Sunnah in the Arabic
language (without any religious context) means a way or method which can have two states,
either a good Sunnah or a bad Sunnah.
The prophet (PBUH) said in a hadith
(prophet saying):
"Whosoever does a good Sunnah he will
get the reward for it and the reward from other people doing the same thing until the day
of judgment. And whosoever does a bad Sunnah he will have the punishment from doing it and
the punishment of others who practice it" [Muslim]
The definition of Sunnah differs, however,
depending on the area of Sharee`ah (Islamic law). For example, a scholar in the area of
Usool (fundamental principles) will define Sunnah as whatever was reported that the
prophet (PBUH) said, did, or permitted (confirmed) to do.
As an example of what he said, are the
hadeeths which deal with the different Ahkam (regulations) in different contexts, such as
his (PBUH) saying:
"The reward of deeds depends on
intentions..." [Bukhari & Muslim]
An example of what he did is that which his
Companions have reported of him (PBUH) doing in the matters of `Ibaadaat (acts of
worship), such as: The way to perform Salaat (prayer), Hajj (pilgrimage), Adab us-Siyaam
(etiquette of fasting). An example of what he (PBUH) permitted to do is whenever he kept
silent upon seeing the Companions doing things; his (PBUH) silence served as approval; or
his acknowledgment to the Companions that they did the right thing. An example of his
permission is when the Companions made Ijtihaad (decision by reasoning) during the battle
of Bani Quraydha. He (PBUH) said: "Do not pray `Asr till you are at Bani
Quraydha" [Bukhari & Muslim]
Some of the Companions understood that to
mean that they should delay prayer till they reach the place. However, some Companions
understood that to mean that they have to hurry, and so they did pray `Asr on time. In
neither case did the Prophet (PBUH) say anyone of them was wrong and he did not reject
what they did. Another example where the Prophet (PBUH) said something when he saw an
action by a Companion is when Khalod ibn al-Waleed ate a lizard that the Prophet (PBUH)
refused to eat. Some of the Companions wondered, and asked him "Is it haraam
(unlawful) to eat it, o Messenger of Allah?" The Prophet replied:
"No, but it is not common in my area,
and I don't feel to eat it" [Bukhari & Muslim]
Another familiar meaning of Sunnah is that
of legal daleel (evidence, proof) whether it is in the Qur’aan, the Prophet's
sayings, or Ijtihaad by the Companions, such as the collection of Qur’aan in one book
and unifying the reading of the Qur’aan on one Harf (reading style). Opposite to this
is Bid`ah (inovation) in religion [about] which the Prophet (PBUH) said clearly
"Follow my Sunnah and the Sunnah of the righteous Caliphs after me" and did not
say follow my bid`ah which should not be taken as the same as Sunnah. This can be shown by
the definition used in fiqh were we say this is the Sunnah divorce and that is the Bid`ah
divorce. These differences in looking at Sunnah is dependent on the faculty of scholars,
just like any area of science where definitions vary.
In general we can define the Sunnah as
whatever the Prophet (PBUH) said or did to be way of life for us.
The
Role of Sunnah Towards The Qur'an:
You all know
that Allah, The Blessed and Mighty, chose Muhammad (PBUH) 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" [Quran 16:44]
The declaration mentioned in the verse
contains two orders:
1. 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 (PBUH) which is the intent of His saying "O Messenger proclaim what is revealed to you from your Lord"
[Quran 5:67]. Sayyida Ayesha (may Allah
be pleased with her) is reported to have said: "Whosoever says that Muhammad (PBUH) concealed something which he was commanded to communicate,
is is a great calumny against Allah." Then she read the above mentioned verse.
(Bukhari and Muslim have stated it.)
And according to the narration of Muslim: "If the Messenger of Allah (PBUH) 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" [Quran 33:37].
2. 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' (unbounded) that is, in refernce to the saying (Qaul) of The
Prophet (PBUH), 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" [Quran
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 -a form of currency- according to the saying of the
Prophet (PBUH) "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 (PBUH) 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" [Quran
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" [Quran 6:82]
The companions of the Prophet (PBUH) 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 (PBUH) said: "It is not that. It is only the 'shirk'. Have
you not heard what Luqman said: "Verily,
'shirk' is a very great sin (dhulm)" [Quran 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" [Quran 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" [Quran 5:3]. In explanation of this verse, the corpse of locusts, fish,
the livers, spleen of blood are lawful. So the Prophet (PBUH) 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' of '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" [Quran 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 (PBUH): "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 (PBUH) 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)"
[Quran 7:32]
The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet
(PBUH) 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, 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 companions 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 (PBUH), 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 (PBUH) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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" [Quran 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" [Quran 33:36].
Furthermore, Allah says: "What the
Messenger teaches you, take it, and what he forbids you, avoid doing it" [Quran
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' 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 (PBUH) 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 (PBUH), his sayings and
actions.
The companions of the Prophet (PBUH) 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 companions... etc.
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 (PBUH) 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 (PBUH) 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 (PBUH): "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 to 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.' 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.
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. |
