Obedience To Rasulullaah (SAW), Following Him And Following The Khulafa (RA)

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#46 [Permalink] Posted on 20th February 2013 09:47

Allah سبحانه و تعالى says:

"(Mine is) but conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever." (72:23)

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#47 [Permalink] Posted on 22nd February 2013 16:13

Allaah سبحانه و تعالى says,

"This is because they defied and disobeyed Allaah and His Messenger. And whoever defies and disobeys Allaah and His Messenger, then verily, Allaah is Severe in punishment." (8:13)

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#48 [Permalink] Posted on 26th February 2013 09:51

Allah سبحانه و تعالى says:

"Do they not know that whoever opposes Allaah and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace." (9:63)

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#49 [Permalink] Posted on 4th March 2013 09:59

Allaah سبحانه و تعالى says:

"Say (O Muhammad, peace be upon him): 'None can protect me from Allah's punishment (if I were to disobey Him), nor should I find refuge except in Him. (Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.'" (72:22-23)

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#50 [Permalink] Posted on 8th March 2013 09:51

Mufti Taqi Uthmani حفظه الله writes,

"Thus, both positive and negative aspects of the obedience have been dealt with in the Holy Qur'�n and the "obedience of the Holy Prophet صلى الله عليه وسلم" in each one of these verses has been mentioned separately, alongwith the obedience of All�h سبحانه و تعالى.

It is noteworthy that whenever the "obedience of All�h" سبحانه و تعالى is mentioned in the Holy Qur'�n, it is always followed by the "obedience of the Prophet" صلى الله عليه وسلم which has never been missed even in a single verse.

There is no verse in the entire Book where the "obedience of All�h" سبحانه و تعالى has been mentioned alone with no reference to the "obedience of the Messenger صلى الله عليه وسلم."

On the contrary, there are some verses where only the "obedience of the Messenger" صلى الله عليه وسلم has been mentioned, and there is no reference to the obedience of All�h سبحانه و تعالى." [The Authority of the Sunnah]

For example, Allaah سبحانه و تعالى says,

"And establish the prayer, and give zakah and obey the Messenger - that you may receive mercy." (24:56)

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#51 [Permalink] Posted on 14th March 2013 10:58

Mufti Muhammad Taqi Usmani حفظه الله says,

"The reason for so much stress upon the 'obedience of the Prophet' صلى الله عليه وسلم is that the obedience of All�h سبحانه و تعالى cannot be carried out except through the obedience of the Prophet صلى الله عليه وسلم. All�h سبحانه و تعالى does not address each and every individual to tell him what He requires from him, as the Holy Qur'�n puts it:

"It is not given to any human being that Allaah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise." (42:51)

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#52 [Permalink] Posted on 21st March 2013 10:21

Mufti Muhammad Taqi Usmani حفظه الله says,

"Therefore All�h سبحانه و تعالى conveys His injunctions only through His prophets عليهم الصلاة والسلام, and His obedience cannot be carried out except by the obedience of the messengers عليهم الصلاة والسلام. So, when a prophet bids something or forbids something, he does not do it in his private capacity, rather he does so in the capacity of a messenger of All�h.

When All�h سبحانه و تعالى Himself has given an express command to "obey the Messenger," the obedience of the Prophet صلى الله عليه وسلم is actually the "obedience of All�h," though in an indirect manner. This point has been clearly established by the Holy Qur'�n in the following words:

"And whoever obeys the Messenger, thereby obeys All�h. But he who turns away, then we have not sent you (O Muhammad [peace be upon him]) as a watcher over them."" (4:80)

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#53 [Permalink] Posted on 28th March 2013 09:59

Mufti Muhammad Taqi Usmani حفظه الله says,

"So, whenever only the "obedience of the Messenger" has been mentioned in the Holy Qur'�n, it includes, without saying, the "obedience of All�h" because the Messenger صلى الله عليه وسلم does not say anything in the capacity of a Messenger unless he is guided by a revelation from All�h سبحانه و تعالى:

"And he (the Prophet Muhammad peace be upon him) does not speak out of his own desire. It is not but a revelation revealed (to him)." (Soorah an-Najm, 53:3-4)

Looked at from this angle, the obedience of the Prophet صلى الله عليه وسلم represents the obedience of All�h سبحانه و تعالى and the reference to the former always includes the latter. That is why the Holy Qur'�n in some verses deemed it sufficient to refer to the obedience of the Messenger صلى الله عليه وسلم only, for the practical way to obey All�h سبحانه و تعالى is only to obey the prophet صلى الله عليه وسلم.

On the contrary, the Holy Qur'�n did not deem it sufficient to refer to the "obedience of All�h" without referring to the "obedience of the Messenger," to remove even the remotest excuse for ignoring the "obedience of the Prophet" and to leave no doubt whatsoever in the fact that the obedience of All�h سبحانه و تعالى is not complete unless the obedience of the Prophet صلى الله عليه وسلم is fully observed with all its implications." [The Authority Of Sunnah]

Mufti Muhammad Shafi رحمه الله said, commenting on the above verses,

"The verses tell us that it is absolutely impossible for the Messenger صلى الله عليه وسلم to forge lies and impute them to Allah سبحانه و تعالى. Nothing he utters is of his own wish or desire. He only conveys to the people what he was commanded to convey, in its entirety, without additions or deletions. An analysis of the various Traditions in Bukhari indicates that there are many categories or types of wahy [inspiration or revelation].

Type one is that in which the wordings and the meaning are both directly from Allah سبحانه و تعالى. This is called Qur'an.

Type two is the one in which only the meaning comes from Allah سبحانه و تعالى, and the Messenger صلى الله عليه وسلم expresses the meaning in his own words. This is called Hadith or Sunnah [Tradition]. The subject of Hadith, which comes from Allah, sometimes lays down injunctions or rules of conduct in clear and express terms, and at other times it establishes a general principle from which the Messenger صلى الله عليه وسلم derives laws on the basis of ijtihad or anology, and promulgates them.

In this there does exist the possibility of mistake of judgement. But it is the characteristic of the Messenger صلى الله عليه وسلم and other Prophets عليهم الصلاة والسلام that if they commit any error of judgement, Allah سبحانه و تعالى sends down a revelation to amend it, so that they do not unwittingly persist in their mistaken ijtihad. Unlike other scholars of ijtihad, who can persist in their erroneous conclusions. However, their error is not only forgiven, but they also receive one reward for exerting their utmost effort in comprehending the rule of religion to the fullest extent, as authentic and well-known Traditions bear testimony to this fact.

The foregoing discussion also allays the following doubt: It seems, according to the above verses, that the Messenger صلى الله عليه وسلم does not speak of his own desire, but whatever he conveys to the people is a revelation from Allah سبحانه و تعالى.

It follows from this that he does not exercise independent reasoning in any matter whatsoever, whereas authentic Traditions show otherwise. There are incidents recorded that at the beginning, he promulgated one law, but, later on, revelation descended and the law was changed. This is an indication that the earlier law was not the law of Allah سبحانه و تعالى, but it was based on his ijtihad. The foregoing paragraph already responded to this objection: The second type of revelation establishes a general principle of law from which the Messenger صلى الله عليه وسلم derives laws on the basis of ijtihad, and promulgates them. Because the general principle has descended from Allah سبحانه و تعالى, all the laws are said to be the revelation from Allah سبحانه و تعالى. Allah سبحانه و تعالى knows best!" [Ma'aariful Qur'aan]

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#54 [Permalink] Posted on 3rd April 2013 11:19

Ittibaa' (Following) of the Prophet صلى الله عليه وسلم

Mufti Muhammad Taqi Usmani حفظه الله said,

"The second term used by the Holy Qur'�n in respect of the prophets عليهم الصلاة والسلام is ittibaa', i.e. to follow:"

Say (O Muhammad [peace be upon him], to mankind): "If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Mercful." (3:31)

Those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Injeel... (7:157)

Believe, then, in All�h and His Messenger, the unlettered Prophet, who believes in All�h and His words, and follow him so that you may be on the right path. (7:158)

All�h has surely relented towards the Prophet and the Emigrants and the Helpers who followed him in an hour of difficulty. (9:117)

O Prophet, sufficient for you is All�h and those who followed you of the believers. (8:64)

(The believers say:) Our Lord, we have come to believe in what You revealed and followed the Messenger. So write us among those who bear witness. (3:53)

Say: This is my way. I call to All�h with sure knowledge, I and whoever follows me. (12:108)

The closest of the people to Ibrahim are those who follow him. (3:68)

And We set in the hearts of those who followed him (Jesus) tenderness and mercy. (57:27)

And warn the people of the day when the punishment comes on them and those who did evil shall say: Our Lord, defer us to a near term and we shall respond to Your call and shall follow the messengers. (14:44)

And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger as distinct from those who turn back on their heels. (2:143)

He said: My people, follow the messenger! (36:20)

(H�r�n said:) And your Lord is the Rahmaan (the All-Merciful), so follow me and obey my command. (20:90)

So they (the disbelievers) said: Shall we follow a single human being from among us? Then, indeed we should be in error and insanity. (54:24)

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#55 [Permalink] Posted on 9th April 2013 11:33

Mufti Muhammad Taqi Usmani حفظه الله said,

"All of these verses, with different styles and connotations, lay a strong emphasis on the necessity of "following the prophets" and indicate that whoever believes in a prophet is bound to "follow" him. The reason is obvious. The Prophets عليهم الصلاة والسلام are sent to the people to set a practical example of what they teach and preach. Their message is not confined to their oral teachings. Their acts are equally important in any effort to discover, learn and follow the right way of living. The Holy Qur'�n is quite explicit on this point when it was said in Surah al-Ahzaab:

"Indeed in the Messenger of Allaah (Muhammad peace be upon him) you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much." (33:21)

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#56 [Permalink] Posted on 24th April 2013 10:08

Mufti Taqi Uthmani حفظه الله said,

"It is an established fact that mere theoretical education cannot be sufficient for reforming a people. The natural way of reformation is to set a practical example which people may follow. Mere reading of books cannot make a person perfect in a science or art, unless he is simultaneously trained by a senior scholar or a skillful artist of that field. If somebody studies the books of medical science, but does not work under the supervision of an experienced doctor, he, despite his thorough study, cannot claim to serve as a doctor, nor can such a person be allowed to play with the lives of the patients.

If somebody studies books of law, he cannot claim to be a lawyer unless he acquires a practical training from a senior lawyer and remains for a considerable time under his juniorship.

Even a plain enthusiast who wants to cook a good meal cannot do so perfectly by merely studying the books written on the subject, although all the ingredients required for cooking the food are mentioned in the book and even the minute details of the process are fully described. But a person who has never cooked that meal before cannot prepare it just right and perfect with the sole help of a cookbook unless he is practically trained by some expert. That expert sets a practical example for him and he, by following the example, gradually learns how to cook that good meal.

It clearly shows that human beings are always in need of a practical example in order to learn an important subject. The same is true in the matter of religious teaching and training.

That is why All�h سبحانه و تعالى did not choose to send the divine books only. He always sent a messenger with the book. There are many prophets who came without a new divine book. But there is no divine book sent down without a prophet. The disbelievers of Makkah, too, demanded many times that the Book should be revealed to them without the mediation of the Holy Prophet (صلى الله عليه وسلم). But the demand was rejected and the Book was sent through the Holy Prophet صلى الله عليه وسلم.

The reason is obvious. Humanity did not need a divine book only. It also needed a teacher who could teach them the contents of the Book. It also needed an instructor who could train them and could set a practical example for them without which they could not benefit from the Book in their practical life. It was for this reason that the Holy Prophet (صلى الله عليه وسلم) was sent with a clear direction to all human beings that they are bound to obey and follow him and to learn the details of All�h's pleasure through the practical example set before them by him. It was also clarified in the foregoing verse of the Holy Book that the "obedience of the Messenger" is actually the "obedience of All�h" and that the latter cannot be carried out except through the former, because whatever the Holy Prophet (صلى الله عليه وسلم) says or does in the capacity of a prophet is based on the revelation received by him from All�h سبحانه و تعالى. Thus, his sayings and acts both, even though they are not contained in the Holy Qur'�n, are inspired or confirmed by the divine revelation."

[The Authority Of The Sunnah]

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#57 [Permalink] Posted on 24th April 2013 10:08

Meanings Of The Word "Sunnah"

When used in its most general and common sense, the word Sunnah is a reference to the overall teachings and way of life of the Prophet Muhammad صلى الله عليه وسلم. However, to be more precise, the word Sunnah is used by different types of scholars to connote very different concepts. [1] This is because the purpose and goals of the various disciplines are different. In particular, one needs to differentiate the meaning of the word as it is used in general parlance and how it is used as a technical term by specialists in 'aqeedah (creed and beliefs), jurisprudence, Islamic legal theory and the scholars of Hadeeth.

[1] The different usages of the term "sunnah" are discussed in a number of works, including: Mustafa as-Sibaa'ee, as-Sunnah wa Makaanatuhaa fi at-Tashree al-Islaami (Beirut: al-Maktab al-Islaami, 1982), pp 47-49; Muhammad Luqmaan as-Salafi, as-Sunnah: Hujiyyatuhaa wa Makaanatuhaa fil-Islaam wa al-Radd ala Munkireehaa (Madinah: Maktabah al-Imaan, 1989), pp 11-18; al-Husayn Shawaat, Hujiyyat as-Sunnah (Falls Church, VA: American Open University, n.d.), pp 14-25

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#58 [Permalink] Posted on 24th April 2013 10:35

Lexical Definition Of The Word Sunnah

Lane gives the lexical definition of the word "sunnah" سنة (whose plural is sunan - سنن) as, "A way, course, rule or manner, of acting or conduct of life or the like... whether good or bad; approved or disapproved... a way that has been instituted or pursued by those after them." [1]

As lane noted, a conduct of life may be a praiseworthy way or life or a blameworthy way of life. Lexically, the word "sunnah" could be used for either one. However, in parlance it is usually used for a praiseworthy way of life; in fact, when used in a negative sense, that is customarily made explicit by the context or an additional adjective.

It is not surprising to find this lexical usage of the word in the Prophet's own speech صلى الله عليه وسلم. In fact, in the following hadeeth, the word "sunnah" is used in this sense:

On the authority of Sayyiduna Jaabir Ibn 'Abdillaah رضي الله عنهما who said, "A group of bedouins came to the Messenger of Allaah صلى الله عليه وسلم wearing woolen clothing. The Prophet صلى الله عليه وسلم noticed their harsh situation and that they had been afflicted with need. He then exhorted the people to give charity but they were slow in doing so, until they saw signs of anger on his face. Then a man from the Ansaar came with a container of silver. Then another came. These were followed by others until the signsof happiness could be seen on the face of the Prophet صلى الله عليه وسلم. The Messenger of Allaah صلى الله عليه وسلم then said, 'Whoever introduces a good practise (sunnatan hasanah) in Islaam that is acted upon after him shall have written for him a reward similar to the one who acted upon it without the reward of either of them being lessened in any way. And whoever introduces an evil practise (sunnatan sayyi'a) into Islaam that is acted upon after him shall have the burden of the ones who acted upon it recorded for him without the burden of either of them being reduced in any way.'" (Recorded by Muslim) [2]

Before discussing the definition of the word "sunnah" as used by different scholars, it should be noted that the Qur'aan speaks about "the sunnah of Allaah." For example, Allaah says سبحانه و تعالى,

(This was Our) Sunnah with the Messengers We sent before you (O Muhammad, [peace be upon him]), and you will not find any alteration in Our Sunnah." (Soorah al-Israa', 17:77)

""The Sunnah of Allah with those who passed on before; and you will not find in the Sunnah of Allah any change."(Soorah al-Ahzaab, 33:62)

"That has been the Sunnah of Allah already with those who passed away before. And you will not find any change in the Sunnah of Allah." (Soorah al-Fat'h, 48:23)

"Sunnah of Allaah" refers to the decisions, laws, commands and decrees of Allaah سبحانه و تعالى that are unchanging and apply to all peoples and times, such as the Sunnah to destroy those beforehand when they persistently refused to adhere to the revelations that Allaah سبحانه و تعالى sent.

A common usage that stretches across the different disciplines is the use of the word Sunnah in juxtaposition to the Qur'an. In other words, one speaks about "the Qur'an and Sunnah," or "the Book of Allaah and the Sunnah of the Messenger of Allaah صلى الله عليه وسلم." In this sense, it refers to the guidance received via the Prophet صلى الله عليه وسلم other than what he conveyed from the Qur'an. [3]

Notes:

[1] E. W. Lane, Arbaic-English Lexicon (Cambridge, England: Islamic Texts Society, 1984), vol. 1, p. 1438. The word "sunnah" has other lexical meanings that shall not be discussed here. As Shawaat notes, all of the other meanings have some integral relationship with the term as defined above. Cf, Lane, vol. 1, p. 1438; Shawaat, p. 17

[2] Note that this particular hadeeth could be understood to imply that there is such a thing as "good innovations." From the Sharee'ah point of view, all innovations and herisies are definitely acts taking one away from the straight path. The action that the Prophet صلى الله عليه وسلم was referring to in this particular hadeeth is an action sanctioned by the Sharee'ah and followed by others - (in this case,) the action of giving charity. This deed is not considered an innovation because it is directly based on explicit evidences of the Qur'an and Sunnah

[3] The Authority And Importance Of The Sunnah

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#59 [Permalink] Posted on 25th April 2013 10:38

Definition Of The Word Sunnah As Used By The Jurists

Among all the different disciplines discussed here, the way the jurists use the word Sunnah is closest to its lexical definition. This usage, meaning "a praiseworthy way of action," has actually turned out to be a source of confusion concerning the status and importance of the sunnah. [1]

Jurists, for the most part, are concerned with the rulings of particular actions. In general, an act may be classified into one of five categories: obligatory, recommended, permissible, reprehensible or forbidden. In addition, an act may be sound and valid or it may be void and non-effective.

The scholars use a myriad of terms to describe the category of recommended acts. These terms included mandoob مندوب, mustahabb مستحبّ, and so on. In some cases, each term has a slightly different connotation. [2] However, without a doubt, one of the most common terms used for that category is the word "sunnah." Therefore, for example, the jurists will say that the two rak'atayn before the the obligatory Fajr (Dawn) prayer are "sunnah." This means that they are not obligatory. Yet they carry a certain status or reward for them such that they are definitely more than merely permissible. [3]

In general, the jurists define this category of acts, that they call "recommended" or "sunnah," in a number of ways: [4]

(1) A sunnah act is one whose performance is indicated or encouraged by the law; however, the law falls short declaring it to be obligatory or required.

(2) A sunnah act is one that when performed a person is rewarded for it, but for which he is not punished if he fails to perform it; or, in other words, it is an act that a person is praised for doing and, on the other hand, he is not blamed or censured if he does not perform the act. This is a common definition among the Malikis of North Africa and the Hanbalis.

(3) A sunnah act is an action that one is requested to perform but not in a strict sense. This is a common definition among the Malikis of the Eastern regions (non-North Africans) and among the Shaafi'ees.

(4) A sunnah act is what the Prophet صلى الله عليه وسلم performed on a continual basis, although he would sometimes not perform it with no particular apparent reason for not performing it. This is the definition given by the Hanafis. [5]

In such definitions, it seems that the jurists were trying to present the most conscise "legalese" definition. As a general concept, one may need to go beyond such a strict legal definition. Perhaps it would be better to consider "recommended" acts as those acts that are becoming of a Muslim and anyone who desires to complete his Islam and his faith would be best served to perform those acts as much as he feasibly can - without them taking on the position of obligatory acts. Furthermore, it should never be forgotten that "sunnah" acts are definitely pleasing to Allaah سبحانه و تعالى and they are a means of getting closer to Allaah سبحانه و تعالى.

There is also another important point to keep in mind concerning the overall category of those acts considered recommended or sunnah. Dhumairiyyah notes,

"Some people are lax with respect to what has been established as sunnah in the usage of the jurists. [They are lax] based on the claim that sunnah acts are those for which one is rewarded for doing them but is not punished for not doing them. But that is in general. At the same time, the scholars have stated, based on numerous ahaadeeth that enourage one to follow and adhere to the sunnah, that one who customarily leaves the sunnah acts is to be punished or castigated. He is doing wrong and committing a sin. The Companions رضي الله عنهم would eagerly perform those acts in a manner similar to how they would perform the obligatory deeds. [6] al-Laknawi has quoted many texts to that effect in his book Tuhfah al-Akhyaar. As for the jurists' distinction between obligatory and sunnah, that is concerning individual instances and not with respect to leaving sunnah acts completely." [7]

Another common usage of the word sunnah among the jurists is anything which is juxtaposed with an innovation or heresy (bid'ah). In this sense, the word sunnah may refer to anything that is sanctioned by the sharee'ah. That would include whatever is derived from the Qur'aan, practise of the Prophet صلى الله عليه وسلم, or even the collective action of the Companions. [8] For example, the jurists may refer to a divorce which is done according to the sunnah (talaaq as-sunnah) vis-a-vis a divorce that is not done in accord with the sunnah (talaaq al-bid'ah). Sometimes, even though the act is not done completely in accord with the sunnah, the act may still have a legal effect and implications but the person has done wrong for performing the act in that fashion. Hence, they make this distinction. [9]

Notes:

[1] The jurists definitely also use the term "sunnah" as a reference to one of the sources of Islamic law. When doing so, though, they are in essence borrowing the legal theorists' definition of the term. The above discussion is concentrating on the their use of the term sunnah as a technical term specific to them as jurists.

[2] Cf., Abdul Ghani Abdul Khaaliq, Hujjiyah as-Sunnah (Beirut: Daar al-Qur'aan al-Kareem, 1986), pp. 51-68. The most detailed discussion of this topic (recommended acts, the terms used for them and their different implications) available in English is Ahmad Hasan, Principles of Islamic Jurisprudence (Islamabad, Pakistan: Islamic Research Institute, 1993), vol. 1, pp. 78-109.

[3] Some books try to give an example of this usage in the Prophet's own words صلى الله عليه وسلم. Unfortunately, the hadeeth most often quoted (such as Hasan, p. 82), is, "Allaah has obligated upon you fasting Ramadaan. And I have established (sanantu) for you (as a virtuous act) its night prayers (taraaweeh). Whoever fasts it and prays (those prayers during) it, with faith and hoping for a reward, will have his sins removed from him like the day on which his mother gave birth to him." This hadeeth was recorded by an-Nasaa'ee, Ibn Maajah and others. Unfortunately, this hadeeth is reported through a weak chain and is declared weak by scholars such as Ibn al-Qattan, al-Albani and Shu'ayb al-Arna'oot. 'Abdul Qaadir al-Arna'oot considers it Hasan due to its corroborating evidence; however, he may have been referring only to the concept that whoever prays the nights of Ramadaan shall have his previous sins forgiven, which is recorded in authentic ahaadeeth. Cf., Ali Ibn Muhammad Ibn al-Qattan, Bayaan al-Wahm wal-Eehaam al-Waqi'een fee Kitaab al-Ahkaam (Riyadh: Daar Taibah, 1997), vol. 3, pp. 55-58 and 444-445; Muhammad Naasir ad-Deen al-Albani, Da'eef Sunan an-Nisaa'ee (Beirut: al-Maktab al-Islaami, 1990), p. 76; Shu'ayb al-Arna'oot, et al., footnotes to Ahmad Ibn Hanbal, Musnad al-Imaam Ahmad Ibn Hanbal (Beirut: Muassasat ar-Risaalah, 1997), vol. 3, p. 199 and 217; 'Abdul Qaadir al-Arna'oot, footnotes to al-Mubaarak Ibn al-Atheer, Jaami' al-Usool fee Ahaadeeth ar-Rasool (Maktabah al-Hilwaani, et al., 1972), vol. 9, p. 441.

[4] Cf., Shawaat, p. 22; Hasan, Principles, vol. 1, pp. 78-80.

[5] Technically speaking, this is the Hanafi definition for what is known as "non-emphasised sunnah."

[6] It may be an exaggeration to claim that they performed them in a manner similar to their adherence to the obligatory deeds. Indeed, to treat a recommended deed like an obligatory deed and to insist on it for oneself and others would, in itself, be a type of innovation. The statement in the quote must be understood to mean that they greatly disliked missing the recommended deeds, although they recognised that they were not obligatory.

[7] 'Uthmaan Ibn Jumu'ah Dhumairiyyah, Madkhal li-Diraasah al-'Aqeedah al-Islaamiyyah (Jeddah: Maktabah as-Suwaari, 1993), p. 93. Furthermore, among the sunnah acts, there are some which are described as "emphasised sunnah." For the Hanafis, in particular, an emphasised sunnah takes on almost the same status as an obligatory act. For example, Ibn 'Abideen رحمه الله, a leading Hanafi jurist, wrote, "The strongest opinion is that it is a sin to leave an emphasised sunnah like it is a sin to leave an obligatory act." For more details on this point, see Muhammad Abu al-Fath al-Bayaanooni, al-Hukum at-Takleefi fi ash-Sharee'ah al-Islaamiyyah (Damascus: Daar al-Qalam, 1988), pp. 171-178.

[8] as-Sibaa'ee, p. 48.

[9] The Authority and Importance of the Sunnah.

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#60 [Permalink] Posted on 29th April 2013 10:16

Definition Of The Word Sunnah As Used By The Scholars Of Hadeeth

The topic of study for the scholars of hadeeth is everything that has been narrated or reported concerning the Prophet صلى الله عليه وسلم. They desire to gather all of that information to determine what of it is sound and acceptable and to distinguish that from what has been narrated through unstrustworthy or unacceptable means.

Hence, first and foremost, they concentrate on anything narrated about or from the Prophet صلى الله عليه وسلم. All of the information about the Prophet صلى الله عليه وسلم that one could imagine was passed on and recorded in detail, the extent of which is not comparable to anyone in the history of mankind.

The purpose of study or goal of the scholars of hadeeth has greatly affected their technical definition of the word "sunnah." Indeed, their definition of the word sunnah is the broadest of all definitions, trying to encompass everything that was passed on concerning the Prophet صلى الله عليه وسلم. In general, the definition of "sunnah" from the scholars of hadeeth perspective is: "What has been passed down from the Prophet صلى الله عليه وسلم of his statements, actions, tacit approvals, manners, physical characteristics or biography, regardless of whether it was before he was sent as a prophet or afterwards." [1]

To make this definition clearer, examples of each category shall be given below:

An example of one of his statements is the hadeeth narrated by Sayyiduna 'Umar Ibn al-Khattaab رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said, "Surely, all actions are but driven by intentions and, verily, every man shall have but that which he intended. Thus, he whose migration was for Allaah and His Messenger, [then] his migration was for Allaah and His Messenger; and he whose migration was to achieve some worldly benefit or to take a woman in marriage, his migration was for that which he migrated." (Recorde by al-Bukhari and Muslim)

An example of one of his actions is the following report recorded on the authority of Ummul Mu'mineen 'Aa'ishah رضي الله عنها: "When he [the Prophet صلى الله عليه وسلم] would perform the two [non-obligatory] rak'atayn of Fajr in his house, he would then lie on his right side." [2]

An example of the Prophet's صلى الله عليه وسلم tacit approval is found in the hadeeth from Saheeh Muslim in which Sayyiduna Anas رضي الله عنه was asked if the Prophet صلى الله عليه وسلم ever performed the two rak'atayn of prayer before the Maghrib (Sunset) Prayer. He replied, "He used to see us performing them and he would neither order us to do them or forbid us from performing them."

An example of a report describing the Prophet's صلى الله عليه وسلم manner or behaviour is: "The Prophet صلى الله عليه وسلم was more bashful than the virgin girls kept in their private compartments. If he saw anything he did not like, we would recognise it by [the expression on] his face." (Recorded by al-Bukhari and Muslim)

Reports describing the Prophet's صلى الله عليه وسلم physical characteristics are numerous. There are reports about his height and physical appearance, for example, Sayyiduna Ibn 'Umar رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه وسلم had approximately twenty grey hairs. [3]

Another example is the report from Sayyiduna Jaabir Ibn Samurah رضي الله عنه that the Prophet صلى الله عليه وسلم had a full beard. (Recorded by Muslim)

Reports concerning his biography include the report that he married Khadeejah when he was twenty-five years old while they were living in Makkah and before he had received his first revelation. Also included in this category would be the reports that he lived in Makkah for thirteen years after receiving revelation and then migrated to Madeenah.

Again, these types of reports all fall under the hadeeth specialists' definition of the word "sunnah," even though some of them may have no direct bearing on Islamic law. For the hadeeth specialists they are important because those scholars are concerned with everything that has been narrated from or about the Prophet (peace and blessings be upon him). [4]

Notes:

[1] as-Salafi, p. 15; Shawaat, p. 20

[2] With this wording, this is recorded by at-Tirmidhi. According to Shaykh al-Albani رحمه الله, it is saheeh. See Muhammad Naasiruddeen al-Albani, Saheeh Sunan at-Tirmidhi (Riyadh: Maktabah at-Tarbiyyah li-Arabi li-Duwal al-Khaleej, 1988), vol. 1, p. 132

[3] Recorded by at-Tirmidhi in ash-Shamaa'il. According to Shaykh al-Albani رحمه الله, this report is saheeh. See Muhammad Naasiruddeen al-Albani, Saheeh al-Jaami' as-Sagheer (Beirut: al-Maktab al-Islaami, 1986), vol. 2, p. 873. These kinds of reports demonstrate the amount of information that has been preserved and passed on concerning the final prophet and messenger of Allaah (peace and blessings be upon him).

[4] The Authority And Importance Of The Sunnah

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