TAUHEED INSTITUTE www.tauheed.com التوحيد Definitions series Meaning of Word “Quran” and “Sunnah” in the Arabic Language and Islam In the Name of Allah, the Most Beneficent, the Most Mercifulالحمد لله رب العالمين والصلاة والسلام على رسوله المصطفى الأمين وآله وصحبه ومن أتبعهم بإحسان إلى يوم الدين All praise is for Allah the Exalted and may the peace and blessings of Allah be upon His Messenger Muhammad and his family and companions and all those who follow them (and their way) until the Day of ResurrectionQuran, Recitation (القرآن) Now we will turn our attention to the meanings of al-Quran (القرآن) and as-Sunnah (السنة), the revealed scriptures of Islam. The undisputed sources of Islam are the revelations from Allah to His Prophet and Messenger Muhammad, peace and blessings be upon him, in the Qur`an and in the authenticated, reliably reported Sunnah. These are absolutely truthful for the many internal and external proofs that prove that we can trust the integrity of their truthfulness. Anyone who speaks about Islam and Islamic principles without reference to these two sources is spreading ignorance and misinforming his or her audience about Islam, regardless of the claims of expertise and study. And yet how prevalent is this phenomenon in our day of electronic media, mass communication, and ideological confrontation. The word Qur`an (or Quran for expediency in English) means the sacred Book of revelation of Allah the Exalted. The words of each verse (Ayah) and chapter (Surah) are the exact blessed words of Allah the Exalted transmitted by the Archangel Gabriel (Jibreel) to the Prophet and Messenger of Allah to mankind, Muhammad, may the salutations, praises, prayers, peace and blessing of Allah be upon him. Its explanation and exegesis is a special science called Tafseer. The Quran is a unique book in so many ways - its artistic eloquence, its harmonious sounds, its organization, its information, its prophecies, its inspirations, its legal maxims, its soul touching and heart softening spiritual messages, its healings - that I will not be able to mention them in detail here. Nevertheless we cannot help but note that it is untranslatable and immutable, and therefore, our attempts at translation are mere superficial efforts that do not do justice to the miraculous words and profound meanings of the original. Any westerner who reads the Quran should remember that it is a book to be recited as formal worship with specific frame of mind and heart, etiquettes and mannerisms and contemplated for its many messages to gain benefit. Therefore one must prepare himself for aspects that may confuse the novice. One of the aspects that confound the uninitiated is that the organization and structure of its sentences, passages and chapters is not like other books with neatly arranged information and subject packages and under self contained chapter titles of common material. Rather it may jump from one subject to another for the sake of presenting a thread of an argument or is constructed in a manner that produces multiple meanings under the literal, or the deepest emotional feelings, all of which is not readily apparent to the casual reader. The Sunnah (السنة)The word Sunnah (السنة) has various meanings depending on the context. Sometimes it has a more general meaning of all that which was brought by Muhammad the Prophet of Allah, peace and blessing of Allah be upon him, of his words, deeds, practices and acknowledgements. The study of all available historical material to differentiate between the reliable and authentic as opposed to the unreliable and spurious is called the science of Hadeeth. Sometimes in discussions of Islamic law and jurisprudence the word Sunnah is used to mean the practices of the Prophet that are supererogatory and voluntary and not Rukn (essential pillar) nor Wajib (obligatory) and in this meaning of the word Sunnah becomes similar to other words to note this lesser degree of rewarded action, like Mustahab (beloved and desired), and Nafilah (voluntary, supererogatory).The science of Prophetic narrations is a comprehensive system of interrelated sciences to determine the reliability and authenticity of various narrations and historical reports referring back to Messenger of Allah, peace and blessings of Allah be upon him. Although the books are numerous, for our purposes, there are six major collections reporting these traditions, collectively called the “six books,” which are as follows: Sahih al-Bukhari (authentic) [sometimes shortened to Imam Bukhari, b.194- d.256 Hijri corresponding to 809-869 CE]. Sahih Muslim (authentic) by Imam Muslim b. 204 - d. 261 Hijri corresponding to 819-874 CE. Sunan Abu Da`ud (mixture of authentic, acceptable, and weak traditions) by Imam Abu Da`ud b.202 – d. 275 Hijri corresponding to 817-888 CE.Sunan at-Tirmidthi (mixture) Imam at-Tirmidthi b. 210 – d. 279 Hijri corresponding to 825-892 CE. Sunan an-Nasa`e (mixture) by Imam an-Nasa`e b. 215 – d.303 Hijri corresponding to 830-915 CE.Sunan Ibn-Majah (mixture) by Imam Ibn-Majah b. 209 – d. 273 Hijri corresponding to 824-886 CE.The first two are called the “Sahihain” the two books of reliable, sound and authentic narrations. If the narration is in both of these two books, it is “agreed upon”, meaning reported by both these two scholars in their respective books of authentic traditions. The four that follow after them are the four “Sunan” (plural of Sunnah), sometimes referred to by saying reported by “the four.” Although they contain many authentic and good traditions, they also may contain narrations that are weak and unreliable, which the collectors themselves are aware of and often note in their commentary about these narrations. Thus any narrations from these books need to be studied to verify and confirm their reliability. Added to these four above, is the book called the Musnad (reports attached to their narrators) by Imam Ahmad (b.164 – d. 241 H corresponding to 780-855 CE), which has numerous authentic traditions and a special status. When the scholars say reported by “the five” they mean the four plus this book. Some other books often referred to in discussions about Sunnah, Hadith, and Fiqh, include the Muwata’a of Imam Malik (b. 93 – d. 179 Hijri corresponding to 711-795 CE, the “Sahih” of Imam Ibn Habban b.270 – d.354 Hijri corresponding to 883-965 CE., the “Sahih” of Ibn Khuzaimah, the "Sunan” of ad-Darami, the "Mustadrak” of al-Hakim, the "Sunan” al-Darqutni, the "Sunan of al-Baihaqi, the “Ma’ajam” at-Tabarani, and many others, that may be referred to in their respective places.Historical reports and narrations (sometimes called “traditions”) are “Hadith” and are classified as either (1) Sahih (2) Hasan (3) Da’eef, or (4) Maudu’u. The first two categories are acceptable and last two rejected, and the meanings are as follows:Sahih (authentic, sound,) Hasan (good, acceptable)A narration is classified as Sahih when it conforms to the highest degree of reliability and accuracy in both the Sanad (chain of narrators) and all the “links” in the chain which are the narrators themselves. The narration must meet five criterion for soundness and authenticity and undergo intense scrutiny in these criteria, namely: an unbroken chain of narrators; each narrator in the linked chain must be of the highest degree of integrity and trustworthiness; each narrator in the chain must be of firm remembrance and retention of what he narrates; there are no discrepancies between this narration and other versions that may render it of less historical value; there is no anomaly in the narration. A narration is Hasan (good) when it is determined to be reliable and confirmed as acceptable although it does not reach up to the same epitome of authenticity and accuracy as the Sahih. These two are within the range to be used as acceptable proofs by a Muhaddith (Scholar of Prophetic traditions or “Hadith”) or a Faqih (Scholar of Islamic Law and Jurisprudence) in scholarly discussion and Islamic legal research and examination. Two classifications of narrations are rejected and unacceptable. They are: Da’eef (weak, non-acceptable)Maudu’u (fabricated, a lie and a falsehood) The weak Hadith is problematic and rejected since there is a break or defect in the chain of narrators, and/or one or more of the narrators are untrustworthy either in their exactness, their memory or their trustworthiness. A fabricated tradition is often proven to be by a narrator or narrators who are extremely untrustworthy and who lie and fabricate narrations and chains of narrators to propagate their lies. Our purpose in this book is to mention only those narrations that are Sahih or Hasan, meaning that they are generally confirmed or verified as reliable, since to mention the weak or fabricated narrations would amount to trusting upon the untrustworthy, and deriving results from unsubstantiated information. We will mention our sources and some clarifications and other additional information in the footnotes, often referring to Sheikh al-Arna`ut’s verification of Musnad Imam Ahmad, and his verification of Ibn Habban, Sheikh Mutsafa Azthami’s verification of Ibn Khuzaimah, Sheikh Hussain Saleem Asad’s verification of ad-Darami and Abu Ya’la, and especially Sheikh al-Albani’s widely circulated verification of the four Sunan and his other books of Hadeeth literature like his verification of Sahih al-Jame’as-Sagheer (sometimes abbreviated to SJ) and his extensive book as-Silsilah as-Sahihah (SS), and verification of Sahih at-Taghreeb wal-Tarheeb (ST) and other books of verification and authentication of the narrations of “Hadith.” For some this may seem painstakingly tedious but certification and verification is of supreme importance since as Muhammad ibn Sireen one of the most noteworthy scholars of the Taba’een (followers), may Allah have mercy upon him, said in a famous statement reported by Imam Muslim in his introduction in the chapter about Isnad (chain of narrators) and taking only the narrations that are trustworthy: إن هذا العلم دين فانظروا عمن تأخذون دينكم“This knowledge is religion so see to from whom you take your religion.” And he said as Muslim also reports:لم يكونوا يسألون عن الإسناد. فلما وقعت الفتنة، قالوا: سموا لنا رجالكم. فينظر إلى أهل السنة فيؤخذ حديثهم وينظر إلى أهل البدع فلا يؤخذ حديثهم“They were not accustomed to ask about the Isnad (chain of narrators) but when civil strife took place they then said: “Name for us your men (from which you took this knowledge)”, and then they scrutinized, if they were from the people of Sunnah they took it and if they were of the people of innovation (Bid’ah) they did not take it.” The eminent early scholar Abdullah ibn Mubarik, may Allah have mercy upon him, also said as Muslim reports: الإسناد من الدين. ولولا الإسناد لقال من شاء ما شاء“The chain of narration (Isnad) is of the Religion (Deen), and if it wasn’t for the Isnad anyone could say (in religion) as they wished.” The eagerness of many early Muslims to hear reliable first hand information directly about the Prophet, peace and blessing be upon him, is illustrated by what the Taba’ee (follower) Shu’ba said to the companion Fatimah bint Qais, may Allah be pleased with her:عن شعبة أنه سأل فاطمة بنت قيس أخت الضحاك بن قيس. وكانت من المهاجرات الأول. فقال حدثيني حديثا سمعتيه من رسول الله صلى الله عليه وسلم. لا تسنديه إلى أحد غيره. فقالت لئن شئت لأفعلن. فقال لها : أجل. حدثيني. فقالت..Amru ibn Sharahil Shubi narrated that he asked about Fatimah bint (daughter of) Qais, the sister of ad-Dahhak ibn Qais, and she was the first amongst the emigrant women: ‘Tell me a narration you heard from the Messenger of Allah, may peace and blessing of Allah be upon him, and do not link any chain of narrators to anyone else (but narrate the words directly as you heard it by him). She said: If you want, I will. He said: Yes certainly! She said… and then she mentioned her lengthy story… “ The essential point is that we must always be vigilant and beware of liars and tricksters or the misinformed and those who pass on falsehood even if it is done unintentionally, for the narration of Abu Hurairah, may Allah be pleased with him, explains that the Messenger, peace and blessing be upon him, said:يكون في آخر الزمان دجالون كذابون، يأتونكم من الأحاديث بما لم تسمعوا أنتمولا آباؤكم فإياكم وإياهم لا يضلونكم ولا يفتنونكم“At the end of times there will be great tricksters and falsifiers. They will bring to you narrations that you nor your fathers have ever heard, so beware of them so that they do not misguide you and tempt you.” The Prophet, peace and blessings be upon him, warned against attributing lies and falsehood to him, and notified us that whoever did this crime will meet a dreadful punishment, when he said:”من تعمد علي كذباً فليتبوأ مقعده من النار““Whoever intentionally fabricates a lie upon me: then verily let him take his seat in the Hellfire.” Even those who relate the falsehood knowingly without exposing it as falsehood are warned about the punishment, as the Prophet said, peace and blessings be upon him: من حدث عنى بحديث وهو يرى أنه كذب فهو أحد الكاذبين“Whoever transmits a saying ascribing it to me and he knows that it is a lie, then he is one of the liars.” All of these narrations support the idea that the highest standard for the criterion of truth and that narration of truth must be maintained to keep oneself upon the correct path of knowledge. For reason of maintaining this standard I have not included many narrations that would have supported my contentions because they are unreliable and weak, for instance, a narration that said that when the angels came to cleanse the chest of Muhammad as a child, peace and blessings be upon him, they removed jealousy and rancor and filled it with kindness and mercy (الرأفة والرحمة). This would have been very forceful and useful for our purposes, yet it is a weak narration and is in discrepancy of the authentic narrations that mention that the angels filled his chest with wisdom and faith, (حكمة و إيمانا), and therefore, this narration and many unreliable narrations like it were not included in our presentation. Importance of Reference to the Quran and the Sunnah The Quran and authentic Sunnah are the first two principles and agreed upon fundamental basis of Islamic law, known as Share’ah. The third basis is Ijma`a, the consensus of the scholars of Islam about a particular issue. Qayas is the fourth basis and indicates logical analogy from a root source to an analytical branch. The Quran, Sunnah, Ijma`a, and Qayas, are the fundamental sources of Islamic jurisprudence, the science of understanding and deriving the exact interpretation of the laws from these four bases. The Quran and the Sunnah are the revelation from Allah whereas the Ijma`a and Qayas help us understand the laws derived from the revelation for application in legal rulings and maxims.A crux Islamic maxim is that if any differences occur in any particular issue about Islam, then this issue must be referred back first to the Quran and Sunnah for an answer and solution, for Allah the Almighty and Majestic said:﴿﴾يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً﴿﴾ “O you who believe, obey Allah and obey the Messenger and those in authority among you, and if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best way and the best in result.” (4:59) And He said: ﴿﴾وما اختلفتم فيه من شيء فحكمه إلى الله﴿﴾“And in anything over which you disagree, it’s ruling is (referred) to Allah.” (42:10) When we refer this issue back to Allah and His Prophet, there is no doubt that we will find the answer and solution, and we find that Allah commanded us to follow the Prophet specifically and take from him, as He the Most Majestic said:﴿﴾وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا﴿﴾ “And whatever the Messenger has given you, take it, and whatever he has forbidden you, cease (from taking or doing it).” (59:7) In the narration of Zaid ibn Arqam, may Allah be pleased with him, the Messenger, peace and blessing be upon him, said in a sermon:”أما بعد ألا أيها الناس إنما أنا بشر يوشك أن يأتي رسول ربي فأجيب، وأنا تارك فيكم ثقلين: أولهما كتاب الله، فيه الهدى والنور، [هو حبل الله المتين من اتبعه كان على الهدى، ومن تركه كان على الضلالة] فخذوا بكتاب الله، واستمسكوا به““Proceeding. O people, I am only a human being who may receive a messenger (the angel of death) from my Lord to whom I must respond. I am leaving among you two monumental things: the first is the Book of Allah, in it there is the right guidance and the light, [It is the strong rope of Allah, whoever holds it receives the guidance and whoever leaves it becomes misguided] hold firmly to the Book of Allah and adhere to it. He then exhorted us about the Book of Allah and encouraged us about remaining fast to it…” And the Prophet said, peace and blessing of Allah be upon him:تركت فيكم أمرين لن تضلوا ما تمسكتم بهما كتاب الله وسنة نبيه“I have left two things among you, which if you adhere to, you will not go astray: the Book of Allah and the Sunnah of His Prophet.” In the famous narration some of the companions of the Prophet, peace and blessing of Allah be upon him, asked one of the wives of the Prophet about his deeds in private (i.e. his private worships), and when they heard about it, they considered their own deeds to be insignificant. One said, ‘I will not marry women,’ and another said, ‘I will not sleep on a bed,’ and a third one said ‘I will fast and not break fast.’ When this was related to the Prophet, peace and blessing of Allah be upon him, he said:ما بال أقوام قالوا كذا وكذا ؟ لكني أصلي وأنام وأصوم وأفطر وأتزوج النساء فمن رغب عن سنتي فليس مني“What is the matter with some people who say such and such? Because I make prayer and sleep. I fast and break the fast. And I marry women. Whoever is displeased with my Sunnah (way) is not of me.” It is also reported that Uthman ibn Ma’thun, may Allah be pleased with him, desired to castrate and seclude himself for the purpose of worship, but the Prophet, peace and blessing of Allah be upon him, forbade him and said: يا عثمان ! إني لم أومر بالرهبانية أرغبت عن سنتي ؟ قال لا يا رسول الله ! قال إن من سنتي أن اصلي وأنام وأصوم وأطعم وانكح واطلق ؛ فمن رغب عن سنتي فليس مني . يا عثمان إن لأهلك عليك حقا ولنفسك عليك حقا“O Uthman I have not been commanded with to be a celibate monk. Are you displeased with my Sunnah?” He said No! He said: “From my Sunnah is to pray and sleep, to fast and eat, to marry and divorce, and whoever is displeased with my Sunnah is not of me. O Uthman, your family has a right over you, and your self has a right over you.” Since the Sunnah is the detailed explanation of the Quran and its practical application, it is essential to refer to it in any matter to properly understand any particular Islamic principle and law. If a person only relied on the Quran and his personal general understanding of Arabic lingual meanings of the Quran, he would only have a superficial and incomplete understanding and would go astray in many matters of creed and law. For this reason it is incumbent on any seeker of truth to ask the true scholars, for Allah the Exalted said:﴿﴾وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ ﴿﴾“And We sent not before you (as Our Messengers) except men whom We inspired, (with revelation), So ask those who know if you do not know.” (16:43) Those who know literally means those who remember, meaning those who study and retain the texts of the Scriptures of the Quran and the Sunnah, and consequently know their correct meanings and interpretations and the verdicts of jurisprudence derived from them. The Almighty and Majestic also said: ﴿﴾ بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ ﴿﴾ “Nay, but it (the Quran) is a clear revelation in the hearts of those who are endowed with knowledge, and none deny Our revelations save the wrongdoers (and unjust).” 29:49And the Messenger of Allah, may the peace and blessing of Allah be upon him, said:" إنما العلم بالتعلم، وإنما الحلم بالتحلم، ومن يتحر الخير يعطه، ومن يتوق الشر يوقه." “Knowledge is only by learning, and patience in clemency is only by exerting oneself to be patient in clemency, and whoever strives earnestly to find the good, will be given it, and whoever strives earnestly to avoid evil, will be protected from it.” And in another similar narration:يا أيها الناس إنما العلم بالتعلم والفقه بالتفقه ومن يرد الله به خيرا يفقهه في الدين وإنما يخشى الله من عباده العلماء"“O people, verily knowledge is only by learning, and (having) religious understanding is only by learning jurisprudence, and if Allah wants good from a person He will make him gain religious understanding (of jurisprudence), and ﴿﴾إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء﴿﴾ “Those who have the fear of Allah, from among His slaves, are only those who have knowledge.” [35/28] Or possibly translated as: “Only the knowledgeable fear Allah from among His slaves.” Both the Quran and the authenticated Sunnah are revelation from Allah ﴿﴾ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى ﴿﴾ وَمَا يَنْطِقُ عَنِ الْهَوَى ﴿﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى ﴿﴾ عَلَّمَهُ شَدِيدُ الْقُوَى ﴿﴾“Your companion (Muhammad) has not strayed, nor has he erred, * Nor does he speak from mere desire. * It is not but a revelation revealed, * Taught to him by one mighty in strength (the arch-angel Gabriel sent by Allah).” (53-2-6)The Prophet, peace and blessing of Allah be upon him, explained that his Sunnah is similar to the revelation like the Quran when he said:"ألا إني أوتيت الكتاب ومثله معه ألا يوشك رجل شبعان على أريكته يقول عليكم بهذا القرآن فما وجدتم فيه من حلال فأحلوه وما وجدتم فيه من حرام فحرموه وإن ما حرم رسول الله كما حرم الله ..." “Verily I have been given the Qur`an and that which is similar to it along with it. Verily it may be that a man will be full and resting on his side and say: This Qur`an is for you what you find in it lawful take as lawful and what you find in it unlawful take as unlawful. What the Messenger makes unlawful is like what Allah makes unlawful…” And then he mentioned some specific prohibitions that are not mentioned in the Quran. The issue of the Sunnah being the necessary explanation of the Quran, and the fact that if it is neglected, one will most definitely stray from the correct pathway, will be elucidated here further by the oft misunderstood issue of intercession. The companion Imran ibn al-Husayyin, may Allah be pleased with him, replied when a man said: Oh Aba Najeed (Imran), You relate to us narrations and we do not find its source and origins in the Quran.” At this Imran got angry and said to the man: “Did you read the Quran? He said yes. He said: ‘Do you find that the sunset prayer is three bows (Raka’at), and that the night prayer is four, the dawn prayer is two, and the midday and afternoon prayer are four? He said: No. He said: ‘From where did you get this affair? Didn’t you take this from us? And we took it from the Prophet of Allah, peace and blessing be upon him. And did you find (in the Quran) that for every forty Dinars you should (pay in Zakat) one Dinar? And did you find that for so many sheep and camels you should pay such and such? Did you find that in the Quran?’ The man said: No. He said: “From where did you get this affair? We took it from the Prophet of Allah, peace and blessing be upon him. Did you find in the Quran “…And circumambulate the Ancient House (the Ka’ba in Mecca” (Surat-al-Hajj 29], and did you find that you should go around (the Ka’ba) seven times, and then pray two bowings at the station of Abraham? Did you find that in the Quran? And on whom did you take this? Didn’t you take it from us, and we took it from the Prophet of Allah, peace and blessing be upon him? He said: ‘Yes certainly (we did)! ‘….And did you hear that Allah said to people about the Quran; ﴿ عَنِ الْمُجْرِمِينَ () مَا سَلَكَكُمْ فِي سَقَرَ () قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ ()وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ () وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ () وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ ()حَتَّى أَتَانَا الْيَقِينُ () فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ ﴾((“About the criminal evildoers (it will say to them): ‘What has caused you to enter Hell?’ They will say: ‘We were not of those who used to offer their prayers; nor we used to feed the poor; and we used to talk falsehood with vain talkers; and we used to belie the Day of Recompense. Until there came to us (the death) that is certain.’ So no intercession of intercessors will be of any use to them.”) [74:42-48] Habeeb said: ‘I heard Imran, may Allah be pleased with him, say: ‘The intercession is beneficial for everything except for what you hear here (in these verses).’” The companion Imran, may Allah be pleased with him, clarifies here that the Quran cannot be understood or its commands practiced correctly without the explanation and example of the Messenger, may the peace and blessing of Allah be upon him. Since only the companions can report the Quran and the Sunnah of the Prophet, his words and actions, to those who come afterwards, it is essential for us to receive knowledge from them, and so on in the generations of followers afterwards. The Quran gives general commands but it is the Sunnah that crucially fills in the details and the exact meanings of the commands and shows us how the Prophet, peace and blessing be upon him, executed them in actual practice. All the “Fiqh” (proper understanding and jurisprudence) is only the intelligent and correct extraction of laws and principles from the combinations of the scriptures of the Quran and Sunnah, to derive from them the correct rules and regulations of Islamic law and jurisprudence. On the Sahaabah (companions) and Khulafa`a (Caliphs), and others The Sahaabah (companions of the Prophet) have a special status in that they were chosen for companionship and they personally knew and interacted and communicated with the Prophet, peace and blessings be upon him. Thus their sayings and actions have two possibilities: sometimes their words are derived from him and not their own opinions but those from revelation from Allah’s Messenger; sometimes their sayings constitute their own opinions and constitute their legal viewpoints on various issues. On both accounts they are rich source of authentic information about the rulings of Islam. Their great knowledge, noble characters, and exemplary manner of following Islam, all is an inspiration for those generations of Muslims after them. The saying of the Sahaabah and then the Taba’een (followers after them) and then the following generations of Ulama`a (scholars) and Fuqaha`a (jurist and scholars of jurisprudence) are not sources of law in and of themselves, but may help explain and elucidate the teachings and laws. Allah Most Exalted said:﴿ وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ ﴾‘And the forerunners to embrace Islam of the Emigrants and the Helpers, and also those who followed them in good faith. Allah is well pleased with them, as they are well pleased with Him. He has prepared for them Gardens (in Paradise) under which rivers flow to dwell therein forever. That is the supreme success.” (9:100)And He Most Exalted said:﴿ لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا ﴾“Indeed, Allah was pleased with the believers when they gave their pledge to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down calmness and tranquility upon them, and He rewarded them with a near victory.” (48:18)The companion Ibn Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings be upon him, said:”ما من نبي بعثه الله في أمة قبلي إلا كان له من أمته حورايُّون وأصحاب، يأخذون بسنته ويقتدون بأمره، ثم إنها تخلف من بعدهم خلوف يقولون ما لا يفعلون، ويفعلون ما لا يؤمرون، فمن جاهدهم بيده فهو مؤمن، ومن جاهدهم بلسانه فهو مؤمن، ومن جاهدهم بقلبهم فهو مؤمن، وليس وراء ذلك من الإيمان حبَّةُ خردل““Allah did not send a Prophet to a nation (Ummah) before me except that there were disciples and companions from among his people who followed his ways (Sunnah) and obeyed his commands. Then there came (some) successors after them who said what they did not practice and practiced that which they were not commanded. So he who strives and fights against them with his hand is a believer and he who strives and fights against them with his tongue is a believer and he who strives and fights against them with his heart is a believer, and beyond that there is no faith even to the extent of a mustard seed.” The rightly guided Khulafa (Caliphs, leaders and followers of the Prophet) have a singular status since we are commanded to follow and obey them specifically, as in the famous narration of Irbaad ibn Sariyah, may Allah be pleased with him, when he said that the Messenger, peace and blessing be upon him, gave an eloquent sermon by which our hearts fluttered and tears flowed from our eyes, so we said to him, ‘O Messenger of Allah as if this is the final sermon so give us a final instruction.’ He said, peace and blessing be upon him: أوصيكم بتقوى الله والسمع والطاعة وإن تأمّر عليك عبد، فإنه من يعش منكم بعدي فسيرى اختلافاً كثيراًفعليكم بسنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجذ وإياكم ومحدثات الأمور، فإن كل بدعة ضلالة“I instruct you to fear Allah, and hear and obey even if an Ethiopian slave becomes your leader, for indeed whoever among you lives will see much disagreement so adhere to my Sunnah and the Sunnah of the rightly guided, correctly directed Caliphs, adhering to it with the firm bite of your molar teeth, and beware of the invented things since every Bid’ah (innovation) is misguidance.” And in another narration he said as al-Urbad ibn Sariyah reported:" عظنا رسول الله صلى الله عليه وسلم موعظة ذرفت منها العيون ووجلت منها القلوب فقلنا يا رسول الله إن هذه لموعظة مودع فماذا تعهد إلينا قال قد تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك ومن يعش منكم فسيرى اختلافا كثيرا فعليكم بما عرفتم من سنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجذ وعليكم بالطاعة وإن عبدا حبشيا فإنما المؤمن كالجمل الأنف حيثما قيد انقاد." “The Messenger of Allah, may Allah's peace and blessing be upon him, gave us an admonition which caused the eyes to shed tears and the hearts to tremble in fear, so we said, ‘O Messenger of Allah, as if this is a farewell sermon, so with what do you counsel us?’ He said: ‘I have left you upon clear proof: its night is like its day, no one deviates from it except one who is destroyed. Whoever lives long from among you will see great controversy. So adhere to what you know from my Sunnah and the Sunnah of the rightly-guided Caliphs and cling to that with your molar teeth, and adhere to obedience even if it is to (obey) an Abyssinian slave. Since verily the believer is like a submissive camel: wherever it is led, it follows.” The Ulama`a (men of knowledge, scholars) in Islam have a special status, and of course the Caliphs and many of the Sahaabah were in the highest ranks of scholars, for the Prophet, may the peace and blessing of Allah be upon him, said about their legacy:" من سلك طريقا يطلب فيه علما سلك الله به طريقا من طرق الجنة وإن الملائكة لتضع أجنحتها رضا لطالب العلم وإن العالم ليستغفر له من في السماوات ومن في الأرض والحيتان في جوف الماء وإن فضل العالم على العابد كفضل القمر ليلة البدر على سائر الكواكب وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا دينارا ولا درهما ورثوا العلم فمن أخذه أخذ بحظ وافر."“He who treads a path in search of knowledge, Allah will direct him to tread a path from the paths of Paradise, and the angels would welcome the seekers of knowledge. And all that is found in the heavens and the earth, even the fish in the depths of the water seek forgiveness for the scholar. The superiority of the scholar over the worshipper is like that of the full moon at night over the rest of the stars. Verily the scholars are heirs of the Prophets who leave behind neither Dinar nor Dirham, they only leave knowledge as their heritage (legacy and inheritance), so whoever acquires it has acquired a huge fortune.” Seeking knowledge is always incumbent upon all Muslims for their entire lives as he said, peace and blessing be upon him: " طلب العلم فريضة على كل مسلم "“Seeking knowledge is obligatory on every Muslim (i.e. both male and female).” And he also said, peace and blessing be upon him: إن الله و ملائكته حتى النملة في جحرها و حتى الحوت في البحر ليصلون على معلم الناس الخير“Verily Allah, the angels, the ants and even the fish in the sea give salutations to the person who teaches the people goodness.” And Amr ibn al-‘Aas, may Allah be pleased with him, narrated that the Messenger, peace and blessing be upon him, said: إن الله لا ينتزع العلم من الناس انتزاعاً، ولكن يقبض العلماء فيرفَعُ العلم معهم، ويُبقي في الناس رُؤوساً جُهَّالاً يفتنون بغير علم فَيَضِلُّون ويُضِلُّون“Allah does not take away the knowledge by taking it away from the people. He takes the religiously learned men in death and by this takes the knowledge that is with them, until there remains as the leaders of the people ignorant ones who, when consulted, give verdicts without knowledge, going astray themselves and leading the people astray.” We know that the general way of the Caliphs, companions and righteous believers after them is correct, for Allah praises them, saying:﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا ﴾ “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We will give him accordingly and burn him in Hellfire, and it is an evil destination.” (4: 115) This leads us by necessity to another vital subject before we initiate the investigation of mercy. Reported by Muslim no. 2942. Reported by Muslim 1/12 no.6, 7 and others. Reported by al-Bukhari 1/4 , no.108 and Muslim 1/7, no. 2. Reported by Imam Muslim, Ahmad, Ibn Majah and others. The weak narration is reported by Imam Ahmad # 21296 and verified as weak by Shu`iab al-Arna`ut and the reliable nation is reported by al-Bukhari, Muslim and many others. Reported by Muslim 4/1873, no.2408. This is a long narration, and the second thing to adhere to is the members of his family household wherein he reminded them of their responsibilities to them. Reported by Imam Malik, and this is his wording, al-Baihaqi, and al-Hakim, and al-Albani verified it as authentic in Sahih at-Targheeb #40. Reported by al-Bukhari, Muslim, an-Nasa`e, Ahmad and others. Reported by ad-Darami, and see Sheikh al-Albani’s Silsalah as-Sahihah # 394. Reported by al-Khateeb al-Baghdadi and declared good by al-Albani in his Silsalah as-Sahihah # 332 and see also his Sahih at-Targheeb Reported by Ahmad # 17213 and Abu Da`ud, and verified by al-Arna`ut and al-Albani in his verification of Mishkat # 163. Reported by Abu Da`ud and al-Marwazi in “Tatheem Qadr-as-Salat” [The Aggrandizement of the Status of Prayer, p.1007 no. 1081 gives another, longer version on Habeeb ibn Abi al Malak. This is also reported by Tabarani, and al-Ajuri in his Saharee’ah, and by the combination of its many pathways, it is a good narration. Reported by Muslim 1/70, no 50. Reported by Abu Da`ud, 4/201, no. 4707, at-Tirmidthi 5/44, no.2676 who said it is a good hadith, Ibn Majah1/15-16, no. 42- 4 and Ahmad 4/46-47, and verified as authentic by al-Albani in Sahih al-Jame’as-Sagheer # 7819. Reported by Ahmad, Ibn Majah, al-Hakim and verified by al-Albani in as-Silsalah as-Sahihah # 937, and as-Sahih al-Jame’e # 4369. Reported by Abu Da`ood, at-Tirmidthi, Ibn Majah and others and verified by al-Albani in his confirmation of Mishkat #218. Reported by Ibn Majah and al-Baihaqi and verified by al-Albani in his Sahih-al-Jami # 6297. Reported by at-Tabarani and Deya al-Maqdasi, and verified as authentic by al-Albani in Sahih al-Jame’e as-Sagheer #1838, and see #5883. At-Tirmidthi reported similarly. Reported by al-Bukhari 8/187, #7307, and Muslim, 4/2058, #3673.