The Status of Sunnah in Islam
Creator: Muhammad Nasir-ud-deen Al-Albaani
Date: 2007-06-20
Format: text
Identifier: http://www.qss.org/articles/status.html
Language: en
Subject: sunnah
Title: The Status of Sunnah in Islam
Created on: Wed Jun 20 23:31:16 -0400 2007
Updated on: Wed Jun 20 23:31:16 -0400 2007
Version: 1
Abstract: ... c Law. When we divert our intention again to the exaples mentioned beside others not mentioned, we are certain that there is no way to understand the Qur'an correctly except in association with the interpretation of the Sunnah. In the first example, the understanding of the '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 (SAW), 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 (SAW) 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 (SAW) 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 (SAW) 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 (SAW) like gold and silk. It is for this, some forbearers (as-salaf) say that 'Sunnah' pronounces judgement of The Book (al-Qur'an). The Deviation of Those Who are Satisfied with The Qur'an to the Exclusion of Hadeeth It is a matter of regret that according to the interpretation found in the works of some commentators and moders authors, that it is permissible to do what is stated in the last two examples: Consumption of the predatory animals and the waearing of gold and silk by referring their interpretation only to the Qur'an. Today, a sect exists called "Quranites" who comment according to their whims and fancies; without seeking the explanation of the authentic Sunnah. They only accept and follow the Sunnah which suit their desires, the rest they throw behind. The Prophet (SAW) 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 adjucation 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 behove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messenger, he is indeed on a clearly wrong Path (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 marvelled by what is corroborated by Ibn Mas'ud (Allah be pleased with him) that is, a woman came to him and told him, "You who says: May Allah's curse be on 'Al-Namisat' and 'Al-Motanamisat'(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 (SAW) 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 (SAW), his sayings and actions. The companions of the Prophet (SAW) were the most knowledgeable in the language, which The Qur'an was revealed in, when it was not blemished by the incorrectness of the common folks knowledge or their grammatical mistakes. Yet, they erred in understanding the verses quoted above when they relied on language alone. It is self-evident that a man well-informed of the Sunnah is more appropriate to understand The Qur'an and deduce the rules from it than one who is ignorant of it. How can it be a source to one who does not reckon it and does not make reference to it? For this reason, it is part of the rules agreed upon that Qur'an should be interpreted by the Qur'an itself as welll as the Sunnah, then by the sayings of the Sahabah... etc. (5) It is here that the cause of deviation of scholastic theologians (Ahlul-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 (usoolud-deen)? 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 (SAW) carrying out his saying and accepting his saying with satisfaction and belief without contradicting it with false ideas called 'opprehensive faculty' (Ma'qul) bearing doubt or complaint, or offering the opinions of men and the garbage of their intellect. We unite with The Prophet (SAW) in judgement, submission, obedience and compliance, just as we have unison with Allah, glory be to Him, by worshipping Him by humility, submissiveness, repentance and reliance. In short, what is obligatory on all MUslims is that they do not separate between Qur'an and Sunnah; whereas, ... [Full Article...]
