{"id":8447,"date":"2018-01-22T08:23:45","date_gmt":"2018-01-22T08:23:45","guid":{"rendered":"http:\/\/sunnionline.us\/english\/?p=8447"},"modified":"2018-01-22T08:23:45","modified_gmt":"2018-01-22T08:23:45","slug":"following-sunnah-part-following-quran","status":"publish","type":"post","link":"https:\/\/sunnionline.us\/english\/2018\/01\/22\/8447\/","title":{"rendered":"Following the Sunnah is part of following the Quran"},"content":{"rendered":"<p><strong>The Sunnah: The Second Source of Islamic Law<\/strong><br \/>\nThe Sunnah of the Holy Prophet Muhammad (peace be upon him) has been accepted as an important source of Islamic law, next in importance only to the Holy Qur\u2019\u00e2n.<!--more--> This status of the sunnah has remained unchallenged and undisputed throughout the centuries. There have been many differences among Muslims in their juristic opinions, but the authority of the Holy Qur\u2019\u00e2n and the Sunnah of the Holy Prophet (peace be upon him) was never denied by any jurist. Leaving aside some scattered individuals who separated themselves from the main stream of the Muslim population, nobody has ever refused to accept the Sunnah of the Holy Prophet (peace be upon him) as a sacred source of the Islamic law.<br \/>\nThe position is still the same, but some non-Muslim orientalists and some of their followers have tried, during the last century to cast some doubts in the authority or the veracity of Had\u00eeth and to develop a suspicious attitude towards the Sunnah. That is why some Muslims who are unable to study Islam through its original sources, when they read such books, often become a bit skeptical in the subject.<br \/>\nThe present article intends, therefore, to provide an objective and simple account of the SUNNAH based on the original sources of Islamic learning. The purpose is not to indulge in a hot atmosphere of argumentation which has no bounds or limits, but to narrate the truth as it stands.<\/p>\n<p><strong>Definition of Sunnah<\/strong><br \/>\nThe Sunnah has been defined by the scholars of the science of Had\u00eeth as follows:<br \/>\n\u201cA word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad (peace be upon him).\u201d<br \/>\n\u201cConfirmation\u201d in this definition is termed in Arabic as Taqreer. What is meant by this term is like somebody said something, or acted in a particular manner, and his saying or act came to the knowledge of the Holy Prophet (peace be upon him) and he either confirmed it in express words or remained silent without given any indication of disapproval. Such silence, being an implied approval of the Holy Prophet (peace be upon him) is also included in the term Sunnah.<br \/>\nAs the Sunnah, with all its three kinds (saying, act and confirmation) relates to the Holy Prophet (peace be upon him), its true status in Islamic law cannot be ascertained without ascertaining the status of the Holy Prophet (peace be upon him) himself.<\/p>\n<p><strong>The Status of the Holy Prophet (peace be upon him)<\/strong><br \/>\nSo, the first pertinent question in the subject is: What status does a prophet occupy when he is sent to the people? Has he no higher a status than that of a message-carrier or a postman who, after delivering the letter, has no concern with it whatsoever? The answer is certainly in the negative. The prophets are not sent merely to deliver the word of All\u00e2h. They are also required to explain the divine Book, to interpret it, to expound it, to demonstrate the ways of its application and to present a practical example of its contents. Their duty is not restricted to reciting the words of the Book, rather they are supposed to teach it and to train people to run their lives in accordance with its requirements. The Holy Qur\u2019\u00e2n leaves no doubt concerning this point by saying:<br \/>\nAll\u00e2h has surely blessed the believers with His favor when He raised in their midst a Messenger from among themselves, who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while they were, earlier in open error. (3:164)<br \/>\nHe (All\u00e2h) is the One who raised up, among the unlettered, a Messenger from among themselves who recites the verses of All\u00e2h, and makes them pure, and teaches them the Book and the Wisdom. (62:2)<br \/>\nThe same functions were attributed to the Holy Prophet (peace be upon him) in the prayer of Sayyidna Ibrahim (peace be upon him) when, according to the Holy Qur\u2019\u00e2n, he prayed:<br \/>\nOur Lord, raise in their midst a messenger from among themselves who recites to them Your verses and teaches them the Book and the Wisdom and purifies them\u2026 (2:129)<br \/>\nThese are the terms of reference given to the Holy Prophet (peace be upon him) which include four distinct functions and the Holy Prophet (peace be upon him) has been entrusted with all of them:<br \/>\n(1) Recitation of the Verses of All\u00e2h.<br \/>\n(2) Teaching the Book of All\u00e2h.<br \/>\n(3) Teaching the Wisdom.<br \/>\n(4) Making the people pure.<br \/>\nThus, the Holy Qur\u2019\u00e2n leaves no ambiguities in the fact that the Holy Prophet (peace be upon him) is not supposed to merely recite the verses and then leave it to the people to interpret and apply them in whatever manner they like. Instead, he is sent to \u201cteach\u201d the Book. Then, since teaching the Book is not enough, he is also required to teach \u201cWisdom\u201d which is something additional to the \u201cBook.\u201d Still, this is not enough, therefore the Holy Prophet (peace be upon him) has also to \u201cmake the people pure,\u201d meaning thereby that the theoretical teaching of the Book and the \u201cWisdom\u201d must be followed by a practical training to enable the people to apply the Book and the Wisdom in the way All\u00e2h requires them to apply.<br \/>\nThese verses of the Holy Qur\u2019\u00e2n describe the following functions of the Holy Prophet (peace be upon him):<br \/>\n(a) He is the authority in the way the Holy Book [the Qur\u2019\u00e2n] has to be recited.<br \/>\n(b) He has the final word in the interpretation of the Book.<br \/>\n(c) He is the only source at which the wisdom based on divine guidance can be learned.<br \/>\n(d) He is entrusted with the practical training of the people to bring his teachings into practice.<br \/>\nThese functions of the Holy Prophet (peace be upon him) can never be carried out unless his teachings, both oral and practical, are held to be authoritative for his followers, and the Muslims who are given under his training are made bound to obey and follow him. The functions (b) and (c), namely, the teaching of the Book and Wisdom require that his sayings should be binding on the followers, while the function (d), the practical training, requires that his acts should be an example for the Ummah, and the Ummah should be bound to follow it.<br \/>\nIt is not merely a logical inference from the verses of the Holy Qur\u2019\u00e2n quoted above, but it is also mentioned in express terms by the Holy Qur\u2019\u00e2n in a large number of verses which give the Muslims a mandatory command to obey and follow him. While doing so, the Holy Qur\u2019\u00e2n has used two different terms, namely the \u201citaa\u2019ah\u201d (to obey) and \u201cittibaa\u2019\u201d (to follow). The first term refers to the orders and sayings of the Holy Prophet (peace be upon him) while the second relates to his acts and practice. By ordering the Muslims both to \u201cobey\u201d and to \u201cfollow\u201d the Holy Prophet (peace be upon him), the Holy Qur\u2019\u00e2n has given an authority to both his sayings and acts.<\/p>\n<p><strong>The Obedience (Itaa\u2019ah) of the Messenger<\/strong><br \/>\nIt is in this background that the Holy Qur\u2019\u00e2n insists repeatedly on \u201cthe obedience of the Prophet\u201d so much so that is is mentioned side by side with the obedience of All\u00e2h:<br \/>\nSay: Obey All\u00e2h and the Messenger, but if they turn their backs, All\u00e2h loves not the disbelievers. (3:32)<br \/>\nAnd obey All\u00e2h and the Messenger so that you may be blessed. (3:132)<br \/>\nO those who believe, obey All\u00e2h and obey the Messenger and those in authority among you. (4:59)<br \/>\nAnd obey All\u00e2h and obey the Messenger and beware. (5:92)<br \/>\nSo fear All\u00e2h and set things right between you, and obey All\u00e2h and His Messenger if you are believers. (8:1)<br \/>\nO those who believe, obey All\u00e2h and His Messenger and do not turn away from him, while you are listening. (8:20)<br \/>\nAnd obey All\u00e2h and His Messenger and do not quarrel with each other, and so lose heart. (8:46)<br \/>\nSay: Obey All\u00e2h and obey the Messenger; then, if you turn away, upon him rests what is laid on him, and upon you rests what is laid on you. If you obey him, you will be guided. (24:54)<br \/>\nO those who believe, obey All\u00e2h and obey the Messenger and do not make your deeds vain. (47:33)<br \/>\nSo establish salaah and pay zakaah and obey All\u00e2h and His Messenger. (58:13)<br \/>\nAnd obey All\u00e2h and obey the Messenger but if you turn your backs, Our Messenger has only to deliver the manifest message. (64:12)<br \/>\nIn these verses, \u201cthe obedience of the Messenger\u201d has been ordered as an obligatory command. There are other verses in which the results of the \u201cobedience of the Messenger\u201d have been described. Here again the \u201cobedience of the Messenger\u201d has been combined with \u201cthe obedience of All\u00e2h:\u201d<br \/>\nAnd whoever obeys All\u00e2h and His Messenger, All\u00e2h shall admit him in the Gardens underneath which rivers flow. (4:13)<br \/>\nThe same words have been repeated in (48:17) also.<br \/>\nAnd whoever obeys All\u00e2h and the Messenger, they are in the company of those who All\u00e2h has blessed. (4:69)<br \/>\nAll that the believers say, when they are called to All\u00e2h and His Messenger that he may judge between them, is that they say, \u201cWe hear and we obey\u201d: it is these who are successful. Whoever obeys All\u00e2h and His Messenger and fears All\u00e2h and has awe of Him: it is these who are the winners. (24:52)<br \/>\nAnd whoever obeys All\u00e2h and His Messenger, he has won a great success. (33:71)<br \/>\nAnd the believers, men and women, are friends of each other; they bid the fair and forbid the unfair; they establish sAll\u00e2h and pay zakaah and they obey All\u00e2h and His Messenger. These are those upon whom All\u00e2h shall have mercy; All\u00e2h is All-Mighty, All-Wise. (9:71)<br \/>\nIf you obey All\u00e2h and His Messenger, He will not diminish you anything of your deeds. (49:14)<br \/>\nThe Holy Qur\u2019\u00e2n has also made it clear that \u201cthe obedience of the prophet\u201d is not a new principle, nor is it limited to the Holy Prophet Muhammad (peace be upon him). The same principle applied to all the former prophets who came before him:<br \/>\nAnd we sent no messenger, but that he should be obeyed by the leave of All\u00e2h. (4:64)<br \/>\nIt is also clarified by the Holy Qur\u2019\u00e2n that the prophets are the spokesmen of All\u00e2h\u2019s pleasure. Hence, the obedience of the prophet is actually obedience of All\u00e2h Himself.<br \/>\nAnd whoever obeys the Messenger, thereby obeys All\u00e2h. (4:80)<br \/>\nAs the obedience of the Holy Prophet (peace be upon him) has been stressed by the Holy Qur\u2019\u00e2n and has been combined with the \u201cobedience of All\u00e2h,\u201d in the same way \u201cdisobedience\u201d of him has been warned against and is combined with the \u201cdisobedience of All\u00e2h:\u201d<br \/>\nAnd whoever disobeys All\u00e2h and His Messenger and transgresses His limits, He shall admit him to Fire where he shall remain forever. (4:14)<br \/>\nAnd whoever disobeys All\u00e2h and His Messenger has gone astray into manifest error. (33:36)<br \/>\nAnd whoever disobeys All\u00e2h and His Messenger, for him there is the fire of Jahannam. There they shall remain forever. (72:23)<br \/>\nAnd whoever makes a breach with All\u00e2h and His Messenger, then All\u00e2h is severe in punishment. (8:13)<br \/>\nDid they not come to know that whoever opposes All\u00e2h and His Messenger, for him there is the fire of Jahannam? (9:63)<br \/>\nThus, both positive and negative aspects of the obedience have been dealt with in the Holy Qur\u2019\u00e2n and the \u201cobedience of the Holy Prophet (peace be upon him)\u201d in each one of these verses has been mentioned separately, alongwith the obedience of All\u00e2h.<br \/>\nIt is noteworthy that whenever the \u201cobedience of All\u00e2h\u201d is mentioned in the Holy Qur\u2019\u00e2n, it is always followed by the \u201cobedience of the Prophet\u201d which has never been missed even in a single verse. There is no verse in the entire Book where the \u201cobedience of All\u00e2h\u201d has been mentioned alone with no reference to the \u201cobedience of the Messenger.\u201d<br \/>\nOn the contrary, there are some verses where only the \u201cobedience of the Messenger\u201d has been mentioned, and there is no reference to the obedience of All\u00e2h:<br \/>\nAnd establish salaah and pay zakaah and obey the Prophet so that you may be blessed. (24:56)<br \/>\nAnd if you obey him (the Prophet), you shall find the right path. (24:54)<br \/>\nOn that day those who disbelieved and disobeyed the Messenger will wish that the earth might be levelled with them. (4:42)<br \/>\nAnd whoever makes a breach with the Messenger after the right path has become clear to him, and follows a way other than that of the believers, We shall let him own what he chose and shall admit him in the Jahannam, and it is evil as a returning place. (4:115)<br \/>\nThe reason for so much stress upon the \u201cobedience of the Prophet\u201d is that the obedience of All\u00e2h cannot be carried out except through the obedience of the Prophet. All\u00e2h does not address each and every individual to tell him what He requires from him, as the Holy Qur\u2019\u00e2n puts it:<br \/>\nAnd it is not possible for a human being that All\u00e2h should speak to him, except by revelation, or from behind a curtain or that He should send a messenger and reveal by His leave what He wills. (42:51)<br \/>\nTherefore All\u00e2h conveys His injunctions only through His prophets and His obedience cannot be carried out except by the obedience of the messengers. So, when a prophet bids something or forbids something, he does not do it in his private capacity, rather he does so in the capacity of a messenger of All\u00e2h. When All\u00e2h Himself has given an express command to \u201cobey the Messenger,\u201d the obedience of the Prophet (peace be upon him) is actually the \u201cobedience of All\u00e2h,\u201d though in an indirect manner. This point has been clearly established by the Holy Qur\u2019\u00e2n in the following words:<br \/>\nAnd whoever obeys the Messenger, thereby obeys All\u00e2h. (4:80)<br \/>\nSo, whenever only the \u201cobedience of the Messenger\u201d has been mentioned in the Holy Qur\u2019\u00e2n, it includes, without saying, the \u201cobedience of All\u00e2h\u201d because the Messenger does not say anything in the capacity of a Messenger unless he is guided by a revelation from All\u00e2h:<br \/>\nAnd he (the Prophet (peace be upon him) does not speak out of his own desire. It is not but a revelation revealed (to him). (53:3-4)<br \/>\nLooked at from this angle, the obedience of the Prophet (peace be upon him) represents the obedience of All\u00e2h and the reference to the former always includes the latter. That is why the Holy Qur\u2019\u00e2n in some verses deemed it sufficient to refer to the obedience of the Messenger only, for the practical way to obey All\u00e2h is only to obey the prophet.<br \/>\nOn the contrary, the Holy Qur\u2019\u00e2n did not deem it sufficient to refer to the \u201cobedience of All\u00e2h\u201d without referring to the \u201cobedience of the Messenger,\u201d to remove even the remotest excuse for ignoring the \u201cobedience of the Prophet\u201d and to leave no doubt whatsoever in the fact that the obedience of All\u00e2h is not complete unless the obedience of the Prophet (peace be upon him) is fully observed with all its implications.<\/p>\n<p><strong>Ittibaa\u2019 (Following) of the Prophet (peace be upon him)<\/strong><br \/>\nThe second term used by the Holy Qur\u2019\u00e2n in respect of the prophets is the ittibaa\u2019, i.e. to follow:<br \/>\nSay, if you love All\u00e2h, follow me and All\u00e2h will love you and forgive you your sins. (3:31)<br \/>\nThose who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Injeel\u2026 (7:157)<br \/>\nBelieve, then, in All\u00e2h and His Messenger, the unlettered Prophet, who believes in All\u00e2h and His words, and follow him so that you may be on the right path. (7:158)<br \/>\nAll\u00e2h has surely relented towards the Prophet and the Emigrants and the Helpers who followed him in an hour of difficulty. (9:117)<br \/>\nO Prophet, sufficient for you is All\u00e2h and those who followed you of the believers. (8:64)<br \/>\n(The believers say:) Our Lord, we have come to believe in what You revealed and followed the Messenger. So write us among those who bear witness. (3:53)<br \/>\nSay: This is my way. I call to All\u00e2h with sure knowledge, I and whoever follows me. (12:108)<br \/>\nThe closest of the people to Ibrahim are those who follow him. (3:68)<br \/>\nAnd We set in the hearts of those who followed him (Jesus) tenderness and mercy. (57:27)<br \/>\nAnd warn the people of the day when the punishment comes on them and those who did evil shall say: Our Lord, defer us to a near term and we shall respond to Your call and shall follow the messengers. (14:44)<br \/>\nAnd We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger as distinct from those who turn back on their heels. (2:143)<br \/>\nHe said: My people, follow the messenger! (36:20)<br \/>\n(H\u00e2r\u00fbn said:) And your Lord is the Rahmaan (the All-Merciful), so follow me and obey my command. (20:90)<br \/>\nSo they (the disbelievers) said: Shall we follow a single human being from among us? Then, indeed we should be in error and insanity. (54:24)<br \/>\nAll these verses, with different styles and connotations, lay a strong emphasis on the necessity of \u201cfollowing the prophets\u201d and indicate that whoever believes in a prophet is bound to \u201cfollow\u201d him. The reason is obvious. The prophets are sent to the people to set a practical example of what they teach and preach. Their message is not confined to their oral teachings. Their acts are equally important in any effort to discover, learn and follow the right way of living. The Holy Qur\u2019\u00e2n is quite explicit on this point when it was said in Surah al-Ahzaab:<br \/>\nThere is surely a good example for you in the Messenger of All\u00e2h, for the one who hopes (to meet) All\u00e2h and the Hereafter and remembers All\u00e2h abundantly. (33:21)<br \/>\nIt is an established fact that mere theoretical education cannot be sufficient for reforming a people. The natural way of reformation is to set a practical example which people may follow. Mere reading of books cannot make a person perfect in a science or art, unless he is simultaneously trained by a senior scholar or a skillful artist of that field. If somebody studies the books of medical science, but does not work under the supervision of an experienced doctor, he, despite his thorough study, cannot claim to serve as a doctor, nor can such a person be allowed to play with the lives of the patients.<br \/>\nIf somebody studies books of law, he cannot claim to be a lawyer unless he acquires a practical training from a senior lawyer and remains for a considerable time under his juniorship.<br \/>\nEven a plain enthusiast who wants to cook a good meal cannot do so perfectly by merely studying the books written on the subject, although all the ingredients required for cooking the food are mentioned in the book and even the minute details of the process are fully described. But a person who has never cooked that meal before cannot prepare it just right and perfect with the sole help of a cookbook unless he is practically trained by some expert. That expert sets a practical example for him and he, by following the example, gradually learns how to cook that good meal.<br \/>\nIt clearly shows that human beings are always in need of a practical example in order to learn an important subject. The same is true in the matter of religious teaching and training.<br \/>\nThat is why All\u00e2h did not choose to send the divine books only. He always sent a messenger with the book. There are many prophets who came without a new divine book. But there is no divine book sent down without a prophet. The disbelievers of Makkah, too, demanded many times that the Book should be revealed to them without the mediation of the Holy Prophet (peace be upon him). But the demand was rejected and the Book was sent through the Holy Prophet (peace be upon him).<br \/>\nThe reason is obvious. Humanity did not need a divine book only. It also needed a teacher who could teach them the contents of the Book. It also needed an instructor who could train them and could set a practical example for them without which they could not benefit from the Book in their practical life. It was for this reason that the Holy Prophet (peace be upon him) was sent with a clear direction to all human beings that they are bound to obey and follow him and to learn the details of All\u00e2h\u2019s pleasure through the practical example set before them by him. It was also clarified in the foregoing verse of the Holy Book that the \u201cobedience of the Messenger\u201d is actually the \u201cobedience of All\u00e2h\u201d and that the latter cannot be carried out except through the former, because whatever the Holy Prophet (peace be upon him) says or does in the capacity of a prophet is based on the revelation received by him from All\u00e2h. Thus, his sayings and acts both, even though they are not contained in the Holy Qur\u2019\u00e2n, are inspired or confirmed by the divine revelation.<br \/>\nThis is an extract from the book \u201cThe Authority of Sunnah\u201d by Justice Mufti Muhammad Taqi Usmani \u2013 Originally published by Kitab Bhavan, New Delhi, 1991. Reprinted in IQRA.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Sunnah: The Second Source of Islamic Law The Sunnah of the Holy Prophet Muhammad (peace be upon him) has been accepted as an important source of Islamic law, next in importance only to the Holy Qur\u2019\u00e2n.<\/p>\n","protected":false},"author":4,"featured_media":8449,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[21,87],"tags":[],"class_list":["post-8447","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-c85-al-quran","category-editors-choice"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.6 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Following the Sunnah is part of following the Quran - SunniOnline<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sunnionline.us\/english\/2018\/01\/22\/8447\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Following the Sunnah is part of following the Quran - 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