Other Religions

Other Religions

Islam is the religion of all the true prophets of the One Almighty God (Allah). Muslims believe that all the prophets were sent to their respective peoples from God (Allah). They all had the same mission and message - guiding people to the right path. There are three revealed, monotheistic religions: Islam Christianity Judaism

These all trace their origins back to Abraham, peace be upon him. The prophets of these religions were directly descended from him - Moses, Jesus and others from Isaac, but Muhammad, peace be upon him, was from Ibrahim through his other son, Ismael. It was Prophet Abraham who had established the settlement which today is the city of Makkah, and with his son Ismael built the Ka'bah, which Muslims all over the world face when they pray. Christians and Jews hold a special place in Islam. They are called the People of the Book (Ahl al-Kitab), since the original Torah and Gospel were also divinely revealed and they shared in the prophetic tradition. Islamic states have nearly always shown their religious minorities tolerance and respect and those communities flourished under Islamic rule. God says: "...[Those who believe (in the message of Islam), and the Jews, the Sabaeans, and the Christians - all those who believe in Allah and the Last Day, and act righteously - no fear shall come upon them..." [5:69] Setting up the Islamic state in Madinah, Prophet Muhammad (pbuh) further warned: "Whoever oppresses any Dhimmi (non-Muslim citizen of the Islamic state), I shall be his prosecutor on the Day of Judgment." In setting up the Islamic state, Prophet Muhammad made it inclusive of the Arabian Jews and Christians. Their persons, properties, churches and synagogues were protected, freedom of worship was guaranteed, and they controlled their own community affairs with their own civil and religious laws and courts. For most of the first century of the Islamic state, in fact, the majority of the citizens were Christians, enjoying peace and liberty such as they had not had even under Christian Rome or Byzantium. The Jews, from the very beginning in Madinah, and later everywhere else, were lifted from the burden of being clients of individual Arab tribes to being citizens of the state, thus freeing them to focus on their Jewishness. When the Islamic state expanded outside Arabia the Jews of other lands were treated for the first time as liberated citizens. Judaism flourished as never before, with Jews even serving in Muslim armies and administrations while their culture bloomed in the arts, sciences, medicine and philosophy. This knowledge they transmitted to their brethren in the hostile climate of Christian Europe. Even Jewish mysticism originated under the influence of sufism and spread to northern Europe. When Islam reached Persia the concept of People of the Book was extended to the Zoroastrians as well. Later, when the Muslims conquered parts of India and encountered Buddhists and Hindus, who appeared to worship idols, the question was referred to the ulema (council of scholars), who judged that even they could have the same protected status as the Jews and Christians, so long as they did not fight Islam and they paid the Jizyah tax.

Universal Reality

Universality

In
the Qur'an, Allah says:



"We have sent
you (Muhammad) as a mercy for all nations."
[21:107]

Thus Islam is not
restricted to any particular race or nation, as many other religions
are, but is universal, meaning that its message applies to all
humanity, at all times, in all places.

Since Prophet Muhammad (pbuh) was the last prophet and messenger,
his message applies to all future generations. All previous prophets,
from Adam, Noah and Abraham to Moses and Jesus, were also Muslims:

"Not a single
messenger did We send before you without this inspiration sent
by Us to him - that there is no god but I, therefore worship and
serve Me." [21:25]

Since the Qur'an
is the final testament, with every word and every letter unadulterated
and unchanged, and protected by Allah from any change or tampering,
it is the final revelation, and no other law will ever supersede
it.



It applies, moreover, to every aspect of one's daily life, including
personal, social, legal, economic, political, even military. Furthermore,
Islam affects every part of the individual - physical, mental,
emotional, and spiritual.

Tolerance

Islam's Tolerance

Freedom
of belief is guaranteed in Islam. It should be very clear that
Islam tolerates not only other faiths but even its enemies. This
is stated clearly in the Qur'an:

"God
forbids you not with regard to those who fight you not for (your)
faith, nor drive you out of your homes, from dealing kindly and
justly with them, for God loves those who are just."
[60:8]

It
is one function of Islamic law to protect the privileged status
of minorities, and this is why non-Muslim places of worship have
flourished all over the Islamic world. Islamic law also permits
non-Muslim minorities to set up their own courts to implement
family laws drawn up by the minorities themselves and to govern
their own affairs.



History provides many examples of Muslim tolerance towards other
faiths. When the great leader and second Caliph, Umar, entered
Jerusalem in the year 634, Islam guaranteed freedom of worship
to all religious communities in the city. In fact, so careful
was Umar in setting an example for his people that he not only
went to a church to pray, he prayed outside in the courtyard,
lest his followers after his death be tempted to convert the church
into a mosque.

Islam
teaches that the closest to Allah and the most beloved of Allah
are those who are the best in piety. Thus all people, male and
female, and regardless of race, color, nationality or ethnicity,
are considered and treated as equal before Allah and before the
law. This concept of tolerance did not reach the West even in
theory until the 18th century, and in practice not until the 20th
century.

Relevance

 

Since Islam is the last religion revealed by Allah, it possesses some elements that make it unique. One of these is its relevance for human beings regardless of place and time.     This means that Islam - submission to God - is a comprehensive institution which includes all the guidelines necessary for all aspects of life. Therefore, the best way to understand Islam is to look at it as more than a religion - as a complete way of life. In other words, it is a system which regulates every aspect of life, dealing with all issues - social, economic, educational, judicial, health, and even military. Thus, it is suitable for all human beings and for all times, since it is the final religion. Islamic law aims to achieve five goals for human beings in life: protecting the religion, protecting one's self, protecting one's possessions, protecting one's mind, and protecting one's offspring. Therefore, God (Allah) decided on two main domains of law: If the domain always requires change and progress, Allah legislated comprehensive yet flexible rules and gave people the chance to create and develop the necessary laws to satisfy the specific needs of a certain period of time. For example, in the rule of consultation (Shura), Allah decided that it should be the general rule for any government; however, its form and style are left open for people to choose and decide according to their needs. If the domain does not require or lend itself to change or progress, Allah legislated fixed and detailed laws that govern all issues related to a specific area. Thus, there is no way for man to change or develop those laws, which were made for the welfare of all mankind. For example, the area of worshipping God contains fixed details which cannot be changed at all. These regard prayer, fasting, making pilgrimage, etc. Another example is in family matters, such as the laws of marriage, divorce, and inheritance.

To show how Islam cares for the environment, one can cite the many laws that protect the environment. About fourteen hundred years ago. Prophet Muhammad (pbuh) said: "The world is green and beautiful, and Allah has appointed you as His stewards over it. He sees how you acquit yourselves." Muhammad showed how important plants and trees are by saying: "Whoever plants a tree and looks after it with care until it matures and becomes productive will be rewarded in the Hereafter." Even in the territory of an enemy, Islam's care for plants, animals, and trees is profound. Abu Bakr, the first Caliph, or successor, to Muhammad (pbuh), instructed his troops that he was sending into battle not to cut down any trees or kill any animals except for food. These are but a few examples of how Islam remains relevant in the modern world.

Cleanliness

 

Islam places great emphasis on cleanliness,
in both its physical and spiritual aspects. On the physical
side, Islam requires the Muslim to clean his body, his clothes,
his house, and the whole community, and he is rewarded by God
for doing so. Prophet Muhammad (pbuh) said, for example:

"Removing
any harm from the road is charity (that will be rewarded by Allah)."
[Bukhari]

While
people generally consider cleanliness a desirable attribute, Islam
insists on it , making it an indispensable fundamental of the
faith. A Muslim is required to be pure morally and spiritually
as well as physically. Through the Qur'an and Sunnah Islam requires
the sincere believer to sanitize and purify his entire way of
life.

In the Qur'an Allah commends those who are accustomed to cleanliness:

"Allah
loves those who turn to Him constantly and He loves those who
keep themselves pure and clean." [2:
22]



In Islam the Arabic term for purity is Taharah.
Books of Islamic jurisprudence often contain an entire chapter
with Taharah as a heading.

Allah
orders the believer to be tidy in appearance:

"Keep
your clothes clean." [74:4]




The Qur'an insists that the believer maintain a constant state
of purity:



"Believers! When you prepare for prayer wash your
faces, and your hands (and arms) to the elbows; rub your heads
(with water) and (wash) your feet up to the ankles. If you are
ritually impure bathe your whole body." [5:
6]

Ritual
impurity refers to that resulting from sexual release, menstruation
and the first forty days after childbirth. Muslims also use water,
not paper or anything else to after eliminating body wastes.



Prophet Muhammad (pbuh) advised the Muslims to appear neat and
tidy in private and in public. Once when returning home from battle
he advised his army:

"You
are soon going to meet your brothers, so tidy your saddles and
clothes. Be distinguished in the eyes of the people."
[Abu Dawud]

On
another occasion he said:



"Don't ever come with your hair and beard disheveled
like a devil."[Al-Tirmidhi]

And on another:



"Had I not been afraid of overburdening
my community, I would have ordered them to brush their teeth for
every prayer." [Bukhari]

Moral
hygiene was not ignored, either, for the Prophet (pbuh) encouraged
the Muslims to make a special prayer upon seeing themselves in
the mirror:



"Allah, You have endowed me
with a good form; likewise bless me with an immaculate character
and forbid my face from touching the Hellfire."
[Ahmad]

And
modesty in dress, for men as well as for women, assists one in
maintaining purity of thought.



Being charitable is a way of purifying one's wealth. A Muslim
who does not give charity (Sadaqah) and pay the required annual
Zakah, the 2.5% alms-tax, has in effect contaminated his wealth
by hoarding that which rightfully belongs to others:

"Of
their wealth take alms so that you may purify and sanctify them."
[9: 103]

All
the laws and injunctions given by Allah and His Prophet (pbuh)
are pure; on the other hand, man-made laws suffer from the impurities
of human bias and other imperfections. Thus any formal law can
only be truly just when it is purified by divine guidance - as
elucidated by the Qur'an and the Sunnah - or if it is divinely
ordained to begin with - the Shari'ah.

Argument Establishing Authority of Hadith in Islam

 

After
the Quran, the teachings of Muhammad, peace be upon him, are
considered the authority for everything that the Muslims believes
and does in order to fulfill their obligation to their Creator
and Sustainer, Allah, The Most High.

The
Quran gives the authority to this concept in a number of places.
For example:Muslims
are obliged to believe in the Quran and follow everything
it it to the very best of their ability. So, this is an
obligation of every Muslim, that they follow the teachings
of Muhammad, peace be upon him.

From
Al - Imran (Surah 3:31)

31. Say, "If you truly love Allah, then follow me (Muhammad, peace be upon him), so Allah will love you and
forgive you of your sins. And Allah is Oft-Forgiving, Most
Merciful."

Perform prayer and give the alms and obey the Messenger so that hopefully mercy will be shown to you. (24:56)

(Notice in the above ayah - there is mention only of obeying the prophet, peace be upon him. How much more proof than this would someone who loves Allah require to know they must know and follow the authentic hadeeth?)

Say, ‘Obey Allah and the Messenger.’ Then if they turn away, Allah does not love the kafirun. (3:32)

Obey Allah and the Messenger so that hopefully you will gain mercy. (3:132)

As for those who disobey Allah and His Messenger and overstep His limits, We will admit them into a Fire, remaining in it timelessly, for ever. They will have a humiliating punishment. (4:14)

More ayahs (verses) from Quran proving authentic ahadeeth must be accepted and followed [click]

There
are a number of subjects regarding the authenticity of "hadith"
(sayings or narrations from Prophet Muhammad, peace be upon
him). We present here a number of questions and answers of
the most common today and certainly are in need of definitive
answers.

I
pray to Allah that He Allow me to share with you the results
of the same search which I personally had to make to satisfy
myself over 16 years ago. We did this work and then accumulated
on our web site at:

More "ayat" (verses from Quran) proving ahadeeth must be followed Everything/hadith.htm Weak & Fabricated Hadith Word Search Hadith (from MSA-Southern California University) All About Hadith (from MSA-Southern California University)

More "ayahs" (verses) from Quran proving the prophet, peace be upon him, is to be followed and obeyed according to correct and authentic hadeeth.

Ayahs Proving Hadeeth of the Prophet

And
regarding comments about the differences between the Hadith
of the so-cAlled 'shiites', 'Sufis'
and 'sunni' sects we have important
article about this topic:

Which
Groups?

There
are some who claim to be "Muslims" but they don't
follow the Hadith of Muhammad, peace be upon him. We
have encountered their concerns and questions and have provided
answers with the proofs for them. May Allah guide them:

10_hadeeth_questions.asp

Finally,
if you read All of the answers and references provided and
hear yourself saying, "I still don't get it."
You really need to pray to Allah heavy and ask Him to guide
you. May Allah Guide us to All Truth, Ameen.

The Status of Sunnah in Islam

 

Introduction	[
Praise be to Allah, Benediction and Peace be on the Messenger of Allah, his family, his companions, and his adherents.
This is a lecture which the late Sheik Al-Albaani, Allah's Mercy be with him, delivered in the city of Doha, the capital of Qatar, in the blessed month of Ramadhan 1392 A.H. At the suggestion of some of his friends who asked him to publish his lecture due to the need of the Muslims for a work of this type. In reply to their request he printed it for general propagation because of advantage, having regard for the reminiscences and history. He did add some separate titles to enable the reader to collect the main ideas. Pray for our beloved sheik and scholar of Islam, that Allah will accept from him and open wide his grave with the smell and light of Paradise.

A Declaration that it cannot dispense with The Qur'an

All Praise be to Allah, we praise Him, seek His help and His forgiveness. We seek refuge in Allah from the evils of our souls and evils of our deeds. One whom Allah guides, none can lead him astray, and one whom He misguides, none can guide him. I bear witness that there is no deity to worship [1] other than Allah, and I bear witness that Muhammad (peace be upon him) is His servant and His messenger.

"O you who believe. Fear Allah truly, and don't die except in a state of Islam" (3:102).

"O Men fear your Lord who created you from one soul, and created its partner, and from them spread men and women in numbers. Take care, Allah will question you about it and the kinship. Surely, Allah is ever watchful of your deeds." (4:1).

"O those who believe. Fear Allah and say what is correct so that it fits you. He will forgive your sins. Whoever obeys Allah and His messenger that is a great achievement." (33:70-71).

The best of speech is the speech of Allah. That is The Book of Allah. The best of guidance is the guidance of Muhammad. Of all matters, the worst are innovations; and everything new is an innovation, and every innovation is a deviation, and every deviation leads to Hell-fire.

I do not think that I will be able to offer this high ranking assembly - especially when there are distinguished ulema (scholars) and professors present - some knowledge which has not been dealt with before. If what I think is true, I will rest contented that my address will be a reminder, as Allah says in the Qur'an: "Remind, for the reminder would benefit the believers." (51:55).

I do not think that my talk in this blessed month of Ramadhan, the month of importance, is an exposition of something of its merits, rules and their practice, and the like, which generally the preachers and instructors touch on, on account of the benefit they give to the listeners, and procure for them good and blessing; but I have chosen my talk to be a study of a general nature, surely it is one of the roots of the Shari'ah (Islamic law). It is a declaration of the importance attached to the Sunnah in the Islamic law.

The Role of Sunnah Towards The Qur'an

You all know that Allah, The Blessed and Mighty, chose Muhammad (peace be upon him) as His Prophet and picked him to deliver the final message. The Qur'an was revealed to him and commanded him to obey all what He had ordered him to do, that is, to expound His message to the people. Allah says, We have revealed to you the Reminder (The Qur'an) to expound to people what was revealed to them (16:44).

I think that the declaration mentioned in the verse contains two orders:

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 (peace be upon him) which is the intent of His saying O Messenger proclaim what is revealed to you from your Lord (5:67). Sayyida Ayesha (may Allah be pleased with her) is reported to have said "Whosoever says that Muhammad (peace be upon him) concealed something which he was commanded to communicate, is a great calumny against Allah." Then she read the abovementioned verse. (Bukhari and Muslim have stated it.) And according to the narration of Muslim: "If the Messenger of Allah (peace be upon him) 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 favor: Keep your wife to yourself and fear Allah. But thou didst hide in thy heart that which Allah was about to make manifest; you did fear the people, whereas Allah had a better right that you should fear Him (33:37).

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' that is, in reference to the saying (Qaul) of The Prophet (peace be upon him), his deed (Fi'l) and the act he confirmed (Iqrar).

The Necessity of Sunnah to Understand The Qur'an and Parables

Allah says The male thief and female thief cut off their hands (5:38) is a fitting example of that. The thief in it is general like the hand. The oral tradition explains the first of them and restricts it by 'as-sareq' (the thief) who steals something worth a fourth of a Dinar [2] according to the saying of the Prophet (peace be upon him) There is no cutting - of the hand - unless the thing stolen is worth a fourth of a Dinar or more (Bukhari & Muslim) the two sheikhs have recorded this Hadeeth. Again, the other is explained by the action of the Prophet (peace be upon him) or the action of his companions and his confirmation. They used to cut the hand of the thief from the wrist as is known in the work of Hadeeth. The oral tradition explains the hand mentioned in the verse on Tayammum (dust ablution) And rub therewith your faces and hands (5:6) is also the palm of the hand as is stated in a Hadeeth Tayammum is the wiping of the face and the hands recorded by the two sheikhs and Ahmad and others from a tradition reported by Ammar bin Yaasir (may Allah be pleased with them).

There are other verses that cannot be completely understood except through Sunnah. They are:

1. It is whose who believe and confuse not their beliefs with wrong, 'dhulm' that are (truly) in security for they are on (right) guidance (6:82). The companions of the Prophet (peace be upon him) 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 (peace be upon him) said; It is not that. It is only the 'shirk'(3). Have you not heard what Luqman said: Verily, 'shirk' is a very great sin (dhulm) (31:13). The two sheikhs have recorded it with others.

2. Allah says: When you travel on earth, there is no blame on you to shorten your prayer, for fear the unbelievers will persecute you (4:101). It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. Some of the Prophet's companions asked him: "Why do we shorten our prayers while we feel safe?" He said: It is a charity from Allah, so accept it (Muslim).

Allah says: The carcass and it's blood are forbidden to you (5:3). In explanation of this verse, the corpse of locusts, fish, the livers, spleen of blood are lawful. So the Prophet (peace be upon him) 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' or '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 judgment not on Qur'an and Sunnah).

3. 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 than Allah's (6:145). The Sunnah has forbidden many things not mentioned in the verse mentioned above, as for example in the saying of the Holy Prophet (peace be upon him): 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 (peace be upon him) is reported to have said on the Day of Khaibar: Allah and His Messenger have prohibited the consumption of domesticated asses, for they are filth. The two sheikhs have reported it.

4. Allah says: Who has forbidden the adornment of Allah which He has produced for His servants, and the things clean and pure (which he has provided for sustenance) (7:32). The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet (peace be upon him) 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 Jurisprudence.

From what has been stated above, O Muslim Brethren, you can see the importance attached to Sunnah in Islamic Law. When we divert our intention again to the examples mentioned beside others not mentioned, we are certain that there is no way to understand the Qur'an correctly except in association with the interpretation of the Sunnah. In the first example, the understanding of the 'sahabah' of 'dhulm' mentioned in the verse is on its general sense, despite the fact that the (Allah be pleased with them) were, as stated by Ibn Mas'ud: "The best of this community, most pious, profound in learning, least of dissimulation." Yet with all that they erred in their understanding of that. Were it not for the Prophet (peace be upon him), 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) 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 (peace be upon him) like gold and silk. It is for this, some forbearers (as-Salaf) say that 'Sunnah' pronounces judgment 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 modernist authors, that it is permissible to do what is stated in the last two examples: Consumption of the predatory animals and the wearing 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 (peace be upon him) 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" (Tirmidhi).  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 adjudication in all disputes between them, then they do not find themselves oppressed with your decisions and they completely submit." (4:65)  Again, Allah says:  "When a matter has been decided by Allah and His Messenger, it does not behoove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messenger, he is indeed on a clearly wrong Path." (33:36) Furthermore, Allah says: "What the Messenger teaches you, take it, and what he forbids you, avoid doing it." (59:7)

In connection with this verse, I am marveled by what is corroborated by Ibn Mas'ud (Allah be pleased with him) that is:

A woman came to Ibn Mas'ud, may Allah be pleased with him, and asked him: "Are you the one who says: 'May Allah's curse be on 'Al-Namisat' and 'Al-Motanamisat'(4) and those who tattoo?" He said "Yes." She said, "I read the Book of Allah (Al-Qur'an) from beginning to its end. I did not find what you have said." He told her: "If you have read it, you would have found it. As for your reading what the Messenger teaches you, take it, and what he forbids you, avoid doing it." She said, "Certainly." He said: "I have heard the Messenger of Allah (peace be upon him) 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 (peace be upon him), his sayings and actions. The companions of the Prophet (peace be upon him) 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 well as the Sunnah, then by the sayings of the Sahabah... etc. (5) It is here that the cause of deviation of scholastic theologians (Ahlu-el-Kalam) become clear, both ancient and modern, and their opposition to the forbears 'As-Salaf' (May Allah be pleased with them) in their doctrines not to speak of their laws. They are far from Sunnah, and knowledge of it, and rely on their intelligence and desires to decide on the verses of attributes and others. What is best is what was written down in the exposition of Tahawi's doctrine (page 212 Fourth Edition):   When one is not well-informed of The Book and Sunnah, what would he say about the Fundamentals of Religion (Usulu-d-din)? He only receives the assertion of someone. If he says that he takes it from The Book of Allah, he does not study the commentary of The Qur'an on the basis of prophetic traditions, and reflects over it, nor what the companions (Sahabah), and the following generations narrated, which is transmitted to us from the authorities whom the critics chose. They have not transmitted the system and arrangement of The Qur'an, but its poetic expression and meaning. They did not learn the Qur'an like children, but studied it with meaning. One who does not follow in their footsteps, speaks on his own accord. One who does that thinks it be the religion of Allah, and does not study The Book of Allah, he sins, even if he is right. One who studies The Qur'an and The Sunnah, he is rewarded, even if he goes wrong, but if he is right in his opinion, his reward is doubled. Then he says: What is obligatory, is submission to the Messenger (peace be upon him) carrying out his saying and accepting his saying with satisfaction and belief without contradicting it with false ideas called 'apprehensive faculty' (Ma'qul) bearing doubt or complaint, or offering the opinions of men and the garbage of their intellect. We unite with The Prophet (peace be upon him) in judgment, 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 (peace be upon him) : I leave behind me two things. You will never go astray if you hold fast to them: The Qur'an and my Sunnah. CAUTION It is self-evident after this that I say: The Sunnah which has an important bearing on Islamic Law is only the Sunnah confirmed by scientific channels, and authentic chains of narrations known to the learned in regard to hadeeths and the background of the narrators. It is not the one which is found in different works of Tafseers (commentaries of The Qur'an) and Islamic jurisprudence (fiqh), and in different writings of longing, intimidation, advices, and admonitions, etc... They contain weak, spurious, and fabricated hadeeths, of which Islam absolves, like the story of 'Harut and Marut,' and the story of 'Gharanik.' I have a special letter which makes it void and it is printed(6). A major part of it is recorded in two huge books namely "A chain of weak and fabricated hadeeths and their evil impact on the community." Their number up to date have reached approximately four thousand hadeeths(7). It is obligatory on the learned, especially those who spread the knowledge of fiqh and legal opinions among the public, that they shouldn't dare to argue with hadeeth unless it is well-attested. Books of jurisprudence, which they refer to, are normally filled with traditions which are not well-attested, nor have any bases, as is well-known to the learned. I have begun an important project, and I think it will be of use to those occupied with jurisprudence, and I will name it: "Weak and Fabricated Hadeeths in the Major Jurisprudence 'fiqh' Books," by which I mean: Al-Hidayah, by Al-Marghinani, in Hanafi fiqh, Al-Modawwanah, by Ibnil-Qasim, in Maliki fiqh, Sharhul-wajeez, by Al-rafiee, in Shafiee fiqh, Al-Mughni, by Ibn Quddamah, in Hanbali fiqh, and Bidayatul Mujtahid, by Ibn Rushd-al-Andalusi, in comparative fiqh. I regret that I did not get the opportunity to finish it, because the journal "Al-Wa'e-al-Islami" of Kuwait which promised to publish it, when perused it, didn't print it. Although I missed this opportunity, perhaps I will succeed on another occasion, Allah willing, to offer to my brethren occupied with jurisprudence a precise learned course to help them to facilitate their knowledge of the different categories of hadeeth with reference to various sources from books on hadeeth, with an explanation of its special nature and character and reliance on them. Allah is the source of success. Weakness of Hadeeth of Muadh in the opinion And its disapproval Before I conclude my talk, I think I must direct the attention of brethren present to a well known hadeeth. It is devoid of one of the books of jurisprudence on account of its weakness in respect of its chain of narration (isnad) and its contradiction with what we have concluded in this talk, regarding the illegitimacy of discrimination in law between The Qur'an and Sunnah; and the necessity of taking both. It is a hadeeth of Muadh bin Jabal (May Allah be pleased with him) that the Prophet (peace be upon him) said to him when he sent him to Yemen: By what source will you decide? He said, "By the book of Allah." He then asked, If you don't find any guideline? He said, "I will make an effort to form my own opinion." He said, Praise be to Allah who makes success the effort of the envoy of the Messenger of Allah, to what The Prophet likes. As for the weakness of its 'isnad,' there is no scope for its explanation now. But I have explained it clearly in the above mentioned chain(8). It would suffice now to mention that the Commander of the Believers in the hadeeth 'Imam Al-Bukhari' (may Allah have mercy on him) says that the hadeeth is not recognized (Munkar). After this I am permitted to begin to explain the conflict which I pointed. The tradition of Muadh gives the ruler a method of three stages which does not permit to search for any rule with regard to 'Ra'e' (personal opinion) except that he does not find it in the Sunnah, nor in the Sunnah, except that after he does not find it in The Qur'an. It is in relation to 'Ra'e' a genuine method with all the learned (ulema), so that they say, "Where there is a tradition relating the deeds and utterances of The Prophet (peace be upon him), personal opinion is void." But in relation to Sunnah, it is not true, because Sunnah dictates The Qur'an and clarifies its doctrines. It is then essential to search for a ruling in Sunnah, even if he thinks it is found in The Qur'an as we have mentioned it. Sunnah is not with The Qur'an in the same manner as 'Ar-Ra'e' with the Sunnah. No, definitely not. It is rather necessary to regard the Qur'an and Sunnah as being one source with no discrimination between the two whatsoever. This is indicated in a saying of the Prophet (peace be upon him) : Certainly I have come with The Qur'an and its like (meaning the Sunnah). He said They are never separated until they come to the Basin(9). The compilation mentioned between them is not correct because the separation between them is void as we have explained. This is what I wish to draw attention to. If I am right, it is from Allah; if wrong, it is from me. I ask Allah Almighty to protect us and you from errors and from all that displeases him. I conclude my praising by "Al-Hamdu-Lillaahi Rabbil Alameen" - Praise be to Allah, The Lord of the Worlds. Related Pages: HADEETH Footnotes 1. i.e.: There is no true god - but Allah - who really deserves to be     worshipped by Mankind 2. Dinar: A form of currency 3. Shirk is to disbelieve in the oneness of Allah, or to offer any form of worship to other than Allah. 4. Namisah: a woman who plucks hers or others eyebrows - to be a thin line - to seek beauty. Such an act is forbidden. It is a means to change the form of Allah's creation. Motanamisah: a woman who asks others to do it for her. 5. This states other than what is known by many of the learned: to comment on The Qur'an itself if there is not any Sunnah, then by the Sunnah. This will be explained in at then end of this treatise on the hadeeth of Muadh bin Jabal - may Allah be pleased with him. 6. Its title is "Pitch of majaniq to demolish the story of gharaniq" printed by AlMaktabul-e-Islami Story of gharaniq: is a fabricated story found in some commentaries, claiming that a verse in The Qur'an acknowledged the polytheists in their beliefs. 7. The number at present [1394 A.H.] has exceeded five thousand and may Allah make easy its publication in the near future. So far only five hundred have broken into print. 8. No. 885 of the chain mentioned, and we hope that the volume which     includes it will be published shortly, 'Insha Allah.' 9. i.e. until the Day of Judgment.