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Significance of Hadith in Islam

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Category: Religion - Islam
Forum Name: Quran & Sunnah
Forum Discription: Understanding Quranic ayat and Sunnah
Printed Date: 23 March 2023 at 3:51am
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Topic: Significance of Hadith in Islam
Posted By: ummziba
Subject: Significance of Hadith in Islam
Date Posted: 28 January 2006 at 9:47am

What Is the Significance of Hadith in Islam?

By Sheikh Ahmad Kutty** - **

March 30, 2005

Hadith is integral to the Qur’an, since they are inseparably linked to each other. It is impossible to understand the Qur’an without reference to Hadith. The Qur’an is the message, and the Hadith is the explanation of the message by the Messenger himself. I mention the following points to clarify the issue:

1. The Qur’an makes it abundantly clear that the function of the Messenger is not merely that of a deliveryman who simply delivers the revelation from Allah to us. Rather, he has been entrusted with the most important task of explaining and illustrating the same. This is a point mentioned in a number of verses in the Qur’an:

[And We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect.] (An-Nahl 16:44)

[And We have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe.] (An-Nahl 16:64)

Therefore, Hadith explains, clarifies, and removes ambiguities about the Qur’an. Hence, once we reject the Hadith, we may never be able to figure out the whole meaning of the Qur’an.

2. Much of Islam will remain mere abstract concepts without Hadith. We would never know how to pray, fast, pay zakah, or make pilgrimage without the illustration found in Hadith, for these acts of worship remain as abstract imperatives in the Qur’an.

3. The Qur’an tells us the Prophet (peace and blessings be upon him) has taught not only the Book but also the wisdom (See Qur’an: 96:2; 33:34; 4:113, etc.) As Imam Shafi`i stated, the wisdom mentioned here is the Sunnah of the Prophet (peace and blessings be upon him); so if we were to reject the Hadith, we would be rejecting the Qur’an itself.

4. The Qur’an tells us to obey the Messenger and abide by his decision:

[But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.] (An-Nisaa’ 4:65)

[So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah’s Will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers.] (Al-Ma’idah 5:48)

Where do we find such decisions except in the Hadith?

Last but not least, the Qur’an orders the faithful to emulate the role model of the Messenger and reckons it as the only way to gain the pleasure of Allah. It is therefore imperative that we look up to his morals and behavior and emulate them in our lives. We can never do so without studying the Hadith. It is most illuminating in this respect to learn that when `A’ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, “His character was the Qur’an.” In other words, he personified the best ideals and values of the Qur’an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet (peace and blessings be upon him) exemplified the Qur’anic ideals.

Having said this, however, we must never fall into the temptation of taking all that is found in the works of Hadith as being authentic or genuine. Hadith at all times must be evaluated by the well-established rules of validation as established by the great scholars. Such firm criteria include the following: If a certain hadith is contrary to the well-established principles of the Qur’an or sound reason, it must be rejected (since, obviously, it cannot be authentic.)

** Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada.

Sticks and stones may break my bones, but your words...they break my soul ~

Posted By: Alwardah
Date Posted: 28 January 2006 at 11:06am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Jazakallahu Khairan Sister Ummziba for starting this thread.

This is an email I received from a dear sister who tried to show me the importance of Sunnah, Insha Allah it will add more light to the subject.


[Moderator Edited]

Revelation Besides the Qur'ân

The Qur'ân is the word of Allaah which was revealed to the Prophet Muhammad, may the peace and blessings of Allaah be upon him, and preserved both verbally and in writing by his Companions. Apart from the Qur'ân, whatever the Prophet uttered or did was also preserved by the Companions. Thus the Sunnah includes the sayings of the Prophet, peace be upon him, known commonly as Ahaadeeths (i.e. sayings), his practices, and actions which gained his approval.

Both the Qur'ân and the Sunnah fall under a common title "wahy" (i.e. revelation or inspiration); the difference between the two is that the Qur'ân is a revelation which is recited (matalu) in the formal prayer (salat) while the Sunnah is not recited in the formal prayers. The importance of the Sunnah as the second source of Islam is covered in Chapter 2.

First of all, we will establish that the Prophet, may the peace and blessings of Allaah be upon him, not only received the verses of the Qur'ân from God, but he also received other revelation from time to time which is now preserved in the form of Ahaadeeths. The following examples show how the Qur'ân itself refers to this revelation:

1. According to verse 144 of Surah al-Baqarah (Chapter 2 of the Qur'ân), Allaah Almighty commanded the Prophet, may the peace and blessings of Allaah be upon him, to face the Ka'bah (in Mecca) in his daily prayers instead of Jerusalem.

"We see the turning of thy face to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque; wherever ye are, turn your faces in that direction."

But why was the Prophet, may the peace and blessings of Allaah be upon him, facing Jerusalem before that? Verse 143 (of Surah al-Baqarah) shows that Allaah Himself had appointed Jerusalem as the initial Qiblah (i.e. direction faced when praying) for the Prophet, may the peace and blessings of Allaah be upon him.

"And we appointed the Qiblah to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith)."

The appointment of the previous Qiblah is referred to as being in the past. But there is no verse in the Qur'ân which commands the Prophet, may the peace and blessings of Allaah be upon him, to face Jerusalem at the beginning of his mission! Therefore, the Prophet, may the peace and blessings of Allaah be upon him, must have received this guidance from Allaah in a form other than the Qur'ân. As we have said above, this alternative revelation is preserved in the Sunnah.

2. In verse 3 of Surah al-Tahreem (Chapter 66 of the Qur'ân), a certain incident is cited.

"When the Prophet disclosed a matter in confidence to one of his wives, and she then divulged it, and Allaah made it known to him, he confirmed a part of it and repudiated a part. Then when he told her of it, she said, 'Who told you this?' He said, 'He told me Who knows and is well-acquainted (with all things)'."

We must consider carefully the phrases "God made it known to him" and "He told me Who knows and is well-acquainted", The question is, how did Allaah make it known to him and tell him? Certainly not via the Qur'ân, since there is no mention of it anywhere else in the Book of God. Therefore, the Prophet, may the peace and blessings of Allaah be upon him, must have been told via revelation from Allaah which is not part of the Qur'ân.

3. In verse 5 of Surah al-Hashr (Chapter 59 of the Qur'ân), a reference is made to the expedition against the rebellious Jewish tribe of Banu Nadir, during which the Muslims cut down some palm-trees and left others alone.

"Whether ye (O Muslims) cut down the tender palm-trees or ye left them standing on their roots, it was by leave of God, and in order that He might cover the rebellious transgressors with shame."

Here, their action is attributed to the "leave of God" given to them. Nowhere in the Qur'ân is such permission found. Hence Allaah guided the Prophet, may the peace and blessings of Allaah be upon him, in this matter but not via the Qur'ân.

4. According to verses 17-18 of Surah al-Qiyamah (Chapter 75), Allaah took it upon Himself to collect the Qur'ân. The Prophet, may the peace and blessings of Allaah be upon him, directed the scribes of the Qur'ân to arrange its surahs (chapters) in the order found today; this is not the order in which they were revealed. Therefore, since this was God's responsibility, it shows that He guided the Prophet, may the peace and blessings of Allaah be upon him, with respect to the order of the surahs.

These are just a few examples out of many which leave no doubt that the Prophet, may the peace and blessings of Allaah be upon him, used to receive revelation from Allaah either directly or through the medium of the Angel Gabriel (Arabic: Jibreel). A part of this revelation was preserved word for word under the title of the Qur'ân. All other revelation was embodied either in the Prophet's sayings or in his practices which were carefully preserved by the Companions as the Sunnah of the Prophet Muhammad, may the peace and blessings of Allaah be upon him.

The various purposes served by the Sunnah

The Mother of the Believers (Arabic: Umm al-Mu'mineen) 'Aishah was once asked:

"What was the character of the Prophet?" She replied: "His character was nothing but the Qur'ân".

Thus the Prophet, peace be upon him, was an embodiment of the Qur'ân itself: whatever he practiced or said, i.e. the Sunnah, is related to the guidance of the Qur'ân. Let us explore the role of the Sunnah in relation to the Qur'ân.

1. The Sunnah explains Qur'ânic injunctions in detail.

a)      God says in verse 43 of Surah al-Baqarah (Chapter 2 of the Qur'ân):

 "Establish prayer and practice regular charity",

and many similar verses (Arabic: ayaat) also exist.

All issues related to the prayer, such as the required number of daily prayers, the number of prayer units (Arabic: rak'at) and the recitation in each prayer, as well as how to perform the prayer from beginning to end, are explained by the Sunnah.

The Prophet, peace be upon him, said: "Pray as you have seen me pray." (Reported in Sahih al-Bukhari.)

 Similarly, all issues related to the Poor Due (Arabic: zakat), such as the minimum amount on which zakat becomes payable, the percentage paid, the kinds of wealth, goods, and animals on which zakat is obligatory, etc. are clearly expounded by the Sunnah of the Prophet, may the peace and blessings of Allaah be upon him.

Again, a detailed picture of fasting and Hajj can only be seen in the Sunnah, for the Qur'ân has touched upon both subjects briefly.

b) Almighty Allaah says in verse 38 of Surah al-Ma'idah (Chapter 5 of the Qur'ân):

"As to the thief, male or female, cut off his or her hand - a punishment from Allaah by way of example for their crime. And Allaah is exalted in Power, Wise."

The Sunnah explains the minimum of stolen goods for which a thief deserves this punishment and the manner in which the hand should be cut off.

To reject the Sunnah, as some misguided "Muslims" advocate, will render the whole Qur'ân open to a hotchpotch of interpretations inspired by the individuals' whims and desires, which often come from the devil.

For example, someone who does not accept the practical demonstration of formal prayer (Arabic: salat) given by the Prophet, peace be upon him, will make a mockery of salat by doing it in a way suitable to his wishes. But how can a Muslim worship God, if he does not know the way in which Allaah wants to be worshipped?

2. The Sunnah can establish a specific meaning when a number of meanings are possible.

a) Allaah Almighty says in verse 82 of Surah al-An'aam (Chapter 6 of the Qur'ân):

"It is those who believe and confuse not their beliefs with dhulm that are in security, for they are on (right) guidance."

Imam Bukhari relates that some of the Companions of the Prophet, peace be upon him, took the word "dhulm" in its general meaning, i.e. to do injustice, to do wrong, to sin. So they were troubled and said: "Which of us has not done wrong?" The Prophet, peace be upon him, relieved them of this worry by explaining that "dhulm" here means to commit shirk (i.e. to associate partners with Allaah in worship and/or belief; idol worship; polytheism), as in Surah Luqman (Chapter 31), verse 13:

"Indeed, worshipping others besides Allaah is the greatest injustice (dhulm)."

b)      Almighty Allaah says in verse 34 of Surah al-Taubah (Chapter 9 of the Qur'an):

"Those who hoard gold and silver and spend it not in the Way of God, announce unto them a most grievous penalty. On the day when heat will be produced out of that wealth in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs . . . "

The Arabic word "kanz" means a hoard, big or small. So this verse seemingly dooms a person who hoards any amount and does not spend it in the way of God. With this meaning in mind, 'Umar, may Allaah be pleased with him, questioned the Prophet, peace be upon him, about this verse, to which he replied that once the Poor Tax (zakat) which is due on the hoarded amount is paid, it is no longer considered as "kanz". (Reported by Ibn Majah.)

3. The sayings of the Prophet Muhammad (Arabic: ahaadeeth) explain some historical events in detail since they are mentioned only briefly in the Qur'an.

a) Allaah says in Surah al-Anfal (Chapter 8) verse 7:

"Behold! Allaah promised you one of the two (enemy) parties, that it should be yours; ye wished that the one unarmed should be yours, but Allaah intended to justify the Truth according to His words and to cut off the roots of the unbelievers."

Which two parties are meant? Which of them is unarmed? From books of ahadith we learn the relevant details about the Battle of Badr, which is the incident referred to in the above verses.

b) Surah al-Taubah, verse 118 says:

"(Allaah turned in mercy) to the three who were left behind;"

Who were these three people, and why did they remain behind? Again, the books of ahadith explain this.

c) Surah 'Abasa (Chapter 80), verses 1-2:

"He frowned and turned away, because there came to him the blind man."

Who frowned and turned away, and why? Who was the blind man? The details are furnished by the books of ahadith.

4. The Sunnah can specify exemptions from a general injunction.

a) In Surah Nisa' (Chapter 4) verse 11, the share of children in inheritance is given.

"God directs you as regards your children's inheritance . . . "

The Prophet, peace be upon him, explained that the Muslim child of a disbeliever (Arabic: kafir) the non-Muslim child of a Muslim, and the murderer of his/her own father, none of these can inherit.

b) The Qur'an declares the flesh of a dead animal and blood as prohibited (Arabic: haraam) in Surah al-Ma'idah (Chapter 5), verse 3.

“Forbidden to you (for food) are: Al-Maytatah (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allâh, or has been slaughtered for idols, etc., or on which Allâh's Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless you are able to slaughter it (before its death) ­ and that which is sacrificed (slaughtered) on An­Nusub[] (stone altars)…….”

The Prophet, peace be upon him, exempted fish and locusts from the term "dead flesh", and the liver and spleen from "blood".

5. Deduction of a similar injunction in an analogous case.

a) Surah an-Nisa' (Chapter 4), verse 23:

"Prohibited to you are . . . and two sisters in wedlock at one and the same time."

The Prophet, peace be upon him, declared that to marry a woman as well as her aunt in the same wedlock is also prohibited.

b) Wine has been declared unlawful by Almighty Allaah in Surah al-Ma'idah, verse 93.

The Prophet, peace be upon him, extended the prohibition to anything which is intoxicating in large doses, even if it is taken in a small quantity.

6. The Prophet, peace be upon him, gave additional injunctions in a number of issues.

One of the many duties of the Messenger, may the peace and blessings of Allaah be upon him, was to tell the believers what is lawful (halaal) and what is unlawful (haraam) (See Qur'an 7:157).

For example, he prohibited the flesh of donkeys, dogs, beasts with canine teeth and birds of prey. He also made gold and silk haraam for Muslim men, but halaal for Muslim women.

Significance of the Sunnah

No devout Muslim would ever dare to go against the teachings of the Qur'an and Sunnah, but it is regrettable to note that some of the liberal elite tend to raise the slogan that the Book of Allaah (i.e. the Qur'an) is enough and that there is no need at all for the Sunnah of the Prophet, may the peace and blessings of Allaah be upon him. Slogans like this are raised mainly by people who want to get rid of the Islamic Law (Arabic: Sharee'ah) completely.

The Prophet Muhammad, peace be upon him, himself was well-aware that such ill-natured opinions would arise and hence gave a clear warning of this as reported by Al-Miqdam ibn Ma'di Karib, one of his Companions:

"I have indeed been given the Qur'an and something similar to it besides it. Yet, the time will come when a man leaning on his couch will say, 'Follow the Qur'an only; what you find in it as halaal, take it as halaal, and what you find in it as haraam, take it as haraam.' But truly, what the Messenger of Allaah has forbidden is like what Allaah has forbidden." (Reported by Abu Dawud and Darimi.)

In fact, ANYONE WHO REJECTS THE SUNNAH OF THE PROPHET, PEACE BE UPON HIM, DOES NOT BELIEVE IN THE QUR'AN, for Almighty Allaah Himself has emphasized the importance of the Sunnah in many verses, of which a few are given below.

"O you who believe! Obey Allaah and obey the Messenger and those charged with authority among you; and if you differ in anything among yourselves, then refer it to Allaah and the Messenger if you do believe in Allaah and the Last Day. That is best and most suitable for final determination." (Surah Al-Nisa' 4:59)

"The answer of the believers, when summoned to Allaah and His Messenger in order that he may judge between them, is no other than this: they say, 'We hear and we obey'. It is such as these who will attain success." (Surah Al-Nur 24:51)

"But no, by your Lord! (O Muhammad) They cannot be believers until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." (Surah Al-Nisa' 4:65)

Anas reported that the Messenger of Allaah said: "I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allaah and my Sunnah." (Reported by Haakim.)

The Companions of the Prophet, peace be upon him, used to hold the commandments given by the Prophet, peace be upon him, in a very high esteem, making no distinctions between them and those given by God. Once 'Abdullah ibn Mas'ood quoted this saying of the Prophet (hadith) while he was delivering a sermon:

"May Allaah curse the women who tattoo their bodies and those who pluck their eyebrows; those who separate their teeth to make them look more pretty and those who try to change the creation of God."

A woman named Umm Yaqub from the tribe of Banu Asad came to know of these words. She approached Ibn Mas'ood and said: "O Abu 'Abd ar-Rahman! It was reported to me that you have cursed such and such women."

He said: "Why should I not curse those whom the Prophet, peace be upon him, cursed and who are cursed in the Book of Allaah as well."

She said: "I have read whatever is contained between the two covers (i.e. the whole Qur'an)."

He said: Had you been a good reader, you would have discovered it. Did you not read the following verse? "So take whatever the Messenger gives you and keep away from what he forbids you." (Surah Al-Hashr 59:7)

There are numerous examples set by the Companions which show how emphatically they abided by the Sunnah of the Prophet, peace be upon him, to the extent of severing their relations with their kith and kin once they discovered someone going against the Sunnah.

Let us have some examples from the lives of the great Khulafah (Caliphs, i.e. leaders) of Islam followed by a host of other Companions. Just after the death of the Prophet Muhammad, peace be upon him, three major issues confronted the Muslim community. They could have left it apart and disunited, had it not been for the wise guidance of Abu Bakr who settled them amicably in the light of the Sunnah of the Prophet, peace be upon him.

The first issue was related to the appointment of the Khalifah (i.e. leader of the Muslims). Assembled in Saqifa Bani Sa'ida, a great number of Muhajirin (i.e. those who emigrated from Mecca to Madina) and Ansar (those helped the emigrants from Mecca) originally had been busy arguing this issue. The Ansar proposed that the leader (Arabic: Emir) should be appointed from both of the above communities.

The noble companion Abu Bakr cited the saying of the Prophet: "Leaders (Arabic: Imams) should be from Quraish (the tribe of Prophet Muhammad) as long as they have the understanding (of the religion)." The Ansar conceded to this quietly. The great companion 'Umar proposed the name of Abu Bakr as the Khalifah which was accepted unanimously by those present there and later followed by all the inhabitants of Madina through the oath of allegiance.

The second issue was related to the place where the Prophet should be buried. Again the companion Abu Bakr cited the saying of the Prophet: 'A Prophet is to be buried where he breathes his last.' Accordingly, his burial took place in the apartment of his wife, the Mother of the Faithful - 'Aishah, where he died.

The third issue was related to the inheritance of the Prophet, peace be upon him, as raised by his daughter Fatima who came to the Caliph Abu Bakr asking for her share. Abu Bakr replied by reminding her of the saying of the Prophet:

"We, the community of the Prophets, are not inherited from - whatever we leave behind us is a charity."

 Fatima didn't argue further, but retired quietly.

 Once the great companion 'Umar saw Khalid bin Walid wearing a silk shirt. He asked him to take it off (since it is forbidden for Muslim men to wear silk).

Khalid replied that Abd ar-Rahman ibn Auf used to have one as well. '

Umar said: "The Prophet allowed him because he suffered badly from itching."

Khalid, then, had no alternative but to take if off.

Following the news of the Muslim's victory in the conquest of Syria, 'Umar advanced to Damascus with a number of Companions. On reaching the outskirts of Amwas, a town in Syria, the news of a widespread plague in the town reached him. 'Umar consulted his people whether or not he should venture into the town. The heated discussion that followed came to an end when Abd ar-Rahman ibn Auf cited this saying of the Prophet:

"If you are inside a place where an epidemic breaks out, don't come out of it. And don't go in if you happen to be away from such a place."

'Umar, eventually commanded his people to retreat.

Someone still remarked: "'Umar! Do you run away from a destiny decreed by God?"

To this 'Umar replied: "Yes, we run away from one destiny to the other decreed by Allaah as well."

Such was the wisdom of the Prophet, peace be upon him, and centuries ago it

foreshadowed today's quarantine regulations.

The Caliph 'Uthman once agreed to buy a piece of land from a person. On the completion of the verbal agreement, he asked the man to collect the money the following day. But the man turned up after a few days, only to renounce the agreement. He had changed his mind because his friends had blamed him for selling the land at a low price. 'Uthman could have been adamant about the sale, particularly when it had been agreed upon completely. But he remembered the saying of the Prophet, peace be upon him, which admired a person who treated the people easily and wholeheartedly in his sales. So, 'Uthman preferred to concede to the man's wish without raising any objection.

Once 'Ali was approached by a person who wanted his counsel concerning the engagement of his daughter whose hand was sought by three persons: Hasan, Hussain and 'Abdullah bin Ja'far. 'Ali found himself involved personally as his two sons were among the candidates. But he recalled the saying of the Prophet: "The one whose counsel is sought, should be honest." So after giving some thought, he told the man: "Don't go for Hasan because he is known to have divorced his women many times. And don't go for Hussain as well, as he loves to be admired. Rather go for 'Abdullah bin Ja'far." In one of his journeys, he found a merchant hoarding a stock of grain in the hope of a good price. 'Ali reminded him of the saying of the Prophet: "The hoarder is cursed" and instructed his people to set the stock on fire as a punishment. This is how the Four Caliphs (Arabic: Khulafah) reacted to the Sunnah o! f the Prophet.

Let us have some more examples from the lives of the Companions.

'Abdullah ibn Mas'ood heard a man saying after a sneeze: "Al-hamdu Lillah wa as-Salatu wa as-Salamu 'Ala Rasul Allah."

Ibn Mas'ood said to him: "Whatever you have said is true, but that is not the way that the Prophet has taught us. He instructed us to say simply "Al-Hamdu Lillah" after sneezing."

It would be appropriate to remind all Muslims about this Sunnah, which is commonly abandoned by a great number of them. Say "Al-Hamdu Lillah" whenever you sneeze. If you hear someone saying this after sneezing, say to him: "Yarhamukumu Allah" (May Allaah have mercy upon you). The sneezer should pray for you as well by saying: "Yahdi Kumullah wa Yuslihu Balakum" (May Allaah guide you and set your affairs right).

There are plenty of occasions when you should say: "As-Salatu Wa as-Salamu 'ala Rasul Allah". You should say it, for example, whenever you hear the name of our beloved Prophet or whenever you enter a mosque (Arabic: masjid) or step out of it adding these words respectively: "Allahumma Iftah li abwaba Rahmatik" (O God! Open for me the doors of your Mercy) and "Allahumma Inni As'aluka min fadlika" (O God! I ask you for your Bounty).

Once 'Abdullah ibn Abbas was sitting beside the Ka'bah when Emir Mu'awiyyah entered the Grand Mosque and began circumambulating (Arabic: tawaf) around the Ka'bah. He kissed the Black Stone in the beginning, but he rubbed his hand on the other three corners of Ka'bah as well.

Ibn Abbas knew that the Prophet, peace be upon him, apart from kissing the Black Stone and rubbing the Yemeni corner - had never touched the other two corners during tawaf. So he objected to Mu'awiyyah, to which he replied: "To me none of the four corners of Ka'bah is deserted."

"But that was not the practice of the Prophet, peace be upon him," Ibn Abbas emphasized.

Mu'awiyyah could only say: "You have said the truth."

Once Ibn Abbas saw a man drawing a picture of a living being. He advised him not to do that because the Prophet, peace be upon him, forbade such a practice.

'Abdullah ibn 'Umar was well-known for his adherence to the Sunnah. He once saw his son Bilal stopping his wife from going to the mosque. 'Abdullah ibn 'Umar said: "Don't do that because the Messenger of Allaah has said: 'Don't stop the female servants of Allaah from entering the Houses of God."

Bilal was adamant that he would not allow her to go, even after listening to this saying.

Ibn 'Umar was so upset that he swore never to speak to him again until his dying day.

'Abdullah ibn 'Amr bin Aas had a very large garden with a great number of palm trees. Water in this area was so abundant that his assistant planned to sell the extra amount of it, after irrigating the whole garden, to a neighbor at an exorbitant price of thirty thousand dirhams. That offer could have attracted anyone except a companion like 'Abdullah ibn ''Amr who refused to approve of this sale because the Prophet, peace be upon him, forbade the selling of any extra water.

Abu Hurairrah used to address a gathering of Muslims on Friday night (lit: after sunset on Thursday). Once, before beginning his sermon, he said to the people: "Whoever has cut off from any of his relations should leave this place." No one stood up. On repeating these words thrice, a young man left the place and went to his aunt whom he had deserted a long time before and reconciled with her. Abu Hurairrah said this because he knew that all actions are presented to Allaah on each Friday night. He didn't like his assembly of the devout to be smeared by a person who had committed the sin of deserting his relatives. By doing so, he saved a person from a major sin.

Anas ibn Malik was known to be a faithful servant of the Prophet, peace be upon him. Once he was invited to a party where a Magian (i.e. a Persian fire-worshipper) offered him some faluda ( a well-known drink) in a silver glass. Anas refused to accept it. He preferred to drink in an earthen pot than to use the silver one because the Prophet, peace be upon him, forbade the Muslims from eating or drinking from golden or silver utensils.

This is how the Companions behaved throughout their lives - setting sublime examples of adherence to the Sunnah.

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

Posted By: rami
Date Posted: 29 January 2006 at 4:55am
Bi ismillahir rahmanir raheem

Assalamu alaikum al wardah

i would strognly recommend you stay away from that site sister, it is by muslim extremist in india who practice takfir of shuyukh and labeling many as misguided and inovators such as shaykh hamzah yusuf. I have read there charges against such scholars it is it full of lies misquotes and misinterpretation of there works.

These people are uneducated and lack any ethics in there writings, they misquote our scholars and take much of what they say out of context to proove there points when the scholar them self who they are quoting is known to hold the opposite view they are trying to propogate.

Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.

Posted By: Alwardah
Date Posted: 29 January 2006 at 9:28am

As Salamu Alaikum Brother Rami

I have never visited that site, I got this email from a friend, to prove to me the importance of Sunnah, which I had saved on my Hard Driv.  Masha Allah the article is good.

Btw if you did find anything wrong with the article, please let me know because i refer to this article quite often.

Jazakallahu Khairan for the warning.

Wa Alaikum Salam

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

Posted By: ummziba
Date Posted: 01 February 2006 at 7:31am

Any Need for Hadith?* - *

By Dr. Khalid Alvi

March 30, 2005

From time to time questions are raised about the significance of Hadith, as a pretext to reject the Sunnah. Why should we Muslims attach such importance to Hadith when we already have the Qur’an, the very word of Allah? Why should we seek guidance in anything other than it? Dr. Khalid Alvi here explains the authority and position of Hadith in Islam.

To deal with this topic it is necessary to know the position of the Prophet in Islam, because the indispensability of Hadith depends upon the position of the Prophet.

Analyzing the problem we can visualize three possibilities:

1. The duty of the Prophet was only to convey the message, and nothing more was required from him.

2. He had not only to convey the message, but also to act upon it and to explain it. But all that was for the specified period, and after his death the Qur’an is sufficient to guide humanity.

3. No doubt he had to convey the divine message, but it was also his duty to act upon it and to explain it to the people. His actions and explanations are a source of guidance forever. His sayings, actions, practices, and explanations are a source of light for every Muslim in every age.

Muslim scholars are of the unanimous view that only the third point is the correct assessment of the Prophet’s position in Islam. The Qur’an contains dozens of reminders of the important position of the Prophet. For instance, the Qur’an says:

[And verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last day and remembereth Allah much.] (Al-Ahzab 33:21)

According to this verse, every Muslim is bound to have the good example of the Prophet as an ideal in life. In another verse, he has been made a hakam (judge) for the Muslims by Allah Almighty. No one remains Muslim if he does not accept the Prophet’s decisions and judgments:

[But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction.] (An-Nisaa’ 4:65)

While explaining the qualities of Muslims, the Qur’an says:

[The answer of the believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: They say: we hear and we obey.] (An-Nur 24: 51)

In many places, the Qur’an has given its verdict on this issue. The Qur’an says, [Obey Allah and obey the Messenger] (An-Nisaa’ 4:59) and, [Whatever the Messenger giveth you, take it, and whatever he forbiddeth, abstain from it] (Al-Hashr 59:7).

The Qur’an is very clear in expressing its view on the position of the Prophet. According to the Qur’an, the Prophet has four capacities, and he must be obeyed in every capacity. He is mu`alim wa murabbi (teacher and educator); he explains the Book; he is a judge; and he is a ruler. In all these capacities, he is an ideal example for the Muslims. I am quoting a few verses of the Qur’an just to give a hint of this topic.

[Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, rehearsing unto them the signs of Allah, purifying them, and teaching them the Book and the wisdom while, before that, they had been in manifest error.] (Aal `Imran 3:164)

[And We have sent down unto thee the Remembrance that thou mayest explain clearly to mankind what is sent for them.] (An-Nahl 16:44)

[He commands them what is just and forbids them what is evil; he allows them as lawful what is good and pure and prohibits them from what is bad and impure. He releases them from their heavy burdens and from the yokes that are upon them.] (Al-A`raf 7:157)

[O you who believe! Obey Allah and obey the Messenger, and those charged with authority among you. If ye differ in anything amongst yourselves refer it to Allah and the Messenger, if you believe in Allah and the Last Day.] (An-Nisaa’ 4:59)

[It is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision. If any one disobeys Allah and His Messenger, he is indeed on a clearly wrong path.] (Al-Ahzab 33:36)

In all these verses, the Qur’an has explained various aspects of the Prophet’s personality. One can judge the importance of the Prophet from these verses. I am reminded of another important verse of the Qur’an, which is actually a verdict against those who do not believe in Hadith as an authentic source of law:

[And whoso opposeth the Messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer’s way, We shall leave him in the path he has chosen, and shall cause him to endure hell—a hapless journey’s end!] (An-Nisaa’ 4:115)

The Qur’an, while pressing the Muslims to obey the Prophet, goes a step further when it announces that the Prophethood of Muhammad (peace and blessings be upon him) is above all the limitations of time and space. He is the Last Prophet and is a Messenger of Allah for the whole of humanity for all time to come. Hadith is nothing but a reflection of the personality of the Prophet, who is to be obeyed at every cost.

Any student of the Qur’an will see that the Qur’an generally deals with the broad principles or essentials of religion, going into details in very rare cases. The details were generously supplied by the Prophet himself, either by showing in his practice how an injunction is to be carried out, or by giving an explanation in words. The Sunnah or Hadith of the Prophet was not, as is generally supposed, a thing of which the need may have been felt only after his death, for it was very much needed in his lifetime. The two most important religious institutions of Islam are Prayer and zakah; yet when the injunction relating to Prayer and zakah were delivered—and they were repeatedly revealed in both Makkah and Madinah—no details were supplied. “Keep up Prayers” is the Qur’anic injunction, and it was the Prophet himself who, by his own actions, gave details of the Prayer and said, “Pray as you see me praying.”

Payment of zakah is, again, an injunction frequently repeated in the Qur’an, yet it was the Prophet (peace and blessings be upon him) who gave the rules and regulations for its payment and collection. These are but two examples, but since Islam covers the entire sphere of human activities, hundreds of points had to be explained by the Prophet (peace and blessings be upon him) by his example in action and in words.

The scholars have discussed the question of Hadith in detail as a wahyun khafiy (hidden revelation) and prophetic wisdom. I do not want to go into details, but one thing must be stated clearly, that there were cases when the Prophet, not having received a revelation, made a personal effort to formulate opinion through his own wisdom, which was either to be approved or corrected through revelation. After all, the importance of the Sunnah, even as a second source of Islam, was a settled issue for the Companions of the Prophet. I quote only one of the many examples: that of Mu`az ibn Jabal who said to the Prophet that he would decide according to the Sunnah if he did not find the solution of a problem in the Book. To quote Dr. Hamidullah:

The importance of Hadith is increased for the Muslim by the fact that the Prophet Muhammad (peace and blessings be upon him) not only taught, but took the opportunity of putting his teachings into practice in all the important affairs of life. He lived for twenty three years after his appointment as the Messenger of Allah. He endowed his community with a religion, which he scrupulously practiced himself. He founded a state, which he administered as the supreme head, maintaining internal peace and order, heading armies for external defense, judging and deciding the litigations of his subjects, punishing the criminals, and legislating in all walks of life. He married and left a model of family life. Another important fact is that he did not declare himself to be above the ordinary law which he imposed on others. His practice was not mere private conduct, but a detailed interpretation and application of his teachings. (Introduction to Islam, p. 23)

*Excerpted with some modifications from:

Sticks and stones may break my bones, but your words...they break my soul ~

Posted By: ummziba
Date Posted: 01 February 2006 at 10:12am

Assalamu alaikum,

Came across this over at, posted by someone named 'Shakiel'.  I thought it relevent to this thread.  This person sums up the issue of the importance of ahadith in a conscise and easy to understand way.  Enjoy!

                     * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

Allah, the Most High, said:

“Verily, We, it is We Who have sent down the Dhikr and surely We will guard it.” [Soorah Al-Hijr 15:9]

The Prophet Muhammad said: “I have left for you two things: The Book of Allah and my Sunnah.”

The sources of Islam are the Quran and authentic Sunnah/Hadith of the Prophet Muhammad .

However, today there are some who proclaim that the precious words of the Prophet Muhammad are not amongst the sources of Islam nor were they preserved. This incorrect belief is mostly propagated by the Quraniyoon, who state that Islam is based only on the Quran and that the auspicious statements of the Prophet Muhammad have no place in Islam.

The Sunnah/Hadith of the Prophet Muhammad are an integral part of Islam. The following points elucidate this briefly:

I. The "Dhikr" Is The Quran and Hadith

Allah said:

“Verily, We, it is We Who have sent down the Dhikr and surely We will guard it.” [Soorah Al-Hijr 15:9]

In the above ayah, the preservation of the Dhikr is mentioned. What is the Dhikr ? Is it the Quran only or is it the Quran and Hadith ?

Allah has called the Quran Dhikr:

“And this is a blessed Dhikr which We have sent down” [Soorah Al-Anbiyaa 21:50]

Allah has also mentioned the statements of the Prophet Muhammad as Dhikr:

“And We have also sent down unto you the Dhikr, that you may explain clearly to mankind what was sent down to them, and that they may give thought.” [Soorah An-Nahl 16:44]

Allah mentioned that He sent down the Dhikr to the Prophet Muhammad so that he may explain to mankind what was sent down to them, i.e. the Quran. The, Sunnah/Hadith of the Prophet Muhammad explains the Quran. Thus, Allah called the statements of the Prophet Muhammad Dhikr.

Therefore, the Dhikr in the ayah:

“Verily, We, it is We Who have sent down the Dhikr and surely We will guard it.” [Soorah Al-Hijr 15:9]

is the Quran and Hadith. The exclusion of the Sunnah/Hadith from being the Dhikr does not stand as a valid interpretation. In order for the Dhikr to mean only the Quran there must be evidence stating that only the Quran is meant excluding the Hadith of the Prophet Muhammad since the hadith was called dhikr as well.

II. What Is The Revealed Hikmah ?

Allah said:

“Allah has revealed to you the the Book and the Hikmah, and taught you that which you know not.” [Soorah An-Nisaa 4:113]

“He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His ayaat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error” [Soorah Al-Jumuah 62:2]

Here, two things are being revealed, the Book and the Hikmah. The Book is the Quran, but what is the Hikmah? The Hikmah is the Ahadith of the Prophet Muhammad . The following ayah proves it:

“And remember (O you members of the Prophet’s Family), that which is recited in your houses of the Aayaat of Allah and the Hikmah.” [Soorah Al-Ahzab 33:34]

Besides the Quran, the only thing that was revered and recited in the houses of the wives of the Prophet Muhammad was his Ahadith. Thus, the Hikmah is the Sunnah/Hadith of the Prophet Muhammad .

III. The Preservation Of The Quran Without The Hadith Has No Meaning

Allah is All-Wise. Every action done by Allah is done so with the highest degree of wisdom. The Quran tells us to pray:

“And perform/establish As-Salah…” [Soorah Al-Baqarah 2:43]

However, the Quran does not tell us the amount of the units of prayer (rakah) for the Fajr, Dhuhr, ‘Asr, Maghrib, and ‘Ishaa prayers.

Allah, the All-Knowing, did not forget to reveal it, He says:

“And your Lord is never forgetful” [Soorah Maryam 19:64]

The amount of the units of prayer is only found in the ahadith of the Prophet Muhammad . Thus, without the ahadith of the Prophet Muhammad a critical pillar of Islam, the Salah, can never be performed. The same is true for many other acts of worship like the paying of Zakah, Hajj rites, etc.

How can one fulfill the command, “Establish Prayer” without knowing the number of its units or the manner in which it is to be performed ? Thus, the preservation of the Quran by itself has no meaning.

Would Allah, the All-Wise, preserve the Quran without preserving the statements of the Prophet Muhammad that explain to us the manner in which the acts of worship are to be performed ? The All-Wise would not do such a thing because:

1. Allah is All-Wise, All-Knowing. Thus, He would do everything with full knowledge and wisdom.

2. Allah will take us into account for not praying and that could only be so if the manner of praying and its units have been revealed and preserved.

3. The idea that Allah preserved the command, “Establish Prayer” without telling us how to pray or the units of prayer is a belittlement of Allah’s Wisdom and Knowldege. Allah is above the deficiencies that they ascribe to him !

In conclusion, Islam can not exist without the Sunnah/Hadith of the Prophet Muhammad . Anyone who completely rejects the Sunnah/Hadith of the Prophet Muhammad in reality is rejecting Islam.

The enemies of Islam know well that the destruction of Islam lies in destroying its sources. Why start with the hadith ? Well, the hadith explains the Quran. Do away with the hadith and then you have done away with Islam, because then you can explain any command in the Quran in any manner you like. Once incorrect understandings and interpreteations have been allowed to be the source of Islam, then the commands in the Quran have no meaning anymore. Ponder over it !

And Allah Knows Best.

Sticks and stones may break my bones, but your words...they break my soul ~

Posted By: Abeer23
Date Posted: 01 February 2006 at 11:29pm

Jazakillahu khairan Ummziba for starting this thread.   Sometimes I feel like we've got a few "upcoming qura'aniyoon" on the forum.  This thread will be very beneficial in sha allah.  Keep up the good posts


Posted By: Alwardah
Date Posted: 02 February 2006 at 11:47am

Wa Alaikum Salam

Jazakallahu Khairan Sis Ummziba.

We need more articles like these to enlighten us about the importance of Sunnah.

May Allah reward you for your efforts. Ameen1

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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