Tag Archives: Sunnah

The Sunnah of Dusting the Bed-Sheet Before Sleep

Very Valuable Information!

The wisdom behind dusting one bed sheet before sleeping.
Why should we dust our bed sheets??
                                                            This is what we’re going to reveal and here is where the scientific challenge and the conclusion by western scientists:

When someone sleeps some dead cells die and are dropped onto his bed sheet.. 
                                                            And whenever he wakes up he leaves it behind and hence it accumulates.  
                                                           This dead cells are invisible by naked eyes and can hardly be destroyed.  
                                                             When the quantity of these dead cells increases they easily penetrate back into the body causing serious sickness… May Allâh forbid.  
                                                             These western science tried to destroy the cell using various disinfectant such as dettol and the like, but all in vain… The dead cells neither moved nor disappear.    
One of scientist said, he tried the dusting as in the Hadith three times and was astonished to find that all the dead cells disappeared!!       
The Prophet ﷺ said:                                                
“Whoever goes to his bed, he should dust his bed three times, because he doesn’t know what was left behind”…. Most people think it is a way of eliminating small insects but don’t know that the issue is so much greater than that…  
                                                            It is very sad to find that most of us ignored such teachings of the Prophet ﷺ.

Please spread this message and let the whole world know that whatever ALLÂH commands is for the benefit of man kind. سُبْحَانَ اللهِ.

The Practices of Saudi Arabia Are Not Proof Of Islam – Here’s Why You Should Desist From Imposing Them On Others

[Mufti Ibadur Rahman (hafidhahullah), Ashraful Uloom, Hyderabad, India]

السّلام عليكم و رحمة الله و بركاته

Some people, owing to their narrow mindedness, want to impose every act practiced in Saudi Arabia on the entire world and narrow the vast nature of Islam. But they should take a lesson from the broad mindedness of Imam Malik (rahimahullah). Caliph Harun al Rashid (rahimahullah) wished to enforce Muwatta of Imam Malik throughout the world as a primary book of law. But Imam Malik suggested to him not to do that, because the Companions had spread in every region. They narrated ahadith in every place. Thus, the people of every region had acquired knowledge from those Companions, while Imam Malik had collected the knowledge of only Madinah. (Majmu’ al Fatawa: V. 2, p. 311, Faid al-Qadir. V. 1, p. 209)

Islam is a global as well as eternal faith. It has not been confined to any specific race, color, region or period. Islam revolves around truth, wherever it goes. Therefore, no specific place has been taken as the cradle of truth, for places go through continuous changes. Places always accept every sort of good and bad change. The truth was, therefore, not confined to any specific place; even the blessed cities of Makkah and Madinah, although birth place of Islam and, therefore, worthy of every reverence from us, are not hujjat (solid base for action) for us like Allah ta’ala, Prophet (sallallaahu alayhi wasallam), the Holy Qur’an and the Ahadith do. Despite the fact that the Holy Qur’an was revealed and the Ahadith were stated in these two cities, they did not remain limited to them; they crossed the boundaries to dominate all over the world.

Sanctity is one thing, while being hujjat is something else. Every Sacred thing does not necessarily qualify for being hujjat.

The blessed Companions of the Prophet (sallallaahu alayhi wasallam) spread throughout the world with the Holy Qur’an and they made lslam a global faith and purified the entire world with the blissful teachings of the Quran and Ahadith, as though creating a new Makkah and Madinah in the very place they visited. They built the castles of Islam in every city and left the message for us “Stay with truth wherever it is found.”

A group of people nowadays is making effort to establish that the practice in Saudi Arabia is hujjat for us and we are bound to follow the norms practiced over there. Everything against them is avoidable. This trend is badly affecting the people who do not have deeper knowledge of the faith. People are often heard saving that it happens in Saudi this way and in Makkah this way, as the truth was found only in Saudi Arabia and Makkah. Apart from that, every place of the world is void of this quality. This mentality is synonymous to narrowing the global face of Islam, not to speak of the harms it causes to the belief of common masses.

Spreading this mentality is surely not a service to the faith, or any positive and constructive task. It reflects a negative process and destructive mindset. We do not believe that truth is found only in Saudi Arabia; instead we believe that it is also found in it, apart from many other parts of the world. We do not accept the confinement of the truth in Saudi Arabia and everything that is practiced in it as hujjat. Our purpose is no way to degrade the sanctity of the holy city, nor to hurt the sentiments of its residents. The Makkah and Madinah are, in fact, the centre place for our love and qiblah for our soul. It is our primary duty to honor and protect the Holy cities. We consider it as our privilege and responsibility to sacrifice our lives for their security. At the same time, we are also neither ready to endure the travesty of the Haramayn and conspiracy against the spirit of Islam, nor will let anyone do it. We cannot remain silent if someone creates dissention amongst the Muslim community in the name of the Haramayn, charge people for infidelity from there and presents a distorted face of Islam. We will fight against them with both, the life and letters and will present Islam with all its vastness to the humanity, as the pious elders have done.

I will substantiate this view in the light of evidences from the writings of the pious elders, so that the truth stands apart and the falsehood gets disclosed.

Below are some evidences.

Allamah Ibn al-Qayyim (rahimahullah) discusses an issueprimarily based on practices in the holy city of Madinah in details. He just abhors with due evidences the view that the practices of thepeople in the holy city serve as hujjah or authority for Muslims. He emphasizes the it is the sunnah (of the Prophet (sallallaahu alayhi wasllam)) and the truth that primarily make basis for action. It is the hadith that will serve as criterion to judge the deeds. The practices of no specific place, may it be the city of Madinah, will be taken as the criteria.

He writes in I’lam al-Muwaqqi’een:

Ending (salaah) with one salaam is a common practice in Madinah. It has been traditionally practiced by the People of Madinah for long ago. This is such an act with which argument can be made for practice in every city, as it cannot remain hidden due to repeatedly being practiced so many times a day.

I say (Ibn al-Qayyim rejects this view). This basis (the practice of people in Madinah) is opposed by the majority of scholars. They say that the practice of the people in Madinah is similar to that of people in other cities. There is no difference between the practice of people in Madinah and that of the people in Hijaz, Iraq and Syria. The practices of only those who have sunnah (hadith) in support make a base for action. It is the sunnah that judges an act, and not vice versa. No specific city, barring other ones, ever guarantees accuracy of action for us. The walls, houses and the regions do not play a role in preferring any of the different opinions. It is the residents that play a role. It is known to all that the Companions of the Prophet (saws) witnessed the revelation of the Qur’an, learnt its meaning and acquired the knowledge that the latter generations could not. Thus, they have superiority over others in regards with knowledge, as they have in regards with the religion and virtue. Their practices are such that cannot be disputed with. Most of them shifted from Madinah to other cities. Most of the scholars among the Companions (radhiyallahu anhum) stayed in Kufa, Basra and Syria, like Ali ibn Abi Talib (radhiyallahu anhu), Abu Musa (radhiyallahu anhu), Abdullah ibn Masood (radhiyallahu anhu), Ubadah ibn al-Samit (radhiyallahu anhu), Abu Darda (radhiyallahu anhu), Amr ibn al-Aas (radhiyallahu anhu), Mu’awiya ibn Abi Sufiyan (radhiyallahu anhu) and Mu’adh ibn Jabal (radhiyallahu anhu).

Almost over three hundred Companions migrated to Kufah and Basra, and almost the same number to Egypt and Syria. So, how can their practices while living in Madinah will be reliable and the practices of their opponents not? It is not possible that their actions remain reliable as long as they stay in Madinah, but when they migrate from there, the practice of only those who remain there even after them be reliable (meaning those who remain back in Madinah – blog author). (I’lam al-Muwaqqi’een v. 2, p. 380-381, Beirut, Maktabah Dar al-Jabal). The author has further written in this regard which has been left for fear of excessive length.

In Zad al-Ma’ad also, Allamah Ibn al-Qayyim discloses the fact that unreliability of the practices of people of Madinah is also caused by the fact that the officials appointed by the Umayyad government had innovated many new things in Madinah. (See, Zad al-Ma’ad. v. 1, p. 99, Maktabha al-Maurid)

Layth ibn Sa’d, a celebrated mujtahid and hadith scholar, once wrote a long letter to Imam Malik. Apart from pointing out to many things, he also wrote in the letter that the early Companions spread in numerous regions for the purpose of jihad. They stayed in various places and people joined them. They taught people the Holy Qur’an and Ahadith which was not concealed from the Rashidun caliphs. They used to guide them through letters in many small affairs, so that Islam could remain Safe. The early Companions lived in other places and also they received guidelines for work from the Rashidun caliphs. So how can it be said that Islam did not remain pure in other cities except Madinah?

Layth ibn Sa’d writes:

Many of those early Companions got out in jihad seeking the pleasure of Allah. They recruited people in the army and people continued to gather around them. The Companions promoted the Holy Qur’an and Sunnah of the Prophet (sallallaahu alayhi wasllam) among them. They deduced rulings about the issues on which the Holy Qur’an and the Ahadith did not make a clear view. At the forefront among them were Abu Bakr, Umar and Uthman (radiyallahu anhum) whom the Companions had chosen for themselves. These three caliphs were neither to make the lives of the soldiers meaningless, nor were they neglectful about them. They instead guided them with letters in small issues to establish the faith and avoid differences from the Holy Qur’an and Sunnah. Thus, they did not leave anything that the Holy Qur’an clearly presents, or the Prophet (sallallaahu alayhi wasallam) practiced or the Companions (radhiyallahu anhum) unanimously decided after him (sallallaahu alayhi wasallam), but these caliphs taught them everything. (Talam al-Muwaqqieen. v. 3, p. 83, Maktabah Dar al-Jabal)

Layth ibn Sa’d also establishes with sufficient evidences that the practices of the people in Madinah was totally different from the practices of the early knowledgeable Companions in other cities, while the sunnah also supported them. This long interesting letter is known as ‘Risalah al-Laith Ila Malik’ and can be seen in I’lam al-Muwaqqi’een.

A narration related in Sahih Bukhari speaks of a disputed issue of the Hajj. The people of Madinah asked Abdullah Ibn Abbas (radhiyallahu anhu), a Makkah based scholar, about a woman who has menses after performing the Tawaf Ifadah. He said, “She could depart (from Mecca). They said, “We will not act on your verdict and ignore the verdict of Zaid.” (Sahih Bukhari 1785).

Allamah Aini also quotes from the Musnad Abu Da’ud al Tayalisi in his commentary on Sahih Bukhari that the Ansar said: “We will not obey you, o ibn Abbas, if you dispute with Zaid (Umdat al-Qari, v7, pg. 386, Dar Al Fikr, Lebanon).

The noteworthy point here is that a celebrated scholar of Makkah issues a verdict, but the people of Madinah directly refused to accept it. They only wanted to act upon the verdict of the imam Zaid ibn Thabit (radhiyallahu anhu). What happened later is another story, but the narration suggests that people from outside Makkah were not ready to accept a verdict passed by ibn Abbas (radhiyallahu anhu) even in that period.

Even the Ulama of Madinah themselves have not accepted the practice of people in Madinah as a basis for action. They disputed with Imam Malik (rahmatullah alayh) in the issue of Khiyar al-Majlis, while he did not act upon the hadith “the deal is optional until the two parties depart”, because the people of Madinah did not act according to this hadith, yet Sa’id ibn al-Musayyib and ibn Shihab Zuhri, both scholars of Madinah, act according to this hadith, Imam Ibn Abi Dhiab, a contemporary scholar of Imam Malik (rahmatullah alayh) highly criticized the latter for his view in this issue, see Asbab al Ikhtilaaf al-Fuqaha, pg. 60, Cairo, Dar al-Fikr al-Arabi).

One of the most respected Syrian hadith scholars and researchers, Abdul Fattah Abu Ghuddah (rahimahullah), edited a book “Arba Rasa’il fi Ulum al-Hadith”. In the footnote, he also writes about the criticism of ibn Abi Dhi’ab on Imam Malik for not acting on the hadith “the deal is optional until the two parties depart”, (Arba Rasa’il fi Ulum al-Hadith p. 24, Maktabah al Matbuat al-Islamia Halab).

Thus, even the residents of Madinah do not accept the practices in their city as a base for action. So, those who present the practices in Saudi Arabia or Haramain as solid base for action in this evil times have no words to refute it. In the best period of Islam, even the Madinah based Ulama and Fuqaha abhorred the practiced accustomed in the city.

Some hadith scholars of Hijaz including Imam Malik viewed that the ahadith with Iraq or Syria based chain of narrators were not reliable as long as they do not find a root in Hijaz.

It simply means that all the Hijazi ahadith were reliable, as opposed to the Iraqi and Syrian ahadith, they cannot be reliable as long as they do not have any narrator from Hijaz. But the majority of scholars have rejected this view. Imam Sha’fi also held the same view before, but later on he took it back. Most of the scholars opine that the hadith is reliable, if its chain of narrators is solid, no matter the chain is from Hijaz, Syria, Iraq or Kufa.

Imam Abu Da’ud al-Sijistani wrote a book in which he collected ahadith with the chain ofnarrators based in different cities. The book covers only the ahadith which are narrated from the narrators of only one city (for details, read Allamah Ibn Taimiyyah, Rafa al-Malaiman Aimmah al-‘Alam: p. 21, Majmu’al-Fatawa: v. 20. p. 317).

Some people, owing to their narrow mindedness, want to impose every act practiced in Saudi Arabia on the entire world and narrow the vast nature of Islam. But they should take a lesson from the broad mindedness of Imam Malik. Caliph Harun al Rashid wished to enforce Muwatta of Imam Malik throughout the word as a primary book of law. But Imam Malik suggested to him not to do that, because the Companions had spread in every region. They narrated ahadith in every place. Thus, the people of every region had acquired knowledge from those Companions, while Imam Malik had collected the knowledge of only Madinah. (Majmu’ al Fatawa: V. 2, p. 311, Faid al-Qadir. V.1, p. 209)

In short, Imam Malik who was the greatest scholar of his time in Hijaz did not like his book to be enforced in every city even in that period. Thus, no one has the right today to enforce the practices of Saudi Arabia on the entire world.

These are the seven evidences which just suffice to prove the view. The number seven is a unique number that covers the implications of all numbers, as Imam Ibn Qayyim al-Jawzi writes in his book. (Zad al-Ma’ad; v. 3, p. 46, Maktabah al-Maurid). In view of the unique nature of the number seven, we can say that not only seven evidences, but many more which suffice to establish the actual view, remove the dispute and satisfy the mind.

At last, I would like to present a logical point.

Some irrational authors lavishly of the virtues of Saudi Arabia today and therefore try to impose the practice of the holy city on the whole. Following in the same footsteps, if the people of Syria too begin to speak of their virtues, consider every act of their country to be a solid base for actions and invite the entire world to follow them, will it be accepted from them? Never, because a virtue is one thing, while being hujjat or solid base for action is a totally different thing. For example, a hadith says: Ibn Hawalah (radhiyallahu anhu). narrates that the Messenger of Allah (sallallaahu alayhi wasallam) said: “It will turn out that you will be armed troops, one in Syria, one in Yemen and one in Iraq” Ibn Hawalah said: “Choose for me, Messenger of Allah (sallallaahu alayhi wasallam), if I reach that time” He (saws) replied “Go to Syria, for it is Allah’s chosen land, to which his best servants will be gathered.” (Sunan Abi Da’ud and Musnad Ahmad) (Note that this has ABSOLUTELY NOTHING to do with Islamic State – blog author)

The land of Syria is described as the ‘Sacred Land’ and whose environs we have blessed in the Holy Qur’an, and as “Allah’s chosen land” in this hadith. Muslims are directed to take shelter in Syria to avoid the fitnas. A hadith says: “So, what do you order us, O Messenger of Allah? He said: Go to Syria.” Sunan Tirmidhi # 2217)

In a yet another hadith, those who migrated to Syria are called ‘the best of people’. Abdullah Ibn Amr ibn al-As says: I heard the Apostle of Allah (sallallaahu alayhi wasallam) say “There will be emigration after emigration and the people who are best will be those who cleave most closely to places which Abraham migrated. (Sunan Abi Da’ud # 2482)

Many more virtues have been narrated about Syria. The greatest virtue is that it accommodates Bait al-Maqdis whose virtue is known to all. So, keeping all these virtues in eyes, can anyone accept every act practiced in the country to be a solid base for action? The reply one gives about Syria will be given about Saudi Arabia too. At last, I would like to reiterate that the purpose of this article is not to disrespect Makkah or Madinah. It is also not intended that every act that is practiced over there is wrong. The only thing I would like to say is that the solid base for action is not confined only to the acts of the people residing in those cities. The truth and sunnah are found in other cities too and the actions of people residing in any region too are reliable. May Allah ta’ala grant us all the right wisdom and put us on the right path!

وعليكم السلام و رحمة الله و بركاته

                             * * *

Is it Sunnah to Reply to “Jazākallāhu Khayrā”?

By Muhammad Suleman Chothia

Edited by IlmGate


Is “Jazākallāh” mentioned in any Hadith?
Is there a Masnoon reply to it?


The Mention of “Jazākallāhu Khayrā“ in Hadith:

When someone does good to us, Islam encourages us to return the favour with good.

Allah Ta’ala rhetorically asks in the Qur’ān Majīd, “Is there any reward for good other than good.” [Surat Rahmān, 60]

The Messenger of Allah صلى الله عليه وسلم said, “He who is not grateful to the people is not grateful to Allah.” [Abu Dawud, #4811, The Book of Etiquette, Chapter 11; Tirmidhi, #1955]

The Messenger of Allah صلى الله عليه وسلم said, “Whoever is given something and can afford it, let him give something in return, and if he cannot afford it, let him express his appreciation for him, for if he expresses his appreciation for him, he is grateful to him, but whoever conceals it, he has shown ingratitude.” [Abu Dawud, #4813, The Book Of Etiquette, Chapter 11]

Therefore, we should try and return a favor with a gift, favor, or service. However, sometimes we are unable to repay a person in a similar manner, so the Messenger of Allah صلى الله عليه وسلم encouraged us to make Du’ā for that person:

Whoever does some good to you, reciprocate it to him, but if you do not have the means to do so, then supplicate for him until you feel that you have reciprocated it.” [Abu Dawud, #1672]

One such Masnoon supplication is Jazākallāhu Khayrā which means, “May Allah reward you good.”

Sayyiduna Usamah bin Zayd رضي الله عنه reports that Nabi صلى الله عليه وسلم said, “Whoever says Jazākallāhu Khayrā to the one who has done good to him has certainly extolled him in praise. [Sunan Tirmidhi, #2035, Chapter on Righteousness, Chapter 88; Sahih Ibn Hibbān, #3413, Vol.8, p.202]

No one can give a better reward than Allah Ta’ala, so we are asking Him to reward this person who has done good to us in a good manner. This is indeed a great means of showing gratitude.

A practical example of the Nabi’s صلى الله عليه وسلم usage of this Du’ā has been narrated by Ibn Hibbān in his Sahīh (#7279) and another one by Ibn Abi Shaybah in his Musannaf (#19784, Vol.10, p.305, The Book on Virtues of Jihad).

The Sahābah رضي الله عنهم used to also say Jazākallāhu Khayrā:

Usaid ibn Hadair رضي الله عنه said to ‘Ā’ishah رضي الله عنه , “Jazākallāhu Khayrā (may Allah reward you with good), for by Allah, nothing ever happens to you but Allah grants you a way out and blesses the Muslims thereby.” [Bukhari, #5164]

Ibn Umar رضي الله عنهما said, “I was present with my father when he was wounded. People praised him and said,‘Jazākallāhu Khayrā!’ He said, ‘I am hopeful (of Allah’s mercy) as well as afraid (of His wrath).’” [Muslim, #1823]

Umar رضي الله عنه said, “If any of you knew what good there is in his statement “Jazākallāhu Khayrā” to his brother, they would say it more often to one another.” [Ibn Abi Shaybah in Musannaf, #27050, Book on Etiquettes, Chapter 190]

The Muhaddith Shaykh Muhammad Abasoomer said, “We were unable to locate a narration that has ‘Jazākallāhu’ only (without the word ‘Khayrā’). (hadithanswers.com)

Though it is better to say Jazākallāhu Khayrā as reported in the hadith, merely saying Jazākallāhu is also sufficient as it is accepted in Arabic – like any other language – that sometimes certain words (which are known to one and all) are omitted. So when we say ‘May Allah reward you’ (Jazākallāhu), we mean a ‘good’ reward (Khayrā).

Replying to “Jazākallāhu Khayrā“:

From the above we would have realised that Jazākallāhu Khayrā is already a reply therefore there is no need for any further response.

Shaykh Muhammad Abasoomer said: “I haven’t come across any response in the hadith. Some people say: ‘Āmīn’ (O Allah accept) and others says: ‘Wa Iyyāk’ (same to you).”

Both make sense and will not be wrong, although they are not proven from the hadith. One should not consider these responses as Sunnah though.” (hadithanswers.com)

Unfortunately, some people have given this reply (“Āmīn” and “Wa Iyyāk”) a higher status than what the Shari’ah has afforded it. When a person says Jazākallāhu Khayrā to them, they wait to reply like how they wait to reply the one who sneezed and said al-Hamdulillah. If people consider a reply to Jazākallāhu Khayrā  necessary or even Sunnah then this will be an innovation (Bid’ah) in Deen. The scholars have said [that] whenever a permissible act is considered Sunnah or Wājib [when it is actually not], then it becomes a Bid’ah (innovation).

كل مباح يؤدي اليه (اي اعتقاد السنية او الوجوب) فمكروه (تحريما) 2:720

Some people cite a narration from Sahih Ibn Hibban (#7279) in which the words: “Wa antum fa Jazākallāhu Khayrā.” According to Shaykh Abasoomer, this is a misinterpretation.

The reason for this is that when the Sahābi رضي الله عنه told Nabi صلى الله عليه وسلم “Jazākallāhu Khayrā,” Nabi صلى الله عليه وسلم replied: Wa antum fa Jazākallāhu Khayrā (“rather, you deserve to be told Jazākallāhu Khayrā) and he صلى الله عليه وسلم went on praising the good qualities of the Ansār.

In actual fact Nabi صلى الله عليه وسلم was saying to them I should be telling you Jazākallāhu Khayrā  instead of you telling me.

This explains why Nabi صلى الله عليه وسلم gave that particular reply. It does not mean that “wa antum fa Jazākallāhu Khayrā” is a standard reply to such a Du’ā. (hadithanswers.com)

Another narration that may give the impression that there is a masnūn reply to “Jazākallāhu Khayrā” is one collected by Imām Nasā’ī in‘Amal al-Yawm wa al-Laylah (Hadith #303) that states:

The Messenger of Allah صلى الله عليه وسلم was gifted a sheep. He said, “Distribute it.” So when the servant returned, Aishah رضي الله عنها asked: ‘What did they say to you?’ He replied: (They said): ‘May Allah bless you’ (Baarakallah). So ‘Ā’ishah رضي الله عنها replied, “May Allah bless them. We repaid them what they said to us and kept our rewards with us.”

This cannot be used as evidence for a reply to Jazākallāhu Khayrā for a number of reasons.

If a reply was necessary then it would lead to an infinite cycle of responses, which means the person hearing the reply should also reply and then the next person should reply once more until infinity. This reply of ‘A’ishah رضي الله عنها was not made in front of those who said “May Allah bless you.”

There are many instances recorded where Sahābah said Jazākallāhu Khayrā to one another but no report was found that states any reply, as pointed out by Shaykh Muhammad. We came across no hadith wherein the Messenger صلى الله عليه وسلم teaches of any reply.

In conclusion, Jazākallāhu Khayrā is already a reply to a good done upon a person so there is no need for further reply.

Note, the translation of Jazākallāhu Khayrā, which is “May Allah reward you good,” may also be used.

And Allah Ta’ala knows best.

Muhammad Suleman Chothia

Verified and approved by Mufti Muhammad Mahdi

Courtesy of Fiqh ul Islam

Authority and Significance of Hadith in Islam [A Point for Hadith-Rejectors to Ponder]

The Example of Allah’s Messenger is part of Islam and will be  protected  till  the  Last  Day.  Allah  says, 

Indeed,  in  the Messenger of Allah  (Muhammad sallallaahu alayhi wasallam) you have a good example to follow,  for  him  who  hopes  in  (the  Meeting  with)  Allah  and  the Last Day and remembers Allah much.”  [Surah al-Ahzab 33:21]

Islam  is  a  universal  religion,  and  its  teachings  are  for  all mankind  and  for  all  ages;  and  as  long  as  people  need  to  be guided,  the  example  of  the  Prophet  will  be  preserved. 

“We  have not  sent  you  (O  Muhammad sallallaahu alayhi wasallam)  except  as  a  Messenger  to  all mankind,  giving  them  glad  tidings  and  warning  them  against sin.” [Surah Saba 34:28]

Rather,  the  very  purpose of  sending a  human Messenger was for  people  to  take  him  as  an  example  in  their  day  to  day  lives,

“Say,  ‘If  there  were  on  the  earth,  angels  walking  about  in  peace and security,  We should certainly  have  sent down for them from the heaven, an angel as a Messenger.” [Surah al-Isra 17: 95]

Allah’s Messenger (sallallaahu alayhi wasallam received revelations besides the Qur’an. Allah says, 

“Verily,  it  is  We  who  have  sent  down  the Dhikr (revelation), and surely We will guard it.” [Surah Hijr 15:9]

Anyone who believes in Allah  as the Supreme Rabb, must agree that the guidance which Allah has sent  will be  protected  as  long  as there  is  a need for it which in case of Islam is until the last day. The question remains –  Is Qur’aan the only guidance that has been revealed by Allah  as  the  hadeeth-rejecters  contend  or  has  the Messenger (sallallaahu alayhi wasallam)  received revelation  from Allah  that  is not part of the Qur’aan??

The  Qur’aan itself  refers  to  revelation  being  received  from Allah  that  is  not  found  in  the  Qur’aan  and  hereunder  are  few examples:

i)  Allah says in the Qur’aan,

“And We made the Qiblah (prayer direction  towards Jerusalem) which you used to face, only to  test  those  who  followed  the  Messenger  (Muhammad).” [Surah al-Baqarah 2:143]

This verse shows that Allah had  assigned the previous Qiblah of the Muslims but there is no verse in the Qur’aan designating Jerusalem as the previous Qibla. This means  that  there  has  to  be  an  alternative  form  of  ‘Wahy’ (revelation)  apart  from  the  Qur’aan  through which  Allah  revealed  the  previous command  of  facing  towards Jerusalem.

ii)  “And  (remember)  when  the Prophet (sallallaahu alayhi wasallam)  disclosed  a matter in confidence to one of his wives (Hafsah), so when she  told  it  (to  another  i.e.  Aa’isha),  and  Allah  made  it known  to  him,  he  informed  part  thereof  and  left  a  part. Then  when  he  told  her  (Hafsah)  thereof,  she  said,  ‘Who told  you  this?’  He  said,  ‘The  All-Knower,  the  All-Aware (Allah) has told me.” [Surah at-Tahrim (66): 3]

The  verse  says,  “Allah  made  it  known  to  him,”  and yet,  there  is  no  verse  in  the  Qur’aan  that  makes mentions this.

iii) “It  is  for  Us to collect it (i.e. the Qur’aan) and to give you (O Muhammad sallallaahu alayhi wasallam)  the  ability  to  recite  it  (the  Qur’aan).”  [Surah al-Qiyamah 75:17]

The Qur’aan as it has been collected is not in the same order  in  which  it  was  revealed,  and  while  it  is  for  Allah  to collect  the  Qur’aan  there are  no  verses  in the Qur’aan that mention the  arrangement  of  the  verses. This  information is found in the Sunnah.

iv)  The Qur’aan mentions the call to the prayer (adhan), “And when you proclaim the call for Salaat, they take it (but) as a mockery  and  fun.” [Surah al-Maidah 5:58] and, 

“O  you  who believe!  When  the  call  is  proclaimed  for  the  Salaat  on  the day of Friday, come to the remembrance of Allah.” [Surah al-Jumu’ah 62:9] 

These  verses  testify  that  Adhan  is  part  of  the  religion of  Islam  but  there  is  no  verse  in  the  Qur’aan  that prescribes  the Adhan for the believers. This order is found in the other revelation – the Sunnah.

These are some proofs that show that the Messenger of Allah (sallallaahu alayhi wasallam) did indeed receive revelation apart from the Qur’aan; and since this  revelation  constitutes  beneficial  guidance,  it  will  be preserved.

The Sunnah is in itself a Revelation from Allah

Allah  repeatedly  makes  mention  of  the  revealed  ‘al-Hikmah‘ in  the  Qur’aan.  He  said,  “Allah  has  sent  down  to  you  the  Book (the  Qur’aan),  and  al-Hikmah,  and  taught  you  that  which  you knew not.” [Surah an-Nisa 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.” [Surah  al-Jumu’ah 62:2]

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

These verses show;

(i)  Al-Hikmah is revealed by Allah

(ii)  It is part of the Messenger’s (sallallaahu alayhi wasallam) duty to teach the Hikmah

(iii)  It  is  something  recited  and  remembered  in  the Prophet’s (sallallaahu alayhi wasallam) household.

There  is  nothing  in  status  and  position  that  can  be  mentioned alongside  the  Qur’aan  apart  from  the  Sunnah  of  Prophet Muhammad (sallallaahu alayhi wasallam).  This  honor  cannot  be  given  to  conventional wisdom  inherited  from  the  past  or  even  to  the  books  given  to previous  nations.  At  the  time  of  the  Sahabah, such  ‘wisdom’  was not given any consideration as the following incidents testify…

Imran bin Hussain said, “The Prophet (sallallaahu alayhi wasallam) said, ‘Haya’ does not bring  anything  except  good.”    Thereupon,  Bashir  bin  Ka’b  said, “It is written in the wisdom paper: Haya leads to solemnity; Haya leads to tranquility (peace of mind).”

Imran said to him, “I am narrating to you the saying of Allah’s Messenger  and  you  are  speaking  about  your  paper  (wisdom book)?” [Saheeh al-Bukharee (8/138)]

When Umar (radhiyallahu anhu)  came to the Prophet (sallallaahu alayhi wasallam), he said, “We hear the narrations  from the Jews, which sound pleasing to  us, so should we not write some of them?” Whereupon he (sallallaahu alayhi wasallam) said, “Do you want to be baffled as the  Jews and the Christians  were baffled? I have brought to you (guidance) bright and pure and if Prophet Moosa (alayhissalaam) was  alive  now  there  would  have  been  no  alternative  left for him  but to follow me.” [at-Tirimidhi]

Therefore,  Imam  Ash-Shafiee  (rahimahullah)  says explaining the verse about Hikmah,

“So Allah  mentioned His Book, i.e.,  the  Qur’aan  and  (He also mentioned)  Hikmah. I have heard  that those who are learned in the  Qur’aan  –  whom I approve – hold that Hikmah is the Sunnah of the Messenger of Allah.

This  is  like  what  [Allah  Himself]  said  but  Allah knows  best! For the Qur’aan is mentioned [first], followed by Wisdom; [then] Allah  mentioned  His  favor  to  mankind  by  teaching  them  the Qur’aan  and  Wisdom.  So  it  is  not  permissible  for  Hikmah  to  be called  here  [anything]  save  the  Sunnah  of  the  Messenger  of Allah.  For  [Hikmah]  is  closely  linked  to  the  Book  of  Allah,  and Allah has  imposed  the  duty  of  obedience  to His Messenger,  and imposed on men the obligation to obey his orders.

So,  it  is  not  permissible to regard  anything  as  a duty save that set  forth  in  the  Qur’aan  and  the  Sunnah  of  His  Messenger. For [Allah],  as  we  have [just] stated, prescribed  that the belief in His Messenger shall be associated with the belief in Him.” [Ar-Risala]

Furthermore, Book and Hikmah are not the same because at no  place  is  the  word  ‘Hikmah’ used  for  the  Book  or  the  word ‘Book’  used  for ‘Hikmah’.  They  are  two  separate  and  distinct entities.

The  Qur’aan  needs  to  be understood as  Allah meant it to be  understood. Allah  says, 

“It  is  for  Us  to  collect  it  and  to  give you  (O Muhammad sallallaahu alayhi wasallam) the ability to  recite  it  (the  Qur’aan).  And when We have recited it to you, then follow you its recital. Then it is  for  Us (Allah) to make it clear to you.” [Surah al-Qiyamah 75:17-19]

This verse indicates that both the text of the Qur’aan as well as its explanation have been sent from Allah.

Allah  also  says,  “And  We  have  also  sent  down  unto  you  (O Muhammad sallallaahu alayhi wasallam )  the  reminder  and  the  advice,  that  you  may explain  clearly  to  men  what  is  sent  down  to  them  and  that  they may give thought.” [Surah an-Nahl 16:44]

This  verse  mentions  that  the message requires explanation,  and  the  Messenger (sallallaahu alayhi wasallam)  is  the  one  assigned  to provide  it.  This  explanation  is  not  only  needed  by  people  at  the time of the Prophet (sallallaahu alayhi wasallam), but by all subsequent generations until the last  day. Rather, the more the distance in age from the time of the Prophet (sallallaahu alayhi wasallam),  the  more  the  need  to  solve  differences  in understanding by reference to the original state of affairs.

Furthermore,  this  verse  also  gives  instructions  about  the order  in  which  the  Qur’aan  should  be  understood.  First  the Messenger (sallallaahu alayhi wasallam) explains  Allah’s  revelation  clearly  to  mankind  and then  they  give  thought.  People  are  not  free  to  let  loose  their thoughts  and speculate  about  the  message of the  Qur’aan whilst ignoring the teachings of the Messenger (sallallaahu alayhi wasallam).

According  to  Hadeeth-rejecters,  ‘God  Himself  states  in  the Qur’aan  that it  is He  Who explains the Qur’aan. This means that the  Qur’aan  explains  itself.’  But why  then  have  the  Hadeeth-rejectors not sufficed themselves with the text of the Qur’aan and have  written  huge  volumes  discussing  and  explaining  the Qur’aan?

Because there are  verses in  the Qur’aan that explain each  other,  and  there  are  verses  that  require explanation from the Sunnah.

The  Qur’aan  can  only  be  correctly  understood  in  light  of the  Sunnah. One  of  the  most  important  duties  with  which Allah’s  Messenger (sallallaahu alayhi wasallam) was  sent with was  to  convey  the  Qur’aan to mankind and to teach it.  Allah  says, 

“Indeed,  Allah  conferred  a great  favor  on  the  believers  when  He  sent  among  them  a Messenger  (Muhammad sallallaahu alayhi wasallam)  from  among  themselves,  reciting unto  them  His  Verses,  and  purifying  them,  and  teaching  them the Book (Qur’aan) and Hikmah while before that they had been in manifest error.”  [Surah aal-Imran 3:164]

“And We have also sent down unto you (O Muhammad sallallaahu alayhi wasallam) the Reminder  and  the  Advice  that  you  may  explain  clearly  to  men what is sent down to them.”  [Surah an-Nahl (16): 44]

i)  The  Sunnah  explains  the  commands  of  the Qur’aan  in  details.  For  example,  Allah  commands  His believing  slaves  in  Surah  al-Baqarah 2: 43, “…establish As-Salaat and give Zakaat…” 

Details of the command to establish the Salaat are not found in the Qur’aan such as the required number of daily prayers,  the  units  of  prayers  (rak’ah)  and  the  recitation  in each  mode of  prayer  as  well  as  the  manner  of  performing the  prayer  from  the  beginning  to  the  end,  etc.  All  these guidelines are to be taken from the Sunnah. Similarly,  Allah  commands  in  Surah al-Jumuah 62: verse 9,  “When  the  call  is  proclaimed  for  the  Salaat on the day of Friday…”

The  words  of  the  call  to  prayer  (Adhaan)  is  known from  the  Hadith.  Likewise,  all  issues  of  Zakaat  e.g.,  the minimum amount on which Zakaat becomes payable, the percentage paid, the kind of wealth, goods and animals on which Zakaat is obligatory, etc. are clearly explained by the Prophet (sallallaahu alayhi wasallam).

Other important acts  of  worship like fasting and Hajj are  touched  upon  briefly  in  the  Qur’aan  and  for  detailed injunctions Muslims are to refer to the Hadith and the Sunnah of the Messenger and the rightly guided Caliphs.

Another example is the Qur’aanic punishment for the thief.  “Cut  off  the  hand  of  the  thief,  male  or  female,  as  a recompense  for  that  which  they  committed…” [Surah al-Maidah 5:38]

This  verse  prescribes  the  punishment,  but  the  Sunnah designates  what  is  the  minimum  amount  when  it  is applied.  The  Messenger  of  Allah (sallallaahu alayhi wasallam    said,  “The  hand  of  the thief  shall  be  cut  off  if  he  steals  a  quarter  of  a  Dinar  or more.”  [Saheeh al- Bukhari]

Note: The manner in which the hadeeth-rejectors explain this verse  provides  beneficial  insight  into  their  methodology and contradictions.

Rashad Khalifa (the Hadith-rejector) translates this verse as,
The thief,  male or female, you shall mark their hands as a  punishment  for  their  crime,”  and  then  comments,
“The practice of cutting off the thief’s hand as decreed by  the  false  Muslims  is  a  satanic  practice  without Qur’aanic basis.”    [Rashad Khalifa’s Translation]

Therefore,  the Qur’aan itself does not have Qur’aanic basis (!) when  the  hadeeth-rejectors  dislike  something  in  it. Rashad  Khaleefah  used  mathematical  calculations to interpret cutting as marking.

Ghulam Perwez (another Hadith-rejector says about this verse, “As to a thief, man or woman, such restrictions should be imposed  on  them  which  render  them  incapable  of committing such crime.”

He comments, “The literal  meaning  of  the  text  is ‘cutting off the  hands.’ When the Divine Order of Rabubiyyat is established, every  person  will  be  guaranteed  means of livelihood.

If  anyone  commits  a theft  under  such circumstances  he deserves  the  highest punishment.” [Perwez’s Translation]

We  can  see  that  after  all  the prolonged  argument  by  the  Hadeeth-rejecters that  the  Qur’aan  explains  itself  and  is  in  no  need  of the Hadith and Sunnah  to  clarify  it,  we  find  Perwez  adding  non-Qur’aanic  clauses  to  the  Qur’aanic  law  to  limit  the circumstance  under  which  this  punishment  is applied.

ii)  The  Sunnah  establishes  a  meaning,  when  a number  of  meanings  are  possible. The  Qur’aan prescribes, “Cut off the hand of the thief, male or female…” but  does  not  clarify  what  hand  means.  The Hadith and the Sunnah explains the hand to mean ‘from the wrist down’.

The  Qur’aan  explains  the  ruling  and  manner  of Tayammum as, “…But if you are ill  or  on  a journey or any of  you  comes  from  answering  the  call  of  nature,  or  you have  been  in  contact  with  women  and  you  find  no  water, then  perform Tayammum (dry ablution) with clean earth and rub there with your faces and hands.”

The  Sunnah  explains  that  hands  in  this  verse  mean only  the  palms.  The  word  ‘hand’  could  have  multiple meanings  but  the  Sunnah  specifies  the  appropriate meaning for each ruling.

Another  example  is  the  Saying  of  Allah,  “And  those (means hoarding up) gold and silver, and spend it not in the Way of Allah, announce unto them a painful torment.”

Apparently,  this  verse  means  that  any  kind  of  hoarding  or collection  of  money  that  is  not  spent  in  the  Way  of  Allah will  doom  one  to  the  painful  torment  but  the  Sunnah clarifies  that  Kanz  refers  to  the  wealth  on  which  Zakaat has not been paid.

iii)  The  Sunnah  can  specify  exceptions  to  a  general rule. In  Surah  al-Maida 5: 3,  Allah  says,  “Forbidden  to you  (for  food)  are:  al-Maytatah  (the  un-slaughtered  dead animals), blood…” 

The  general  rule  in  this  verse  prohibits  all  Maytatah and all forms  of  blood but the Prophet (sallallaahu alayhi wasallam)   made exceptions to this rule. He    said, “We were allowed two dead animals and two (kinds of) blood. As for the two dead animals, they are fish and locust. As for the two bloods, they are liver and spleen.” [Quoted from Tafseer Ibn Katheer]

iv)  The Sunnah also gives additional injunctions in a number of issues. Allah  says,  “Those  who  follow  the  Messenger,  the Prophet  who  can  neither  read  nor  write  –  he  commands them  for al-Ma’roof  (the  prescribed);  and  forbids  them from al-Munkar (the prohibited); he allows them as lawful at-Taiyibaat (i.e. all good), and prohibits them as unlawful al-Khabaaith  (i.e.  all  evil),  he releases  them  from  their heavy  burdens  (of  Allah’s Covenant),  and  from  the  fetters (bindings)  that  were  upon  them. So  those  who  believe  in  him (Muhammad  sallallaahu alayhi wasallam),  honor  him,  help  him, and follow  the  light  which has  been  sent down with him, it is they who will be successful.”  [Surah al-A’raf 7:157]

A  number  of  religious  injunction  thus  emanate  from the Sunnah like the prohibition of the flesh of the donkeys, dogs,  beasts  with  canine  teeth  and  birds  of  prey.  He  made  wearing  gold  and  silk  Halaal  for  the  women  and Haraam for the men, etc.

v)  Inadequacy  of  language  alone  to  understand Qur’aan. There  is  no  scope  for  anyone  with  all  his  Arabic scholarship  to  understand  the  glorious  Qur’aan  without Hadith and Sunnah. The Sahabah were the most knowledgeable in the language  in  which  the  Qur’aan  was  revealed  at  a  time when Arabic was not blemished by the incorrectness of the colloquial  language  or  their  grammatical  mistakes.  Yet, they  erred  in  understanding  the  verses  when  they  relied on language alone, and following are some examples…

a)  Allah  says  in  the  Qur’aan,  “It  is  those  who  believe and confuse not their belief with Dhulm (wrongdoing), for them  (only)  there  is  security  and  they  are  the  guided.” [Surah al-An’am 6:82]

When  this  verse  was  revealed,  the  Sahabah understood  ‘Dhulm‘  in  its  wider  sense  meaning  ‘all wrongdoing’  and  this  caused  much  concern  because  no one  is  free  from  wrongdoing.  The  Prophet (sallallaahu alayhi wasallam)  explained that ‘Dhulm‘ in this verse refers to Shirk.

b) “…eat and drink  until  the white  thread  of  dawn appears to you distinct from the black thread.” [Surah al-Baqarah 2:187]

This  verse  describes  the  time  when  the  fast  begins.  A companion  understood  this  verse  literally  and  slept  with two  threads  under  his  pillow  to  determine  when  the  fast should  begin.  The  Prophet (sallallaahu alayhi wasallam) explained that the black and white  thread  actually  refers  to  the  white  streak  of  dawn and the darkness of night.

Detailed book?

The  hadeeth-rejecters  maintain  that  the  Qur’aan  is  a detailed  Book  that  does  not  require  any  other  source  to supplement  it  –  not  even  Sunnah.  Despite  this  we  have seen  how  Ghulam Parwez added additional clauses to the order  of  cutting  the  thief’s  hand.  Furthermore,  the Hadeeth-rejecters  seriously  contradict  themselves  when they  author  detailed  volumes  explaining  and  deliberating upon  the  Qur’aan  and  propose  additional  clauses  and conditions to the Qur’aan’s orders.

Another  example  of  this  is  Rashad  Khaleefah’s comment  on  the  verse,  “Those  who  eat  Riba  (usury)  will not  stand  (on  the  Day  of  Resurrection)  except  like  the standing  of  a  person  beaten by  Shaytan  leading  him  to insanity.”

Rashad Khaleefah says,

“It  is  an  established economic  principle  that  excessive interest  on loans can utterly destroy a whole country. During  the  last  few  years  we  have  witnessed  the devastation  of  the  economies  of  many nations  where excessive  interest  is  charged.  Normal  interest  –  less than  20%  –  where  no  one  is  victimized  and  everyone is satisfied is not usury.”

The 20% condition is not mentioned in the Qur’aan.

To  emphasize  that  the  Qur’an  does  not  need supplementary  explanations,  the  Hadeeth-rejecters quote, “We have neglected nothing  in  the Book,  then unto their Lord they (all) shall be gathered.” [Surah  al-An’am 6:38]

“And We have sent down to you the Book (the Qur’aan) as an exposition of everything…” [Surah an-Nahl 16:89]

For  the  correct  understanding,  we  refer  to  the complete  verse,  i.e., “There  is  not  a  moving  (living) creature  on  earth,  nor  a  bird  that  flies  with  its  two  wings, but  are  communities like  you.  We have neglected nothing in  the  Book,  then  unto  their  Lord  they  (all)  shall  be gathered.” [Surah al-An’aam 6:38]
One  interpretation  is  that  ‘the  Book’  in  this  verse refers  to  the  preserved  tablet  in  which  Allah has  recorded everything that occurs, and this is similar to another verse,

“And  no (moving)  living  creature  is  there  on  earth but  its provision  is  due  from  Allah.  And  He  knows  its  dwelling place  and  its  deposit  all  is  in  a  Clear  Book  (al-Lawh  al-Mahfoodh).” [Surah Hud 11:6]

Even  if  one  interprets  ‘the  Book’  to  be  the  Qur’aan then Allah has not neglected to mention in it the Prophet’s (sallallaahu alayhi wasallam) duty as  the  example, teacher  and explainer  of  the  Qur’aan and obedience to him is ordered in seventy verses. 

While  ‘the  Book’  does  not  contain  details  of  the prayers  and  fasting,  it  did  not  neglect  to  direct  the believers  towards  the  example  of  the  Prophet (sallallaahu alayhi wasallam)  where  it can be found. And the same explanation holds good for the other  similar  verse,  i.e.,   

“We  have  sent  down  to  you  the Book (the Qur’aan) as an exposition of everything…”

Allah’s  Protection  for  the  Dhikr  includes  all  the  Deen

Allah  says, 

“Verily,  it  is  We  who  have  sent  down  the  Dhikr (revelation), and surely We will guard it.” [Surah Hijr 15:9]

The  word, ‘Dhikr‘  has  been used in the  Book  of  Allah to  refer  to the  Qur’aan,  the Deen  in  general, the remembrance of Allah, the  Friday prayer (62:9) and Allah’s Messenger (sallallaahu alayhi wasallam) as in the verse, 

“Allah  has  indeed  sent  down  to  you a Dhikr (reminder). A Messenger who recites to you the verses of Allah.” [Surah  at-Talaaq 65:10-11)]

Therefore,  Allah  promised  to  protect  the  Qur’aan,  its understanding, the  example  of  His Messenger, the actions of the Khulafa e Rashidin, the examples of the Imams of the Madhabs, the Ijma’ of the scholars the Prayer and all  aspects of  the Deen which collectively are ‘the Dhikr‘. The text of the Qur’aan will not be protected if its understanding which is contained  in  the  Sunnah  is  not protected.

Furthermore,  if  anyone  wants  to restrict  the  meaning  of  ‘Dhikr‘  to  the Qur’aan  then  they  need  to  present  a proof.  A  segment  of  Munkireen  al-Hadeeth argues  that  Qur’aan  was  the  only  revelation  and hence  Dhikr  exclusively  refers  to  the  Qur’aan.  This argument has  already been  replied to  earlier with  examples  that the Qur’aan itself refers to a revelation apart from it.

Another  group  of  Munkareen  al-Hadeeth  claims  that  the additional  guidance  received  by  the  Messenger (sallallaahu alayhi wasallam) was  for  his period  only.  This  is  a  false  argument  because  the  latter generations  who  do  not  have  a  living  Messenger  amongst  themselves  are  more  in  need  of  the  guidance  and  explanations that was revealed apart from the Qur’aan. This group also claims that the Messenger (sallallaahu alayhi wasallam) himself did not undertake any measures to preserve  the  hadeeth,  the  like  of  which  was  undertaken  to preserve  the  Qur’aan.  We  will  shed  light  on  the  issue  in  the following pages.

To  summarize,  the  insistence  of  Munkareen  al-Hadeeth  that  the Dhikr which Allah had Promised to protect, is only the Qur’aan is not based on any sound proof but upon their assumption and conjecture.

Preservation of Hadith

From what has preceded, we have seen the significance of the Hadeeth and Sunnah as  a  source  of  the  Deen  and  it  is  only  a  natural  consequence  that  the study  of  Hadeeth  has  been  a  constant  pursuit  since  the  beginning  of Islam to the present time.

The Companions of the Prophet    eagerly observed what he said  and  did,  and  memorized  it  faithfully. Some of  them  even recorded Hadeeth by writing in ‘saheefahs’.

The  Ahadeeth  were  passed  down  from  generation  to generation  among  the  most  trustworthy  of  individuals  in  a tremendous  effort  that  not  only  preserved  the  exact  words  of  the Messenger (sallallaahu alayhi wasallam), but also the entire chain of narration and the condition of the narrators (memory, period, beliefs, etc.).

This  manner  and  meticulousness  by  which  Ahadeeth  have been  preserved  is  unique  and  unparallel  in  literary  history,  and  one needs  to  study  the  science  of  hadeeth-verification  in  order  to  truly appreciate it.

To  get  a  good  overview  of  how  Islamic  texts  were  preserved we start  by  understanding  the  methodology of the compilation  of  the Qur’aan  so  that  it  can  be  compared to the  methodology of Hadeeth compilation.

Compiliation of the Qur’an

Allah  says,  “He,  it  is  Who,  sent  among  the  unlettered  ones  a Messenger  (Muhammad)  from  among  themselves.” [Surah  al-Munafiqun 63:2]

Being  mostly  unlettered,  the  primary  mode  by  which  the Arabs  preserved  their  knowledge  like  poetry  and  history  was  by memorization. When the Qur’aan was revealed it too, was memorized by the Sahabah and in addition some of the sahabah were assigned by the Prophet (sallallaahu alayhi was   to write down the Qur’aan.

At  the  time  of  the  Prophet’s (sallallaahu alayhi wasallam) death,  all  of  the  Qur’aan  had been verified  and written  on  various  materials  like  cloth,  stone,  date-palm  leaves,  etc.,  and  remained  scattered  as  loose  fragments  in  the possession of various Sahabah. 

It  had not been compiled in the form of a book because during the  lifetime  of  the  Prophet (sallallaahu alayhi wasallam) the  Qur’aan  was  continually  being revealed,  and  the  order  of  the  verses  is  not  chronological.  There  was also  no  pressing  need  for  it  because  of  the  large  number  of  accurate memorizers and reciters of the Qur’aan.

During  the  Caliphate  of  Abu  Bakr  as-Siddeeq (radhiyallahu anhu),  many memorizers  of  the  Qur’aan  were  killed  in  battles  and  a  collective decision  was taken to compile the Qur’aan in a single book  in order to preserve  it.  The  enormously  significant  task  was  given  to  Zayd  ibn Thaabit (radhiyallahu anhu)  who began to collect the Qur’aan from what was written on palm  stalks,  thin  white  stones  and  also  from  the  men  who knew it  by heart.

Zayd  ibn  Thaabit (radhiyallahu anhu),  despite  being  a  memorizer  of  the  Qur’aan himself,  was  methodical  in  his  compilation  and  would  not  agree  to write  down any verse until  two of the  Sahabah testified  that  they  had heard  it  from  the  Messenger  of  Allah (sallallaahu alayhi wasallam).  In  this  manner,  the  entire Qur’aan  was  verified  and  written  on  leather,  and  remained  with  Abu Bakr (radhiyallahu anhu) until his  death  and  then  with  Umar (radhiyallahu anhu) until  the  end  of  his  life,  and then with Hafsah (radhiyallahu anha) the daughter of Umar (radhiyallahu anhu) and the wife of the Prophet (sallallaahu alayhi wasallam).

At  the  time  of  Uthmaan  ibn  Affan (radhiyallahu anhu),  the  Islamic  empire  had spread  far  and  wide  and  people  were  being  taught  to  recite  the Qur’aan in seven different dialects (the Qur’aan was revealed in seven dialects).  This  began  to  cause  confusion  in  far  off  provinces,  and  a decision  was  taken  to  make  an  official  standardized  copy  from  the manuscript of Abu Bakr (radhiyallahu anhu) and limit the people to its recitation.

More  copies  were  made  from  this  copy  known  as  ‘Mushaf Uthmaan,‘  and  sent  to  different  parts  of  the  Islamic  empire. 

This Mushaf was unpointed (i.e., it had no diacritical marks). The addition of diacritical marks to the Mushaf happened in the era of Abd al-Malik ibn Marwaan to ease recitation.

Compiliation of the Hadith

Like  the  Qur’aan,  the  sayings  and  actions  of  the  Prophet (sallallaahu alayhi wasallam)  were preserved  primarily  at  the  time  of  the  Sahabah  by  memorization  and they  were  also  noted  down.  This  was  due  to  encouragement  and direction  by  the  Messenger  of  Allah (sallallaahu alayhi wasallam)    himself,  who  said, “May  Allah make radiant the man who has heard what I said and has preserved it in  his  memory  until  he  conveys  it  to  another.  Perhaps,  the  one  he conveyed  it  to  has  a  better  understanding  than  him.” [At-Tirmidhi] He (sallallaahu alayhi wasallam) also said, “Convey from me even a single verse. You may relate from the  Children  of  Israel  without  objection.  Anyone  who  deliberately tells a lie against me will have prepared his seat in Hellfire.” [Bukhari]

The  Prophet (sallallaahu alayhi wasallam)  also  made  clear  the  necessity  of  accurately preserving  and  transmitting  Hadeeth  when  he  warned,  “Lying  about me is not like lying about anybody else. Whoever lies about me let him take  his  place  in  Hell.” [Agreed upon] So  serious  was  this  matter  that  at the  time  of  the  Messenger (sallallaahu alayhi wasallam),  lying  about  him  was  punishable  by death.

Abu Hurayrah (radhiyallahu anhu) said, “People say that I  have narrated many Ahadeeth. Had  it  not  been  for  two  verses  in  the  Qur’aan  I  would  not  have narrated  a  single  Hadeeth  and  the  verses  are, “Verily,  those  who conceal  the  clear  sign  and  the  guidance  which  We  have sent  down…” [Surah al-Baqarah 2:159-160]

No doubt, our Muhajir (emigrant) brothers used to be busy in the  market  with  their  business  (bargains);  and  our  Ansari  brothers used to be busy with their property (agriculture). But I used to stick to Allah’s Messenger    content with what will fill my stomach and I used to  attend  that  which  they  used  not  to  attend  and  I  used  to  memorize that which they used not to memorize.” [Saheeh al-Bukhari (3/118)]

Famous  Memorizers  of  Hadeeth  amongst  the  Sahaba h included  Abu  Hurayrah,  Abdullah  Ibn  Abbas,  Aa’isha  Siddeeqa, Abdullah  Ibn  Umar,  Jabir  Ibn  Abdullah,  Anas  Ibn  Maalik  and  Abu Sa’eed al-Khudri (radhiyallahu anhum). Each of them memorized over a 1000 Ahadeeth.

Famous  Memorizers  of  Hadeeth  amongst  the  Tabieen included  Sa’eed  Ibn  al-Mussayab,  Urwah  Ibn  Zubayr,  Saalim  Ibn Abdullah  Ibn  Umar  (the  son  of  Abdullah  Ibn  Umar)  and  Naaf’i  (the servant  of  Abdullah  Ibn  Umar).

Writing Hadith

References to writing the Hadeeth can be found in various narrations some examples are mentioned below:

1.  Abdullah  ibn  Umar  ibn  al-As  stated  that  they  used  to  record everything  they heard  from  the  Prophet (sallallaahu alayhi wasallam) until  they  were  warned that  the  Prophet  was a  human  being  who  may be  angry at  times and  pleased  at  times.  Abdullah  stopped  writing  Ahadeeth  until he asked the Messenger of Allah (sallallaahu alayhi wasallam) about it, who said, “Write (my hadeeth),  by  the  One,  in  Whose Hand is my soul, nothing leaves it  (the  Prophet’s  mouth)  save  the  truth.” [Saheeh  Sunan Abu  Dawood (2/695)]

2.  Al-Bukhari recorded  in  his  Saheeh  that  Abu  Hurayrah (rashoyallahu anhu)   said, “One  can  find  none  of  the  Companions  of  the Messenger  of  Allah  relating  more  Ahadeeth than  me,  except  Abdullah  ibn  Amr (radhiyallahu anhu) because  he  used  to  record  the  hadeeth while I did not do so.”

3.  Al-Bukhari  recorded  that a man from Yemen came to the Prophet (sallallaahu alayhi wasallam)  on the day  of  the  conquest  of  Makkah  and asked him if he could get the Prophet’s speech  recorded  and  the  Prophet  approved  and  told  someone,  “Write  it  for the father of so and so.”

Al-Azami  in  his  work  Studies  in  Early  Hadeeth Literature  (p.34-60)  has  listed  and  discussed  some  fifty Companions  of  the  Prophet  who  wrote  Ahadeeth.  He  listed eighty-seven  of  the  scholars  covering  the  late  first  and  early second centuries who recorded hadeeth.

Then  he  listed  from  the  early  second  century  scholars,  251 people  who  collected  and  recorded  hadeeth.  Thus  al-Azami  has produced  a  list  of  437  scholars  who  had  recorded  Ahadeeth  and all  of  them lived and died before the year 250 A.H. Many of them are  from  before  the  time  of  Umar  ibn  Abdul-Azeez (rahimahullah) who  is credited  with  having  been  the  first  person  to  ask  for  the compilation/collection of hadeeth.

Al-Azami said,

“I  have established in my doctoral thesis Studies in  early  Hadeeth Literature that even in the first century of  the  Hijra  many hundreds of booklets of hadeeth were in circulation.  If we  add another hundred years, it would be  difficult  to  enumerate  the  quantity  of  booklets  and books,  which  were  in  circulation.  Even  by  the  most conservative estimate they were many thousands.” [Studies  in  Hadeeth  Methodology  and  Literature  (p.64)]

He also demonstrated in his Ph.D. thesis the reason why none or very few of them are still in existence today “These  books  were  not  destroyed  nor  did  they perish,  but  (they)  were  absorbed  into  the  work  of  later authors.  When  the  encyclopedia-type  books  were produced  scholars  did  not  feel  the  necessity  to  keep  the early books or booklets and so slowly they disappeared.” [Studies  in  Hadeeth  Methodology  and  Literature,  p.64]

Saheefah Hammaam ibn Munabbih

“Of the earliest collections of hadeeth one in particular deserves closer attention.  This  is  the  Saheefah  of  Hammaam  ibn  Munabbih (rahimahullah).  It  is actually  a  written  collection  of  hadeeth  that  the  Companion  Abu Hurayrah (radhiyallahu anhu) dictated to his student Hammaam.

Since  Abu  Hurayrah (radhiyallahu anhu)  died  around  58  A.H.  (or  some  48  years after the  death of the Prophet) this collection must have been dictated to Hammaam sometime from that date…

Imam  Ahmad  Ibn  Hambal (rahimahullah) incorporated  the  entire  work except two hadeeth into his famous Musnad.

Al-Sulami  (a  muhaddith),  on  the  other  hand,  continued  the passing  on  of  this  collection  as  an  independent  work.  It  was continually  passed  on  until  the  9th  century  which  is  the  date  of  the Berlin manuscript, one of the four manuscripts of this work that is still in existence.

Since  Ahadeeth  in  Ahmad’s  Musnad  are arranged  according  to  the  Companions  who narrated  the  Hadeeth.  It  is  very  easy  to  find all  of  the  hadeeth  from  Hammam  on  the authority  of  Abu  Hurayrah (radhiyallahu anhu) in  that collection.

Other  books where  the Ahadeeth are arranged according to Fiqh topics also incorporated a great deal of this Saheefah.

A  study  of  Saheeh  al-Bukhari  and Saheeh  Muslim will  demonstrate  the following.  Out  of  the  137  Ahadeeth  in  the Saheefah of Hammaam: 29 are recorded by both al-Bukhari and Muslim 22 others are recorded by only al-Bukhari 48 other are recorded only by Muslim. Thus  99  of  the  137  hadeeth  may  be  found  in  either  Saheeh  al-Bukharee or Saheeh Muslim

It  is  interesting  to  note  that  all  of  the  following  works  that contain  many,  if  not  all,  of  the  hadeeth  of  this  saheefah  are  now published:  al-Bukhari’s  al-Jaami  al-Saheeh,  Muslim’s  Saheeh, Ahmad’s  Musnad,  Abdul  Razzaq’s  Musannaf,  Ma’mars  Jami  and even  Hammam’s Saheefah.  All of  these collections  may be  studied  to see that even the wordings of the hadeeth have not been changed from the time of Abu Hurayrah (radhiyallahu anhu) to the time of al-Bukharee.”

Jahez – Dowry Conditions set by the Groom for Marriage

[By Mufti Mohammad Yusuf Danka, Croydon Mosque & Islamic Centre]

In the Name of Allah, the Most Gracious, the Most Merciful.

Allah says in the Holy Qur’an:

And whosoever disobeys Allah and his Messenger and transgresses his limits, Allah will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.’ [Surah An-Nisa s4: v14]

Allah has revealed the ways and limits for every deed and action in this worldly life for those who obey him. This is ordained through the laws revealed in the Qur’an and the Sunnah of the Prophet. That individual who transgresses the boundaries set by the law of Allah and chooses a way other than that of the Prophet Muhammad (sallallaahu alayhi wasallam), he earns for himself nothing but disgrace in this world and in the Hereafter.
Jahez is a marriage custom present in this day and age within a minority of the Muslim population, this is commonly practiced amongst people of the indo-pak region. This un-islamic custom is primarily associated with Hinduism. The custom of Jahez is such that prior to marriage, the groom makes exceeding and unacceptable financial demands on the bride’s family as a condition of marrying their daughter (a form of ‘Male Dowry’). In the light of Shari’ah, such customs are considered as Haraam and despicable, equating it to the worst form of begging.

It is related from Sayyidina Ibn Umar (radhiyallahu anhu) that the Prophet (sallallaahu alayhi wasallam) stated: ‘The person who begs from other people, on the Day of Judgement he will appear amongst the people without any flesh on his face.’ (Meaning he will be humiliated on the Day of Judgement) [Sunan Nisai #2589]

Sayyidina Hakim Ibn Hizam related: ‘On one occasion, I asked something of the Prophet, he gave to me. I then asked of Him again on another occasion, he also gave to me. After giving to me the second time the Prophet stated: ‘O Hakim, all this wealth is seen as good and pleasant, any individual who without greed and desire and without asking of anyone is given wealth, then that is a blessing for him. However, that person who asks with greed and desire for wealth, there will be no blessing in it for him, and the stomachs of such people will never be filled, and the upper hand is better than the lower hand (giving is better than receiving).

Sayyidina Hakim Ibn Hizam (radhiyallahu anhu) states: I replied ‘O Prophet of Allah I swear by Allah that you have been sent as a Prophet with the Truth. From now until the time I die, I will never ask anything of anyone.’ [Sahih Bukhari/Muslim]

Hafiz Ibn Hajar رحمه الله writes:

This companion (Ibn Hizam) of the Prophet attained a very great age of 120 years. His death being in 54 year Hijri. In the time of the Khulafa Rashideen he was offered a fund from Bait ul Maal with which to sustain his home. However, Sayyidina Ibn Hizam (radhiyallahu anhu) never accepted anything from anyone. [Fathul Bari Sharah Bukhari]

In Islam, on the occasion of marriage (Nikah) it has been made compulsory upon the groom that he gives Haq Mahr (dowry) to his wife to be. It is also in a Hadith of the Prophet ‘that individual who does not pay his wife’s Mahr and dies in that state, then from his wealth the dowry should be paid, in addition the wife must also be granted her lawful inheritance.’ [Sunan Ibn Majah #1891]

People who demand Jahez are principally demanding something which is considered Haraam. These are the same people who for gaining respect and honour on the occasion of Nikah, keep the value of the dowry of the bride at such a high level, knowing fully well that they will never be able to fulfil such a commitment. On many occasions, they have no intention of paying any such dowry, regardless of what is written at the Nikah. After marriage, they threaten and trouble the wife, to get the condition of dowry cancelled. The wife under duress is made to forgive her husband from paying dowry. The Scholars have stated that such circumstances are unacceptable and unjust. [Durr Mukhtar/ Fatawa
Rahimiyah vol 5, p269]

In Sunan Bayhaqi the Prophet (sallallaahu alayhi wasallam) is reported to have stated: ‘The most blessed of marriages are those where there is the least amount of effort and most ease and the least expenses.’

There are three ways in which Jahez is commonly demanded:

1. Directly demanding and setting conditions for the in-laws to meet.

2. To request certain conditions through indication in speech and actions.

3. To deceive when marrying into a family with the intention to attain some worldly benefit. If on the occasion of marriage something is not attained, then to cause Fitnah and/ or threaten to break the marriage off.

Many parents to get their daughters married, go down the road of obtaining loans from people, getting interest based loans from banks, utilising their life savings and even selling their homes. All of this, just in the desire to get their daughter married will be un-islamic. Even then, the groom and his family are not satisfied and torment and trouble the bride that has come into their home and on occasions, we even hear stories of physical abuse.

In a country such as India, which proclaims the highest levels of equality and human rights, the newspapers are filled daily with accounts of women being killed due to Jahez. And on many occasions, it is the family of the groom that are responsible for the death of the women. On other occasions, the women become so demoralised and distraught by the tormenting of their in laws that they commit suicide.

On the occasion of the Nikah of Sayyidah Fatima (radhiyallahu anha) the Prophet Muhammad (sallallaahu alayhi wasallam) gave her as gifts: a blanket filled with date palm leaves, a leather pillow and a clay water pot. [Sunan Nisai #3389]

The Prophet Muhammad (sallallaahu alayhi wasallam) was the guardian of both Sayyidina Ali and Sayyidah Fatima (radhiyallahu anhuma). Therefore, Prophet Muhammad (sallallaahu alayhi wasallam) on behalf of Sayyidina Ali (radhiyallahu anhu) made this arrangement so that the obligation of Sayyidina Ali (radhiyallahu anhu) would be fulfilled. There is no proof from the Ahadith that the Prophet did this for any of his other daughters Nikah. There was no tradition of Jahez during the time of Prophet Muhammad (sallallaahu alayhi wasallam), nor during the time of the Sahaabah . [Mariful Hadith vol 7, p30]

Many people try to use the above Hadith to justify the matter of Jahez; this is a form of ignorance and misuse of Hadith. Are the gifts you demand under Jahez in line with that which the Prophet gave his beloved daughter Fatima (radhiyallahu anha)?

The custom of Jahez today is only a custom of the Hindus and nothing else, it has no place in Islam or the Sunnah. Those people who follow these customs are following the ways of the polytheists. In Mishkaat Masabih the Prophet (sallallaahu alayhi wasallam) stated: ‘whosoever follows the ways of a particular people, they will be resurrected with them

The matter does not end here, some Muslim families who practise the custom of Jahez and their father or mother dies. The daughters are disregarded when it comes to inheritance if her marriage was conducted under the custom of Jahez. The girl’s family try to justify this by claiming that they already gave a great deal to her husband on the occasion of her marriage.
Sayyidina Anas (radhiyallahu anhu) relates the Prophet (sallallaahu alayhi wasallam) stated: ‘that person who prevents a rightful heir from his or her inheritance, Allah will prevent that person from inheriting Jannah.’ [Sunan Bayhaqi/Ibn Majah #2703/ 2713]

In Jami’ Tirmidhi, Sayyidina Ibn Umar (radhiyallahu anhu) relates the Prophet (sallallaahu alayhi wasallam) stated: ‘That person who has taken someone else’s property is not one of us’.
Therefore, those people who practise the custom of Jahez and are troubling their daughters in law due to this, their daughters and sisters are also being troubled elsewhere due to this same custom. Success for Muslims is in living their life according to the laws of Allah and following the ways of his Messenger, for in this there is the great success of this world and the hereafter.

May Allah allow us to bring the complete understanding and practise of the Shari’ah and Sunnah into our lives, Aameen.

The Authority of Hadeeth, Ijma’, Qiyaas etc and their rejection by the Deviant Sects [Part 2]

For Part 1, click here➡The Authority of Hadeeth, Ijma’, Qiyaas etc and their rejection by the Deviant Sects

The Difference between Hadeeth and Sunnah

The meaning of and 4 things that constitute Hadeeth

4 things make up Hadeeth

1. The Aqwaal (sayings) of Rasulullaah (sallallaahu alayhi wasallam)

2. The Af’aal (actions) of Rasulullaah (sallallaahu alayhi wasallam)

3. The Taqreer i.e if a Sahaabi did something in the presence of Nabi υ and he did not express displeasure or prevent him. (consent) of Rasulullaah (sallallaahu alayhi wasallam)

4. The physical traits and habits of Rasulullaah (sallallaahu alayhi wasallam)

The meaning of Sunnah

And  Sunnat  means:  At-Tareeqatul  Maslookah  fid  Deen  –  The followed path in Deen.

The  Nisbat  (link)  between  Hadeeth  and  Sunnah  is  Aam-Khaas  min Wajhin.

i.e.  they  are  similar  (Muttafiq)  in  one  way  and  different  (Muftariq) in two ways:

Maaddatul  Iftiraaq  (differences)  are  two:

1.  Those  Ahaadeeth  which  deal  with  the  Khaasiyaat (specialities)  of  the  Nabi  e.g.  marrying  more  than  4  wives. This  is  Hadeeth  but  not  Sunnah.

2.  Those  things  which  were  implemented  by  the  4  Khaleefahs. These  will  be  Sunnah  even  if  there  is  no  Hadeeth  in  support of  it  e.g.  the  2nd  Azaan  for  Jumu’ah  which  was  implemented by  Uthmaan (radhiyallahu anhu)

The Sunnats of Ali (radhiyallahu anhu):

Like  this,  there  are  3  Masaa’il  which  came  about  in  the  time  of  Ali  (radhiyallahu anhu) when  two  groups  of  Muslims  fight  against  each  other:

1. Regarding  those  who  are  killed:  will  they  go  to  Jannat  or Jahannum;

2. Will  the  goods  of  the  defeated  party  be  treated  as  Ghaneemat (spoils  of  war);

3. Will  the  captives  be  treated  as  slaves;

4.  The  answers  to  these  3  Masaa’il  were  stipulated  by  Ali  (radhiyallahu anhu). This is Sunnah even though there is no ‘Hadeeth’.

The  Battle  of  Jamal  was  fought  between  Ali  and  Aa’ishah’s (radhiyallahu anhuma) parties. Ali’s (radhiyallahu anhi)  group  was  victorious.  Questions  2  and  3  came  up.  Some Muslims  wanted  to  take  the  spoils  as  theirs.  Ali (radhiyallahu amhu) said:  “Which wretched  person  will  take  Aa’ishah (radhiyallahu anha)  as  a  slave?  There  is  no  booty, nor  any  slavery!”  So  all  the  prisoners  were  set  free  and  all  the  goods of the Shuhadaa (martyrs) was returned to their families.

Then  the  Battle  of  Siffeen  came  along  between  Ali  and Mu’aawaiyah (radhiyallahu anhuma).  Some  people  raised  the  first  question.  Ali  said: “ours and theirs are in Jannah

This  is  such  a  Mas’alah  that  no  one  could  have  solved  since  no Hadeeth  was  present,  nor  anything  similar  by  which  a  Shari’  analogy could have been extracted (Qiyaas).

Ignorant  people  (the noisy ‘La Madh-habi’s)  generally  make  a  huge  noise  about the  2nd  Azaan  and  the  Rak’ats  of  Taraweeh.  We  have  presented  the Sunnah  of  Ali (radhiyallahu anhu) here  because  their  knowledge  has  not  yet  reached this  level.  When  they  come  to  know  about  this,  they  will  have  an extra Mas’alah to shout about.

The  basic  point  is  that  the  decrees  (Fatwahs)  and  rulings  of  the Khulafaa e Raashideen  are  accepted  as  Sunnah  by  the  Muslims  even if  perchance  there  is  no  Hadeeth  in  support  thereof.  This  has  always been  the  standpoint  of  the  Ahlus  Sunnah  till  the  emergence  of  this group. 

We  will  discuss  the  name  ‘Ahlus  Sunnah  wal  Jama’ah’  shortly In shaa’Allaah  –  suffice  for  now  that  we  are  Ahlus  Sunnah  not  Ahle Hadeeth.        

The  Similarity  between  Hadeeth  and  Sunnah (Maaddatul Ijtimaa’):

Those  Ahaadeeth  which  are  accepted  as  Ma’mool  Bihaa  (practiced upon)  and  are  not  Mansookh  (abrogated)  or  Khaas  (special)  are  also Sunnah.

We  accept  all  the  Ahaadeeth  in  this  category  and  we  practice  upon them. We also follow the Sunnah of the Sahaabah

Being  ‘Ahle  Hadeeth’  is  not  good  enough  for  two  reasons:

1.  Hadeeth  includes  Mansookh  and  Khaas  matters.  It  is  not correct  to  practice  on  this  even  though  it  is  Hadeeth.  e.g. Marrying  more  than  four  and  temporary  Nikaah  –  both  these are  Baatil.

2.  Hadeeth  does  not  cover  the  Sunnah  of  the  Khulafaa.  For  this reason  the  Salafis  are  in  Dhalaalat  (error).  We  have  been clearly  commanded  to  follow  the  Sunnat  of  the  Khulafaa  in Hadeeth  just  as  we  have  been  ordered  to  follow  the  Sunnah in the Qur’aan!   

The  ‘Ahle  Quraan’  rejects  Sunnah.  The  ‘Ahle  Hadeeth’  also  reject  it in practice yet when confronted, neither of them will admit to it. 

This  is  the  deception  of  the  Ghair  Muqallid/  Salafi/  Ahle  Hadeeth sect.

A Challenge:

We  place  a  challenge  to  all  the  self-styled  ‘Ahle  Hadeeth  –  present a  single  Hadeeth  where  we  have  been  commanded  to  follow  the Hadeeth. Hadeeth is a technical term, an academic classification.

In  the  Hadeeth,  we  have  been  ordered  to  follow  the  Sunnah:  The Sunnah  of  the  Rasul  everyone  accepts  –  we  have  been  clearly ordered  by  the  Rasul  himself,  in  a  Saheeh  Hadeeth  to  follow  the Sunnah of the Khulafa as well and this too, with no distinction!

In  our  discussion,  this  is  the  matter  that  separates  the  truth  from falsehood.  We  follow  Hadeeth  –  they  claim  to  follow  Hadeeth.  A claim  that  is  

a)  false  and  

b)  deceptive.

Rasulullaah (sallallaahu alayhi wasallam)  said: “You  must  follow  my  Sunnah and  the  Sunnah of  the  rightly guided  Khulafaa!  Hold  firmly  onto  it  and  grip  it  with  your teeth!”

In  another  Hadeeth  He  said:

Whoever  holds  on  to  my  Sunnah  during the time of evil…


I  am  leaving  behind  two  things.  You  will  never  go  astray  so long  as  you  hold  on  to  them:  The  Kitaab  of  Allaah  and  my Sunnah

There  are  great  virtues  for  memorizing  Hadeeth  and  passing  it  on  to others  –  But  we  have  been  ordered  to  follow  Sunnah.

The Sunnats of Abu Bakr (sallallaahu alayhi wasallam):

So  we  have  touched  on  the  Sunnah  of  the  other  Khulafaa. Sayyidinaa  Abu  Bakr (radhiyallahu anhu) has  also  given  us  certain  Sunnahs.  In  fact  He was  the  first  to  present  certain  Sunnahs  (since  he  was  the  first Khaleefah). 

If  any  townspeople  collectively  leave  out  any  important  command of  Islaam  (e.g.  Zakaat),  the  Ameer  can  wage  Jihaad  against  them. When  one  group  refused  to  pay  Zakaat,  He  said:  “If  they  with  hold even  one  piece  of  string  which  they  used  to  pay  in  the  time  of Rasulullaah (sallallaahu alayhi wasallam),  I  will  fight  them!”  Umar (radhiyallahu anhu)  did  not  understand  this verdict.  He  felt  that  there  were  more  pressing  matters  like  dealing with the renegades and the threat against Madinah itself. 

This  was  a  very  important  decision  taken  by  Abu  Bakr (radhiyallahu anhu).  The  entire stability of the Muslim nation depends on it. 

He  named  a  successor  (i.e.  Umar radhiyallahu anhu)  He  wrote  an  order  to  this  effect, and  then  told  Uthmaan (radhiyallahu anhu)  to  gather  the  Muslims  in  the  Masjid  and take Bay’at on Umar’s (radhiyallahu anhu) hand. The Sahaabah accepted this. 

These  were  two  Masaa’il  which  only  Abu  Bakr (radhiyallahu anhu) could  have  enacted, because  this  was  the  era  of  the  Sahaabah.  They  were  people  of understanding  and  Ita’at  (obedience).  The  very  next  generation  was one  of  turmoil.  That  is  why  we  see  that  in  the  period  of  Uthmaan (radhiyallahu anhu) and  Ali (radhiyallahu anhu),  non-Sahaabah  created  great  anarchy.  They  were  not prepared to accept the decisions of the Khaleefah

A  person  once  asked  Ali (radhiyallahu anhu)  why  the  first  2  eras  were  of  unity  and peace  while  the  2nd  two  were  of  turmoil  and  strife.  He  said: “Because  of  the  change  in  Ra’iyyat  (the  general  public)”  Abu  Bakr (radhiyallahu anhu) led  people  like  Ali,  Uthmaan,  Abu  Ubaidah  and  the  others (radhiyallahu anhum).  The latter  period  saw  a  death  of  men.        
The name: Ahlus Sunnah wal Jama’ah:

Rasulullaah (sallallaahu alayhi wasallam)  said  that  the  Yahood  and  Nasaara  were  split  into  71 and  72  sects…  and  that  this  Ummat  will  be  split  into  73  –  all  of them  but  one  will  enter  Hell.  On  being  asked  who  they  were,  he said:  

Maa  Ana Alaihi  wa  Ashaabee” “Those who follow the path that I am on and my Sahaabah

My Path: this is the Sunnah

My  Sahaabah:  this  is  Al-Jamaa’ah.  From  this  comes  the  Ijmaa’ (consensus of the Mu’mineen)

Ibn Taymiyyah has supported this in “Minhaajus Sunnah” 

The  ‘Ahle  Hadeeth’  scholar  Nawaab  Waheeduz  Zamaan  in  “Nazlul Abraar”  has  also  affirmed  it.

The  group  who  are  on  Haqq  (truth)  and  that  will  gain  Najaat (salvation)  are  those  who  follow  the  Sunnah  and  accept  the  Ijmaa’ of  the  Ummat.

The 3 Usools of Deen:

The  3  principle  sources  of  Sharee’at  are:  The  Kitaab  of  Allaah;  the Sunnah; Ijmaa’.

The  fourth  Usool  is:  Qiyaas  (analogical  reasoning)  based  on  these three Usools.

The  Masaadirul  Asliyyah  (principle  sources)  are  3.  Qiyaas  is  the  4th (source) but it is not in the category of the first 3.

Qiyaas  is  Muzhir  (makes  apparent  the  hidden)  of  Sharee’at  not Muthbit  (proof  of  itself)  of  Sharee’at  i.e.  Qiyaas  is  a  means  of understanding  the  laws  of  Sharee’at  from  Qur’aan,  Sunnah  and Ijmaa’.  Qiyaas  is  not  used  to  create  laws  of  its  own  type  in  conflict of  the  3  UsoolsQiyaas  is  not  contradictory  to  them.  

Ijmaa’ is also linked to Qur’aan and Hadeeth 

These  are  now  the  4  Usools  of  Deen.  The  first  3  are  on  a  higher level.  Qiyaas  is  of  a  ‘lower’  level.  But  all  4  are  interlinked.  Deen  is the  command  of  Allaah  –  Allaah  is  the  Shaari’  (The  one  who revealed  Sharee’at).  This  Sharee’at  is  manifested  through  these Usools.  Rasulullaah (sallallaahu alayhi wasallam) expounded  the  commands  of  Allah.  He conveyed  and  taught  them  to  us  in  full.  He  did  not  alter  them  in  any way  or  present  anything  on  his  own  account  [Na’oodhu  Billah].  The Sahaabah then conveyed this to us. 

Their  Ijmaa’  strengthened  the  foundation  of  Islaam  and  protected  it from  being  tampered.  They  did  not  alter  anything.  This  is  how  Deen was  established  on  a  firm  –  watertight  –  tamper-proof  foundation. The  A’immah  then  codified  it  to  its  finest  detail  through  Ijtihaad and  Qiyaas.  They  did  not  alter  Deen  or  present  anything  of  their own. This completed the matter. 

The  Shee’ahs  tried  to  alter  Deen.  The  Khawaarij  tried  to  alter  Deen. The Mu’tazilah tried.

Many  groups  have  come  and  gone.  ‘Kulluhum  fin  Naar’  –  All  are  in Hell. They are not part of us. 

Then  the  ‘Ahle  Qur’aan’;  ‘Ahle  Hadeeth’;  ‘Ghair  Muqallid’; ‘Salafi’;  ‘Maudoodi’  etc.  sprang  up.  They  changed  things.  They created  confusion.  Some  of  them  went  very  far  –  right  out  of  the fold  of  Islaam;  others  will  be  classed  as  Muslim  but  not  part  of  the Ahlus  Sunnah.  Some  on  something,  others  on  something  else… All of this is nothing but Dhalaalat (waywardness) and confusion.

We  have  a  straight,  clear  road.  Our  Deen  has  come  to  us  generation by  generation  from  the  best  of  people  from  every  age.  May  Allaah keep  us  on  this  and  raise  us  on  this.

All Ahaadeeth are linked to Qur’aan:

Hadhrat  Abdullaah  ibn  Mas’ood  (radhiyallahu anhu) once,  while  delivering  a  sermon, mentioned  a  Hadeeth  that  Rasulullaah (sallallaahu alayhi wasallam)  cursed  the  person  who lengthens  her  hair  by  joining  other  hair  to  hers  as  well  as  the  person who  carries  this  out.  He  also  cursed  the  tattooer  and  the  person  who gets  himself  tattooed…

After  the  sermon,  a  woman  said  to  him:  “You  narrate  Ahaadeeth about such matters that we find no mention of in the Qur’aan.” 

He  said  to  her:  “If  you  recited  the  Qur’aan,  you  would  have  foundTake  that  which  the  Rasul  gives  you  and  abstain  from  all  that  he has  prohibited  you’”  [Surah  Hashr].      

Ijmaa’  (consensus  of  opinion)  is  also  linked  to Hadeeth and Qur’aan

Ijmaa’  has  to  be  Mustanad  (based  on  something  in  Qur’aan  or Hadeeth).  The  question  then  arises  that  what  is  the  need  for  Ijmaa’ then, when the Qur’aan and Hadeeth are there??

The  answer  is  that  sometimes  the  Aayat  or  Hadeeth  only  makes Ishaarah  (an  indication)  to  the  matter.  Ijmaa’  makes  it  clear.  Ijmaa’ is a Hujjate Qat’i (a definite proof) in Deen.

Rasulullaah (sallallaahu alayhi wasallam)  did  not  nominate  a  successor.  In  his  last  days,  He appointed  Abu  Bakr (radhiyallahu anhu)  as  the  Imaam  for  14  days!  After  his  demise, the  Ansaar  met  at  Saqeefah  Bani  Saa’idah.  They  proposed  two Ameers  –  one  from  the  Ansaar  and  one  from  the  Muhaajireen.  Umar (radhiyallahu anhu)  said  that  this  is  the  person  who  the  Rasul  of  Allaah  appointed  as Imaam  in  his  lifetime.  All  the  Sahaabah  then  took  Bay’at  to  him. This is the 1st Ijmaa’ of this Ummat.

Abu  Bakr’s (radhiyallahu anhi)  appointment  as  Imaam  was  an  Ishaarah  (indication). Umar’s (radhiyallahu anhu) understanding  this  as  appointment  as  Khaleefah  was Istidlaal  or  Qiyaas  (extracting  a  proof/  deeper  reasoning). Sahaabah’s unanimously accepting it was Ijmaa’.

Ijmaa’  is  a  Hujjate  Qat’i.  An  absolute  proof.  To  oppose  it  is Dhalaalat  (misguidance).  If  anyone  rejects  the  Khilaafat  of  Abu Bakr (radhiyallahu anhu),  one  will  be  in  the  wrong.

Similar  is  the  case  with  20  Rak’ats  of  Taraweeh.

How Qiyaas is linked to the 3 Usools

The  example  of  Qiyaas  is  like  3  huge  pots  of  steaming  food.  A person cannot take this food out by hand. He needs a big spoon. 

Like  this,  you  have  Qur’aan,  Hadeeth  and  Ijmaa’.  To  extract  the Masaa’il  (laws)  of  Deen,  the  Imaams  use  Qiyaas.  Call  it  Qiyaas  or Ijtihaad,  it  is  the  same  thing.  The  Qiyaas  of  the  Imaams,  contrary  to the  propaganda  of  the  ‘Ahle  Hadeeth’  is  not  personal  opinion  or reasoning  in  the  matters  of  Deen.  The  Imaams  were  people  of Allaah and were far beyond such evil.

So  now  we  have  proven  these  four  Usools  of  Deen.  The  Madh-hab of the Ahlus Sunnah wal Jama’ah is based on this.

Let  us  conclude  with  the  two  Aayats  that  we  began  with:

The  first  Aayah  (115  of  Surah  Nisaa)  has  been  discussed  in  detail in Part 1.

The  2nd  Aayah  is  from  (Surah  An-Nahl  Aayah  44) in Part 1

The proof of Qiyaas from Surah An-Nahl

The  Kuffaar  of  Makkah  objected  to  the  Risaalat  of  Rasulullaah (sallallaahu alayhi wasallam). They  reasoned  that  if  Allaah  really  wanted  to  send  a  message,  He would  have  sent  an  angel  or  some  other  supernatural  being.  In  reply, this Aayat was revealed. 

Throughout  history,  Allaah  had  sent  messengers.  All  of  them  were human  men.  No  Nabi  was  a  female  and  no  angel  was  ever  sent  for this purpose.

Allaah  Says:

“…and  We have revealed  the  Reminder  (Qur’aan)  to  you,  so that  you  may  explain  to  the  people  all  that  has  been  revealed  to them, and so that they may reflect.

The  Qur’aan  is  Allaah’s  message  to  mankind.  Allaah  has  the  power to  do  anything  He  wills.  Yet  Allaah,  by  His  wisdom,  takes  the temperament  of  man  into  account.  For  this  reason,  Allaah  did  not send  the  Qur’aan  directly.  He  sent  it  with  His  Rasul (sallallaahu alayhi wasallam)  so  that  the Rasul (sallallaahu alayhi wasallam) can  explain  it  to  them.  He  can  guide  them  and  assist  them. They can relate to the Nabi since the Nabi is a human among them. 

A  human  cannot  relate  to  an  Angel  or  to  any  other  supernatural being.  Allaah  took  man’s  weakness  into  account  and  sent  a  Nabi.  The actions and commands of the Nabi are an exposition of the Qur’aan. 

This  is  Hadeeth.  So  in  this  Aayah,  the  Hujjiyyat  of  the  Qur’aan  and Hadeeth  has  been  established.  Ijma’  has  not  been  mentioned  here. Ijmaa’ has been mentioned in the other Aayah.

Then  Allaah  says:  “…so  that  they  may  reflect” i.e.  so  that  they  may  ponder  on  the  deep  meanings  of  the  Qur’aan and  as  and  when  the  need  or  situation  arises,  they  may  seek guidance  from  the  Qur’aan  and  Hadeeth.  In  their  respective  periods, the  Khulafaae  Raashideen  extracted  guidance  in  this  way.  Then  in every  age,  the  Fuqahaa  have  extracted  and  will  extract  guidance  like this. 

Whenever  any  new  Mas’alah  arises,  the  Ulamaa  will  show  the  right path through Qur’aan and Sunnah

Daily  we  are  faced  with  new  questions  –  in  the  business  field,  in  the field  of  commerce  and  medicine.  As  technology  advances,  the Muslim  is  faced  with  new  conditions.  Hidaayat  (guidance)  through all of this is in Deen. The Ulamaa will show the way. 

The  work  of  the  Ulamaa  in  these  instances  is  through  Ijtihaad  and Qiyaas. There is no avoiding it. 

Here  the  big  question  arises  as  to  who  has  the  right  of  Ijtihaad  and Qiyaas.  Every  common  layman  will  not  have  the  right  to  voice  his feeling.  This  is  ‘self-opinion’,  which  is  Haraam  in  Deen.  This  is  a topic of its own.

The  last  part  off  this  verse  is  the  proof  for  Qiyaas. One  cannot  avoid  Qiyaas.  The  ‘Ghair  Muqallids’  of  our  belated  age are  allergic  to  the  word  Qiyaas.  But  just  as  in  the  Mas’alah  of Taqleed,  here  too  they  are  even  more  ‘guilty’  of  Qiyaas  than  us.  We follow  set  rules  in  Qiyaas.  They  are  free  thinkers  –  without studying  the  Usools  of  Qiyaas,  they  go  about  it.  They  have  thrown the  flood  gates  open.  All  and  sundry  are  allowed  to  decide  for themselves  what  they  wish.  They  bring  loads  of  the  strangest  types of Istimbaat (deductions) and Qiyaas.

The  safest  route  for  all  today  is  that  of  the  pious  people  gone  by. Every  new  matter  in  Deen  is  as  dangerous  as  it  is  misleading.  May Allaah protect all of us in these trying times. 

The Authority of Hadeeth, Ijma’, Qiyaas etc and their rejection by the Deviant Sects

[By Maulana Saeed Palanpuri d.b]

And  whoever  opposes  the  Rasul  after  the  guidance  has  become clear  to  him,  and  he  follows  a  way  contrary  to  that  of  the Mu’mineen,  we  shall  allow  him  to  do  what  he  is  doing  and  then enter  him  into  Jahannam.”  (Surah  An  Nisaa  115)  

“…And we have revealed  the  reminder (Qur’aan)  to  you  so  that you  may  explain  to  mankind  that  which  has  been  revealed  to them  and  so  that  they  may  reflect”   (Surah An Nahl 44)

This  is  an article on  the  Hujjiyyat  (proof/authority)  of HadeethIjmaa’  and  Qiyaas.  The  Ahlus  Sunnah  have  accepted  all three  as  proofs  in  Deen.  There  are  other  groups  however,  who  reject one  or  more  of  these.

In  the  first  Aayah  the  Hujjat  of  Qur’aan  has  been  mentioned together with that of Hadeeth and Ijmaa’.

In  the  second,  the  Hujjat  of  Hadeeth  has  been  mentioned  with  that  of Qiyaas.

Deen is one Sharee’at varies:

For  the  guidance  of  mankind,  Allaah  Ta’alah  revealed  to  them  His Deen and Sharee’at. These are two things: Deen and Sharee’at.

From  Aadam (alayhissalaam)  to  Rasulullaah (sallallaahu alayhi wasallam),  the  Deen  of  all  the  Ambiyaa  has remained  one.  This  Deen  is  Islaam. All  the  Ambiyaa  came  with Islaam.  The  Sharee’ats  of  the  Ambiyaa  varied  with  time.  So  all  of them  came  with  one  Deen  i.e.  Islaam  while  their  Sharee’ats  changed from  time  to  time.

Only this Ummat is Muslim:

Then  by  the  Fadhl  of  Allaah,  the  Ummat  of  Rasulullaah (sallallaahu alayhi wasallam)  has  been given  the  title  of  Muslim.  This  was  in  answer  to  the  Du’a  of Ibraaheem [(alayhissalaam  (Surah  Hajj)].  Muslim  means  ‘One  who  has  submitted to Allaah’.

Moosa  (alayhissalaam),  on  behalf  of  the  Jews  said:  “Innaa  Hudnaa  Ilaik”  –  (we have  turned  to  you)  and  they  were  thus  named  Yahood  (those  who turned to Allaah).

Eesa (alayhissalaam)  said  to  his  disciples:  “Man  Ansaaree  ilallaah”  –  (who  will assist  me  for  the  sake  of  Allaah?).  Those  who  responded  were  called Nasaara  (the  helpers).

Usool and Furoo’:

The  link  between  Deen  and  Sharee’at  is  one  of  Usool  and  Furoo’.   Deen  is  the  Asal  –  fundamental  element  or  basis. Sharee’at  is  its  Fara’  –  it  is  derived  from  the  Asal.

Ri’aayat (concession) in Deen and Sharee’at:

In  Sharee’at  there  is  a  certain  amount  of  Ri’aayat  (consideration) depending  on  the  age  [Zamaan]  or  circumstance  [Haal].  In  Deen there  is  no  Ri’aayat.  For  this  reason,  there  is  no  difference  in  Deen. From  the  inception,  Deen  has  remained  one.  The  Sharee’at  of  the different  Ambiyaa  has  varied  from  the  time  of  one  Nabi  to  another according  to  the  various  Ahwaal  (circumstances).


There  are  three  fundamentals  in  DeenTauheed  (the  oneness  of Allaah),  Risaalat  (believing  in  the  Messengers)  and  Ma’aad  (the belief  of  the  Aakhirat  (hereafter)).  This  was  found  in  the  Da’wat  of all  the  Ambiyaa.  There  is  no  concession  in  this.  Rejecting  even  part of this is Kufr. These are the Usools of Aqaa’id

Then  in  Sharee’at,  there  was  some  variation.  In  the  time  of  Aadam (alayhissalaam),  all  the  humans  were  his  children.  At  that  time,  it  was  permissible to  marry  one’s  sister  since  there  were  no  other  women  in  the  world. This  is  now  Haraam.  In  some  Sharee’at,  3  Salaats  were  Fardh,  now 5  are  Fardh.  This  is  called  Ri’aayat.  These  are  just  a  few  examples of  it.

Now, The Deviancies:

The Ahle Qur’aan:

Now  we  come  back  to  the  topic:  we  have  to  understand  the  Usools and  Daleels  (principles  and  proofs)  of  Deen  and  Sharee’at.  There  are 3  fundamental  sources  of  Islaam:  The  Qur’aan,  the  Hadeeth,  and Ijmaa’. 

The  Qur’aan  is  the  fountainhead  of  Deen  and  Sharee’at.  Rejecting the Qur’aan is Kufr. No one can reject it and claim to be a Muslim. 
The  first  group  we  will  deal  with  call  themselves  the  Ahle  Qur’aan. They  accept  the  Qur’aan  and  nothing  else.  They  reject  the  Hadeeth. Rasulullaah (sallallaahu alayhi wasallam)  had  informed  us  about  this  group.  They  manifested for the first time in the very early period. 

Hadhrat  Miqdaam  ibn  Ma’dikarib  (radhiyallahu anhu) reports  that  Rasulullaah (sallallaahu alayhi wasallam) said: “Listen!  I  have  been  given  the  Qur’aan  and  other  commands  like  it as  well.  Soon  you  will  find  an  obese,  carefree  person,  who  while reclining  on  his  couch  will  say:  ‘follow  the  Qur’aan  in  all  that  it declares  Halaal  and  Haraam’”  Rasulullaah (sallallaahu alayhi wasallam further  said:  “Listen!  All  that the  Rasul  has  declared  (of  Halaal  and  Haraam)  is  as  if  Allaah  has declared it so!” [Mishkaat no 163]

Hadhrat  Irbaadh  ibn  Saariyah (radhiyallahu anhu)  reports  that  Rasulullaah (sallallaahu alayhi wasallam)  said: “Will  a  non-chalant  person  among  you,  while  laying  on  his  couch  say that  Allaah  has  only  revealed  the  Qur’aan?  Listen!  By  Allaah!  I have  given  orders,  and  I  have  advised,  and  I  have  prohibited  certain things.  These  are  like  the  Qur’aan  and  at  times  even  more!” [Mishkaat no. 164]

The  claim  of  these  people  is  erroneous-it  is  false.  These  people made  their  first  appearance  in  the  1st  century  in  the  time  of  the Sahaabah  and  Taabi’een.  They  are  still  present.  You  will  find  many thousands  in  Pakistan.  They  say  that  the  Qur’aan  alone  is  sufficient. They  call  themselves  ‘Ahle  Qur’aan’.  Even  the  name  is  deceptive. The  entire  Ummat  accepts  the  Qur’aan.  The  entire  Ummat  is  ‘Ahle Qur’aan’.  The  correct  name  for  this  group  is  Munkireen-e-  Hadeeth  – Rejectors  of  Hadeeth.  So  we  have  to  establish  the  Hujjat  (proof)  of Hadeeth

The Shee’ah – the greatest rejectors of Hadeeth:

Here  the  Shee’ah  come  in.  Generally  we  do  not  consider  them Munkireen  of  Hadeeth  whereas  they  are  on  top  of  the  list.  They reject  all  the  Hadeeth  of  the  Sunnis.  They  have  their  own  collections of  fabricated  Hadeeth.  They  believe  that  that  after  Rasulullaah (sallallaahu alayhi wasallam), Khilaafat  and  Imaamat  was  transferred  to  Ali  (radhiyallahu anhu).  Then  to  Haasan  and then  to  Hussain (radhiyallahu anhuma).  In  this  way,  there  are  12  Imaams.  These  Imaams used  to  receive  Wahy  (Divine  revelation).  This  Wahy  is  equal  to  the Qur’aan!  The  Wahy  of  the  Imaams  can  even  abrogate  that  of  Nabi  (sallallaahu alayhi wasallam). These  are  their  beliefs.  They  do  not  call  the  Imaams as  Nabis,  but  they grant them all the authority of the Ambiyaa!! 

Their  most  important  book  on  Hadeeth  is  Al  Kaafi  of  Ya’qoob Kulaini.  10%  of  the  Kitaab  are  the  ‘sayings’  of  Nabi (sallallaahu alayhi wasallam).  The  other 90%  are  the  Ahaadeeth  (saying)  of  the  Imaams.  These  are  but  a  few of their beliefs in brief.

These  two  groups  do  not  accept  Hadeeth  as  Hujjat  in  Deen.  The  rest of  the  Ummat  does.  Usools  of  Deen  and  other  Shar’i commandments  are  proven  from  Hadeeth  just  as  they  are  from Qur’aan.

The  Ahle Hadeeth  and  Inkaar  of  Ijmaa’ (consensus  of the believers): 

After  Hadeeth,  we  accept  Ijmaa’  as  Hujjat  in  Deen.  Just  as  one group  rejects  Hadeeth,  one  group  rejects  Ijmaa’.  This  is  a  more ‘recent’  group.  They  made  their  appearance  during  the  British  rule of  India  and  Arabia.  They  had  themselves  registered  with  the  British government  as  ‘Ahle  Hadeeth’.  Like  this  they  differentiated themselves from the ‘Ahle Qur’aan’.

What is the correct name for the Ahle Hadeeth: 

But this name is also deceptive. As with the other group they got stuck on level two and could not progress to the next. We call them ‘Ghair Muqallid’ but strangely both names do not fit. We are ‘As-haabul Hadeeth’ followers of Hadeeth and they are the staunchest of Muqallids. They fight tooth and nail against the Taqleed of our Imaams, yet they blindly and rigidly follow their own Imaams in all that is correct and incorrect.  

Some people call them ‘Ahluz Zaahir’ because their Ilm is very shallow and transparent. They do not like this name for themselves.  
That is why they had their name registered with the Kaafir government as ‘Ahle Hadeeth’. Then when the British-Saudi-American government came into existence, the lure of petrol-money was too strong. So the ‘Ahle Hadeeth’ aligned themselves with the Saud Najdis and changed their name to Salafi. Salafi means followers of the predecessors, but this name also does not fit! Their path is far off the way of the Salaf e Saaliheen.  

We cannot call them Ghair Muqallid because they are the worst Muqallids. We accept all the Imaams as being on Haqq. At times we even accept the Fiqh of the others. They blindly follow their Imaams and Ulamaa only. They consider all others as astray. 

We follow the rightly guided Imaams. They follow their own confused self-styled Imaams like Nasiruddeen Albaani.

Can they be called Laa Madh-habiyyah? 

Among the Arab Ulamaa, this sect is known as ‘Laa Madh-habiyyah’ – those who do not follow a correct Madh-hab. In Urdu this name cannot be used.  

Madh-hab in Arabic means School of thought (Maslak). In Urdu it means Deen or religion.  

So the Urdu meaning of Madh-hab cannot be taken since they are not Non-Muslim. They are Muslims but they do not follow any of the Imaams in Hidaayat.

The True Essence of Ahlus Sunnah wal Jama’ah: 

In Hadeeth we are told to follow the Sawaade A’zam [great multitude] of the Ummat. We are on this path. We are the Ahlus Sunnah wal Jamaa’ah.  

We follow the Qur’aan; then we follow the Sunnah, not just Hadeeth; and we follow the way of the Sahaabah and the Mu’mineen and their Ijmaa’ – this is ‘Al-Jamaa’ah’