الاثنين، 2 فبراير 2015

Importance of Sunnah & Hadiths

Importance of Sunnah & Hadiths


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Hadith: The Integral part of Islam (Articles Series)
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- Rahil Ahmed Khan.

Summary

There are two main fundamental sources of knowledge in Islam – The Qur’an and the Hadeeth. Often people associate Islam with teachings and commandments of only Qur’an; this is true for both Muslims and non-Muslims. However this attitude of ignoring the Hadeeth or Sunnah has lead to many misunderstandings about the already misunderstood way of life, Islam. Best example being that of the perception of Islam promoting hatred. Such doubts and baseless allegations arise mostly due to partial study of Islamic literature.
The Qur’an is the directly revealed word of God (Allah) and the Sunnah gives the practical implications of Qur’an. The Sunnah shows how the commandments and teachings mentioned in Qur’an can be put to practice. Sunnah wipes of all the arguments regarding the practicability of Qur’an’s teachings. It leaves no room for something like, ‘It was easy for God to reveal but difficult for people to practice’. As also mentioned in Qur’an 17:94-95 :-
And what has kept people from believing when guidance has come to them, except that they said: “Has God sent a mortal man as the Messenger?”
Say: “If angels had been walking about on earth as their abode, We would surely have sent down upon them an angel from heaven as Messenger.”
Thus by sending a human as messenger for humans God (Allah) left no argument what so ever, and Allah knows the best. Thus the messenger (pbuh)’s life itself acted as a revelation and whatever he did, said or allowed is also from Allah as explained further in this article and mentioned by Allah in Qur’an Surah (chapter) 53, Ayah (verse) 3-4.
DEFINITIONS
Hadeeth: The Arabic word Hadeeth basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islam. From the time of the Prophet (pbuh), his stories and communications dominated all other forms of communication. Consequently, the term Hadeeth began to be used almost exclusively for reports that spoke of his actions and sayings.
Hadeeth and Sunnah: The term Hadeeth has become a synonym for the term Sunnah, though there is some difference in their meanings. Sunnah, according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life’.  Sunnah, as a technical term in the Science of Hadeeth, refers to whatever statements, acts, approvals, physical or character descriptions that are attributable to the Prophet (pbuh) along with his biography before or after the beginning of his prophet hood. It is thus synonymous with the term Hadeeth. However, according to Usool al-Fiqh science (legal methodology), Sunnah refers to only the statements, acts and approvals of the Prophet (PBUH). It also refers to whatever is supported by evidence from the sharee‘ah (Islamic laws); the opposite of bid‘ah (innovation). And in the Legalistic science of Fiqh the term Sunnah refers to recommended acts. The Examples of different types of Sunnah as per Science of Hadith could be seen below,
Example of ‘Statement’
Narrated Abu Huraira: The Prophet (saww) said, “Whoever does not give up forged speech and evil actions, God is not in need of his leaving his food and drink (i.e. God will not accept his fasting.)”
Volume 3, Book 31, Number 127 (1903) (Bukhari)
Example for ‘Acts’
Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears).  (Muslim 4:762)
Example of ‘Approval’
Narrated Abdullah ibn Umar: I used to sell camels at al-Baqi for dinars and take dirhams for them, and sell for dirhams and take dinars for them. I would take these for these and give these for these. I went to the Apostle of Allah (peace_be_upon_him) who was in the house of Hafsah. I said: Apostle of Allah , take it easy, I shall ask you (a question): I sell camels at al-Baqi’. I sell (them) for dinars and take dirhams and I sell for dirhams and take dinars. I take these for these, and give these for these. The Apostle of Allah (peace_be_upon_him) then said: There is no harm in taking them at the current rate so long as you do not separate leaving something to be settled. (22:3348) Suna Abu Dawud [Thus Prophet(PBUH) allowed money exchange with condition]
Example of character ‘Description’
Anas b. Malik reported: I served the Messenger of Allah (may peace be upon him) for ten years, and, by Allah, he never said to me any harsh word, and he never said to me about a thing as to why I had done that and as to why I had not done that. (Muslim 30:5720)

IMPORTANCE OF HADITH
1. Revelation: The Prophet’s sayings and actions were primarily based on revelation from Allah (One True God) and, as such, must be considered a fundamental source of guidance along with Qur’an. Allah in the Qur’an said concerning the Prophet (pbuh) -
He does not speak on his own, out of his own desire; That is but a Revelation that is revealed to him.
[Quran 53:3-4]
Therefore, the Hadeeth represents a personal source of divine guidance which Allah granted His Prophet (pbuh) which was similar in its nature to the Qur’an itself. The Prophet (pbuh) reiterated this point in one of his recorded statements, “Indeed, I was given the Qur’an and something similar to it along with it.” [Sunan Abu Dawud]
2. Tafseer: The preservation of the Qur’an was not restricted to protecting its wording from change. Was that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet (PBUH) himself. Allah states the following in the Qur’an regarding its interpretation:
(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee [Muhammad (pbuh)] the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought. [Qur’an 16:44]
Therefore, if one is to understand the meanings of Qur’an, he or she must consider what the Prophet (PBUH) said or did regarding it. E.g. in the Qur’an, Allah instructs the believers to offersalaah (formal prayers) and pay zakaah (obligatory charity) in Chapter 2, verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet (PBUH) in this regard. Among his many clarifications concerning Salaah and zakaah, he instructed his followers saying “Pray as you saw me pray,”[ Sahih Al-Bukhari, vol. 1, no. 604.] and he specified that surplus wealth, unused for a year, should be given as zakaah.
3. Laws: One of the primary duties of the Prophet (pbuh) was to judge between people in their disputes. Since his judgments were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgments are carried out in an Islamic State. Allah also addressed this responsibility in the Qur’an saying:
O believers obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allah and the Messenger. [Quran 4:59]
Thus, Hadeeths are essential for the smooth running of the law courts in an Islamic State.
4. Moral Ideal: Since the Prophet (pbuh) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following verse of Qur’an:
Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger [Qur’an 33:21]
Consequently, the daily life of the Prophet (pbuh) as recorded in hadeeth represents an ideal code of good conduct.
5. Preservation of Islam: The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet (pbuh). In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of hadeeth that the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:
“Indeed, I have revealed the Reminder, I will, indeed, protect it.” [Qur’an 15: 90]
DISASTER OF IGNORING THE SUNNAH
Sunnah is ignored mostly out of arrogance and ignorance. Arrogance is having knowledge about a Sunnah and then ignoring it. Similarly, ignorance is being unaware of an authentic Sunnah.
Arrogant usually have the argument that Qur’an is enough to follow Islam. I’ll like to remind them that Allah takes vows by Himself very few times in Quran (most of the vows are taken by His creation). And one such place where He takes vow by Himself is Chapter4, Verse 65:-
But no, by the Lord, they can have no (real) Faith, until they make thee (Prophet Muhammad [pbuh]) judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Qur’an 4:65]
According to me there are two main points to note here:-
1)      “…they can have no (real) Faith, until they make thee [Muhammad (pbuh)] judge in all disputes between them…”
2)      “…and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.”
Thus Qur’an in very clear words state that our lives must be in accordance with the judging of Mohammed (pbuh) or else it leads to DISBELIEF. And once we know the Sunnah there must be no resistance on our part.
A single ayah of Qur’an is enough to make people realize the facts about the graveness of sidelining the Sunnah. However if you need more; here they are (after all Sunnah is the part of Islamic Faith, and no one has real faith unless he follows the Sunnah):-
- How many of our decisions might go against messenger if we don’t know/sideline/reject Sunnah-
It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.(33:36 Quran)
-Ignoring Sunnah may lead to punishment here or in hereafter-
Just to give one example through a Hadith,
Salama b. Akwa’ reported on the authority of his father that a person ate in the presence of Allah’s Messenger (pbuh) with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was vanity (excessive pride) that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.  (Book 023, Hadith 5011)(Bukhari)
-The very fact of sending messengers?-
We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (Quran 4:64)
-Take WHAT messenger assigns-
What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah. for Allah is strict in Punishment.(Qur’an 59:7)

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Role of Messenger (SAS)

Post Category : Articles, Browse Islam
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Articles in this Series :
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Article 3: Role of Prophet Muhammad, may peace be upon him
The usual claim of those who take Hadiths and Sunnah lightly is that the Messenger’s role was only to deliver Qur’an and nothing more than that. As their evidence they quote, Surah 5:92, Surah 24:54 and Surah 64:12. However they (usually) purposely try and avoid the ayahs in Qur’an itself which describe the mentioned ayahs in greater detail. Also as our assumption is that the reader understands and believes that Qur’an is uncorrupted and direct word of Allah revealed to Muhammad (sas), we will explore the role of Muhammad (sas) from Qur’an itself.
Role as explainer of Qur’an
 (We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought.
(Translation of Qur’an Surah 16:44)
And We have not sent down to thee the Book except that thou mayest explain to them that concerning which they have created differences and as a guidance, and a mercy for a people who believe.
(Translation of Qur’an Surah 16:64)
These verses show that Prophet Muhammad (peace be upon him) was sent to explain the Quran. It doesn’t just mean to “proclaim”. To proclaim is to ‘baligh’, as one can see from the word’s usage in Surah 5:67. However, here the word is “litubayyina”, which means to explain just like how it is used in Surah 14 Verse 4:
 We sent not an apostle except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.
Role as Law establisher and commander under guidance of Allah:-
“Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper.” day: “O men! I am sent unto you all, as the Apostle of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no Allah but He: it is He That giveth both life and death. So believe in Allah and His Apostle, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided.”
(Translation of Qur’an 7:157-158) 
The part of heading for this ayah “Role as Law establisher and commander” is clearly evident from ayah 157 and the part “under guidance of Allah” is evident in ayah 158. However it must be noted that as the act of commanding, forbidding etc are attributed to Messenger (sas); it definitely does not relate to Commands in Qur’an, as Qur’an is in the words of Allah. Thus this actually refers to the commands recorded in authentic Hadeeths.

Role as Teacher
Even as We have sent unto you a messenger from among you who recites unto you Our signs and who sanctifies you and teaches you the book and wisdom and teaches you what you did not know
(Translation of Qur’an 2:151).
Allah has verily shown grace to the believers by sending unto them a messenger from among them who recites unto them His signs and sanctifies them and teaches them the book and wisdom, although before they were in flagrant error.
(Translation of  Qur’an 3:164)
Thus we can see that the above ayah classifies Messenger (sas)’s role into four parts:
1. Reciting the signs.
2. Purifying or Sanctifying people.
3. Teaching the book.
4. Teaching the wisdom.
These four functions have been described as the purpose for which Allah has sent the Messenger, and Allah’s guidance to man will be fulfilled and completed by all and not by one only. All these functions are therefore part of Allah’s guidance through the person of the Prophet (sas).
The purpose of sending the Messenger is, apart from “reciting His revelations, ” firstly to “purify” them, for the proper understanding of the Book and “wisdom,” and the ability to put them into practice, is unattainable unless a purification of the heart, the centre of the will and intentions, has not been achieved. This purification consists of the influence of the Prophet’s (sas) personality, and his continual exhortations to the believers by word and example in the light of the Qur’an to purify their thoughts and deeds. The next stage after this purification is the “teaching of the Book,” that is, to explain and demonstrate the implications of the Book, and to apply it to the circumstances of human life in the most excellent way. Finally, the “teaching of wisdom” refers to the development into a science of certain subjects treated in general in the Qur’an, such as spiritual science, moral science, the science of the Shari’ah, of government etc., regarding all of which we can find valuable guidance both theoretical and practical from the Prophet (sas). These four main functions of the Prophet have been instituted and carried out by the command under the guidance of Allah Himself, and constitute an integral part of Allah’s message to mankind. To state that only the first function is of permanent significance is simply to flout the Word of Allah.
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Article 6 – Reply to common arguments of Hadith Rejecters (Part1)
The previous articles in this series have given us a clear picture of the Importance of Sunnah and Hadith, and how Islam would have (Naudubillah) been incomplete without it. The articles are a tiny little compilation from the massive library of scholarly work on the subject. Insha’Allah, we believe these articles would be enough for a person genuinely seeking answers to his doubts regarding the matter of Hadith and their importance. But as for a person who has closed his heart already, instead of reflecting on the points made, he only comes up with silly arguments regarding various issues ranging from authenticity of Hadith to making claims that some Hadith classified as Saheeh contradict the Quran, etc, etc. And this has always been the case of people who deny the clear proofs. That’s a really easy strategy used by even the Jews at the time of Prophet (SAS). They would continuously keep raising questions like “Who brings the revelation?” “who were the people of cave?” “what is ruh?” “why is it sometimes a boy is born and sometimes a girl?” “will we be raised after we are dust and bones?”. They want to keep you busy answering their questions so that you never get time to make your own point. No matter how many arguments you answer, they will always keep coming with more. So throughout these articles, we concentrated on highlighting the necessity of Sunnah and Hadith. But now, we will be answering some of the arguments that Hadith rejecters usually come up with. Again, the intention is not to answer them, because if they haven’t understood it in previous articles, there is little chance they will understand now. These answers to their arguments are only to show how false are their claims and how silly are those arguments, and how little is their knowledge on the subject of compilation and preservation of Hadith.
Argument 1: How should I believe that Sunnah is preserved?
First and foremost, one needs to understand that Allah commands us in the Quran to follow the messenger (SAS). And that not following the messenger takes one out of Islam.
But no, by the Lord, they can have no (real) Faith, until they make thee (Prophet Muhammad [SAS]) judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. (Translation of Qur’an 4:65)
…And whoever disobeys God and His Messenger, for him there is surely the fire of Hell, to abide therein forever.(Translation of Qur’an 72:23)
So if Allah has made it compulsory on us to follow the messenger, then there MUST be a way that his statements, actions, approvals and character description must have been preserved. If someone claims that these are not preserved till date, then Naudubillah, he is alleging that Islam does not give complete guidance for someone to enter jannah.
The question arises, where is the Sunnah of the Messenger (SAS) recorded authentically? Now the fun begins. The Hadith rejecter wants to reinvent the wheel himself. He doubts the classification done by scholars like Imam Bukhari, Imam Muslim, etc. And he does so because he is completely, in the sense, COMPLETELY unaware of the procedure by which Hadiths were compiled and preserved. As a simple test, ask him what part of the compilation procedure has a loop hole. Ask him to give a better procedure. Forget all that, just ask him to name any 5 people from Tabe’een who he thinks are weak narrators but scholars classified them as strong. They cannot. They just cannot. They will only do what they do the best. They’ll change the line of argument and start a new one.
Don’t worry. The thing is, it is not obligatory upon every Muslim to reinvent the wheel and classify things as saheeh, weak, fabricated, etc. Allah does not burden the common man with these things. He does not leave them misguided either. This work is of the scholars. Scholars, who know the deen in and out, and have spent years and years studying various aspects of it, not like these Hadith rejecters who think they have all the knowledge in the world because they probably know Arabic and have read a few books here and there.
The Saheeh classification of Imam Bukhari and Imam Muslim are unanimously agreed upon by Ijma (consensus) of scholars. Apart from that, even the authenticity of other Hadith collections and application of Hadiths can be verified by referring to works of other scholars.
We have had great contemporary scholars, al-hamdulillah, to whom we can refer back to in the past. We have major scholars, who passed away in recent times as well, like Allamah Ibn Baaz, Allamah Naasirud-Deen al-Albaani, Shaikh Ibn Uthaymeen, and many others – may Allah have mercy on them all. And we have major scholars who are alive today like Allamah al-Fawzaan, Shaikh ar-Rajihi, Shaikh Saaleh aal-Shaikh, Shaikh Abdul-Aziz Aal-Shaikh, and others.
What is obligatory upon a Muslim is to have a basic fiqh (understanding) of Aqeedah, ie. belief. One must know the names and attributes of Allah, what is tawheed and what nullifies Tawheed, so that he cannot be fooled. Don’t forget that whatever these scholars say is with EVIDENCE from Quran and Sunnah only, and not out of their own minds. But it is the ego of Hadith rejecters that stops them from accepting the fact that someone else is more knowledgeable than them.
For people who are genuinely seeking knowledge, here is the link to basics on Usool-al-Hadith by Dr.Bilal Philips.
It is really amazing to know how much care was taken by these scholars and their students is compiling and preserving the Sunnah. It is easy to reject the work of these great scholars reclining on a couch in luxury homes reading a few articles here and there on Google. It is only after one contemplates their pain and efforts, will one understand its real value.
Argument 2: Hadiths were written 250 years after death of Muhammad (SAS).
First of all, it is a very western ideology that anything that is not written down is bound to be forgotten or changed with time. We need to understand that the Arabs were absolutely amazing memorizers. One cannot doubt the memorization of the narrators, because it is the same people through whom even the Quran came to us. The Quran was not compiled into a single book until the Caliphate of Abu Bakr (ra). People had bits and pieces written here and there, but there was nothing in a book form. Same was the case with Hadith. Famous memorizers among the Sahaba include Abu Hurayrah, Abdullah ibn Abbas, Aisha Siddiqa, Abdullah ibn Umar, Jabir ibn Abdullah, Anas ibn Malik and Abu Sa’eed al-Khudri. Each had memorized over 1000 hadith word by word. The list continues in the era of Tabi’een and tabe’tabe’een and so on.
But even if talk about writing down the Hadith, we know from history that they were being written even at the time of Prophet (SAS) himself. We find numerous Hadith in these regards.
We suggest seekers of knowledge to read the second chapter “Compilation” (just 12 pages) from the Usool-al-Hadith of Dr. Bilal Philips for further understanding. For sake of convenience we have uploaded the 2nd chapter separately. It available at the link below:
Some manuscripts who’s originals are still available in libraries deserve special mention here,
-          Hamman bin Munabbih was one of the students of Abu Hurayrah (RA) (died in 53Hijri/678AD), and his saheefa is still in existence today (Berlin and Damascus), and has been translated into English too. It contains 138 hadith, virtually all of which are also found in either Saheeh Bukhari or Saheeh Muslim or both. This shows that even though there is a gap of 200 years between these scholars and Abu Huraira (RA), the Science of Hadith preservation is so comprehensive that there is no chance of missing any authentic narration.
-          Another work from that time is al-Muwatta composed by Maalik ibn Anas (d.801AD)
-          One other important point to be seen is in student written Musnad of at-Tayaalisee (died in 813AD) in Khuda Oriental Public Library of Patna. At the time, they used to write down the names of people to whom these books would be passed. This book bears the names of more than 300 male and female students of hadeeth, who had read it at different periods. Among them are found the names of great traditionists such as ath-Thahabee, al-Mizzee, and others. The Hyderabad edition of the musnad has been published on the basis of this manuscript. This shows the degree of desire to learn the Sunnah knowledge.
In addition, al-Azami has produced a list of 437 scholars who had recorded Hadith and all of them lived and died before the year 250 A.H. See “Studies in Early Hadith Literature – Muhammad Mustafa Azami” for more details.
So what really happened after 200 years?
If Hadith were written and passed right from the time of the prophet (SAS), then why do we refer collections of Hadith that were compiled after such a long time? So here’s the answer. The four Imams lived between 80AH to 241AH. Imam Abu Hanifa lived from 80-150AH. Imam Shaafi also lived from 135-188AH.  The only imam who lived between 200-300AH was Imam Hanbal who lived from 164-241AH.  Imam Bukhari lived from 194-256AH. It was also between 200-300AH that the other great Imams such as Imam Muslim, Ibn Majah, Tirmidhee, Nasaa’i lived.
Till that time, there were many personal collections of hadiths which were transmitted with at most care to make sure that hadiths are transmitted through verifiable channels. The methods of transmission were as follows:-
1. Samaa: Reading by the teacher.
2. Ard: Reading by the student.
3. Ijaaza: Permission to transmit.
4. Munaawalah: Grating books.
5. Kittabah: Correspondence or distance learning.
6. I’laam: Announcement.
7. Wasiyyah: Bequest of books.
8. Wajaadah: Discovery of books.
On further reading we understand that during the initial three hijri centuries there was a system which was more or less like modern day copyrights system. One was not recognized as a hadith narrator unless he had permissions to transmit hadiths from his/her teacher. Thus even methods like ‘Wajaadah’ were not recognized as way of learning hadiths.
So hadiths were always transmitted, followed and implemented but recognized as authentic only when it came through the strict copyright laws now included in ‘Science of Hadiths’. After nearly 175 hijri the only change was that scholars improved on this by better selection methodologies, and utilized the combined knowledge of the predecessors to compile masterpieces such as Sahih Bukhari and Sahih Muslim. They also organized these Hadiths properly into musnads, sunans, jamis, mujams, mustadraks etc. so that they could be unanimously agreed upon as authentic and there would be very less need to check for the their authenticity anymore, especially for lay man when Islam was entering every house from the Atlantic to the Pacific. In short, what really happened after 200 years was only refining and organizing of Hadiths.
But probably Google is not the place where the arrogant Hadith rejecter could learn about this history. He makes this argument out of sheer ignorance on this topic.
Conclusion for this article
Here the conclusion is much simpler than that other articles. If someone has a disease (doubts regarding authenticity) he/she must either:
  • Become a Doctor (study science of Hadith) OR
  • Go to a Doctor (refer scholars of Hadith) OR
  • Remain sick and die with it.
Choice is yours…
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Reply to common arguments of Hadith Rejecters (Part2)

Post Category : Articles, Browse Islam
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Articles in this Series :
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Article 7 – Reply to common arguments of Hadith Rejecters (Part2)
In the previous article, we saw how ignorant the Hadith rejecters are when it comes to their knowledge of even the basics of Usool al Hadith and its history. (We even got a live demonstration of it when this latest Hadith rejector came out with all his frustration on ScanIslam Crew’s facebook note). In this article, we will Insha’Allah look at the two common arguments they switch to, when they are left speechless in response to the previous articles.
Argument 3: These Hadith go against common-sense
Hadith rejecters usually quote some authentic Hadith and say “it doesn’t seem logical”. Not sure why they use such arguments when they claim to accept Allah is As-Sami (The All Hearer), Al-Basir (The All Seeing), Al-Hakam (The Judge), Al-Adl (The Just), Al-Khabir (The All Aware), Ar-Raqib (The watchfull), Al-Hakim (The Wise) and much more. After proving the authenticity of Hadith to someone, if the person responds with this kind of an argument, then it raises the question whether he/she really believes Allah is All Wise? And If yes, then why do you want a logical response to every instruction in Islam? When we accepted Musa’s (AS) stick turning into a serpent, and we accept Sulaiman (AS) speaking to bird, just because ALLAH SAID SO. Then why this dual policy of rejecting the Hadith ONLY because it does not fit his/her logic?
Argument 4: Quran is protected by Allah, while Hadith are bound to get corrupted with time
Assuming that the Hadith rejecters makes this claim from Surah Al-Hijr, where Allah says,
“Indeed, We have sent down the Zikr, and indeed, We will be its guardians.”
[Translation of Quran 15:9]
The word Zikr, has been used in the Quran for referring to many things, like the Quran itself, the complete deen in general, the remembrance of Allah, the messenger of Allah (SAS) and even the Friday Prayers. So when Allah  promises to protect the Zikr, it includes the Quran, the understanding of the Quran in the example of Messenger (SAS), the prayers, and all aspects of the deen. In short, Allah will protect EVERYTHING necessary for the deen till the last day.
The thing is, Quran can never get protected unless its meaning is protected as well. If we leave Quran to be freely interpreted, then even those terrorist organizations are legislated to kill Jews and Christians wherever they find them, because that is how they understand the Quran.
Allah says in the Quran,
“Indeed, upon Us is its collection, and its recitation. So when we have recited it, follow its recitation. Then upon Us is its clarification”
[Translation of Quran 75:17-19]
See how Allah separately addresses the “clarification” of Quran in the 19th Aayah. The recitation of Quran is one thing, and its clarification is another. You cannot take the words of Quran and interpret it according to whims and desires.
Once the Quran is clarified to the messenger (SAS), how does it get clarified to rest of us till the end? Yes, we have already seen in previous articles how the Prophet’s (SAS) statements, actions, approvals and character description are all part of revelation. We have already established that one of the role of Messenger (SAS) was to EXPLAIN the Quran. This is what the Hadith rejectors don’t agree to, though they have never been able to answer the Aayat of the Quran which we quoted in Article-3.
“… And We revealed to you the message that you may explain to the people what was sent down to them and that they might give thought.”
[Translation of Qur’an Surah 16:64]
One of them even went to the extent of redefining Arabic language and to give new meanings of few words, only to get humiliated badly. That is the level to which these people can fall.
Argument 5: Quran is complete guidance. So there is no need of Hadith.
This argument is based on the some of the below Aayat of the Quran.
Alif. Lam. Ra. (This is) a book whose verses are perfected and then presented in detail from (one who is) Wise and Acquainted.
(Translation of Qur’an 11:1)
We have explained (things) in various (ways) in this Qur’an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
(Translation of Qur’an 17:41)
And We have explained to man, in this Qur’an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude.
(Translation of Qur’an 17:89)
Ok, Quran is the complete guidance, with everything explained in detail. So what?? Hasn’t the Quran guided us completely to follow the messenger? Doesn’t the Quran explain us in detail how the life of messenger (SAS) is nothing but a revelation? Of course it does. And it does it convincingly for any open hearted person. And that is the role of Quran.
The Quran talks about different Prophets and their tribes. It talks about Yajood and Majood. It talks about people of the cave, it talks about the companions of Elephants. Yet, Quran is not a history text book. Allah only speaks about the history that He out of His ultimate wisdom knows can remind people and bring them to faith. The Quran talks about various geographical aspects of Allah’s creations. Yet, the Quran is not a complete geography text book. It is only for reminding the people and bringing them to faith. In the same way, the Quran is complete when it comes to guiding someone to faith. If this book of Allah cannot remind someone and bring him/her to faith, then nothing else can. But what after that? What follows true faith is practice. And this is where Quran asks us to look at the example of Prophet. To live our lives in accordance with what he said, did, approved and forbade.
Dual policies of Hadith Rejecters when they say Quran is enough for them
The hadith rejecters horribly end up contradicting their own claim of “Quran being enough” when they have to look to various options outside Quran when it comes to practicing Islam. And we personally have encountered hadith rejecters of different shapes and sizes at scanislam
Some look to the biographies of Prophet for this – Funny, they doubt the work of Imam Bukhari and Muslim, but not of these authors of biography. Some even refer to dictionaries written as late as this century to understand the same Quran. Some rightly look at classical Arabic dictionaries, but completely forget the fact that even the classical Arabic was preserved through the same science of Hadith which they reject.
Some say it is learnt from Sunnah of Jews and Christians – Wow! What is bound to be more erroneous? Sunnah of the last Prophet to mankind with all these awesome Usool al Hadith techniques? Or the Sunnah of earlier prophets which was anyways intended for their limited period? They are ready to take from a 2000 year old Bible which in Quran’s word itself is corrupted and its words have been changed, but they don’t want to take it from the Hadith of the Prophet (SAS). That’s Super-contradiction!!
Hadith rejecters find themselves in a fix even in matters as simple as lunch and dinner. They readily enjoy Allah’s gift of sea foods. How in the world can they prove an un-slaughtered fish to be Halaal without using the Hadith, when Quran straight away forbids us from eating dead animals (Quran 5:3). With only Quran, they cannot even prove how animals like dogs and cats are prohibited as food. (Wonder if they’ll start taking hot-dogs a bit seriously after reading this)
Further, they have some funny disputes among themselves, when it comes to law enforcement. There were two Hadith rejecters who were debating with each other whether the punishment of cutting off the hands of thieves is maximum punishment, or a minimum. The funny part is, these educated illiterates were unsure from where the hand needs to be cut off, wrist or elbow or shoulder? This is the pathetic state of these self-declared Aalims.
Some are even more disgusting. One of them told us, “There is no specific method to offer Salaah. I can pray even standing on my head”. Another one told us, Quran only advices not to drink alcohol. It is like a warning on cigarette packs.” (Super!  What a justification to following ones nafs and desires).
These people are so helpless without Hadith that they cannot even explain important terms like Ar-Riba (which leads to major sin) and which day is day of Jumaa? (which was earlier called Arooba).
Naudubillah. May Allah protect us from this fitna which is nothing but doubts and confusion and ultimately following one’s own nafs.
“… They follow nothing but a guess (zann) and that which the souls desire…”
(Translation of Quran 53: 23) 
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Conclusion – Hadith: The Integral part of Islam

Post Category : Articles, Browse Islam
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Articles in this Series :
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Conclusion & References
Alhamdulillah we have come to the end of the article series on Hadith: The Integral part of Islam. It is now time for everyone to reflect upon what we have learnt in the past few weeks.

The Warning
The warning from Allah is very clear and anyone who has doubts about importance of Sunnah must think deeply about the following Aayat.
But no, by the Lord, they can have no Faith, until they make thee (Prophet Muhammad [SAS]) judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Translation of Qur’an 4:65]
…And whoever disobeys God and His Messenger, for him there is surely the fire of Hell, to abide therein forever.[Translation of Qur’an 72:23]
From this we understand that sidelining the Sunnah takes one out of the fold of Islam and ultimately ends one in hell-fire.
There are people who say:
“We believe only in the Sunnah which supplements Qur’an and the rest we reject” or
“We believe in Sunnah but there are no more authentic hadiths remaining” or
“Sunnah was applicable only for time-being” or
“We accept only famous hadiths (Mutawaatir)” or
“Sunnah is secondary and may be sidelined” or
“Sunnah is impossible to follow due to ritualism” or
“We accept only those Sunnah which logically appeal to us”.
These are only ways to indirectly reject the Sunnah. These people use such statements only to cover themselves from their true identity. If we ponder, it effectively means the same as being Sunnah rejecters. So whichever way you take if the end result is the same, it only makes a person Kaafir (disbeliever) for rejecting the Qur’an itself. Having said that, we also take into account the context in which one rejects the sunnah. In the words of Sheikh Muhammad Ibn Salih Ibn Uthaimeen:
“Denying (Sunnah) could be of two types: a denial with regards to interpretation or a denial of rejection. If it is a denial of rejection, in the sense that one might say, “Yes I realize that Prophet (SAS) said this but I reject it and don’t accept it”. Then the person is a kaafir (disbeliever) and has committed apostasy. Thus it would be impermissible to pray behind him. If, on the other hand, it is the denial of interpretation, then he is granted a respite, if the interpretation is possible and warranted by the language, and he knows the sources of Islamic Law and its resources. In this case it is not an act of kufr, but rather under the category of those who innovate incorrect practices in the religion (if his interpretation is such)…”
(Source: Taken from Sheikh Muhammed Salih Al Munajjid’s reply to a question at the following link http://islamqa.com/en/ref/245/reject%20sunnah)
Thus if someone reads and understands the ayah of Qur’an like “Obey the Messenger” and still denies the authority of Sunnah in any sense by giving the ayah a new meaning (which the language itself does not suggest at all), like,  by saying “Obeying Allah is obeying Messenger” etc then he is doing an act of Kufr. The same is supported by Sheikh Al-Fawzaan (Source:http://www.youtube.com/watch?v=uMcoWa9BV9A)
The Repentance
But for people who have erred in past and now realize the truth by the mercy of Allah. They must not get disappointed. The doors of mercy of Allah are wide open. Allah mentions:
And verily, I am indeed forgiving to him who repents, believes  and does righteous good deeds, and then remains constant in doing them (till his death)”[Translation of Qur’an 20:82]
Similarly the Messenger of Allah (peace and blessings of Allah be upon him) said:
 “Allah accepts the repentance of His slaves so long as the death rattle has not reached his throat.”[Narrated by al-Tirmidhi (3537); classed as hasan by al-Albaani.]
The fact that Allah has given you life till now means that you are being awarded with enough time to make good the actions you did in ignorance or even arrogance. Also you must ask for forgiveness sincerely. The scholars mentioned the conditions of repentance.
1– Giving up the sin immediately.
2– Regretting what has happened in the past.
3– Resolving not to go back to it.
4– Making amends to those whom you have wronged, or asking for their forgiveness.
(Refer to Sheikh Muhammed Salih Al Munajjid’s write-up on the same athttp://islamqa.com/en/ref/books/23 )
We pray to Allah that He may guide us to the straight path; the path of Muhammad (SAS), the Sahaba and the righteous Salafs (Salaf-us-Saalih). We pray to Allah that He may keep our feet strongly grounded in the Manhaj of Salaf and protect us from fitnas of deviant sects and kuffaar. May Allah guide us, make us pious, chaste and give us satisfaction.
Further reading on the topic:
- Authority of Sunnah and Hadiths by Scholars of Islam
http://abdurrahman.org/sunnah/index.html
- “The Hadith Is Proof In Itself In Belief And Laws”, by Shaykh Nasir A-Deen Al Albaanee
http://abdurrahman.org/sunnah/thehadithisproofitself.pdf
- “A critical Analysis of the Modernists and Hadeeth Rejecter”, by Sajid A Kayum
http://qsep.com/books/modernists.html
- “Studies in Hadith Methodology and Literature” by M. M. Azami
http://www.amazon.com/Studies-Methodology-Literature-Muhammad-Mustafa/dp/9839154273/
-  “Studies In Early Hadith Literature” by M. M. Azami
http://www.amazon.com/Studies-Hadith-Literature-Muhammad-Mustafa/dp/0892591250
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Why Hadith is Important

By Professor Shahul Hameed

Monday, 24 November 2014 00:00
160

The two fundamental sources of Islam are the Qur'an (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings and silent permissions (or disapprovals) of the Prophet.
The word "Sunnah" is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Qur'an. It is impossible to understand the Qur'an without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Qur'an.
Read Also:
Definition of Sunnah
Sufis' Stance on Sunnah: Qaradawi
The Qur'an is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Qur'an is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur'an.
The duty of the Messenger was not just to communicate the message, rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following:
{Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way.} (An-Nur 24:54)
This verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah.
Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Qur'an to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah; and it is the Prophet himself who can properly explain and demonstrate the precepts in the Qur'an. Without the required explanations and illustrations given by the Prophet, the Qur'an may be misunderstood and misinterpreted by people.
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So the Prophet took care to explain and demonstrate to his companions how the Qur'anic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Qur'an. For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and action, and not by the Qur'an. This means that we wouldn't know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Qur'an.
The revelation of the verses of the Qur'an took place at critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context in the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran:
{If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie.} (Aal- `Imran 3:61)
This verse talks about mubahalah (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Qur'an.
10 Green Hadiths
The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Qur'an. If we reject the Hadith, we may misread the Qur'an; so Hadith is central to a proper understanding of the Qur'an.
In the Qur'an, Allah Almighty commands us not only to obey the Messenger, but also to abide by his decisions as follows:
{But no, by the Lord, they can have no (real) Faith, until they make you (the Prophet) judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.} (An-Nisaa' 4:65)
And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet's decisions whole-heartedly. The Qur'an also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.
It is therefore obligatory that we look up to the Prophet's morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A'ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, "His character was that of the Qur'an." In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and values of the Qur'an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet exemplified the Qur'anic ideals?
* This article was published in May 2006
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