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

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#61 [Permalink] Posted on 22nd October 2014 11:05

Definition of the Word Sunnah as Used in Islamic Legal Theory

One of the goals of the Islamic legal theorists is to determine what is or is not an authority in Islamic law. They are not concerned with the details of the actual law but they are concerned with the sources and methodology of that law. When they define the word Sunnah, they are defining it from that perspective. Therefore, when it comes to the reports that have been narrated about or from the Prophet صلى الله عليه وسلم, they try to distinguish what is an authority and what is an example for the Muslims to follow from that which does not fall into that category. Their definition will definitely differ from that of the scholars of hadeeth, being much less broad in scope.

Perhaps the most common definition given for the Sunnah from Islamic legal theory perspective is: Whatever comes from the Prophet صلى الله عليه وسلم, other than the Qur'aan itself, in the form of his speech, actions or tacit approvals. His speech includes what he commanded, recommended, permitted, disapproved or forbade. The Prophet's صلى الله عليه وسلم actions are considered an authority in Islamic law because the Muslims have been ordered to take him as their example. His tacit approvals are considered an authority in Islamic law because it would be right for the Prophet صلى الله عليه وسلم to remain silent in the presence of something wrong; hence, his silence implies his approval while his approval implies that the act is correct according to the Sharee'ah.

In this definition, the legal theorists have obviously excluded the Qur'aan from part of the definition - but the definition is inclusive of hadeeth qudsi. [1]

By referring to him as "the Prophet" صلى الله عليه وسلم they are thereby excluding what the Prophet صلى الله عليه وسلم said, did or approved of before he received revelation. Such would not be considered an authority in Islamic law.

Although "actions" of the Prophet صلى الله عليه وسلم is mentioned in the definition given above, in reality, the scholars of Islamic legal theory mean "selected actions" of the Prophet صلى الله عليه وسلم. That is, there are certain actions that are not considered as examples for others to follow. For example, it is narrated that the Prophet صلى الله عليه وسلم used to snore lightly. Note that the definition of the word "Sunnah" as given by the scholars of hadeeth would encompass this report as part of the Sunnah. However, since this act has no legal bearing - in the sense that no Muslim is requested to follow that act - it would not fall under the Islamic legal definition of the word Sunnah. [2]

Furthermore, there were some laws that were special for the Prophet صلى الله عليه وسلم only and that are not to be followed by the Muslims. An example of this type would be his marrying more than four wives. That was allowed for the Prophet صلى الله عليه وسلم and not for anyone after him. By the hadeeth scholars' definition, these would fall under the term "Sunnah," while, strictly speaking, it would not be a "Sunnah" in the legal theorists' point of view since no one is allowed to follow him in that action. [3]

Notes:

[1] Hadeeth Qudsi are statements that the Prophet صلى الله عليه وسلم attributed to Allaah سبحانه و تعالى yet they do not form part of the Qur'aan. For example, they would include any hadeeth in which the Prophet صلى الله عليه وسلم said, "The Lord, Exalted and Perfect, said..."

For a detailed look at Hadeeth Qudsi, see: http://www.muftisays.com/forums/12-virtues/9570-hadithqudsi.html

[2] The above is not meant to imply that there are some acts of the Prophet that have no bearing whatsoever upon the Sharee'ah. Except for those laws specific to the Prophet alone, anything he did indicates, at the very least, that said act is permissible. There are some who try to divide the Prophet's Sunnah into what is meant to be part of the Sharee'ah and what is not meant to be part of the Sharee'ah. Unfortunately, many times this is done as a way to remove much of the Sunnah from the Sharee'ah. For a complete discussion and refutation of those claims, see Fathi Abdul Kareem, As-Sunnah: Tashreeh Laazim... Wa Daa'im (Maktabah Wahbah, 1985), passim.

[3] The Authority and Importance of the Sunnah, pp. 17-19

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#62 [Permalink] Posted on 27th October 2014 11:35

Examples Illustrating the Difference Between the Jurists' and the Legal Theorists' Usage of the Term "Sunnah"

One of the major reasons for confusion about the status of the Sunnah is a failure to distinguish between the word sunnah as used in its different contexts and disciplines. In particular, the usage of the jurists has led many to believe that, as some have explicitly said, "Whatever comes from the Qur'aan must be applied. If one also applies the Sunnah, that is good but is not mandatory." Some have also expressed that only the Qur'aan can establish something as obligatory and the sunnah can only establish something as recommended. It is important, therefore, to give some examples that may remove this misunderstanding.

The first example deals with Allaah's سبحانه وتعالى statement in the Qur'aan,

"O you who have believed! When you contract a debt for a fixed period, write it down." [Sooratul Baqarah, 2:282]

According to the majority of the scholars, the command here to record the transaction is one of recommendation and not obligation. Hence, the recording of such a transaction is considered, in the jargon of the jurists, a "sunnah" or non-obligatory but recommended act, even though the source for the act is found in the Qur'aan. [1]

Another example comes from later in the same verse:

"And take witnesses whenever you make a business dealing." [Sooratul Baqarah, 2:282]

This command from the Qur'aan is, once again, for an act that is recommended and not obligatory. Hence, even though the source for the act is a Quranic verse, that does not necessarily imply that the act is obligatory. [2]

On the other hand, one can note the example of the beard. There is no explicit verse in the Qur'aan referring to the beard. Yet it is covered in the sunnah or statements of the Prophet صلى الله عليه وسلم. The Prophet صلى الله عليه وسلم said, "Trim the moustache and leave the beard." [3]

Based on this statement, and many others of the Prophet صلى الله عليه وسلم, the majority of scholars consider the beard to be obligatory. [4]

In this case, therefore, one finds something only in the sunnah or statements of the Prophet صلى الله عليه وسلم but the ruling for that act is not "sunnah" in the jurists' use of the word. Instead, the ruling is that the act is obligatory or, in the terminology of the jurists, waajib. [5]

Another example of this nature is Zakaatul Fitr or the zakaah that is paid at the end of the month of Ramadhaan. Imaam al-Bukhaari رحمه الله and Imaam Muslim رحمه الله record from Ibn 'Umar رضي الله عنهما that the Prophet صلى الله عليه وسلم obligated the Muslims to pay the zakaatul fitr at the end of Ramadhaan. Based on this narration and others similar to it, there is a consensus that zakaatul fitr is obligatory (waajib). There is absolutely no reference to zakaatul fitr in the Qur'aan but there is still a consensus that it is obligatory. [6]

In essence, the source or text for an act is irrelevant with respect to the ruling of the act - whether it be obligatory or recommended ("sunnah" in the usage of the jurists). A verse in the Qur'aan may describe a specific act and that act may only be considered "sunnah". On the other hand, a statement of the Prophet صلى الله عليه وسلم, which one could call a "sunnah," could determine that an act is obligatory. The source of the common confusion on this point is that the word "sunnah" is being used with two implications or according to two different technical definitions. [7]

Notes:

[1] For the ruling concerning the recording of debts and future obligations, see Kuwaiti Ministry of Religious Endowments and Religious Affairs, al-Mausoo'ah al-Fiqhiyyah (Kuwait: 1992), vol. 21, p. 123. It is true that at-Tabari رحمه الله, Ibn Hazm رحمه الله and some others interpret the command to mean one of obligation. Their conclusion does not affect the point above: the scholars understood that simply because something is found in the Qur'aan, that does not automatically make that act obligatory; it could possibly be recommended or "sunnah".

[2] The evidence for the non-obligatory nature of taking witnesses for business transactions is in the practice of the Prophet صلى الله عليه وسلم himself. Cf., Mustafa Salaama, At-Tasees fee Usool al-Fiqh ala Dhau al-Kitaab was-Sunnah (Cairo: Maktabah al-Haramain lil Uloom an-Naafiah, 1415 A.H.), p. 42.

[3] Saheeh al-Bukhaari

[4] For a discussion on the ruling concerning the beard, see 'Umar al-Ashqar, Thalaath Sha'aair (Kuwait: ad-Daar as-Salafiyyah, 1985), pp. 33-46. He notes (p. 45) that Ali Mahfoodh stated (and quoted his sources) that the four schools of fiqh all agree that it is forbidden to shave the beard.

[5] See also:

Status of the Beard: www.muftisays.com/forums/12-virtues/5070-status-of-the-be...

Once Upon a Beard: www.muftisays.com/forums/13-articles--stories--more/5566-...

[6] Sa'di Abu Jaib, after stating that there is a consensus on the obligation of zakaatul fitr, notes a couple of scholars who considered it to be an abrogated practice. Abu Jaib notes that their evidence is weak, to say the least. Hence, their opinions on this issue are considered anomalies. See Sa'di Abu Jaib, Mausoo'ah al-Ijmaa fee Fiqh al-Islaami (Beirut: Daar al-Arabiyyah, n.d.), vol. 1, p. 519.

[7] The Authority and Importance of the Sunnah

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#63 [Permalink] Posted on 28th October 2014 10:37

Definition of the Word Sunnah As Used by the Specialists in 'Aqeedah

By the third Hijri century, the specialists in the field of 'aqeedah (dogma, creed and faith) used the term "sunnah" to refer to the foundations of the faith, the well-established obligatory deeds, the matters of creed and the definitive rulings of Islaam. This terminology became popular as more and more sects appeared. [1]

Some scholars would use the term "sunnah" to refer to the established articles of faith and to distinguish them from the beliefs of the newly-formed heretical groups. [2]

Imaam Ibn Rajab al-Hanbali رحمه الله noted, "Many of the later scholars [meaning after the first couple of generations] used the word 'sunnah' to specifically refer to what is related to creed, because that forms the foundation of the religion and the one who contradicts it is in a very dangerous situation." [3]

Some used the word "sunnah" in a very comprehensive sense to basically include everything that forms the essential parts of the faith - this is acceptable because everything that forms part of the faith was either believed in, practiced or preached by the Prophet صلى الله عليه وسلم himself. For example, sunnah is defined by some as, "The guidance upon which the Prophet صلى الله عليه وسلم and his Companions رضي الله عنهم were, [encompassing all aspects of] knowledge, belief, statement and deeds." [4]

In this definition, the practices and beliefs of the Companions رضي الله عنهم are considered part of the sunnah because they followed the same methodology as that taught by the Prophet صلى الله عليه وسلم - as opposed to some members of later generations who devised their own methodologies contrary to that of the Prophet صلى الله عليه وسلم.

For the specialists in the field of 'aqeedah, sunnah is also used as the opposite of heresy [بدعة] (bid'ah). [5]

In this respect, one says, "So and so is upon the sunnah (or following the sunnah)." This means that with respect to his beliefs, overall methodology and behaviour, he is following the way established by the Prophet صلى الله عليه وسلم and passed on to his Companions رضي الله عنهم and who followed in their path. Again, it is important to note that in this sense, the word "sunnah" also encompasses that way of life and belief that the Companions رضي الله عنهم followed as a continuation of what they learned directly from the Prophet صلى الله عليه وسلم. If a person refuses to follow the way of the Companions رضي الله عنهم in their understanding and practice of the religion, they are, in essence, turning away from the sunnah itself.

On the other hand, one says, "So and so is upon an innovation," if he has some beliefs or methodology that contradicts with the pure teachings of Islaam. Those who follow they way of the Prophet صلى الله عليه وسلم are known as Ahlus Sunnah [أهل السنة] or the people of the sunnah. Those who follow any of the myriad of differing ways are known as Ahlul Bid'ah [أهل البدعة] or the people of heresy. Hence, sunnah means the correct belief and understanding of the religion. [6]

Imaam Abul Qaasim al-Asbahaani رحمه الله said, "So and so is upon the sunnah or from the people of the sunnah means that he is in accord with what has been revealed and also what has been passed on from [from the Companions رضي الله عنهم and others] with respect to his actions and belief. This is so because the sunnah cannot possibly [be present] when one is in contradiction to Allaah سبحانه وتعالى and contradiction to His Messenger (may Allaah exalt his mention and grant him peace)." [7]

It is in this sense of the word that ahaadeeth such as the following are to be understood: The Prophet صلى الله عليه وسلم said, "Whoever turns away from my sunnah [my way] is not from me." [8]

The Prophet صلى الله عليه وسلم also said, "Certainly, the one who will live among you will see lots of difference. So stick to my sunnah and the sunnah of the right-principled and rightly-guided successors. Bite onto that with your molar teeth. And avoid newly-introduced matters. Verily, every heresy is a going astray." [9] [10]

This meaning is also apparent in many of the statements of the early scholars. For example, Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said, "For one to be moderate in practicing the sunnah is better than for him to exert himself in heresies." Imaam Muhammad Ibn Shihaab az-Zuhri رحمه الله said, "Our scholars who have passed on would say, 'Adhering to the sunnah is salvation.'" Some of the earlier scholars take this definition even further and use the word "sunnah" to apply to all of the guidance that the Prophet صلى الله عليه وسلم brought and passed on to his Companions رضي الله عنهم and them to their followers, whether related to the foundations of the religion or specific issues. This is a very broad definition. Sunnah is the straight path, with all of its general aspects and detailed points. In fact, in this usage, the word "sunnah" becomes equivalent to Islaam itself. This is the meaning of the word "sunnah" as found in quotes from many of the early scholars. For example, Sayyiduna Abu Bakr رضي الله عنه is quoted to have said, "The Sunnah is the firm handhold of Allaah." [11]

Notes:

[1] Naasir al-Aql, Mafhoom Ahlus Sunnah wal-Jamaa'ah Ind Ahlus Sunnah wal Jamaa'ah (Riyadh: Daar al-Watan, n.d.), p. 42.

[2] As noted, this was a very common usage of the term by the third century. Many of the scholars wrote works on the beliefs and foundations of the faith and entitled their works, The Sunnah. For example, As-Sunnah by Imaam Ahmad Ibn Hanbal رحمه الله, As-Sunnah by Imaam Ibn Abi Asim رحمه الله, As-Sunnah by Imaam Ahmad Ibn Muhammad al-Khalaal رحمه الله, As-Sunnah by Imaam Abu Bakr Ibn al-Athram رحمه الله, As-Sunnah by Imaam 'Abdullaah Ibn Ahmad Ibn Hanbal رحمه الله, As-Sunnah by Imaam Muhammad Ibn Nasr al-Marwazi رحمه الله, As-Sunnah by Imaam al-Asaal رحمه الله, Sharhus-Sunnah by Imaam Ibn Abi Zamanain رحمه الله and Sareehus Sunnah by Imaam Abu Ja'far at-Tabari رحمه الله. These works are not collections of hadeeth but are all works dedicated to the discussion of beliefs and fundamental issues of creed. Cf., 'Uthmaan Ibn Hasan, Minhaj al-Istidlaal ala Masaa'il al-I'tiqaad Ind Ahlus Sunnah wal-Jamaa'ah (Riyadh: Maktabah ar-Rushd, 1992), vol. 1, pp. 31-32; Muhammad al-Hamad, 'Aqeedah Ahlus Sunnah wal-Jamaa'ah: Mafhoomuhaa, Khasaa'isuhaa, Khasaa'is Ahluhaa (Riyadh: Dar al-Watan, 1416 A.H.), p. 16.

[3] Quoted in Naasir al-Aql, Mafhoom Ahlus Sunnah wal-Jamaa'ah Ind Ahlus Sunnah wal Jamaa'ah (Riyadh: Daar al-Watan, n.d.), p. 46.

[4] Cf., Naasir al-Aql, Mabaahith fee 'Aqeedah Ahlus Sunnah wal-Jamaa'ah wa Muwaqif al-Harakaat al-Islaamiyyah al-Muaasirah Minha (Riyadh: Daar al-Watan, n.d.), p. 13. This usage mostly started after the time of the Companions and Followers رضي الله عنهم. However, some quotes exist to imply that the earliest generations also used the term in this sense. For example, Sayyiduna 'Abullaah Ibn 'Umar رضي الله عنهما is quoted as saying, "Whoever leaves the sunnah has committed a blasphemy." See al-Aql, Mafhoom, pp. 42-44.

[5] See also: www.muftisays.com/forums/76-the-true-salaf-as-saliheen/56...

[6] This distinction was, obviously, not made until heretical beliefs and groups appeared in Islaam. In particular, it was used after the killing of the third caliph and companion Sayyiduna 'Uthmaan Ibn 'Affaan رضي الله عنه, during which time the Muslim community started to divide into sects. Imaam Muhammad Ibn Seereen's رحمه الله statement is well-known, "They did not use to ask for the chain of authorities [for reports]. But when the fitnah [the killing of Sayyiduna 'Uthmaan رضي الله عنه and the subsequent civil war] occurred, they would say, 'State the names of your men [meaning sources].' They would look for the people of the sunnah and take their hadeeth. And they would look for the people of heresy and not take their hadeeth." Imaam Ibn Seereen's رحمه الله statement is found with its complete chain in Imaam Muslim's رحمه الله introduction to his Saheeh. Cf., Imaam Yahya an-Nawawi رحمه الله, Sharh Saheeh Muslim (Beirut: Daar al-Ma'rifah, 1996), vol. 2, p. 44.

[7] Imaam Abul Qaasim Ismaa'eel al-Asbahaani رحمه الله, al-Hujjah fee Bayaan al-Muhijjah wa Sharh 'Aqeedah Ahlus Sunnah (Riyadh: Daar ar-Raayah, 1990), vol. 2, pp. 384-385.

[8] Recorded by Imaam al-Bukhaari رحمه الله and Imaam Muslim رحمه الله

[9] This hadeeth is saheeh. It was recorded, with slightly different wordings, by Imaam Ahmad رحمه الله, Imaam Abu Dawood رحمه الله, Imaam at-Tirmidhi رحمه الله, Imaam Ibn Hibbaaan رحمه الله, Imaam Ibn Abi Aasim رحمه الله, Imaam al-Baihaqi رحمه الله, Imaam al-Haakim رحمه الله and a number of others from al-Waleed Ibn Muslim رحمه الله from Thaur Ibn Yazeed رحمه الله from Khaalid Ibn Madaan رحمه الله from both Abdur Rahmaan Ibn Amr as-Sulami رحمه الله and Hujr Ibn Hujr al-Kalaai رحمه الله from Sayyiduna al-Irbaad Ibn Saariyah رضي الله عنه. This chain is of saheeh quality as all of the narrators are well-known trustworthy narrators.

[10] For a detailed look at this hadeeth, see: www.muftisays.com/blog/Seifeddine-M/3734_08-08-2014/stick...

[11] The Authority and Importance of the Sunnah, pp. 22-26

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#64 [Permalink] Posted on 29th October 2014 13:48

The Meaning of the Words 'Hadeeth', 'Khabar' and 'Athar'

Hadeeth [حديث]

Lexically speaking, the word "hadeeth" [حديث], whose plural is ahaadeeth [أحاديث], is, "New, recent... existing newly, for the first time, not having been before... Information, a piece of information, intelligence, an announcement... a thing, or matter, that is talked of, told, or narrated..." [1]

In both the Qur'aan and hadeeth, the word has been used in reference to a religious communication, a story of a general nature, a historical story and a current story or conversation. [2]

As a technical term, a hadeeth is basically any report of the Messenger of Allaah's صلى الله عليه وسلم saying, action, tacit approval, manners, physical characteristic or biographical data. In other words, it is any report about the "sunnah," as defined by the scholars of hadeeth.

Every hadeeth is composed of two parts:

(a) Isnaad [إسناد], or chain of authorities, and

(b) Matn [متن], or the actual text of the hadeeth.

Both of these parts have to meet stringent requirements for the hadeeth to be accepted and considered true. In general, one can divide all ahaadeeth into five basic categories:

(a) Saheeh [صحيح] or authentic hadeeth;

(b) Hasan [حسن] or "good" hadeeth;

(c) Da'eef [ضعيف] or weak hadeeth;

(d) Da'eef Jiddan [ضعيف جداً] or very weak hadeeth, and

(e) Mawdoo' [موضوع] or fabricated, forged hadeeth. [3]

Actually, these can be broken down into two even more basic categories: accepted hadeeth (saheeh or hasan) and rejected hadeeth (da'eef, da'eef jiddan and mawdoo').

To be a source or authority of Islamic law, a hadeeth must be from the categories of saheeh or hasan. In order for a hadeeth to be saheeh or hasan on its own merit, it must meet the following five criteria:

(1) The chain, or isnaad, must be unbroken. In other words, each source must have received the hadeeth directly from the one on whose authority he is relating it all the way back to the Prophet. If there are any missing authorities, the chain would be considered broken and unacceptable.

(2) Every narrator in the chain must be of acceptable righteousness and character; in other words, each narrator must be morally fit. Impious people are not accepted for their impiety is a sign that they do not fear Allaah سبحانه و تعالى and, hence, they cannot be trusted to take extreme care in narrating the statements of the Prophet صلى الله عليه وسلم. If just one narrator in the chain does not meet this criterion, the hadeeth will have to be rejected.

(3) Moral characteristics are not sufficient. Each narrator must also be proficient and exact when it comes to narrating ahaadeeth. If a person is known to make lots of mistakes when narrating ahaadeeth, either from his memory or from his writings, his ahaadeeth will not be accepted.

(4) Both the chain and the text of the hadeeth must be such that they do not contradict what has been narrated through stronger means.

(5) Upon inspection of the different ways a hadeeth is narrated, it must be the case that no mistake or defect is spotted in either the chain or the text of the hadeeth.

If any of these conditions are not met, the hadeeth will be rejected as either weak (da'eef) or very weak (da'eef jiddan), depending on the magnitude of the weakness. Ahaadeeth which are graded da'eef or weak may be raised to the level of hasan if sufficient corroborating evidence is found for them. Ahaadeeth which are da'eef jiddan may never be raised because the nature of their weakness prevents them from being considered as supporting evidence or as being supported by other similar evidence. Of course, fabricated ahaadeeth are in a different category completely and would never, under any circumstances, be considered an authority in Islamic law.

Khabar [خبر]

The word Khabar [خبر] literally means "a report, news." It is used by some scholars of hadeeth as a synonym for hadeeth. However, others use the word hadeeth for what is attributed to the Prophet صلى الله عليه وسلم and what is attributed to other than the Prophet صلى الله عليه وسلم would be called khabar. Hence, a person specialising in the sunnah is called a muhaddith while someone concerned with history and other narrations is called ikhbaari. Imaam as-Suyooti رحمه الله notes that when the word "hadeeth" is used by itself, without any additional adjective decribing its source, it should only be used in reference to hadeeth of the Prophet (may Allaah exalt his mention and grant him peace). [4]

Athar [أثر]

Athar [أثر] literally means the remnants or remains of something. Technically, it is used for what is narrated from the Prophet صلى الله عليه وسلم, his Companions رضي الله عنهم, their followers and other early scholars رحمة الله عليهم. A person who studies these reports and follows them is referred to as Athari. Imaam as-Suyooti رحمه الله says that athar should used only for what is narrated from the Companions رضي الله عنهم and the Followers رحمة الله عليهم and not for what comes from the Prophet صلى الله عليه وسلم, which should be termed hadeeth. [5] [6]

Notes:

[1] Lane Arabic-English Lexicon, vol. 1, p. 529

[2] Cf., Mustafa Muhammad Azami, Studies in Hadith Methodology and Literature (Indianapolis, IN: American Trust Publications, 1977), pp. 1-2.

[3] A fabricated or forged hadeeth is one which can be traced to an actual fabricator of hadeeth. When discussing hadeeth, many scholars do not even consider it a type of hadeeth.

[4] Cf., Muhammad Dhiyaa ar-Rahmaan al-Adhami, Mu'jam Mustalahaatul Hadeeth wa Lataa'iful Asaaneed (Riyadh: Adhwaa as-Salaf, 1999), p. 148; Muhammad al-Manshaawi, Qaamoos Mustalahaatul Hadeeth an-Nabawi (Cairo: Daar al-Fadheelah, n.d.), p. 56.

[5] Cf., Muhammad Dhiyaa ar-Rahmaan al-Adhami, Mu'jam Mustalahaatul Hadeeth wa Lataa'iful Asaaneed (Riyadh: Adhwaa as-Salaf, 1999), p. 8; Muhammad al-Manshaawi, Qaamoos Mustalahaatul Hadeeth an-Nabawi (Cairo: Daar al-Fadheelah, n.d.), p. 16.

[6] The Authority and Importance of the Sunnah, pp. 26-28.

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#65 [Permalink] Posted on 30th October 2014 10:48

The Relationship Between Sunnah and Hadeeth

The sunnah is the reality or the actual statement, act or tacit approval of the Prophet صلى الله عليه وسلم - what he actually did, said or approved of. There is no such thing as a "weak sunnah" or a "rejected sunnah." However, that actual sunnah is captured in the reports that have come down from the Prophet صلى الله عليه وسلم, which constitute the hadeeth literature. As noted before, not every report is correct and substantiated - indeed, some reports are even blatant fabrications. In other words, the entire hadeeth literature does not represent the sunnah of the Prophet صلى الله عليه وسلم. Only the acceptable ahaadeeth represent and portray the real sunnah of the Messenger of Allaah صلى الله عليه وسلم.

Shaykh Ibn Taymiyyah رحمه الله wrote, for example, "The sunnah that is a must to be followed, for which one is praised upon following it and blamed for going against it, is the sunnah of the Messenger of Allaah صلى الله عليه وسلم in matters of beliefs, matters of worship and the rest of the affairs of the religion. And that is known only by knowledge of the ahaadeeth of the Prophet صلى الله عليه وسلم that are confirmed on his authority." [1]

Once the role and the importance of the Sunnah in Islaam is made clear, the importance of the ahaadeeth should be very obvious. One needs to know what the sunnah of the Prophet صلى الله عليه وسلم was. One also needs to know where to look to find the statements of the Prophet صلى الله عليه وسلم. By the grace of Allaah سبحانه وتعالى, unlike the Messengers عليهم الصلاة والسلام who preceded the Prophet Muhammad صلى الله عليه وسلم, Allaah سبحانه وتعالى has preserved for Muslims the actual statements and actions of His last Prophet صلى الله عليه وسلم. The Prophet's صلى الله عليه وسلم statements, actions and even his physical appearance are all captured in the hadeeth literature. Virtually nothing has been lost from his noble life. A Muslim can know exactly how he prayed, fasted and participated in daily matters with his fellow companions رضي الله عنهم or with his wives رضى الله عنهنّ. Such a miraculous and complete record cannot be found for any other historical figure since the creation of man. And this is actually another sign of the truth of his Prophethood, and of the fact that he is the final prophet, after whom no prophet is needed. [2]

Notes:

[1] Majmoo' Fataawa Shaykhul Islaam Ibn Taymiyyah (Riyadh: Daar al-Iftaa, n.d.), vol. 3, p. 387.

[2] The Authority and Importance of the Sunnah, pp. 29-31

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

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