Board
| Friend doesn't believe in Hadith |
|---|
| Anonymous |
| 12/07/02 at 06:58:27 |
| [slm] i was wondering if someone can give me some help i'm talking to a brother, and he don't believe in hadith as a source of legislation in islam how i can reply to his questions, should i talk to him if i'm not so knowledgeable, or just simply don't talk to him |
| Re: Friend doesn't believe in Hadith |
|---|
| theOriginal |
| 12/07/02 at 10:32:31 |
| [slm] The question is, is your friend denouncing the authority of the Sunnah of the Prophet (Saws), or is he just denouncing its authority as a "source of legislation." ?? If it's the second, then I think he/she is making a logically flawed argument. And if it's the first....then the following might help. The gist of it is, that if Allah (swt) told us to follow the Prophet, then umm ahh...what reason have we not to? Oh and I didn't write this, but when My Ismaili friend told me that they didn't believe in the Prophet's (saws) authority because it wasn't ordained by God....I asked someone to help me out, so that I might be able to resolve it in my own mind. I think this is the brother's work. Wasalaam. ---------------------------------------- Allah says, “Believe in Allah and His Messenger and the light which He sent down.” (64:8) He says, “We sent you as a witness and a bringer of good news and a warner so that they might believe in Allah and His Messenger.” (48:8-9) He says, “Believe in Allah and His Messenger, the unlettered Prophet.” (7:158) Belief in the Prophet Muhammad is therefore a necessary obligation for every individual. Belief is not complete without it and Islam is only valid with it. Allah says, “Whoever does not believe in Allah and His Messenger, We have prepared a blaze for the unbelievers.” (48:13) To believe in the Prophet is to confirm his Prophethood and Allah’s message to him and to support him in all that he brought and said. Corresponding to the confirmation of the heart is testimony with the tongue - that he is the Messenger of Allah. The combination of confirmation in the heart with the articulation of that testimony on the tongue constitutes belief in him and confirmation of him. As for the obligation to obey the Prophet, belief in him demands it. Confirmation of what he brought requires obedience to him because that is part of what he brought. Allah says, “O you who believe, obey Allah and His Messenger...” (8:20) “Say: obey Allah and. obey the Messenger...” (24:54) He says, “Obey Allah and the Messenger and perhaps you will be shown mercy.” (3:132) “If you obey him, you will be guided...” (24:54) “Whoever obeys the Messenger has obeyed Allah...” (4:79) “Take what the Messenger brings you and leave what he forbids you...” (59:7) “Whoever obeys Allah and the Messenger is with those whom Allah has blessed.” (4:68) “We did not send any Messenger but for him to be obeyed by the permission of Allah.” (4:63) He made obeying His Messenger tantamount to obeying Himself, and He placed obedience to Himself alongside obedience to His Messenger. Allah promises that doing this will result in an abundant reward and threatens a severe punishment for opposing it. He made it obligatory to obey the things that the Prophet commanded and to avoid those he prohibited. The commentators and Imams have said that obeying the Messenger means to cling to his sunna and submit to what he brought. They said that Allah did not send a Messenger without obliging those to whom he was sent to obey him and that obeying the Messenger. in his sunna is equivalent to obeying Allah in His obligations. Sahl at- Tustari was asked about the Shari’a of Islam and he quoted, “Take what the Messenger brings you.” (59:7) Imam As-Samarqandi said that it was said: obey Allah in His obligations and the Messenger in his sunna. It is also said: obey Allah regarding what He makes forbidden for you and obey the Messenger regarding what he conveys to you. It Is said that it means to obey Allah by testifying that He is the Lord and to obey the Prophet by testifying to his Prophethood. Abu Salama ibn ‘Abdu’r-Rahman heard Abu Hurayra say that the Messenger of Allah said, “Whoever obeys me has obeyed Allah. Whoever rebels against me has rebelled against Allah. Whoever obeys my Amir has obeyed me. Whoever rebels against my Amir has disobeyed me.”1 Obeying the Messenger is part of obeying Allah since Allah commands that he be obeyed. True obedience is obedience to Allah’s command and therefore obedience to His Prophet. Allah talks about the unbelievers in the depths of the Fire saying, “On the day when their faces are turned over in the Fire, they will say, ‘Would that we had obeyed Allah and that we had obeyed the Messenger.’” (33:66) They will wish they had obeyed when the wish will not profit them. The Prophet said, “When I forbid you to do something, avoid it. When I command you to do something, then do it as much as you are able.”2 In the hadith of Abu Hurayra we find that the Prophet said, “ All of my community will enter the Garden except for those who refuse to.’ They asked, “Messenger of Allah, who will refuse?” “ He replied, “Whoever obeys me will enter the Garden. Whoever rebels against me has refused.”3 In a hadith we find, “It is like someone who builds a house and lays out a fine feast in it and sends out a summoner. Whoever answers the summoner enters the house and eats from the feast. Whoever does not answer the summoner does not enter the house and eat from the feast.”4 The house is the Garden and the summoner is Muhammad, may Allah bless him and grant him peace. Whoever obeys Muhammad has obeyed Allah. Whoever rebels against the Messenger of Allah has rebelled against Allah. Muhammad distinguishes between people. As for the obligation to follow him and obey his sunna and follow his guidance, Allah says, “Say: if you love Allah, follow me and He will love you and forgive you your wrong actions.” (3:31) “Believe in Allah and His Messenger, the unlettered Prophet who believes in Allah and His words. Follow him, perhaps you will be guided.” (7:157) “ No, by your Lord, they will not believe until they ask you to judge between them in what they disagree about and then they shall find in themselves no impediment touching your verdict, but shall surrender in full submission.” (4:64) i.e. obey your judgement. Allah also says, “You have a good model in the Messenger of Allah for one who hopes for Allah and the Last Day.” (33:21) Muhammad ibn ‘ Ali at-Tirmidhi said, “To take the Messenger as a model means to emulate him, follow his sunna and abandon opposition to him in either word or action.” Several commentators said words to that effect. It is said that this was intended as a criticism of those who fall to follow him. Sahl said that the ayat from the Fatiha (Sura 1), “The path of those whom You have blessed”, means to follow the sunna. Allah commands this and promises they will be guided by following him by reason of the fact that Allah has sent him with the guidance and the deen of the truth to purify them, teach them the Book and the Wisdom, and to guide them to a straight path. In the first ayat mentioned, Allah promises His love and forgiveness to those who follow the Prophet and prefer him to their own passions and inclinations. Soundness of belief is based on submission to the Prophet and satisfaction with his judgement and abandoning opposition to him. It is related from al-Hasan al-Basri that some people said, “Messenger of Allah, we love Allah, so Allah revealed, “Say: if you love Allah, follow me and Allah will love you.” (3:31) It is related that this verse was revealed about Ka’b ibn Ashraf and others. They said, “We are the sons of Allah and His beloveds,” (5:20) and “We are stronger in love for Allah,” (2:165) so Allah revealed the ayat. Az-Zajjaj says that the meaning of, “Say: if you love Allah”, is if you desire to obey Him, then do what He has commanded you to do since the love of the slave for Allah and the Messenger lies in obeying both of them and being happy with what they command. Allah’s love for them is His pardon to them and His blessing them with His mercy. It is said that love from Allah manifests itself in protection and success. Love on the part of the slaves manifests itself in obedience. AI-‘lrbad ibn Sariyya relayed the warning of the Prophet, “You must follow my sunna and the sunna of the Rightly-Guided Khalifs. Cling to it fiercely and beware of new things. These new things are innovations, and every innovation is misguidance.” Jabir added, “Every misguidance is in the Fire.”5 Abu Rafi’ reported that the Prophet said, “Do not let any of you be found reclining on his bed when he hears an injunction from me which is from among those things which I myself commanded or forbade so that he says, ‘I do not know. We only follow what we find in the Book of Allah.’”6 A’isha said, “The Messenger of Allah did something as an example in order to make things easier for people but some people still refrained from doing it. When the Prophet heard about that, he praised Allah and said, ‘What do you think of people who refrain from anything that I myself do? By Allah, I am the greatest of them in knowledge of Allah and the strongest of them in fear of Allah.’”7 It is related that the Prophet said, “The Qur’an is hard and difficult for anyone who hates it. It is judgement. Whoever clings to what I say and understands it and retains it, then it will be like the Qur’an for him. Whoever considers the Qur’an and what I say unimportant and neglects it loses this world and the Next. My community is commanded to take my words and obey my command and follow my sunna. Whoever is pleased with my words is pleased with the Qur’an. Allah says, ‘Take what the Messenger brings you.’ (59:7)”8 The Prophet said, “Whoever follows me is of me and whoever wants to abandon my sunna is not of me.” ‘Amr ibn ‘Awf al-Muzani said that the Prophet told Bilal ibn al-Harith, “Whoever brings to life any of my sunna which has died after me will have the reward of all those who act by it without decreasing their reward in any way. Whoever introduces a misguiding innovation which does not please Allah and His Messenger will have the like of all those who act by it without that decreasing their burden.”9 A man from Khalid ibn Asid’s family asked , Abdullah ibn ‘Umar, “ Abu ‘ Abdu’r-Rahman! We find the Fear Prayer and the prayer at home in the Qur’an, but we do not find the travelling prayer.” Ibn ‘Umar said, “My nephew, Allah sent Muhammad to us when we did not know anything. We do as we saw him doing.” ‘Umar ibn ‘Abdul-‘Aziz said, “The Messenger of Allah made a Sunna and the people in command after him made sunnas. To adopt them is to confirm the Book of Allah and to act on them is’ to obey Allah and strengthen the deen of Allah. It is not for anyone to change the Sunna or alter it or to look into the opinion of those who oppose it. Whoever follows it is guided. Whoever seeks help by it will have victory. Whoever opposes it and follows other than the path of the believers, Allah will entrust him to what he turns to and will roast him in Jahannam, which is a bad ending.” See (4:115) below. ‘Umar ibn al-Khattab wrote to his governors telling them to learn the Sunna, the shares of inheritance and the dialects, saying, “People will try to argue with you (i.e. by using the Qur’an), so overcome them with the Sunna. The people of the Sunna have the greatest knowledge of the Book of Allah.” Ata’ said that the words of Allah, “If you quarrel over anything, then refer it back to Allah and the Messenger,” (4:58) means that you should consult the Book of Allah and the Sunna of the Messenger of Allah in cases of disagreement. Opposing his command and changing his sunna is misguidance and innovation. It is threatened by Allah with utter bereftness and punishment. Allah says, “Let those who oppose his command beware of a trial that might strike them or a painful punishment that might befall them,” (24:63) and “Whoever splits from the Messenger after the guidance is clear to him and follows other than the path of the believers, We shall entrust him to what he has turned to.” (4:115). Abu Hurayra said that once the Messenger of Allah went to visit some graves and, while there, described his community, saying, “Some men will be driven away from my Basin as a stray camel is driven off. I will call to them, ‘Come here! Come here!’ It will be said, ‘They made changes after you.’ Then I will say, ‘Get away! Get away!’”10 Anas related that the Prophet said, “ Anyone who dislikes my sunna is not of me.”11 The Prophet said, “ Anyone who adds something to my Commands which is not part of them is a renegade.”12 Ibn Abi Rafi’ related from his father that the Prophet said, “Do not let any of you be found reclining on his bed when he hears an injunction from me which is from among those things which I myself have commanded or forbidden so that he says, ‘I do not know. We only follow what we find in the Book of Allah.’ “He added a version of the hadith from al-Miqdam, “What the Messenger of Allah makes unlawful is like what Allah makes unlawful.”13 1 Muslim and al-Bukhari. 2 Ibid. 3 Al-Hakim. 4 Muslim and al-Bukhari. 5 Muslim. 6 Ash-Shafi’i in al-Umm, Abu Dawud, at- Tirmidhi and Ibn Majah. A sound hadith. 7 Muslim and al-Bukhari. 8 Abu’sh-Shaykh, ad-Daylami and Abu Nu’aym from al-Hakam ibn ‘Umayr. 9 At- Tirmidhi. Ibn Majah considers it hasan. 10 Muslim, Malik, Abu Dawud and an-Nasa’i. 11 Muslim and al-Bukhari. 12 Ibid. 13 Abu Dawud, at- Tirmidhi and Ibn Majah. |
| Re: Friend doesn't believe in Hadith |
|---|
| theOriginal |
| 12/07/02 at 10:33:36 |
| [slm] grr@smileys. Wasalaam. SF. |
| Re: Friend doesn't believe in Hadith |
|---|
| Chris |
| 12/07/02 at 16:23:39 |
| I'm not sure I understand how Hadith fits in with the rest of Islam, but if I understand correctly, Hadiths are sayings of Mohammet and others, not things directly reveled by God or his angels. If that is the case, then the Hadiths, no matter how authitic, must be treated with great care because they were written by Men and men are inherently fallible. If you don't believe this I'll show you my report card from Uni ;). They would have been written by someone who could not concieve of the world we have today and possiblly do not apply to us as useful advice. Chris |
| Re: Friend doesn't believe in Hadith |
|---|
| BroHanif |
| 12/07/02 at 19:20:33 |
| Hi chris, [quote]They would have been written by someone who could not concieve of the world we have today and possiblly do not apply to us as useful advice. [/quote] Islamic laws still apply to us 1400 years from when the migration took place and they will still apply in the years to come. Why woul you say its not useful advice ? Hanif |
| NS |
| Re: Friend doesn't believe in Hadith |
|---|
| Chris |
| 12/07/02 at 19:38:40 |
| There's a difference between the word of God and human opinons. I cannot conceive of what life may be like 1400 odd years in the future (assuming that God does not become sick of us and sends an alien invasion to teach us a lession), and the same problem would appliy to anyone from the Phophet's time. In that time, there may have been surgestions or advice that he gave which were treated as holy writ. I've a sneaking suspiction that this is perhaps one of the causes of Islam's problem, but I've never been able to find a way to prove or disprove it. For example: [quote]Umar reported the Prophet saying, "Whenever a man is alone with a woman the devil makes a third." [/quote] This statement is a contridition in terms and very age-specific. If the two are 'alone' together, where is the devil? the second point is that it dates from an age where the rights of women were less respected in practice (yes, I know Islam garentees Women rights which are honered more in the breech) than they are today. Lust is there to be controled and mastered. Surpressing it mearly leads to trouble later. Possibully Hadiths repersent the Prophet's own interpretation of the Koran. But he himself was hardly all-knowing, part of Islam's charm is that its founder was human, and its possibly that he mearly applied it to his own time and left an accidental legicy to the future. The real beaty of Islam, and even I can appriate that, is that anyone can real the Koran and draw their own interpretations. A use for free will that is truly remarkable. No other religion has that characteristic. Hadiths mearly confuse that issue. Humm, hope that makes sense. Chris |
| Re: Friend doesn't believe in Hadith |
|---|
| UmmWafi |
| 12/07/02 at 22:44:15 |
| [quote author=Chris link=board=madrasa;num=1039262307;start=0#5 date=12/07/02 at 19:38:40]There's a difference between the word of God and human opinons.[/quote] True, if the human is merely a man but there is also a difference between human opinions and the word of a Prophet who has been given the kind of knowledge by God that we cannot even begin to fathom. However, if one doesn't believe in the Prophethood of Muhammad Ibn Abdullah, then why have a discussion about the hadiths in the first place ? After all, the platforms are different. [quote] I've a sneaking suspiction that this is perhaps one of the causes of Islam's problem, but I've never been able to find a way to prove or disprove it.[/quote] Its amazing how many conclusions and assessments and analyses we can make or have on and about something we don't truly know about. And yet, its also amazing how much lesser we conclude and how much more we study the more we learn about something. Such is the way of mankind, since lonnggg ago. [quote]This statement is a contridition in terms and very age-specific. If the two are 'alone' together, where is the devil? the second point is that it dates from an age where the rights of women were less respected in practice (yes, I know Islam garentees Women rights which are honered more in the breech) than they are today. Lust is there to be controled and mastered. Surpressing it mearly leads to trouble later.[/quote] Forgive me, but I have turned the statement around like a Rubix cube but I still fail to see how on earth its a contradiction in terms nor is it very age specific. I thought the sentence is one of the easiest to understand. When a man is alone with a woman, usually the devil makes a third PRESENCE not a third person. U cannot negate presence just because there was a usage of the word alone. Assuming u believe in God, is the sentence "When a man is alone with a woman, God is still there" also a contradiction ? And uhhh....why do u say its very age specific ? I thought this sentence is timeless and universal because 1400 years ago the devil tempts men and women towards sin when they are alone, today the devil still tempt men and women towards sin when they are alone and 100 years from now, assuming there are still heterosexuals, the devil will still tempt men and women towards sin when they are alone. This has nothing to do with womens' rights because the statement is also cautioning the men against sinning so I am afraid that if u truly don't like this sentence u have to find a different issue instead of womens' rights. U say that lust is to be controlled and mastered and suppression will only lead to further problems. Perhaps there are some truths to what u say but tell me, if u are a recovering cocaine addict, would it be easier to control your yearning when there is a 10lb cocaine package in front of you or would it be easier to do it in a different environment ? Not everyone is as emotionally and biologically strong as u Chris. That is why the Hadiths always stresses on prevention, for cure, can be quite difficult sometimes, especially when u are a 17 year old pregnant teen who discovers that the father of her child has jumped ship. Ya ? [quote]Possibully Hadiths repersent the Prophet's own interpretation of the Koran. But he himself was hardly all-knowing, part of Islam's charm is that its founder was human, and its possibly that he mearly applied it to his own time and left an accidental legicy to the future.[/quote] Actually Chris, u would be better off speaking about a topic u ARE learned about instead of talking about a topic u THINK u know about. [quote]The real beaty of Islam, and even I can appriate that, is that anyone can real the Koran and draw their own interpretations. A use for free will that is truly remarkable. No other religion has that characteristic.[/quote] He he, a famous use for backhanded compliment. Capital ! However, one small point, the Quraan is not a literary work like a book of poetry where one can just sit down and make their own interpretation, period. The Quraan is a collection of Revelations from Allah SWT. Yes, anyone can pick it up and read it and gather meaning from it to the best of their ability and understanding. At the point of reading. But to use the Quraan as The Guide to living one's life, one must do it justice and Study and Learn it very very carefully. It's kind of scary to lead one's life by just ascribing interpretations to the Words of God. Unless of course if u have supreme confidence in your ability of comprehension ? I would like to expound further on the Islamic concept of free will but I fear that is a whole treatise altogether, not just confined and limited to interpreting books. [quote]Hadiths mearly confuse that issue. Humm, hope that makes sense.[/quote] It doesn't actually but hey, at least u have provided us with an excellent preview of your thought process :) May Allah forgive me if I have written anything wrong or approaching wrong, Amin. |
| 12/07/02 at 23:15:25 |
| UmmWafi |
| Re: Friend doesn't believe in Hadith |
|---|
| panjul |
| 12/09/02 at 00:52:34 |
| [slm] i had a friend who didn't believe in the hadith either. She said she only believed in the Quran. I tried explaining to her in a 1000 different ways why it's important to believe in the hadith. but arguing with someone who read the Quran only once in their life and prayed once in a year was pretty hard. She didn't understand what i was telling her, since she didn't know her ABC's about Islam. So one day she happened to pray while i was with her, and it occured to me that the Quran only tells us to pray, but does not tell us how to pray. so when she finished I pointed that out to her. We get our information on how to perform salat from ahadith. Did she believe then? Yes. |
| Re: Friend doesn't believe in Hadith |
|---|
| zanfaz |
| 12/09/02 at 07:53:46 |
| [slm] This is one good article explaining the status of Sunnah in Islam. wassalam ----------------------------- The Status of Sunnah in Islam The Status of Sunnah in Islam by Muhammad Nasir-ud-deen Al-Albaani. Introduction Praise be to Allah, Benediction and Peace be on the Messenger of Allah, his family, his companions, and his adherents. This is a lecture which I delivered in the city of Doha, the capital of Qatar, in the blessed month of Ramadhan 1392 A.H. Some of my friends have suggested to me to publish my lecture on account of need of the Muslims to a work of its kind. In response to their request, I am printing it for general propagation on account of its advantage, having regard for the reminiscences and history. I have added some separate titles to assist the reader to collect the main ideas. I pray to Allah, the Mighty, the Glorious, to write me among those who defend the religion and those who help enact the law; and to reward me for it. Surely he is the most generous in responding to my prayer. Damascus 22 Muharram-al-Haram 1394 A.H. The Status of Sunnah in Islam: A Declaration that it cannot dispense with The Qur'an All Praise be to Allah, we praise Him, seek His help and His forgiveness. We seek refuge in Allah from the evils of our souls and evils of our deeds. One whom Allah guides, none can lead him astray, and one whom He misguides, none can guide him. I bear witness that there is no god(1) but Allah, and I bear witness that Muhammad (SAW) is His servant and His messenger. O you who believe. Fear Allah truly, and don't die except in a state of Islam (3:102). O Men fear your Lord who created you from one soul, and created its partner, and from them spread men and women in numbers. Take care, Allah will question you about it and the kinship. Surely, Allah is ever watchful of your deeds (4:1). O those who believe. Fear Allah and say what is correct so that it fits you. He will forgive your sins. Whoever obeys Allah and His messenger that is a great achievement (33:70-71). The best of speech is the speech of Allah. That is The Book of Allah. The best of guidance is the guidance of Muhammad. Of all matters, the worst are innovations; and everything new is an innovation, and every innovation is a deviation, and every deviation leads to Hell-fire. I do not think that I will be able to offer this high ranking assembly - especially when there are distinguished ulama (scholars) and professors present - some knowledge which has not been dealt with before. If what I think is true, I will rest contented that my address will be a reminder, as it says in the Qur'an Remind, for the reminder would benefit the believers (51:55). I do not think that my talk in this blessed month of Ramadhan, the month of importance, is an exposition of something of its merits, rules and their practice, and the like, which generally the preachers and instructors touch on, on account of the benefit they give to the listeners, and procure for them good and blessing; but I have chosen my talk to be a study of a general nature, surely it is one of the roots of the Shari'ah (Islamic law). It is a declaration of the importance attached to the Sunnah in the Islamic law. The Role of Sunnah Towards The Qur'an You all know that Allah, The Blessed and Mighty, chose Muhammad (SAW) as His Prophet and picked him to deliver the final message. The Qur'an was revealed to him and commanded him to obey all what He had ordered him to do, that is, to expound His message to the people. Allah says, We have revealed to you the Reminder (The Qur'an) to expound to people what was revealed to them (16:44). I think that the declaration mentioned in the verse contains two orders: Declaration of the word and its arrangement. It is the communication of the Qur'an and its non-concealment, and its pursuit to Mankind just as Allah, The Blessed Almighty, has revealed to the heart of the Prophet (SAW) which is the intent of His saying O Messenger proclaim what is revealed to you from your Lord (5:67). Sayyida Ayesha (may Allah be pleased with her) is reported to have said "Whosoever says that Muhammad (SAW) concealed something which he was commanded to communicate, is is a great calumny against Allah." Then she read the abovementioned verse. (Bukhari and Muslim have stated it.) And according to the narration of Muslim: "If the Messenger of Allah (SAW) had concealed something which he was commanded to communicate, he would have concealed the saying of The Almighty Behold thou didst say to one who had received the grace of Allah and thy favour: Keep your wife to yourself and fear Allah. But thou didst hide in thy heart that which Allah was about to make manifest; you did fear the people, whereas Allah had a better right that you should fear Him (33:37). The explanation of the meaning of the word or sentence or verse for which man needs an explanation, most of which bear reference to 'Mujmal' (comprehensive) verses or 'Amah' (general) verses or 'Mutlaq' (unbounded) verses. Then comes the Sunnah and clarifies the sentences and specifies the verses called 'Amah' and defines what is 'mutlaq' that is, in refernce to the saying (Qaul) of The Prophet (SAW), his deed (Fi'l) and the act he confirmed (Iqrar). The necessity of Sunnah to understand The Qur'an and Parables on that Allah says The male thief and female thief cut off their hands (5:38) is a fitting example of that. The thief in it is general like the hand. The oral tradition explains the first of them and restricts it by 'as-sareq' (the thief) who steals something worth a fourth of a Dinar(2) according to the saying of the Prophet (SAW) There is no cutting - of the hand - unless the thing stolen is worth a fourth of a Dinar or more (Bukari & Muslim) the two shaikhs have recorded this Hadeeth. Again, the other is explained by the action of the Prophet (SAW) or the action of his companions and his confirmation. They used to cut the hand of the thief from the wrist as is known in the work of Hadeeth. The oral tradition explains the hand mentioned in the verse on Tayammum (dust ablution) And rub therewith your faces and hands (5:6) is also the palm of the hand as is stated in a Hadeeth Tayammum is the wiping of the face and the hands recorded by the two shaikhs and Ahmad and others from a tradition reported by Ammar bin Yasir (may Allah be pleased with them). There are other verses that cannot be completely understood except through Sunnah. They are: It is whose who believe and confuse not their beliefs with wrong, 'dhulm' that are (truly) in security for they are on (right) guidance (6:82). The companions of the Prophet (SAW) understood the word 'dhulm' in its general sense to mean every wrong doing, even if it be little. On this account the verse is regarded as dubious and they said, "O Messenger of Allah, which of us did not involve his faith with obscurity?" He (SAW) said; It is not that. It is only the 'shirk'(3). Have you not heard what Luqman said: Verily, 'shirk' is a very great sin (dhulm) (31:13). The two shaikhs have recorded it with others. Allah says: When you travel on earth, there is no blame on you to shorten your prayer, for fear the unbelievers will persecute you (4:101). It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. Some of the Prophet's companions asked him: "Why do we shorten our prayers while we feel safe?" He said: It is a charity from Allah, so accept it (Muslim). Allah says: The carcass and it's blood are forbidden to you (5:3). In explanation of this verse, the corpse of locusts, fish, the livers, spleen of blood are lawful. So the Prophet (SAW) said: He has made two dead things and blood lawful: the locusts and the fish, the liver and the spleen. Baihaqi and others have recorded it as 'marfu' type of hadeeth as also 'mauquf' type. The 'isnad' od 'mauquf' is authentic and it is as good as 'marfu' tradition, since it is not stated in the form of a 'ra'y' (decision based on one individual's judgement not on Qur'an and Sunnah). Allah says: I find not in the message received by me by inspiration any (food) forbidden to be taken by one who wishes to, unless it is dead meat or blood poured forth or the flesh of swine, for it is an abomination, or what is impious (meat) on which a name has been invoked other thatn Allah's (6:145). The Sunnah has forbidden many things not mentioned in the verse mentioned above, as for example in the saying of the Holy Prophet (SAW): All predatory animals with tusk and every bird with claw are forbidden for consumption. There are other traditions which have forbidden the consumption of such animals as the Prophet (SAW) is reported to have said on the Day of Khayber: Allah and His Messenger have prohibited the consumption of domesticated asses, for they are filth. The two shaikhs have reported it. Allah says: Who has forbidden the adornment of Allah which He has produced for His servants, and the things clean and pure (which he has provided for sustenance) (7:32). The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet (SAW) who is reported to have met some of his companions, and had a silk garment in one hand, and gold in the other, and said: These are prohibited to Muslim males, lawful to females. The hadeeths in their interpretation are many and well known in both the authentic collections of hadeeths, and others and the like of many examples well known to scholars familiar with hadeeth and Islamic Jurispudence. From what has been stated above, O Muslim Brethren, you can see the importance attached to Sunnah in Islamic Law. When we divert our intention again to the exaples mentioned beside others not mentioned, we are certain that there is no way to understand the Qur'an correctly except in association with the interpretation of the Sunnah. In the first example, the understanding of the 'sahabah' of 'dhulm' mentioned in the verse is on its general sense, despite the fact that the (Allah be pleased with them) were, as stated by Ibn Mas'ud: "The best of this community, most pious, profound in learning, least of dissimulation." Yet with all that they erred in their understanding of that. Were it not for the Prophet (SAW), who held them back from their mistaken notion, and made them take the step in the right direction in that the correct meaning of 'dhulm' in the context is shirk (association of partnership with Allah), we too would have followed in their wrong thinking. Allah, The Blessed and The Most High saved us from that wrong notion by the grace of the right direction of the Prophet (SAW) and his Sunnah. In the second example - with Allah's guidance - if not for the hadeeth mentioned above, we would have been in doubt at least with regard to the shortening of prayer (qasr-as-salat) during a journey while secure - if we did stipulate the condition of fear as obvious in the verse - till the companions saw the Prophet (SAW) shorten the prayers when it was safe and secure. In the third example, if not for the hadeeth, we would have forbidden ourselves the consumption of good things made lawful to us: locusts, fish, liver, and the spleen. In the fourth example, if not for the hadeeths, some of which we have mentioned, we would have considered lawful what Allah has made unlawful through the dictum of the holy Prophet (SAW) like predatory animals, and the birds which have claws. And so in the fifth example, if not for the hadeeths in regard to this question, we would have considered lawful what Allah prohibited through the words of His Prophet (SAW) like gold and silk. It is for this, some forbearers (as-salaf) say that 'Sunnah' pronounces judgement of The Book (al-Qur'an). The Deviation of those who are satisfied with The Qur'an to the exclusion of Hadeeth It is a matter of regret that according to the interpretation found in the works of some commentators and moders authors, that it is permissible to do what is stated in the last two examples: Consumption of the predatory animals and the waearing of gold and silk by referring their interpretation only to the Qur'an. Today, a sect exists called "Quranites" who comment according to their whims and fancies; without seeking the explanation of the authentic Sunnah. They only accept and follow the Sunnah which suit their desires, the rest they throw behind. The Prophet (SAW) is reported to have said that: None of you reclines on his bed, the order comes to him on an affair which I am commanded to do or not to do. He says: "I don't know, what is found in The Book of Allah we follow" (Tirmithi). According to another report: What is found in The Book of Allah as 'Haram,' we pronounce it 'haram' (forbidden). Surely, I am given The Qur'an and its example with it. Yet, according to another report: What the Messenger of Allah has forbidden, Allah has prohibited it. It is a matter of regret that one renowned scholar has written a book on Islamic law and its dogma, and in its preface, he says that he has written it and that he has made reference only to The Qur'an. This true hadeeth gives positive evidence that the divine law of Islam - As-Shari'ah - is not merely Qur'an, but Qur'an and Sunnah. Therefore, whoever holds fast to one source for reference to the exclusion of the other, he held fast to neither of them, since both complement each other. The Qur'an says Whoever obeys the Messenger, obeys Allah. Allah says, No, by your Lord they do not believe until they submit to your adjucation in all disputes between them, then they do not find themselves oppressed with your decisions and they completely submit (4:65). Again, Allah says When a matter has been decided by Allah and His Messenger, it does not behove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messenger, he is indeed on a clearly wrong Path (33:36). Furthermore, Allah says What the Messenger teaches you, take it, and what he forbids you, avoid doing it (59:7). In connection with this verse, I am marvelled by what is corroborated by Ibn Mas'ud (Allah be pleased with him) that is, a woman came to him and told him, "You who says: May Allah's curse be on 'Al-Namisat' and 'Al-Motanamisat'(4) and those who tattoo." He said "Yes." She said, "I read the Book of Allah (Al-Qur'an) from beginning to its end. I did not find what you have said. He told her, "If you have read it, you would have found it. As for your reading what the Messenger teaches you, take it, and what he forbids you, avoid doing it." She said, "Certainly." He said, "I have heard the Messenger of Allah (SAW) say May Allah's Curse be on the Al-Namisat." (Bukhari and Muslim) Inadequacy of Philology to understand The Qur'an From what has been stated above, it is clear that there is no scope for anyone with all his Arabic Scholarship to understand the glorious Qur'an, without the help of the Sunnah of the Prophet (SAW), his sayings and actions. The companions of the Prophet (SAW) were the most knowledgeable in the language, which The Qur'an was revealed in, when it was not blemished by the incorrectness of the common folks knowledge or their grammatical mistakes. Yet, they erred in understanding the verses quoted above when they relied on language alone. It is self-evident that a man well-informed of the Sunnah is more appropriate to understand The Qur'an and deduce the rules from it than one who is ignorant of it. How can it be a source to one who does not reckon it and does not make reference to it? For this reason, it is part of the rules agreed upon that Qur'an should be interpreted by the Qur'an itself as welll as the Sunnah, then by the sayings of the Sahabah... etc. (5) It is here that the cause of deviation of scholastic theologians (Ahlu-el-Kalam) become clear, both ancient and modern, and their opposition to the forbears 'As-salaf' (May Allah be pleased with them) in their doctrines not to speak of their laws. They are far from Sunnah, and knowledge of it, and rely on their intelligence and desires to decide on the verses of attributes and others. What is best is what was written down in the exposition of Tahawi's doctrine (page 212 Fourth Edition): When one is not well-informed of The Book and Sunnah, what would he say about the Fundamentals of Religion (usulu-d-din)? He only receives the assertion of someone. If he says that he takes it from The Book of Allah, he does not study the commentary of The Qur'an on the basis of prophetic traditions, and reflects over it, nor what the companions (Sahabah), and the following generations narrated, which is transmitted to us from the authorities whom the critics chose. They have not transmitted the system and arrangement of The Qur'an, but its poetic expression and meaning. They did not learn the Qur'an like children, but studied it with meaning. One who does not follow in their footsteps, speaks on his own accord. One who does that thinks it be the religion of Allah, and does not study The Book of Allah, he sins, even if he is right. One who studies The Qur'an and The Sunnah, he is rewarded, even if he goes wrong, but if he is right in his opinion, his reward is doubled. Then he says: What is obligatory, is submission to the Messenger (SAW) carrying out his saying and accepting his saying with satisfaction and belief without contradicting it with false ideas called 'opprehensive faculty' (Ma'qul) bearing doubt or complaint, or offering the opinions of men and the garbage of their intellect. We unite with The Prophet (SAW) in judgement, submission, obedience and compliance, just as we have unison with Allah, glory be to Him, by worshipping Him by humility, submissiveness, repentance and reliance. In short, what is obligatory on all MUslims is that they do not separate between Qur'an and Sunnah; whereas, it is obligatory to take both of them and to formulate the law on both of them. This is a safeguard for them, so that they won't fall right or left; and that they won't fall back in error as explained by The Prophet (SAW): I leave behind me two things. You will never go astray if you hold fast to them: The Qur'an and my Sunnah. CAUTION It is self-evident after this that I say: The Sunnah which has an important bearing on Islamic Law is only the Sunnah confirmed by scientific channels, and authentic chains of narrations known to the learned in regard to hadeeths and the background of the narrators. It is not the one which is found in different works of Tafseers (commentaries of The Qur'an) and Islamic jurisprudence (fiqh), and in different writings of longing, intimidation, advices, and admonitions, etc... They contain weak, spurious, and fabricated hadeeths, of which Islam absolves, like the story of 'Harut and Marut,' and the sotry of 'gharanik.' I have a special letter which makes it void and it is printed(6). A major part of it is recorded in two huge books namely "A chain of weak and fabricated hadeeths and their evil impact on the community." Their number upto date have reached approximately four thousand hadeeths(7). It is obligatory on the learned, especially those who spread the knowledge of fiqh and legal opinions among the public, that they shouldn't dare to argue with hadeeth unless it is well-attested. Books of jurisprudence, which they refer to, are normally filled with traditions which are not well-attested, nor have any bases, as is well-known to the learned. I have begun an important project, and I think it will be of use to those occupied with jurisprudence, and I will name it: "Weak and Fabricated Hadeeths in the Major Jurisprudence 'fiqh' Books," by which I mean: Al-Hidayah, by Al-Marghinani, in Hanafi fiqh, Al-Modawwanah, by Ibnil-Qasim, in Maliki fiqh, Sharhul-wajeez, by Al-rafiee, in Shafiee fiqh, Al-Mughni, by Ibn Quddamah, in Hanbali fiqh, and Bidayatul Mujtahid, by Ibn Rushd-al-Andalusi, in comparative fiqh. I regret that I did not get the opportunity to finish it, because the journal "Al-Wa'e-al-Islami" of Kuwait which promised to publish it, when perused it, didn't print it. Although I missed this opportunity, perhaps I will succeed on another occasion, Allah willing, to offer to my bretheren occupied with jurisprudence a precise learned course to help them to facilitate their knowledge of the different categories of hadeeth with reference to various sources from books on hadeeth, with an explanation of its special nature and character and reliance on them. Allah is phe source of success. Weakness of Hadeeth of Muadh in the opinion And its disapproval Before I conclude my talk, I think I must direct the attention of brethren present to a well known hadeeth. It is devoid of one of the books of jurisprudence on account of its weakness in respect of its chain of narration (isnad) and its contrdiction with what we have concluded in this talk, regarding the illegitimacy of discrimination in law between The Qur'an and Sunnah; and the necessity of taking both. It is a hadeeth of Muadh bin Jabal (May Allah be pleased with him) that the Prophet (SAW) said to him when he sent hin to Yaman: By what source will you decide? He said, "By the book of Allah." He then asked, If you don't find any guidline? He said, "I will make an effort to form my own opinion." He said, Praise be to Allah who makes success the effort of the envoy of the Messenger of Allah, to what The Prophet likes. As for the weakness of its 'isnad,' there is no scope for its explanation now. But I have explained it clearly in the above mentioned chain(8). It would suffice now to mention that the Commander of the Believers in the hadeeth 'Imam Al-Bukhari' (may Allah have mercy on him) says that the hadeeth is not recognized (munkar). After this I am permitted to begin to explain the conflict which I pointed. The tradition of Muadh gives the ruler a method of three stages which does not permit to search for any rule with regard to 'Ra'e' (personal opinion) except that he does not find it in the Sunnah, nor in the Sunnah, except that after he does not find it in The Qur'an. It is in relation to 'Ra'e' a genuine method with all the learned (ulama), so that they say, "Where there is a tradition relating the deeds and utterances of The Prophet (SAW), personal opinion is void." But in relation to Sunnah, it is not true, because Sunnah dictates The Qur'an and and clarifies its doctrines. It is then essential to search for a ruling in Sunnah, even if he thinks it is found in The Qur'an as we have mentioned it. Sunnah is not with The Qur'an in the same manner as 'Ar-Ra'e' with the Sunnah. No, definitely not. It is rather necessary to regard the Qur'an and Sunnah as being one source with no discrimination between the two whatsoever. This is indicatied in a saying of the Prophet (SAW): Certainly I have come with The Qur'an and its like (meaning the Sunnah). He said They are never separated until they come to the Basin(9). The compilation mentioned between them is not correct because the separation between them is void as we have explained. This is what I wish to draw attention to. If I am right, it is from Allah; if wrong, it is from me. I ask Allah Almighty to protect us and you from errors and from all that displeases him. I conclude my praising by "Al-Hamdu-lillahi rabbil-alameen" - Praise be to Allah, The Lord of the Worlds. |
| Re: Friend doesn't believe in Hadith |
|---|
| Caveat |
| 01/13/03 at 11:09:44 |
| Justification for following the Sunnah Question: Why do we have to follow the sunnah of the prophet Muhammad and not just follow the quraan ? Why do we have to follow a specific Mathab? Answer: Praise be to Allaah. The first question may appear strange and somewhat surprising to committed, practising Muslims. How can something which is so obviously one of the bases of Islaam become a matter for discussion and debate? But since the question has been asked, we will present, with the help of Allaah, the principles and bases of the importance of the Sunnah, the obligation to follow it and the ruling concerning those who reject it. By so doing, we will also refute the doubters and the misguided group who call themselves “Qur’aaniyyeen” (the Qur’aan has nothing to do with them!) In sha Allaah this discussion will be of benefit to everyone who wants to understand the truth of the matter. Proof of the importance of the Sunnah (1) The Qur’aan speaks of the importance of the Sunnah, for example: (a) Allaah says (interpretation of the meaning): “He who obeys the Messenger has indeed obeyed Allaah . . .” [al-Nisaa’ 4:80] Allaah described obedience to the Prophet (peace be upon him) as being a part of obedience to Him. Then He made a connection between obedience to Him and obedience to the Prophet (peace be upon him): “O you who believe! Obey Allaah and obey the Messenger . . .” [al-Nisaa’ 4:59] (b) Allaah warns us not to go against the Prophet (peace be upon him), and states that whoever disobeys him will be doomed to eternal Hell. Allaah says (interpretation of the meaning): “. . . And let those who oppose the Messenger’s commandment beware, lest some fitnah (trial, affliction, etc.) befall them or a painful torment be inflicted on them.” [al-Nur 24:63] (c) Allaah has made obedience to His Prophet a religious duty; resisting or opposing it is a sign of hypocrisy: “”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisaa’ 4:65] (d) Allaah commands His slaves to respond to Him and His Messenger: “O you who believe! Answer Allaah (by obeying Him) and (His) Messenger when he calls you to that which will give you life . . .” [al-Anfaal 8:24] (e) Allaah also commands His slaves to refer all disputes to him: “. . . (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger . . .” [al-Nisaa’ 4:59] (2) The Sunnah itself indicates the importance of the Sunnah. For example: (a) Al-Tirmidhi reported from Abu Raafi’ and others that the Prophet (peace be upon him) said: “I do not want to see any one of you reclining on his couch and, when he hears of my instructions or prohibitions, saying ‘I don’t accept it; we didn’t find any such thing in the Book of Allaah.’” Abu ‘Eesaa said: This is a saheeh hasan hadeeth. (See Sunan al-Tirmidhi, Shaakir edition, no. 2663). Al-’Irbaad ibn Saariyah, may Allaah be pleased with him, reported that the Prophet (peace be upon him) said: “Would any of you think, reclining on his couch, that Allaah would only describe what is forbidden in the Qur’aan? I tell you, by Allaah, that I have warned and commanded and prohibited things that are as important as what is in the Qur’aan, if not more so.” (Reported by Abu Dawud, Kitaab al-Khiraj wa’l-imaarah wa’l-fay’). (b) Abu Dawud also reported from al-’Irbaad ibn Saariyah, may Allaah be pleased with him, that “the Messenger of Allaah (peace be upon him) led us in prayer one day, then he turned to us and exhorted us strongly . . . (he said), ‘Pay attention to my sunnah (way) and the way of the Rightly-guided Khaleefahs after me, adhere to it and hold fast to it.’” (Saheeh Abi Dawud, Kitaab al-Sunnah). (3) The scholars’ consensus (ijmaa’) affirming the importance of the Sunnah. Al-Shaafi’i, may Allaah have mercy on him, said: “I do not know of anyone among the Sahaabah and Taabi’een who narrated a report from the Messenger of Allaah (peace be upon him) without accepting it, adhering to it and affirming that this was sunnah. Those who came after the Taabi’een, and those whom we met did likewise: they all accepted the reports and took them to be sunnah, praising those who followed them and criticizing those who went against them. Whoever deviated from this path would be regarded by us as having deviated from the way of the Companions of the Prophet (peace be upon him) and the scholars who followed them, and would be considered as one of the ignorant. (4) Common sense indicates the importance of the Sunnah. The fact that the Prophet (peace be upon him) is the Messenger of Allaah indicates that we must believe everything he said and obey every command he gave. It goes without saying that he has told us things and given instructions in addition to what is in the Qur’aan. It is futile to make a distinction between the Sunnah and the Qur’aan when it comes to adhering to it and responding to it. It is obligatory to believe in what he has told us, and to obey his instructions. The ruling concerning those who deny the importance of the Sunnah is that they are kaafirs, because they deny and reject a well-known and undeniable part of the religion. As regards your second question, about whether a Muslim is required to follow a particular madhhab, the answer is that he does not have to. For the average “rank and file” Muslim, his madhhab is that of his mufti or the scholar whom he consults for religious verdicts; he must ask those pious scholars whom he trusts for opinions when necessary. If a person has enough knowledge to distinguish which evidence and opinion is stronger, then he must follow the scholarly opinion which has the strongest support from the Qur’an and Sunnah. It is acceptable for a Muslim to follow one of the four well-known madhhabs, on the condition that he understands that the truth in any given issue may lie with another madhhab, in which case he must ignore his own madhhab’s opinion and follow the truth. The Muslim’s aim is to follow the truth that is in accordance with the Qur’an and Sunnah. The madhhabs of fiqh are only a means of reaching ahkaam (rules) based on the Qur’aan and Sunnah, they are not Qur’aan and Sunnah. We ask Allaah to show us the truth and help us to follow it, and to show us falsehood and help us to avoid it. May Allaah bless our Prophet Muhammad. Islam Q&A (www.islam-qa.com) |
| Re: Friend doesn't believe in Hadith |
|---|
| Caveat |
| 01/13/03 at 11:14:00 |
| Question: assalamu alaykum wa rahmatullah There is a deviant group of people who claim to follow the Quran only, and not the Sunnah of the Holy Prophet (SAW). Please provide us with scholarly proof that they are on the wrong path, so we can give them da'wah, Insha Allah. Wassalaam Answer: Praise be to Allaah. Some people have started to claim that the Sunnah is not a source of legislation. They call themselves “al-Qur’aaniyyeen” and say that we have the Qur’aan, so we take as halaal whatever it allows and take as haraam whatever it forbids. The Sunnah, according to their claims, is full of fabricated ahaadeeth falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him). They are the successors of other people about whom the Messenger of Allaah (peace and blessings of Allaah be upon him) told us. Ahmad, Abu Dawood and al-Haakim reported with a saheeh isnaad from al-Miqdaam that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will be a time when a man will be reclining on his couch, narrating a hadeeth from me, and he will say, ‘Between us and you is the Book of Allaah: what it says is halaal, we take as halaal, and what it says is haraam, we take as haraam.’ But listen! Whatever the Messenger of Allaah forbids is like what Allaah forbids.” (Al-Fath al-Kabeer, 3/438. Al-Tirmidhi reported it with different wording, and said that it is hasan saheeh. Sunan al-Tirmidhi bi Sharh Ibn al-‘Arabi, al-Saawi edn., 10/132). The name al-Qur’aaniyyeen does not befit these people, because the Qur’aan tells us, in almost one hundred aayahs, to obey the Messenger (peace and blessings of Allaah be upon him). Obedience to the Messenger (peace and blessings of Allaah be upon him) is considered in the Qur’aan to be a part of obedience to Allaah, may He be glorified. “He who obeys the Messenger, has indeed obeyed Allaah, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them.” [al-Nisa’ 4:80 – interpretation of the meaning]. The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning] Their suggestion that the Sunnah is “contaminated” with fabricated ahaadeeth is not valid, because the scholars of this ummah took the utmost care to purify the Sunnah from all alien elements. If they had any doubts about the truthfulness of any narrator, or there was the slightest possibility that he could have forgotten something, this would be sufficient grounds for rejecting a hadeeth. Even the enemies of this ummah have stated that no other nation has paid so much attention to examining its reports and their narrators, especially in the case of reports narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). For it to be obligatory to follow a hadeeth, it is sufficient for it to be known that it is a saheeh (authentic, sound) hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) was content to convey his message by sending just one of his Companions, which proves that the hadeeth reported by one trustworthy person must be followed. Moreover, we would ask these people: where are the aayaat which tell us how to pray, or which tell us that the obligatory prayers are five times daily, or which tell us about the nisaab on various kinds of wealth for the purpose of zakaah, or about the details of the rituals of Hajj, and other rulings which we can only know from the Sunnah? Al-Mawsoo’ah al-Fiqhiyyah, 1/44 For more information on the shar'i evidence that the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is a source of evidence, see Question # 604. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) |
| Re: Friend doesn't believe in Hadith |
|---|
| Caveat |
| 01/13/03 at 11:16:48 |
| [slm] To read about the Sunnah, plz go to the link below. Got links of the sunnah, status of the sunnah, science of the sunnah, etc. Answer your question like, the validity of the sunnah (chris). http://www.islamzine.com/sunnah/ [wlm] |
Madinat al-Muslimeen Islamic Message Board |