The Last Book or Books?

Introduction

Quran is the ultimate, final and the only book of guidance for humanity till eternity. It is well protected by Allah and complete, there is no doubt about it. The Quran is the only authentic written text. Quran asks the believers to obey Allah and His Messenger Muhammad (pbuh). While Quran provides the guidance from Allah, question arises as to; How Muslims should follow the Prophet Muhammad (pbuh)? The answer is not difficult, while theoretical or written part of guidance in available in Quran, the practical component  is available in the Sunnah (practices) of  Prophet Muhammad (pbuh) seen, observed and practiced by thousands of Companions (Sahbah). Thus the Sunnah was preserved by practice of Companions and continues to pass from one generation to next in a continuous unbreakable chain (Mutawatir), the most accurate and authentic system free from forgery. Hence Sunnah does not have classifications like Saheeh, Daeef etc. Take the example of offering Salah (prayer), Hajj, Zakat, Fasting, Quran mentions but more details are found in Sunnah. So there is written guidance in the Quran and explanation of practice through Sunnah. There are minor variations of no important significance, hence be ignored. The other component of Prophetic teaching is known as Hadith, statement, narratives and practices observed by some companions, memorized and passed on to others orally. Hadith writing was banned by the  Prophet Muhammad (pbuh), Rightly Guided Caliphs in line with Quranic guidance. This ban was adhered to for a century and later innovators violated it and started Hadith writing, creating other books like Jews and Christians to undermine the Book of Allah. Oral transmission of Hadith was allowed but not encouraged to undermine the Quran. As far as Sunnah is concerned there is no problem in its transmission via practice. In the third century Hijrah the famous Hadith books were written which incorporated Sunnah as well, apart from sayings of companions  and history. The number of Hadith books has grown to 75, even granting status of Wahi (ghair matoloo revelation) to Hadiths, which has resulted in formation of many sects and conflicts while undermining the Quran, making it only a sacred book for blessings and recitation. It is not possible to change even a word in the Quran, however various types of Hadiths are used to interpret the Quran according to the wishes of people which create controversies and confusion.

Hadith and Sunnah are generally taken as synonymous terms. This is not a correct impression. The words Hadith and Sunnah have entirely different connotations, and each one holds a different status in the Shariah. If we assign the same meaning to both the terms, it would create a lot of complications. For a proper understanding of the science of Hadith, therefore, it is necessary to know precisely the difference between Hadith and Sunnah being explained here.

Hadith

Hadith implies the narration of a saying, or of an act, or of an approval (Tasweeb) of the Prophet (pbuh), irrespective of whether the matter is authenticated or still disputed. The Muhadditheen (the scholars of Hadith) use the word Taqreer to express Tasweeb. It implies that while doing something in the presence of the Prophet (pbuh), a Muslim acted in a particular manner and the Prophet (pbuh) observed it and did not disapprove it. In this way, that person received the tacit approval of the Prophet (pbuh) regarding that particular action.

The Muhadditheen employ the term, Khabar for Hadith (Singular report). A Khabar (report) bears the possibility of being either right or wrong. In other words, the Muhadditheen believe that a Khabar may be authentic or it may be false. On this account, the Ahadith (plural of Hadith) are also termed as Zanni (presumptive or undefined). This means that a Hadith could be anything ranging from Saheeh to Hasan, Dha`eef, Maudhoo`, or Maqloob. Therefore each one of these categories should be treated on its own merits.

Classification of Hadith or Khabar

The Muhadditheen divide Hadith or Khabar into two main classes:

1. Khabar-i-Tawaatur (multiple evidence Hadith)

2. Khabar-i-Waahid / Ahaad (single evidence Hadith)

Quran has 6236 verses, all firm, well established and word of Allah, without any doubt or ambiguity, whereas thousands of Hadith collections cannot claim to be the word of the Prophet (pbuh) with certainty. There are many classifications of Hadiths. According to renowned Hadith expert Ibn Hajar^[1]:

“A hadith “Mutawatir” achieves certain knowledge, while “Ahaad” hadith, unless otherwise corroborated, yields “speculative knowledge” upon which action is not mandated.”^[2]

^[1]https://en.wikipedia.org/wiki/Ibn_Hajar_al-Asqalani

The number of Mutawatir Hadiths is very limited, Imam Sayouti counted 113 Mutawatir Hadiths mostly related to worship and important practices. Use of Ahaad (solitary) Hadiths with “speculative knowledge” to override/ undermine Quran on pretext of explaining , elaborating firm verses, does not appeal to any rational mind.

Having been evaluated, hadith may be categorized according to various parameters.^[1] Apart from Mutawatir and Ahaad (solitary) hadiths, other main categories are: Saḥīḥ (sound, authentic), Daʿīf (weak) etc.

Hadith Fabrication – Mawḍū

A Hadith that is mawḍū, fabricated if it cannot be attributed to its origin, Sunnah cannot be fabricated because it is transmitted through practice by large bumper of people from generation to generation, Sunnah does not have classifications. Al-Dhahabi defines mawḍūʻ as a hadith of which the text contradicts established norms of the Prophet’s sayings or of which the reporters include a liar. Some of these hadith were known to be spurious by the confession of their inventors. For example, Muhammad ibn Sa`id al-Maslub used to say, “It is not wrong to fabricate an isnād for a sound statement.” Another notorious inventor, ʻAbd al-Karim Abu ‘l-Auja, who was killed and crucified by Muhammad ibn Sulaiman ibn ʻAli, governor of Basra, admitted that he had fabricated four thousand hadith declaring lawful the prohibited and vice versa.

Mawḍūʻ narrations are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident. For example, when the second caliph, Umar ibn al-Khattab decided to expel the Jews from Khaybar, some Jewish dignitaries brought a document to Umar attempting to prove that the Prophet had intended that they stay there by exempting them from the jizya (tax on non-Muslims under the rule of Muslims); the document carried the witness of two companions, Sa’d ibn Mua’dh and Mu’awiyah ibn Abi Sufyan. Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaybar took place in 6 AH, whereas Sa’d ibn Mua’dh died in 5 AH just after the Battle of the Trench, and Mu’awiyah embraced Islam in 8 AH, after the conquest of Mecca.

Along with Joseph Schacht (1902-1969), who expanded on his work, Goldziher (died 1921) a Hungarian scholar of Islam, is thought to have authored one of the “two influential and founding works” of Islamic studies or “Orientalist” studies (Goldziher’s being Muslim Studies) according to Mohammed Salem Al-Shehri.^[1] Writing in the late 19th and early 20th century, Goldziher “inaugurated the critical study” of the hadith’s authenticity and concluded that “the great majority of traditions from the Prophet are documents not of the time to which they claim to belong” but created “during the first centuries of Islam,” i.e. were fraudulent.^[2] This included hadith “accepted even in the most rigorously critical Muslim collections”, which meant that “the meticulous isnads which supported them were utterly fictitious” (R. Stephen Humphreys). Instead, Goldziher argued in his book Muslim Studies, hadith were the product of “debates and arguments within the emerging [Islamic] religion and society. projected back into the time of the Prophet” and were a means of putting “support for one party or another into the mouth of the prophet” (in the words of G.R. Hawting).

Causes of Hadith Fabrication

There are several factors which may motivate an individual to fabricate a narration:

1. Political differences.
2. Factions based on issues of creed.
3. Fabrications by heretics.
4. Fabrications by story-tellers.
5. Fabrications by ignorant ascetics.
6. Prejudice in favour of town, race or a particular leader.
7. Inventions for personal motives.
8. The desire to promote proverbs into hadith.

Hadith Category according to Number of Narrators

In hadith terminology, a hadith is divided into two categories based, essentially, upon the number of narrators mentioned at each level in a particular isnād. Consideration is given to the least number of narrators at any level of the chain of narration; thus if ten narrators convey a hadith from two others who have conveyed it from ten, it is considered ʻaziz, not mashhur.

Mutawatir [Successive, Continuous] and Ahaad

The first category is mutawatir^[1] (“successive”) narration. A successive narration is one conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity. The number of narrators is unspecified. A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. This provides confirmation that the hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond historical possibility that narrators could have conspired to forge a narration. The number of Mutawatir is very limited, Imam Sayouti counted 113 Mutawatir Hadiths mostly related with worship and important practices.

In contrast, an Ahaad Hadith is a narration the chain of which has not reached a number sufficient to qualify as Mutawatir, mostly the Hadith fall in to this category.

Types of Mutawatir: Hadiths can be mutawatir in both actual text and meaning:

Mutawatir in wording

A hadith whose words are narrated by such a large number as is required for a mutawatir, in a manner that all the narrators are unanimous in reporting it with the same words without any substantial discrepancy.

For example:

“Prophet [Muhammad (pbuh) said:] Whoever intentionally attributes a lie against me, should prepare his seat in the Fire.”

This is a mutawatir hadith in its wordings because it has a minimum of seventy-four narrators. In other words, seventy four companions of Muhammad have reported this hadith at different occasions, all with the same words. The number of those who received this hadith from the Companions is many times greater, because each of the seventy four Companions has conveyed it to a number of his students. Thus the total number of narrators of this hadith has been increasing in each successive generation and has never been less than seventy four. All these narrators who now are hundreds in number, report it in the same words without even a minor change. This hadith is therefore mutawatir in its wording, because it cannot be imagined reasonably that such a large number of people have colluded to coin a fallacious sentence in order to attribute it to Muhammad (pbuh).

Mutawatir in meaning

A hadith which is not reported by multiple narrators using the same words. The words of the narrators are different. Sometimes even the reported events are not the same. But all the narrators are unanimous in reporting a basic concept, which is common in all reports. This common concept is also ranked as a mutawatir concept.

For example:

It is reported by such a large number of narrators that Prophet Muhammad (pbuh) enjoined Muslims to perform two ra’kat in Fajr, four ra’kat in Dhuhr, Asr and Esha and three ra’kat in the Maghrib prayer, yet the narrations of all the reporters who reported the number of ra’kat are not in the same words. Their words are different and even the events reported by them are different. But the common feature of all the reports is the same: the exact number of ra’kat. The hadith is thus said to be Mutawatir in meaning.

A Mutawatir report is almost as certain as the Qur’an, and, therefore, rejection of a Mutawatir hadith entails kufr. [ imply that the rejection of other Hadiths is not kufr].

1. The Hadith about the Pond of Kawthar was narrated by 50 or so Companions; the Hadith:           
2. ‘Whoever built a mosque for the sake of Allah , will have Allah build for him a house in Paradise,’ was narrated by about 25 Companions;
3. The Ahadith, ‘Every intoxicant is forbidden,’
4. ‘He who deceived us is not of us,’
5. ‘Do your Fajr in as much close to morning light as possible,’
6. ‘Islam started as a stranger and will end as a stranger,’ and,
7. ‘A group of my Ummah will remain on the Truth until Allah ’s command (the Hour) comes,’ are also of Mutawatir status.
8. The Hadith, ‘May Allah keep bright the face of him who heard from us our words and then passed them on as he heard..’ is narrated by around 30 Companions.

A Mutawatir report is almost as certain as the Qur’an, and, therefore, rejection of a Mutawatir Hadith entails kufr.

Jalaluddin Suyuti has collected 113 Mutawatir Ahadith in a book titled: Qatf al-Azhar al-Mutanathara fi al-Akhbar al-Mutawatirah. He treated a Hadith Mutawatirif that had 10 narrators at every link.^[1]

Ahaad

The second category, Ahaad (meaning “singular”) narration, refers to any hadith not classified as Mutawatir. Linguistically, hadith ahad refers to a hadith narrated by only one narrator but Khabar-i-Waahid (Ahad) is that Khabar which is not as authentic as Khabar-i-Tawatur. Even though the narrators in this case too be more than one, their number is not so large that one is able to assert that there is no possibility of doubt or falsehood in the Khabar. It is actually this category of Hadith which has contributed to the greater part of our treasure of Hadith.

The author of “Al-Kafaayah” has graded the Akhbaar-i-Ahaad into three categories from the point of view of their being worthy of acceptance or rejection:

(a) Narrations the veracity of which is crystal clear.

(b) Narrations the factitious character of which is crystal clear.

(c) Narrations the character of which we have not yet been able to determine.

Now let us elaborate on these.

(a) Narrations the Veracity of which is Crystal Clear: The author of “Al-Kafaayah” has assigned the top category to narrations which possess the following characteristics:

i) Narrations which are endorsed by human intellect and wisdom as genuine and which are readily acceptable to common sense.

ii) Narrations which aptly elaborate the immutable commandments of the Quran or Sunnah.

iii) Narrations which have been accepted by the Ummah.

It must be clearly understood that “acceptance by the Ummah” in this case signifies acceptance by that section of the Ummah which has not allowed itself to be influenced by religious innovations (bid`at) or blind-following (taqleed). The Prophet (pbuh) is said to have said:

“Hadhrat Thauban (may Allah’s blessings be upon him) narrates that the Holy Prophet said: A section of my Ummah shall invariably stick to verity. Whosoever would try to dissociate himself from them would not be able to harm them in any manner; so much so that when they would depart from this world, they would still be firm in their beliefs.” (Muslim: Chapter 53)

(b) Narrations the Factitious Character of which is Crystal Clear: The author of “Al-Kafaayah” has placed in the second category narrations that bear the following characteristics:

i) Narrations which are rejected by human intellect and wisdom.

ii) Narrations which are contrary to the immutable commandments of the Quran and Mutawatir Sunnah, or clash with them.

iii) Narrations which cover such important subjects that people require positive and precise information about them for guidance, but the narrations do not provide such information. Or narrations which are related to some important event and, therefore, should have been narrated by a sufficient number of narrators, but instead they are found to have been narrated by very few of them.

In case of (`Umoom-i-balva) ie, where the situation calls for narrations from a number of sources), the Hanafites do not attach any importance to Akhbaar-i-Ahaad. In such matters, they generally prefer Ijtihad and Qiyaas (analogical deductions).

c) Narrations the Character of which is not yet Determined

Third place in the classification has been allotted by the author of “Al-Kafaaayah” to narrations which convey certain commandments of the Prophet (pbuh) that are found to be contradictory and, consequently, it is difficult to decide which version should be followed in actual practice.

In such cases, the wording of the narrations should be carefully scrutinized in the light of the immutable commandments of the Quran and Sunnah and other aspects, and then the most suitable narration be adopted.

Hadith Ahad consists of three sub-classifications also relating to the number of narrators in the chain or chains of narration:

1. Mashhur: The first category is mashhur. This refers to hadith conveyed by three or more narrators but not considered mutawatir.
2. Aziz: An ʻaziz hadith is any hadith conveyed by two narrators at every point in its isnād (chain of narrators).
3. Gharib: A Gharib hadith is one conveyed by only one narrator. Al-Tirmidhi’s understanding of a Gharib hadith, concurs to a certain extent with that of the other traditionists. According to him a hadith may be classified as Gharib for one of the following three reasons:

1. Firstly, a hadith may be classified as gharib since it is narrated from one chain only. Al-Tirmidhi mentions as an example a tradition from Hammad ibn Salamah from Abu ‘Usharai on the authority of his father who enquired from the Prophet whether the slaughtering of an animal is confined to the gullet and throat. The Prophet replied that stabbing the thigh will also suffice.
2. Secondly, a tradition can be classified as gharib due to an addition in the text, though it will be considered a sound tradition, if that addition is reported by a reliable reporter. The example cited by al-Tirmidhi is a tradition narrated through the chain of Malik (died 179 AH) from Nafi’ (died 117 AH) on the authority of Ibn ‘Umar (died 73 AH) who stated that the Prophet declared alms-giving at the end of Ramadan obligatory upon every Muslim, male or female, whether a free person or slave from the Muslims. However, this tradition has also been narrated by Ayyub Sakhtiyani and ‘Ubaid Allah ibn ‘Umar, without the addition “from the Muslims”, hence the above-mentioned example due to the addition of “from the Muslims” in the text is classified as gharib.
3. Thirdly, a tradition may be declared gharib since it is narrated through various chains of transmitters but having within one of its chains an addition in the isnād.

Certainty of Knowledge – Mutawatir and Ahaad Hadith

There are differing views as to the level of knowledge achieved by each of the two primary categories Mutawatir and Ahaad.^[1] One view, expressed by Ibn Hajar^[2] and others, is that:

“A hadith mutawatir achieves certain knowledge, while Ahaad hadith, unless otherwise corroborated, yields speculative knowledge upon which action is not mandated.”^[3][4]

A second view, held by Dawud al-Zahiri, Ibn Hazm and others – and, reportedly, the position of Malik ibn Anas – is that Hadiths Ahaad achieves certain knowledge as well. According to Ibn Hazm, “[t]he narration conveyed by a single, upright narrator conveying from another of a similar description until reaching the Prophet mandates both knowledge and action.^[5]

The process of compilation and writing of Quran must be kept in view, during Caliph Abu Bakr era Quran was collected, arranged, as muhsaif, then again under Caliph Usman, under a committee chaired by Zayd bin Thabit^[1](the personal scribe of revelation of Prophet Muhammad, pbuh) involving over two dozen Sahabah, under supervision of Rashidun Caliph, examining minimum two eye witness who themselves heard the particular verse at time of revelation (not Ahaad). No other compilation of any text can even remotely be compared with this flawless effort. Famous Hadith books were written much later in third century Hijrah, declaring it to be “Wahi Ghair Matloo” (innovation, a new terminology, undermining Quran) against injunction of Quran^[2], Sunnah of Prophet (pbuh)^[3], Four Rightly Guided Caliphs^[4] and Sahabah who adhered to the policy laid down by Hazrat Umer (R.A)^[5], Ali (R.A) and other Rightly Guided Caliphs. Only Mutwater Sunnah is sufficient.

Admissible and inadmissible hadiths

Having been evaluated, hadith may be categorized as Saḥīḥ (sound, authentic), Daʿīf (weak). Other classifications include: Hasan (good), which refers to an otherwise ṣaḥīḥ report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; Mawḍūʿ (fabricated), Munkar (denounced) which is a report that is rejected due to the presence of an unreliable transmitter contradicting another more reliable narrator. Both Sahīh and Hasan reports are considered acceptable for usage in Islamic legal discourse.

Criticism

Critics have complained that, contrary to the description above where the matn (contents, text) is scrutinized, the process of authenticating hadith “was confined to a careful examination of the chain of transmitters who narrated the report and not report itself. ‘Provided the chain was uninterrupted and its individual links deemed trustworthy persons, the Hadith was accepted as binding law. There could, by the terms of the religious faith itself, be no questioning of the content of the report; for this was the substance of divine revelation and therefore not susceptible to any form of legal or historical criticism.” Only the Quran, the divine revelation, stands above criticism, extending this status to Hadiths remains debatable.

The major points of intra-Muslim criticism of the hadith literature is based in questions regarding its authenticity. However, Muslim criticism of hadith is also based on theological and philosophical Islamic grounds of argument and critique.

With regard to clarity, Imam Ali al-Ridha^[1] has narrated that “In our Hadith there are Mutashabih (unclear ones) like those in al-Quran as well as Muhkam (clear ones) like those of al-Quran (3:7)^[2]  One must refer the unclear ones to the clear ones.”.

Muslim scholars have a long history of questioning the hadith literature throughout Islamic history. Western academics also became active in the field later, starting in 1890, but much more often since 1950.

The Sahih Hadith

Ṣaḥīḥ^[1] may be translated as “authentic” or “sound.” Ibn Hajar defines a hadith that is ṣaḥīḥ lidhātihi (“ṣaḥīḥ in and of itself”) as a singular narration (Ahaad) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil (“connected”) isnād (“chain of narration”) that contains neither a serious concealed flaw (ʻillah) nor irregularity (shādhdh). He then defines a hadith that is ṣaḥīḥ lighairihi (“ṣaḥīḥ due to external factors”) as a hadith “with something, such as numerous chains of narration, strengthening it.” Ibn Hajar’s definitions indicate that there are five conditions to be met for a particular hadith to be considered ṣaḥīḥ:

1. Each narrator in the chain of narration must be trustworthy
2. Each narrator must be reliable in his ability to preserve that narration, be it in his ability to memorize to the extent that he can recall it as he heard it, or, that he has written it as he heard it and has preserved that written document unchanged;
3. The isnād must be connected (muttasil) insofar as it is at least possible for each narrator in the chain to have received the hadith from a predecessor;
4. The hadith, including its isnād, is free of ʻillah (hidden detrimental flaw or flaws, e.g. the establishment that two narrators, although contemporaries, could not have shared the hadith, thereby breaking the isnād.)
5. The hadith is free of irregularity, meaning that it does not contradict another hadith already established (accepted).

It may be noted that the emphasis is on the narrators and chain of narrators, but what about the “contents”? How to judge the accuracy of contents? The human error can not be overlooked in religious matters. The narrator (Ahaad, singular) might have misunderstood or during transmission possibility of error cannot be overruled. Only the Mutawatir Hadiths, narrated by a large number of people can be trusted with sound chain and contents. [Keep in mind, its being done in the 2nd/ 3rd Century Hijrah]

The other classifications include: Hasan (good), which refers to an otherwise Saḥīḥ report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; Mawḍūʿ (fabricated), Munkar (denounced) which is a report that is rejected due to the presence of an unreliable transmitter contradicting another more reliable narrator.  There is a long list of Hadith  classification and categories.^[1] Both Sahīh and Hasan reports are considered acceptable for usage in Islamic legal discourse, however there is more emphasis on a chain of narrators than the number of narrators and contents. The  terminology “Saheeh” does not mean “perfect” as commonly understood, it is deceptive, Mutawatir is the “perfect” (saheeh) in real sense all other categories are speculative in various degrees and not certain.

The process of compilation and writing of Quran must be kept in view, during Caliph Abu Bakr era Quran was collected, arranged, as muhsaif, then again under Caliph Usman, under a committee chaired by Zayd bin Thabit^[1](the personal scribe of revelation of Prophet Muhammad, pbuh) involving over two dozen Sahabah, under supervision of Rashidun Caliph, examining minimum two eye witness who themselves heard the particular verse at time of revelation (not Ahaad). No other compilation of any text can even remotely be compared with this flawless effort.

Sunnah

Literally, the word `Sunnah’ means `a clear path’, `busy path’, `trodden path’, ‘beaten path’, `smooth path’, etc. The manner in which the Almighty deals with nations—and which holds true for all nations—has been termed in the Holy Quran as the Sunnah of Allah. For instance:

“It was the practice  (sunnah) [approved] of God amongst those of old that have passed away. And the Command of God is a decree determined.” (Quran;33:38)^[1]

“Now are they but looking for the way the ancients were dealt with? But no change will thou find in God’s way [of dealing]: No turning off wilt thou Find in God’s way [of dealing].” (Quran; 35:43)^[1]

Here the Sunnah of the Prophet (pbuh), is the way of life which the Prophet (pbuh) taught the people in theory and practice and for which, in his capacity as a teacher of Shariah (Islamic Law), he laid down ideal standards of leading a life which one should meet to earn Allah’s approval through complete submission to His Commandments. This assignment was a necessary corollary to his status as a Prophet and has been mentioned in the Holy Quran as follows:

“God did confer a great favour on the Believers when He sent among them a Prophet from among themselves, rehearsing unto them the Signs of God, purifying them and instructing them in Scripture and Wisdom, while before that they had been in manifest error.” (Quran;3:164)^[1]

“You have indeed in the Prophet of God a beautiful pattern (of conduct) for anyone whose hope is in God and the Final Day, and who engages much in the praise of God.” (Quran; 33:21)^[1]

No doubt, in every sphere of life we have before us ideal examples set by the Prophet (pbuh) for our guidance. Whatever Commandments and rules of conduct of Islam we are supposed to know and learn have been demonstrated by him for us through actual practice.

The view of those who do not believe in the Sunnah viz that the role of the Prophet (pbuh) is simply that of a courier who delivers the post is absolutely baseless and nonsensical. The Prophet (pbuh) is not only the Messenger who delivered the Book to humanity, but is simultaneously a Mu`allim-i-Shariah (teacher of the Shariah) and Muzakki-i-Nufoos, (purifier of souls). His entire life is the highest ideal for us, and we can cast our lives in a truly righteous and Islamic mould only if we follow in his footsteps in each and every sphere of life.

We have The Quran, Why Sunnah?

The religion with which we have been blessed by Almighty Allah through the Quran only lays down broadly the fundamentals for life. It does not embrace all the details of expositions thereof. Comprehensive education of the Ummah in the matter of details has been left entirely to the Mu`allim-i-Quran, the Prophet (pbuh) himself. The overall structure of Islam has been raised and completed through the Sunnah of the Prophet (pbuh). For instance, basic commandments with regard to prayers, fasts, pilgrimage, zakat and other obligations and rites have, no doubt, been laid down in the Holy Quran. However, there are no details mentioned on any of these subjects; so much so that the Quran does not even mention the details of such an extremely important matter as prayers, for example their timings, total number, and the number of rak`ats in each prayer. The same is true of all other modes of worship and of other commandments and laws. For instance, the Quran lays down the cutting of the hands as a penalty for theft. However, the details have been left to the Prophet (pbuh) to explain, as what is the definition of `theft’ with reference to the value thereof, or what is the point where the hand should be severed etc. Now if we rule out Sunnah as a source of Islam, we might acquire a good knowledge of its fundamentals, but we would remain ignorant of their practical version in the same manner as were the followers of the Deen of Prophet Ibrahim during the pre-Islamic dark ages. Some of them had reclined against the walls of the Kaaba and had cried out: `O, Allah, we know not the right way to worship You. If only we knew it, we would have done so accordingly’ This explains that it is but the Sunnah which elaborates the Quran. That is why the Prophet (pbuh) has observed:

“I have been given the Quran and besides it , something similar to it.” (Abu Daud, Kitab-us-Sunnah, Ch 6)

Therefore, the Sunnah is binding on us as much as the Quran itself. Allah the Almighty appointed for us the Messenger for this very purpose so that the Quran does not remain ambiguous, but is revealed to mankind in a perfectly tangible and ideal form—and by actually acting upon the word of the Book, the Messenger did just that.

We can see, therefore, that the relation between the Quran and Sunnah is that of the soul and the body. In other words, the soul or the spirit of the Quran is given, in the Sunnah of the Prophet (pbuh), a form for its display. Both go together to complete the splendid edifice of Islam. Take away any one of them, and the whole structure falls apart.

Interrelation Between The Quran and The Sunnah – Natural Affiliation

The interrelation which has been established between the Quran and Sunnah by the Almighty Allah is not a casual matter. On the contrary, this is what is demanded by common sense and wisdom. Human affairs know no bounds and cannot possibly be confined to a single book. To cover everything, you need unlimited records. Moreover, there are things in which it is not enough to teach them in theory alone. They must be demonstrated practically. Otherwise, simply imparting verbal education on such matters cannot be very fruitful. In fact, matters which call for practical demonstration can hardly be elucidated orally. It was for this mission that the Prophet (pbuh) was chosen, followed by a chain of Companions and later other luminaries held aloft the torch of the Deen of Allah on earth. It is, therefore, very essential that the religious minded people devoted to spreading the light of the Deen of Allah do their utmost to act upon the Sunnah of the Prophet (pbuh). They must be meticulous in this regard even in minor matters so that they can inspire others too to live up to the Sunnah of the Prophet (pbuh).

Sunnah is not from Hadith

The Sunnah has not been founded on Ahadith, which has an inherent prospect of either being right or wrong. Sunnah cannot be fabricated because it is transmitted through practice by a large number of people from generation to generation,  hence Sunnah does not have classifications like Hadith. Sunnah is based on the perpetual adherence of the Ummah to it.^[1] Just as the veracity of the Quran is proved by perpetuity in verbal adherence, likewise the veracity of Sunnah is equally proved by the Ummah’s perpetuity in practical adherence to it. For instance, we have not adopted the prayers, pilgrimage etc, in all their details because a few narrators explained them to us, but we act in a particular manner because the Prophet (pbuh) acted accordingly. Thereafter, through him learnt the Companions, and through them learnt the followers of the Companions, and then the successors thereof learnt through the followers. In this manner, the later generations continued to learn through their earlier predecessors. In case, the narrative records also testify to this effect, it should be taken as additional testimony. However,if the narrations are found to vary in any manner, preference shall, in any case, go to the perpetual adherence to practice. If it is observed that in a certain case the Akhbaar-i-Ahad differ from the Sunnah, reasons for variation shall be investigated. However, if the variation cannot be explained, we shall be obliged to give up the narrations, since in any case the latter are presumptive, whereas in comparison the Sunnah is a categorical reality.

It must be born in mind the fact that the perpetual adherence to practical issues by the Ummah means the practice of the Prophet (pbuh), that of the Rightly Guided Caliphs, and of the Companions of the Prophet (may Allah’s blessings be upon them all). Says the Holy Prophet (pbuh):

“Acting upon my Sunnah and the Sunnah of my Khulaafa-i-Rashideen is obligatory for you.” (Ibni Maajah, Ch 6)

There was no written book of Hadith left by the Prophet (pbuh), he banned Hadith writing and same was Sunnah of Khulaafa-i-Rashideen.

This is the group which is, in fact, the mainstream of the Muslim Ummah. In our times, a very large section of the people have adopted practices which are evidently contrary to the Quran and Sunnah. They are all in the category of heretics. And with regard to heresy the Prophet (pbuh) has said that heresy is deviation, and this deviation leads to Hell-fire.

Domain of Sunnah

It must be clearly understood that the Sunnah is purely related to the practical aspects of life, ie, actions which are a part of our daily lives. Matters which concern beliefs or issues of academic interest are outside its domain. For instance Sunnah has nothing to do with articles of faith, history, occasion for revelation of the Quranic verses, etc.

The common man appears to be unaware of the fact that in case of one particular issue there can be more than one Sunnah. Owing to ignorance on this point, the followers of Sunnah themselves are divided into different sects, and continue to accuse one another of disregarding the Sunnah. However, if they are fair to themselves in this regard, it should not be hard for them to comprehend that a Sunnah can vary on any single issue.

With regard to the word Amen, reciting the word Amen audibly and reciting Amen mutely during the course of prayers; or with regard to folding the arms below the chest or letting the arms down loose during the prayers. There is a possibility, even evidence, of these different practices being reckoned as the Sunnah. In fact, we do have arguments supporting their status as Sunnah. Owing to certain factors for which this is not the occasion for elaboration, some of these practices gained greater popularity than others at certain places. However, none of them can be set aside as being repugnant to Sunnah. At the most, one can raise the question of the degree of emphasis being laid on a particular practice vis-a-vis others. But one just cannot deny it the status of Sunnah.^[1]

Several hadith indicate the importance as sources of Islam not only the Quran, but also of the Sunnah. One of these hadith quotes Muhammad as saying (in his Farewell Sermon):

“I am leaving you two trustees which, if you hold on to them you will never deviate from the straight path; they are Allah’s book, the Qur’ān and His messenger’s Sunnah.” (Ibn Majah.)^[1]

Delusion of Ahlul Quran: The  Rejector of Hadith and Sunnah

Ahle Quran, Quranism (al-Qur’āniyya, also “Quranic scripturalism”) comprises views that Islamic law and guidance should only be based on the Qur’an, thus opposing the religious authority, reliability, and /or authenticity of Hadith literature. Quranists believe that God’s message in the Quran is clear and complete as it is, and that it can therefore be fully understood without referencing the Hadith.

In matters of faith, jurisprudence, and legislation, Quranists differ from ahl al-Hadith, which today part of the Sunnis, and to some limited extent, the Ibadis and Shias, and which first emerged during the 2nd/3rd Islamic centuries of the Islamic era (late 8th and 9th century CE) as a movement of Hadith scholars who considered the Quran and Hadith to be the only legislative authority in matters of law and creed. It is a minority viewpoint in Islam. Quranism is similar to movements in Abrahamic religions such as the Karaite movement in Judaism and the Sola scriptura view of Protestant Christianity.

Karaism, Karaitism or Qaraism, (from Hebrew qara, “to read”), a Jewish religious movement that repudiated oral tradition as a source of divine law and defended the Hebrew Bible as the sole authentic font of religious doctrine and practice. In dismissing the Talmud as man-made law substituted for the God-given Torah, Karaism set itself in direct opposition to Rabbinic Judaism.

Ahle Hadith^[1] is another sect/ group who place special emphasis on Hadith. According to them, Khabar Ahaad is an argument in beliefs, rules and issues, while following (i.e. obeying) the Hadith is equal to following the verses of the Qur’an.

Generally the Ahle Quran and Hadith fail to distinguish between Sunnah and Hadith, they treat them as synonymous hence get into delusion.

Those who reject the Sunnah and  claim to believe only in the Quran it is hard to understand their logic, since, as the Quran is proved by the verbal adherence of the Ummah, likewise the Sunnah is proved by the practical adherence of the Ummah. If these people reject the Sunnah, there is no justification to accept the Quran which commands the believers to obey the messenger and take him as a role model. There is hardly any difference in the credentials of either.

On the other hand, the “People of Hadith” [Ahlul-Hadeeth] ignore the fact that the Qur’an, the Messenger of God, the Rightly Guided Caliphs forbade the writing of hadiths.^[1] while Quran commanded obedience to the Prophet and his practices (uswa-e-hasnah/ sunnah) as role model, Quran;33:21)

Deniers and Rejectors of Quran

Ahle Quran consider verses against Hadith (Quran;77:50, 7:185, 45;6, 52:34) but  ignore verses supporting Sunnah (Quran;33:21, 8:20, Quran;4:14), while People of Hadith do the opposite, they ignore verses (Quran;77:50,7:185,45;6, 52:34) against Hadith and consider verses about Sunnah, making them synonymous for Hadith. Hence both groups fall into the  grave error. Cherry picking verses to support a particular doctrine is against the spirit of honest scholarship, its recipe to disaster:^[1]

1. “Indeed, those who deny Our verses and are arrogant toward them – the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus do We recompense the criminals. (40) They will have from Hell a bed and over them coverings [of fire]. And thus do We recompense the wrongdoers. (41) But those who believed and did righteous deeds – We charge no soul except [within] its capacity. Those are the companions of Paradise; they will abide therein eternally.”  (Quran 7:42)
2. Those who deny the revelations, will suffer a dreadful doom.(Quran;45:11)
3. Woe unto every fabricating impostor, the one who hears GOD’s revelations but  ignores arrogantly, Grievous punishment awaits (Quran;45:7-8)
4. Those who dispute Ayas have turned away from the right path (Quran;40:69)
5. Who disbelieved in Quran, are doomed (Quran;90:19)
6. And none but the Zalimun (polytheists, wrongdoers) deny Ayat (Quran;29:49)
7. And be not like those who said, We hear, and they did not obey (Quran;8:21)

By ignoring / rejecting some verses of Qur’an which are against their doctrine and by not following the Sunnah of the Prophet and the Righteous Caliph, such sects stand at the extreme limits.  The only solution is to abandon the innovated doctrines and surrender to Allah by accepting the supremacy of the “Qur’an and Sunnah”.

Hadith and Sunnah are not Synonymous

It is rather important that the difference between Hadith and Sunnah^[1], be kept in mind. When this difference was overlooked, the result was that the denial of some Hadiths was construed to mean the denial of the Sunnah. Thereafter, whatever doubts were invented against the Hadith by the non-believers of Hadith were extended by them to deny the Sunnah as well, though the denial of the Sunnah is tantamount to denial of the Quran itself.

Those who are familiar with the history of the denial of Hadith are fully aware that this mischief actually raised its head over a few Hadith of anomalous nature. However, later on this matter turned into a hot-bed of debates; in the heat of arguments people lost sight of the difference between Hadith and Sunnah. In such battles of wits, the attacking party failed to realize what they were attacking; nor did the defenders know what exactly they had to defend and wasted their energies on a different front. In their ignorance, either side ended up in a loss. The non-believers of Hadith stretched their doctrines so far as to touch the bounds of Kufr (disbelief), and the supporters of Hadith, on the other hand quite unnecessarily dragged the Sunnah as well along with the Hadith into the firing-range.

Establishing sects, is contrary to the Qur’an, and attributing names of sects to various books, cities, people, etc, instead of the God-given name “Muslim”, and claiming that theirs is the Blessed is against the teaching sof Qur’an and the Prophet (pbuh).

All Muslim Sects claim  to be on true path and hence blessed ones, the Prophet (peace and blessings of Allah be upon him) described them in the following terms:

“My ummah will split into seventy-three sects, all of whom will be in Hell except one group.” They said: Who are they, O Messenger of Allah? He said: “(Those who follow) that which I and my companions follow.”

[This is mentioned in the Hadeeth of ‘Abd-Allaah ibn ‘Amr which was recorded and classed as hasan by al-Tirmidhi (2641). It was also classed as hasan by al-‘Iraaqi in Ahkaam al-Qur’aan (3/432), al-‘Iraaqi in Takhreej al-Ihya’ (3/284) and al-Albaani in Saheeh al-Tirmidhi.]^[1]

The commandments of Quran on Hadith are repeated as reminder:

Quran on Hadith

1. In which Hadith other than the Quran will they believe? (Quran;77:50)^[1]
2. In what Hadith after this  (Quran) will they then believe?(Quran;7:185)
3. These are the revelations of God which We recite to you for a genuine purpose. In what Hadith other than God’s and His revelations will they then believe? (Quran;45;6)
4. Let them produce a Hadith  like it if they are true in their claim.(Quran;52:34)
5. And they nearly diverted you (O Muhammad) from what We inspired to you so that you would fabricate something different against Us, and then they would have taken you as a friend! (17:73)
6. And if We had not made you stand firm, you were about to lean towards them a little bit.(17:74 )
7. Then, We would have made you taste double (Punishment) in this life and double (Punishment) after death. And then you would not find for yourself any victor against Us.(17:75)
8. A revelation (The Quran) from the Lord of the worlds. (69:43)
9. And had he (Muhammad) attributed some false Sayings (Ba’da Aqawili) to Us. (69:44)
10. We would have SEIZED HIM BY THE RIGHT HAND (bil-yamīni). (69:45)
11. Then, We would have severed his life-line.(69:46)
12. None of you would be able to prevent it. (69:47)
13. “I [Muhammad] follow [only] that which is revealed to me. Were I to disobey my Lord [Allah], I would be liable to the chastisement of a terrible day.”(Quran 10:15)

About Deniers and Rejecters of Quran

1. Those who deny the revelations, will suffer a dreadful doom.(Quran;45:11)
2. Woe unto every fabricating impostor, the one who hears GOD’s revelations but  ignores arrogantly, Grievous punishment awaits (Quran;45:7-8)
3. Those who dispute Ayas have turned away from the right path (Quran;40:69)
4. Who disbelieved in Quran, are doomed (Quran;90:19)
5. And none but the Zalimun (polytheists, wrongdoers) deny Ayat (Quran;29:49)
6. And be not like those who said, We hear, and they did not obey (Quran;8:21)

Quran and Sunnah of Prophet

• There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. (33:21)^[1]
• He who obeys the Messenger has obeyed Allah; but those who turn away – We have not sent you over them as a guardian. (4:80)^[2]

Prophet Muhammad (pbuh) Banned Hadith Writing

The Prophet (pbuh) was a role model for the Muslims, living Quran, his statements and practices are followed by Muslims, hence they have to be in conformity with the Quran, not in conflict. Following are some Hadiths,  which mention Hadith writing banned^{[1] [2]}by Prophet Muhammad (pbuh) conforming to the verses from the Quran quoted above, the other conflicting narrations to justify Hdith writing are against Quran, Sunnah of Propeht (pbuh) and Rightly Guided Caliphs.^[3]

1. Abu Said al-Khudri said, Ishaq ibn Isa told me that Abdul Rahman ibn Zaid told us that his father said about Ata ibn Yasar who said that Abu Hurayrah said: We were sitting down writing what we heard from the prophet. He entered the room and asked us: What are you writing? We said: We are writing what we hear from you. He said: Another book next to the book of Allah? We said: It is what we hear from you. He said: Then write the book of Allah, uphold the book of Allah, no other books but the book of Allah, uphold the book of Allah. Abu Hurayrah said: So we collected all that we wrote and burnt it. Then we asked the prophet: Can we talk about you? He said: Yes you can and feel no shame of it, and whoever lies about me deliberately his seat in hell will be secured. Abu Hurayrah said: Can we talk about Bani Israel? He said: Yes you can and feel no shame of it… [Musnad Ahmad, Hadith Number 10611]
2. Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) said: Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said: “deliberately”-he should in fact find his abode in the Hell-Fire.[Sahih Muslim Book 042, Hadith Number 7147]^[1]
3. Narrated Zayd ibn Thabit: Al-Muttalib ibn Abdullah ibn Hantab said: Zayd ibn Thabit entered upon Mu’awiyah and asked him about a tradition. He ordered a man to write it. Zayd said: The Apostle of Allah (peace be upon him) ordered us not to write any of his traditions. So he erased it. [Sunan Abu-Dawud Book 25, Hadith Number 3640]
4. Ismail told us that Hammam ibn Yahya narrated from Zaid ibn Aslam who narrated from Yasar who stated that Abi Saeed said: The messenger of Allah said, “Do not write anything I say but the Quran and whoever writes anything but the Quran should delete it.” [Musnad Ahmad, Hadith Number 10713]
5. Shu’aib told us that Hammam said that Zaid ibn Aslam narrated from Ibn Yassar who stated that Abi Saeed said: The messenger of Allah said, “Do not write anything I say except the Quran and whoever writes anything but the Quran should delete it.”[Musnad Ahmad, Hadith Number 10715]
6. Yazid told us that Hammam ibn Yahya narrated from Zaid ibn Aslam who narrated from Yassar who said that Abi Saeed stated: The messenger of Allah said, “Do not write anything I say except the Quran and whoever writes anything but the Quran should delete it.”[Musnad Ahmad, Hadith Number 10781]
7. Abu Ubayda told us that Hammam ibn Yahya narrated from Zaid ibn Aslam who narrated from Yassar who stated that Abi Saeed said: The messenger of Allah said, “Do not write anything I say except the Quran and whoever writes anything [besides it] should delete it.”[ Musnad Ahmad, Hadith Number 10966]
8. Affan told us that Hammam told us that Zaid ibn Aslam narrated from Ibn Yassar who stated that Abi Saeed said: The messenger of Allah said do not write anything I say but the Quran and whoever writes anything but the Quran should delete it. [Musnad Ahmad, Hadith Number 11160]

However some Hadiths can also be found which provide some justification for Hadith writing to a person or persons.^[1]  Quran is the Furqan, final criteria to judge right from wrong (Quran;25:1). So when we refer to the Quranic verses against Hadith, the permissibility of Hadith writing to an individual does not get support from the Quran. The Prophet (pbuh) is also reported to have said that Hadith which contradict the Quran and Sunnah are not from him^[2], he is also reported to have said that, if you hear a Hadith which your heart does not accept, it is far away from me (Masnad Ahmad 3/497, Saheeh Albani)^[3]. ^[4] Hence the Hadiths about ban on writing get support from the Quran, while others not supported by the Quran are to be ignored.   Allah says:

“This is the Book about which there is no doubt, a guidance for those conscious of Allah” (Quran 2:2)

Imam Nuʿmān bin Thābit (Imam Abu Hanifa)^[1] founder of the Hanafi school of Sunni jurisprudence did not write Hadith book, he based the fiqh on Quran and Sunnah, though he was one of earliest scholars who even reportedly met some Companions of Propeht Muhammad (pbuh). His critics even say that Imam Abu Hanifah apparently only knew seventeen hadiths,^[2] which is not believable because he was the man with tremendous knowledge, who preferred authentic sources, i,e Quran and Sunnah. It is a reflection of his respect and obedience of the Quran, Prophet (pbuh), Rightly Guided Caliphs and Companions.

Ibn Khaldun has touched upon the accusation that Imam Abu Hanifa knew only seventeen ahadith.^[1] He has written about it in his book al-Muqaddima. He writes that this accusation is completely false as Imam Abu Hanifa’s students Imam Abu Yusuf and Imam Muhammad “Narrated” a great number of ahadith from Imam Abu Hanifa which they have written in their books. [but he did not write them]

Conclusion

Now let’s be reminded again that, Quran except itself denies any other book of Hadith^[1], Prophet (pbuh) banned Hadith writing^[2], then Abu Hurairah (R.A)  burnt all Hadith and never wrote it, Caliph Abu Bakr (R.A) destroyed his collection of 500 Hadiths, Caliph Umer (R.A) also followed this policy, after detailed considerations (already deliberated upon previously) decided not to compile Hadiths, Ali (R.A) also supported him and other caliphs and companions adhered to this policy for over a century. ^[3]This was due to the decision of Umer (R.A),  also consented by other Rightly Guided Caliphs, also honoured and implemented by majority Companions till they passed away after the first century Hijra, when Hadith writing started.^[4] How can those violating this policy, claim to be following the Quran, Sunnah of the Prophet (pbuh), Sunnah of Rightly Guided Caliphs^[5] and Companions? This great deviation started with one the six or 7 and now over 75 Hadith books, Muslims are ahead of Jews and Christians. The Quran has been sidelined as contemplated, hence, the Messenger will say, “Lord, my people did indeed discard the Quran,” (25:30)

References:

https://Quran1book.blogspot.com

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