Seerah Series(part 2)

The Authority of the Sunnah

As the Ummah continues on the path of revival, a growing number of Muslims have begun realize that after decades of fumbling through various possibilities thrown at them by the Kuffar, Islam still remains as the only correct solution to their problems. However, many faulty concepts and twisted facts still obstruct the Islamic mentality and sentiments from becoming crystallized.Perhaps the only obstacle remaining between Muslims and their full realization of Islam remains certain distorted concepts.
 

The Muslim Ummah must utilize the intellectual struggle against the faulty ideas and view this as vital to its revival. They must commit them selves to correct the erroneous ideas and replace them with clear, well defined concepts.
The notion that the Qur’an provides the sole source of legislation and the Sunnah fulfilling secondary, supportive role that supplements the total message, still remains as a common misconception among many. In fact, the Sun nah constitutes a primary source on an equal footing as the Qur’an itself.
 

In many ayat, the Qur’an mentions repeatedly the obedience to the Prophet (saaw) side by side with the obedience to Allah (swt):
“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.” (A!-Ahzab 33: 36)

“Say (0 Muhammad), Obey Allah and His Messenger. But if they turn away, then Allah does not like the disbelievers” (Al-lmran 3: 32)
 

“And obey Allah and His Messenger that you may attain mercy” (Al-lmran 3:132)

“0 you who believe! Obey Allah and His Messenger, and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. This is better and more suitable for final determination.”[An-Nisa ‘a 4: 59]

“And whoever contradicts and opposes the Messenger after the Right Path has been shown clearly to him, and follows other than the believers’ way, we shall keep in the path he has chosen, and burn him in Hell - what an evil destination.” [An-Nisa’a’ 4: 115]

..“On that day those who disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah.” (An-Nisa’a’ 4: 42)

After reflecting upon these ayat, no Muslim should look upon the Sunnah with any less emphasis than the Qur’an, because Allah (swt) states clearly that the authority of the Messenger constitutes a component of the revelation itself. Nowhere in the Qur’an does Allah (swt) de-emphasize the Sunnah or reduce its rank below the level the Qur’an by even a marginal amount.

Even those who do give the Sunnah the authority it deserves fail to perceive the Sunnah in its correct context. Contrary to contemporary belief, the Sunnah cannot be perceived in a general, ambiguous manner. In order to represent the Sunnah in the affairs of the Ummah as correctly and accurately as possible, Muslims must view the Sunnah in a structured, categorical framework to understand what aspects of the Sunnah bear relevance to their lives and to avoid the pitfalls of misapplication and ambiguity in defining the Sunnah.
 

In other words, it is important to differentiate between the acts which are designated to the Ummah and acts which are designated exclusively for the Prophet (saaw).

Types of Sunnah:
 

A. Qawil (verbal): Consists of the sayings of the Prophet (saaw) on any subject. For example:
“He who cheats is not one of us.”
 

B. Taqriri (Approval): Consists of the approval of the Prophet (saaw). If something was done in front of him (saaw) and he (saaw) didn’t disapprove of it, then it is considered an approval. As an example, the Prophet (saaw) approved the way women prayed in the mosque separate from men, but in the same room.
 

C. Faili (Actions): Consists of the Prophet’s (saaw) deeds and practices, such as the way he (saaw) used to pray or perform Hajj. The actions of the Prophet (saaw) are divided into the following subcategories:
 

Actions of the Prophet (saaw):
 

1. Actions as Part of the Prophet’s (saaw) Nature

These actions include the way he stood, sat, ate, or drank. For ex ample it is reported that when he (saaw) walked and wanted to turn his head to another direction, he (saaw) would turn his entire body. This type of action has no legislative impact, except in certain cases where he (saaw) recommended doing a particular action. Then such an action would be considered Mandub.For example, there is a Hadith telling a Sahabi (ra) to eat with his right hand, shifting the action from Mubah (permissible) category to Mandub (recommended) category. The Sunnah also excludes specialized and technical knowledge, such as medicine, engineering, agriculture, or computers, because such technical expertise is not considered a part of the function of Prophethood.
 

2. Actions Limited Specifically for the Prophet (saaw)
 

Allah (swt) has sent the Messenger (saaw) with rules that are specifically related to him (saaw) only. For instance, he (saaw) was ordered to pray the Tahajjud and the lshraq Salah as Fard; he (saaw) was allowed to continue his fasting throughout the night; his (saaw) marriage contracts did not have to include a dowry (Mahr); his wives could not remarry; and he (saaw) was allowed to marry more than four wives at a time.Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet (saaw).
 

3. Actions of the Prophet (saaw) That Carry Legislative Consequences.
 

The kind of actions which carry a legislative consequence are of three types:
 

3.1. The action of the Messenger of Allah (saaw) that provides an explanation for a text.

If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally, the explanation takes the same status as the rule.For example, the Qur’an obligates the establishment of the Salat. Any explanation of performing the Salat by the Messenger (saaw) is thus also an obligation. For example, he (saaw) recited Surah Fatihah while standing, and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surat al Fatihah must be done while standing in Fard prayers.Also, Allah (swt) ordered the Messenger (saaw) to rule the people with what was revealed to him (saaw). Thus, the way the Messenger (saaw) ruled the people (by Islam) is an obligation. Some argue that the Messenger (saaw) did not leave details regarding the function of ruling, but rather left general principles, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims. However, because any order that is addressed to the Messenger (saaw) is also addressed to all Muslims, the order to rule by the revelation is an order for all Muslims. The Qur’an warns us that those who do not rule by Islam are either Dhalimoon, Fasiqoon, or Kafiroon. The Seerah contains an abundance of details related to ruling by Islam. For example, it was related in the Books of Seerah that the Messenger (saaw) said:
 

“Prophets were sent to the Children of Israel. Everytime a Prophet died or was killed, another Prophet would succeed him. However, there will be no Prophet after me and there will be Khulufa and they will be many. So the Sahabah asked, ‘what should we do?’ He said, "fulfill the Ba’yah(vote) to the first and then the one who succeeds him and give them there rights for Allah (swt) will hold them accountable for their responsibilities.” (Muslim)
 

In addition, the Prophet (saaw) said that there should be only one Khalifah; “If the Ba’yah is given to two Khalifahs, then kill the latter one.” (Muslim)

He (saaw) also told the Muslims that whoever backs away from his Bay’ah, Allah (swt) will be angry with him. The Seerah also defines the pillars of the State’s ruling system as consisting of the Head of State, Delegates and Executive Representatives of the Head of State, Governors, Provincial governors, the Amir of Jihad, the Judges of the Judicial Branch, The Majlis of the Ummah (Consultation Assembly), and the Administrative Council. Because these aspects were detailed as an explanation of the order to rule by Islam, this explanation takes the same status as the order and is thereby mandatory for Muslims to implement. This explanation should refute any claim by any person that utilizing a democratic, parliamentary, republican, monarchical, or dictatorial method of ruling is within the boundaries of Islam. In addition, Allah (swt) ordered the Messenger (saaw) to carry the Islamic Da’wah. Allah (swt) says:
 

“Say (0 Muhammad): this is my way (sabeel), I and whoever follows me. Call and invite to Allah .“ (Yusuf 12: 108)
and He (swt) also says:
“Invite to the way of your Lord with Hikmah, and a magnetizing speech (maw’ithatul-hasanah), and debate with them with what is better (ahsan).” (An-NahI 16: 125)

These Ayat obligate the Muslims to carry the Islamic Da’wah the way the Messenger (saaw) did. The Messenger of Allah (saaw) performed the Da’wah as a part of a group or party. He (saaw) did not compromise any rule in Islam. He (saaw) never adopted the principle of “If you can’t beat them, join them.”
 

The Messenger (saaw) and his Companions (raa), confronted the Meccan society, attacking their Aqeedah (doctrine), laws, rulers, concepts, and always proposing Islam as the only alternative. This group never engaged in any material struggle such as in terrorist actions, military actions, or sports training. Their struggle involved a political struggle with the leaders of the Meccan society like Abu JahI, Abu Lahab, and Walid bin al-Mughirah and an ideological struggle of addressing the practices of cheating in the scales, burying the daughters alive, worshipping idols, etc. Consequently, carrying the Islamic Da’wah today cannot be done exept with this same prototype in mind.Unfortunately, many movements are trying to patch and mend the illegal Kufr regimes that are ruling over them, and others have joined the cabinets of these regimes, or have participated in the system. Some groups believe that this need to be done because the system can either be subverted by studying the details of the system from within. These naive and Haram actions are invalid because the actions of the Messenger (saaw) in explaining the Da’wah are the only actions that are binding upon the Muslims, based on the principle that if the rule is an obligation, then the
explanation of the rule is also an obligation.
 

3.2. The actions of the Prophet (saaw) which fall under the category of Mandub or Nafilah(recommended).
 

Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr occasions, and praying Sunnah Salat.

3.3. The actions of the Prophet (saaw) which fall under the category of Mubah(permissible).
 

Because these actions are permissible, they result in neither attaining the pleasure nor them displeasure of Allah (swt). An example of such an action is the duration of ten years for the treaty of Hudaybiyah. This period is not a fixed or set limit for treaties to be signed by the Khalifah. Consequently, it is Mubah for the Khalifah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Medinah, and today, digging the ditch can be replaced with another tactic. Uswah:
“Indeed in the Messenger of Allah, you have a good example to follow for him who hopes in Allah and the Last Day and remembers Allah much.” (Al-A hzab 33:21)

Following the Uswah (example) of the Messenger (saaw) means to perform the action in the same way he (saaw) performed it. If he (saaw) carried out an action as Mandub(recommended), the Muslims must then follow him (saaw) in performing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard. Nobody can switch this around and say that he (saaw) did a particular action as a Fard and make it into a Sunnah, or vice versa. There are, however, some who feel that actions falling under this category are Fard (mandatory).Their opinion is arrived at without a deep and comprehensive study of all of the evidences and Daleel.
 

The Meaning of Hikmah

The word Hikmah is derived from the Arabic word ‘Hakama” which means to ‘rule’ or issue a judgement. The word Hikmah appears in the Qur’an in twenty instances. It appears with various meanings, depending on the context. It denotes meanings such as Prophethood, the Qur’an, the Sunnah, knowledge of the reality of things, and deep knowledge followed by actions based upon this knowledge. Some of the Ayat which feature the term Hikmah are as follows:
“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book (Qur’an) and “aI-Hikmah”, and sanctify them. Verily! You are the All Mighty, the All-Wise.” (Baqarah 2: 129)
In this Ayah, Hikmah means to recite the Revelation and its explanations which are given by the Prophet (saaw) through the Sunnah.
“He grants ‘Hikmah’ to whom He pleases, and he, to whom ‘Hikmah’ is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (AI-Baqarah 2: 269)

In this Ayah, Hikmah the knowledge and the understanding of the Qur’an and the Sunnah and the enabling of one to speak and to act in the correct and right way. “Indeed Allah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (Qur’an), and purifying them, and instructing them the Book and Al-Hikmah, while before that they had been in manifest error.” (Al- Imran 3:164)

In this Ayah, Hikmah means the Sunnah. Instructing them the Book (Qu’ran) means to explain it to them and any explanation of the Book given by the Prophet (saaw) is the Sunnah.
“Invite to the Way of your Lord (i.e. Islam) with Hikmah and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and he is the Best Aware of those who are guided.” (An-NahI 16: 125)

In this Ayah, Hikmah means the well established and consistent speech. It also means the definite proof that implies certainty. It also means to discuss the issues along with the burhan (proof) and the Daleel (evidence from Qur’an and Sunnah) to support and substantiate the speech. In the above Ayat, Hikmah has many meanings. But notice how each meaning is closely associated with the Qur’an and Sunnah. In all of the above meanings, Hikmah doesn’t license anyone to be in conflict with the text (Qur’an and Sunnah), even if one is considered a so called wise man.
 

It definitely doesn’t mean to manipulate the text in such a way as to accomplish your objective with disregard of violating the Shariah. For example, it has been used frequently in issues such as, seeking military and financial assistance from the UN or US in the cases of Bosnia and Kashmir, entering into the political process of the US, gradual implementation of Islam in the Muslim world.. etc. Each of the above mentioned examples has a proof from the Qur’an and the Sunnah to make it prohibited. In the above examples the correct usage of Hikmah would be to mention the Daleel against these issues that are put forth by those who claim to use Hikmah in a free spirited, unrestricted manner that does not take the Shariah into account. Therefore, Hikmah is closely associated with using the Qur’an and Sunnah in the proper manner. The Hikmah is to use the right Daleel for the right issue and to use the right opportunity to discuss the issue.

Further Reading

Part 1:Understanding the Seerah of the Prophet(saaw)

Many writings have only talked about one aspect of the life of the Prophet (saaw), the family aspect. By doing this a major aspect of his (saaw) life was ignored or over shadowed. Thus, we discuss the untold aspect of his personality in order to know how to obey him.he Prophet (saaw) was not just a human being, he received a revelation from Allah (swt) and thus, he was a Messenger. His (saaw) roles in life were not limited to being a father, a grandfather, and a husband. He (saaw) was a judge, a ruler, an army commander and a statesman. Thus to understand his personality we have to understand all his (saaw) roles. And for him (saaw) to be our example he (saaw) should be obeyed in all of these aspects. [Read]