Voices of Beneficial Knowledge

Hadīth

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Voices of Beneficial Knowledge

The Issue of Traveling to Places Other Than the Three Mosques with the Intention of Worship

Episode: 1

The Prophet ﷺ instructed his ummah and called them to every good, and he prohibited them from and warned them against every evil. He blocked the paths leading to destruction for them and opened for them the paths to salvation. Allah commanded His servants, whenever they dispute over something, to refer it back to the Qur’an and the Sunnah. Allah, the Exalted, said:

“So if you differ over anything, refer it back to Allah and the Messenger, if you truly believe in Allah and the Last Day. That is better and best in outcome.”

[al-Nisāʾ: 59]

He made two conditions for the acceptance of righteous deeds:

The first condition: Sincerity to Allah, the Exalted. He, Glorified be He, said:

“And they were not commanded except to worship Allah, being sincere to Him in religion, inclining toward truth.”

[al-Bayyinah: 5]

The second condition: Following the Prophet ﷺ in his acts of worship. Allah, the Exalted, said:

“Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it.”

[al-Hashr: 7]

And he ﷺ said:

“Whoever introduces into this matter of ours that which is not from it, it is rejected.”

[Reported by Muslim in his Sahīh, The Book of Judicial Rulings, chapter (8), No. 1718 (3/1343)]

Therefore, any act by which a person seeks to worship Allah, the Exalted, may not be practiced unless Allah, the Exalted, has permitted it in His Book or has given His Messenger permission for it.

The Prophet ﷺ also warned against the causes of shirk and blocked the paths leading to it. Thus, he prohibited taking his grave as a place of recurring celebration or gathering. He ﷺ said:

“And do not make my grave an ʿīd (a place of recurring gathering or celebration).”

[Authentic, reported by Abū Dāwūd in his Sunan, Visiting Graves, No. 2042 (2/534), and Ahmad in his Musnad, No. 8804 (14/403)]

He prohibited exaggerating in praising him and elevating him above the rank of servitude. He ﷺ said:

“Do not exaggerate in praising me, as the Christians exaggerated in praising the son of Mary. I am only His servant, so say: ‘The servant of Allah and His Messenger.’”

[Reported by al-Bukhārī in his Sahīh, No. 3445 (49), Fath al-Bārī (6/551)]

And when the Prophet ﷺ said:

“Journeys should not be undertaken except to three mosques: al-Masjid al-Harām, the Mosque of the Messenger of Allah, and al-Masjid al-Aqsā.”

[Reported by al-Bukhārī, and Muslim]

By this, he ﷺ intended to prohibit traveling to places other than these three for the purpose of worship. He did not single out his grave along with them. The Companions understood this meaning and unanimously agreed that undertaking journeys to places other than the three mosques was prohibited. They also understood from it the prohibition of undertaking journeys to any place that is visited with the intention of worship.

They were more knowledgeable than others concerning what they had heard and had a deeper understanding of what the Prophet ﷺ said than those who came after them. This is clearly demonstrated by the fact that some of them objected to one another. When Abū Hurayrah traveled to al-Tūr (al-Tūr is the mountain upon which Allah spoke to Moses and from which he was called. It extends between Egypt and Bayt al-Maqdis [Jerusalem]), Abū Basrah al-Ghifārī objected to what he had done, because he knew that Abū Hurayrah had traveled there only because of the virtue of the place. He said:

“If I had caught up with you before you departed for it, you would not have gone. Indeed, I heard the Messenger of Allah ﷺ say: ‘Journeys should not be undertaken except to three mosques: al-Masjid al-Harām, this mosque of mine, and al-Masjid al-Aqsā.’”

[Authentic, reported by Imām Ahmad in his Musnad (39/270), No. 23850, from the hadīth of Abū Basrah. The editors of the book said: “Its chain of transmission is authentic.”]

Thus, they understood the prohibition according to its apparent meaning, namely, that undertaking journeys to places other than the three mosques is prohibited. They did not interpret it as merely negating the special virtue of such places, as others who came after them and after the virtuous generations interpreted it.

They referred the matter back to Allah, the Exalted, and to His Messenger. Their state was safer than that of those who legislate something that Allah, the Exalted, has not permitted. Allah, the Exalted, said:

“Say: ‘My Lord has only forbidden immoralities—what is apparent of them and what is hidden—and sin, transgression without right, and associating with Allah that for which He has not sent down any authority, and saying about Allah what you do not know.’”

[al-Aʿrāf: 33]

Source: al-Sārim al-Munkī fī al-Radd ʿalā al-Subkī (The Unsheathed Sword in Refutation of al-Subkī)
Author: Imām al-Hāfiz Muhammad ibn Ahmad ibn ʿAbd al-Hādī al-Maqdisī al-Hanbalī
Pages: 20–22

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3 weeks ago | [YT] | 19

Voices of Beneficial Knowledge

Seeking Nearness to Allah (Tawassul) through the Dead and Those Who Are Absent

Question: There are people who fall into seeking nearness to Allah through other than Allah and ask the awliyā’ (close allies of Allah) and righteous people for help, even though they affirm the oneness of Allah verbally, pray, and fast. When we prohibit them from doing this, they stubbornly argue and debate, and try to distort the meanings of the Qur’an. They say: “I do not directly ask these people to bring benefit or remove harm. Rather, I ask Allah through their blessings, righteousness, and piety.” Is there a difference between someone who asks them directly and someone who asks Allah through them? Is this person who makes such a statement correct or not?

Answer: Seeking nearness to Allah through the dead and those who are absent is prohibited and impermissible, because the dead and those who are absent are unable to do anything of what is requested from them.

Furthermore, the ruling differs according to the type of seeking nearness to Allah. If a person seeks nearness to Allah through someone who is absent or dead by drawing closer to him through any form of worship, such as slaughtering for him, making a vow to him, supplicating to him, asking him for help, or asking him to fulfill needs, then this is major shirk, which takes a person outside the religion—and we seek refuge in Allah. This is because he has directed a type of worship to other than Allah. Whoever worships other than Allah through any form of worship has committed shirk and apostatized from the religion of Islam, even if he prays, fasts, performs Hajj, and does whatever else he does, because he has invalidated his Islam through the nullifiers he has committed—and we seek refuge in Allah.

He is like a person who performs ablution and then nullifies his ablution. Just as something that nullifies ablution invalidates the ablution, likewise, shirk invalidates Islam. His fasting and prayer do not benefit him as long as he seeks to draw closer to the dead and those who are absent—whether they are jinn, angels, or devils—through any form of worship, such as slaughtering for them, making vows to them, calling upon them by their names, or asking them for help. This is major shirk.

As for when seeking nearness to Allah through someone who is absent or dead means that a person supplicates to Allah, Glorified and Exalted, while making that person an intermediary, saying, “I ask You by the right of so-and-so,” or “by the status of so-and-so,” then this is an innovation. It does not reach the level of major shirk, but it is a prohibited innovation, and it is a means to shirk, a gateway to shirk, and something that leads to shirk.

Therefore, the conclusion is that it is not permissible to seek nearness to Allah through the dead or those who are absent in any form. If a person asks them for his need, slaughters for them, and makes vows to them, this is major shirk. If he merely seeks nearness to Allah through them and asks by their status or by their right, then this is a prohibited innovation and one of the means leading to shirk.

As for the questioner’s statement concerning this stubborn person who says, “I do not supplicate to them; rather, I supplicate to Allah, Glorified and Exalted, through their righteousness and piety,” this is exactly the statement of the early polytheists. Allah, the Exalted, said concerning them:

“And they worship besides Allah that which can neither harm them nor benefit them, and they say, ‘These are our intercessors with Allah.’”
[Yūnus: 18]

And Allah, the Exalted, said concerning them:

“And those who take protectors besides Him say, ‘We only worship them so that they may bring us closer to Allah.’”
[Az-Zumar: 3]

The early polytheists knew that these dead people and those who were called upon besides Allah were unable to create, provide, give life, or cause death. They acknowledged that this belongs to Allah, Glorified and Exalted. Rather, they only wanted from these people intercession, mediation, and similar things—the same arguments that their fellow polytheists today use as excuses.

Reference:
Majmūʿ Fatāwā al-Shaykh Ṣāliḥ ibn Fawzān ibn ʿAbdullāh al-Fawzān

Pages: 27–29

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Voices of Beneficial Knowledge

The Obligation to Obey the Messenger of Allah ﷺ During His Lifetime

Episode: 2

From all of this, it was necessary for the Companions to refer back to the Messenger ﷺ so that he could explain to them the rulings of the Qur’an, clarify matters in it that were difficult for them to understand, judge between them in disputes, and settle their disagreements. The Companions, may Allah be pleased with them, observed the limits of his commands and prohibitions and followed him in his actions, acts of worship, and dealings—except in matters they knew were specific to him. Thus, they learned from him the rulings of prayer, its pillars, and its manner of performance, in compliance with his command: “Pray as you have seen me praying.” (Reported by al-Bukhari from Malik ibn al-Huwayrith)

They also learned from him the rites and rituals of Hajj, in compliance with his command as well: “Learn your rites from me.” (Reported by Muslim from Jabir)

He would sometimes become angry when he learned that some of his Companions had not followed his example in something he did. As Malik narrated in Al-Muwatta’, from ‘Ata’ ibn Yasar, a man from among the Companions sent his wife to ask the Messenger of Allah ﷺ about the ruling on a fasting person kissing his wife. Umm Salamah رضي الله عنها informed her that the Messenger of Allah ﷺ used to kiss while he was fasting. She returned to her husband and informed him of this. He said: “I am not like the Messenger of Allah. Allah permits for His Messenger whatever He wishes.” The statement reached the Messenger of Allah ﷺ, and he became angry and said:

“Indeed, I am the most fearful of you of Allah and the most knowledgeable of you concerning His limits.” (Reported by Muslim from ‘Umar ibn Abi Salamah. Al-Shafi‘i also reported it in Ar-Risalah, p. 404, as a mursal narration from ‘Ata’)

Likewise, he became angry when he commanded the Companions to shave their heads and exit the state of ihram during the Treaty of Hudaybiyyah, but they did not do so because the matter was difficult for them. He then proceeded himself and exited the state of ihram, whereupon they immediately followed his example.

So great was their emulation of him that they would do whatever he did and refrain from whatever he refrained from, without knowing the reason for it or asking him about its cause and wisdom. Al-Bukhari narrated from Ibn ‘Umar رضي الله عنهما that he said: “The Messenger of Allah ﷺ wore a gold ring, so the people also began wearing gold rings. Then the Prophet ﷺ discarded it and said, ‘I will never wear it again.’ So the people discarded their rings.”

Al-Qadi ‘Iyad also narrated in his book Ash-Shifa’ from Abu Sa‘id al-Khudri رضي الله عنه that while the Messenger of Allah ﷺ was praying with his Companions, he removed his sandals and placed them to his left. When the people saw this, they threw down their sandals. After he completed his prayer, he said:

“What made you throw down your sandals?”

They said, “We saw you throw down your sandals.”

He said:

“Indeed, Jibril informed me that there was some impurity on them.”

Ibn Sa‘d mentioned in At-Tabaqat that the Prophet ﷺ prayed two rak‘ahs of the noon prayer in his mosque with the Muslims. Then he was commanded to face the Sacred Mosque, so he turned toward it, and the Muslims turned with him. (At-Tabaqat al-Kubra by Ibn Sa‘d)

Indeed, their compliance with the command of the Prophet ﷺ reached such a level that they followed his commands even in worldly matters. Abu Dawud and Ibn ‘Abd al-Barr, in Jami‘ Bayan al-‘Ilm wa Fadlihi, narrated from Ibn Mas‘ud رضي الله عنه that he came on Friday while the Prophet ﷺ was delivering the sermon. He heard him say:

“Sit down.”

So he sat down at the door of the mosque, right where he had heard the Prophet ﷺ say that. The Prophet ﷺ saw him and said to him:

“Come, O ‘Abdullah ibn Mas‘ud.”

This was how the Companions were with the Messenger ﷺ during his lifetime. They regarded his statements, actions, and approvals as religious rulings, and none of them differed over this. None of them considered it permissible for himself to oppose the command of the Qur’an.

The Companions would not question the Messenger ﷺ regarding a matter except in certain circumstances: when his action or statement was his own judgment concerning a worldly matter, as occurred during the Battle of Badr, when Habbāb ibn al-Mundhir questioned him about the location where they should camp; or when it was his own judgment concerning a religious matter before Allah had given a ruling concerning it, either by confirming it or prohibiting it, as occurred when ‘Umar questioned him concerning the prisoners of Badr and the Treaty of Hudaybiyyah; or when something was unfamiliar to their understanding and they discussed it with him only to learn its wisdom; or when they thought that an action was something specific to him and therefore did not consider themselves obligated to follow it; or when he commanded them to do something but they thought that the command indicated permissibility and that doing something other than what was commanded would be preferable.

Apart from these circumstances, their response was one of complete submission, perfect following, and full adherence.

Reference:
As-Sunnah wa Makanatuha fi at-Tashri‘ al-Islami — The Sunnah and Its Position in Islamic Legislation
Pages: 70–72
Author: Dr. Mustafa as-Siba‘i

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Voices of Beneficial Knowledge

The Obligation to Obey the Messenger of Allah ﷺ During His Lifetime

Episode: 1

During the time of the Messenger of Allah ﷺ, the Companions derived the rulings of Islamic law from the Noble Qur’an, which they received from the Messenger ﷺ. Often, the verses of the Qur’an were revealed in a general form without detailed explanation, or in an unrestricted form without qualification. For example, the command to perform the prayer was given in a general form; the Qur’an did not explain the number of its units, its manner of performance, or its times. Likewise, the command to give zakah was given without specifying the minimum amount upon which zakah becomes obligatory, nor were its amounts or conditions explained.

The same applies to many other rulings that cannot be implemented without knowing the explanation of their conditions, essential components, and nullifiers. Therefore, it was necessary for them to refer to the Messenger of Allah ﷺ in order to know the rulings in a detailed and clear manner.

Likewise, many incidents occurred concerning which there was no explicit text in the Qur’an. Therefore, it was necessary for their ruling to be explained through him ﷺ, for he conveyed from his Lord and was the most knowledgeable of creation concerning the objectives, limits, methodology, and purposes of Allah’s Law.

Allah informed us in His Noble Book about the Messenger’s role regarding the Qur’an: that he was to explain it and clarify its meanings and verses. Allah the Exalted says:

“And We revealed to you the Reminder so that you may make clear to the people what has been revealed to them, so that they may reflect.” [An-Nahl: 44]

He also made clear that the Messenger’s role was to clarify the truth when people differed concerning it:

“And We have not revealed the Book to you except so that you may make clear to them that over which they differ, and as guidance and mercy for a people who believe.” [An-Nahl: 64]

He made it obligatory to submit to his judgment in every dispute:

“But no, by your Lord, they will not truly believe until they make you judge concerning that over which they dispute among themselves, then find no discomfort within themselves concerning what you have decided, and submit in full submission.” [An-Nisa’: 65]

He also informed us that the Prophet ﷺ was given the Qur’an and wisdom so that he could teach people the rulings of their religion. He said:

“Indeed, Allah has shown great favor to the believers when He sent among them a Messenger from themselves, reciting to them His verses, purifying them, and teaching them the Book and wisdom, although before that they had clearly been in error.” [Al ‘Imran: 164]

The majority of scholars and verifying scholars held that wisdom is something other than the Qur’an. It is what Allah taught him of the secrets of His religion and the rulings of His Law, which the scholars refer to as the Sunnah.
Imam al-Shafi‘i رحمه الله said:

“Allah mentioned the Book, which is the Qur’an, and He mentioned wisdom. I heard one whom I am pleased with among the people of knowledge of the Qur’an say: ‘Wisdom is the Sunnah of the Messenger of Allah.’ This resembles what he said—and Allah knows best—because the Qur’an is mentioned, and wisdom follows it. Allah mentioned His favor upon His creation by teaching them the Book and wisdom. Therefore—and Allah knows best—it is not permissible to understand wisdom here as anything other than the Sunnah of the Messenger of Allah, because it is mentioned together with the Book, and because Allah made obedience to His Messenger obligatory and made it binding upon people to follow his command. Therefore, it is not permissible to say that any statement is obligatory except the Book of Allah and the Sunnah of His Messenger, for the reason we have explained: Allah made faith in His Messenger inseparable from faith in Him.” (Ar-Risalah)

It is clear from what al-Shafi‘i رحمه الله mentioned here that he firmly asserts that wisdom is the Sunnah, because Allah mentioned it alongside the Book, which indicates that they are distinct from one another. It cannot correctly be understood as something other than the Sunnah, because it is mentioned in the context of Allah’s favor upon us by teaching it to us, and Allah does not bestow His favor except through what is true and correct. Therefore, wisdom is obligatory to follow just as the Qur’an is obligatory to follow. Since Allah has only made it obligatory upon us to follow the Qur’an and the Messenger, it necessarily follows that wisdom is what was issued from the Messenger in the form of rulings and statements intended as legislation.

If this is the case, then the Messenger of Allah ﷺ was given the Qur’an as well as something else that is obligatory to follow alongside it. This is explicitly stated in Allah’s description of the Messenger:

“He commands them to what is right, forbids them from what is wrong, makes lawful for them the good things, prohibits for them the impure things, and relieves them of their burden and the shackles that were upon them.” [Al-A‘raf: 157]

Since the wording is general, it includes everything that he makes lawful or unlawful, whether its source is the Qur’an or revelation that Allah inspires him with.
Abu Dawud narrated from al-Miqdam ibn Ma‘di Karib that the Messenger of Allah ﷺ said:

“Indeed, I have been given the Book and something similar to it along with it.” (Authentic, Sunan Abi Dawud, Hadīth No. 4604)

This is also indicated by the fact that Allah made it obligatory upon the Muslims to follow the Messenger regarding what he commands and forbids. He said:
“Whatever the Messenger gives you, take it, and whatever he forbids you from, refrain from it.” [Al-Hashr: 7]

He also coupled obedience to the Messenger with obedience to Him in many verses of the Qur’an. He said:
“And obey Allah and the Messenger so that you may receive mercy.” [Al ‘Imran: 132]

He encouraged responding to what the Messenger calls them to, saying:
“O you who believe, respond to Allah and the Messenger when he calls you to that which gives you life.” [Al-Anfal: 24]

He considered obedience to the Messenger to be obedience to Allah and following him to be an expression of love for Allah:
“Whoever obeys the Messenger has indeed obeyed Allah.” [An-Nisa’: 80]

He also said:
“Say: If you truly love Allah, then follow me; Allah will love you and forgive your sins.” [Al ‘Imran: 31]

And He warned against opposing the Messenger’s command:
“So let those who oppose his command beware lest a trial afflict them or a painful punishment afflict them.” [An-Nur: 63]

Indeed, He indicated that opposing him constitutes disbelief:
“Say: Obey Allah and the Messenger. But if they turn away, then surely Allah does not love the disbelievers.” [Al ‘Imran: 32]

He did not permit the believers under any circumstances to oppose his judgment or commands:
“It is not for a believing man or believing woman, when Allah and His Messenger have decided a matter, to have any choice in their matter. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Al-Ahzab: 36]

He also considered turning away from having the Messenger judge in matters of disagreement to be one of the signs of hypocrisy:

“And they say, ‘We believe in Allah and the Messenger, and we obey,’ then a group of them turns away after that. Such are not believers. And when they are called to Allah and His Messenger so that he may judge between them, a group of them turns away … The only response of the believers when they are called to Allah and His Messenger so that he may judge between them is that they say, ‘We hear and we obey.’ And such are the successful.” [An-Nur: 47-51]

Rather, He made it one of the requirements of faith that they should not leave when they are with the Messenger without asking his permission:

“The believers are only those who believe in Allah and His Messenger, and when they are with him on a matter requiring collective action, they do not leave until they have asked his permission. Indeed, those who ask your permission are the ones who believe in Allah and His Messenger. So when they ask your permission for some of their affairs, give permission to whoever you wish among them, and ask Allah to forgive them. Indeed, Allah is Most Forgiving, Most Merciful.” [An-Nur: 62]

Ibn al-Qayyim said:
“Since Allah has made it one of the requirements of faith that when they are with him, they do not go anywhere without asking his permission, then it is even more appropriate that one of the requirements of faith is that they should not adopt any opinion or scholarly position until after seeking his permission. His permission is known through the indication of what he brought that he permitted it.” (A‘lam al-Muwaqqi‘in)

Reference:
As-Sunnah wa Makanatuha fi at-Tashri‘ al-Islami — The Sunnah and Its Position in Islamic Legislation
Pages: 67–70
Author: Dr. Mustafa as-Siba‘i

1 month ago | [YT] | 15

Voices of Beneficial Knowledge

The Meaning and Definition of the Sunnah

Sunnah in the linguistic sense: It means a way or method, whether praiseworthy or blameworthy. This is indicated by his saying ﷺ: “Whoever establishes a good sunnah will have its reward and the reward of whoever acts upon it until the Day of Resurrection; and whoever establishes a bad sunnah will bear its sin and the sin of whoever acts upon it until the Day of Resurrection.” (Reported by Muslim from Jarir ibn Abdullah al-Bajali)

And in the hadith: “You will certainly follow the ways of those who came before you, handspan by handspan and cubit by cubit.” (Reported by al-Bukhari and Muslim from Abu Sa'id al-Khudri)

In the terminology of the scholars of Hadith: It refers to whatever has been reported from the Prophet ﷺ of a statement, action, approval, physical characteristic, moral characteristic, or biography, whether it occurred before or after his mission began. In this sense, according to some scholars, it is synonymous with Hadith.

In the terminology of the scholars of Usul (principles of Islamic jurisprudence): It refers to whatever has been transmitted from the Prophet ﷺ of a statement, action, or approval. A statement refers to what the Prophet ﷺ said on various occasions concerning the legislation of rulings, such as his saying ﷺ: “Actions are only by intentions.” (Reported by al-Bukhari and Muslim from Umar)

And his saying ﷺ: “The two parties to a sale have the option [to cancel the sale] as long as they have not separated.” (Reported by al-Bukhari and Muslim from Ibn Umar)

An example of an action is what the Companions transmitted regarding the actions of the Prophet ﷺ in matters of worship and other affairs, such as performing the prayers, performing the rites of Hajj, the manners of fasting, and his judging by means of a witness and an oath.

An example of approval (taqrir) is what the Messenger ﷺ approved of actions performed by some of his Companions, either by remaining silent about them while indicating his approval, or by showing approval, commendation, and support.

An example of the first type is his approval of the Companions’ different judgments concerning the time of the ‘Asr prayer during the Battle of Banu Qurayzah. He said to them: “None of you should pray ‘Asr except at Banu Qurayzah.” (Reported by al-Bukhari and Muslim from Ibn Umar)

Some of them understood this prohibition according to its literal meaning, so they delayed the prayer until after sunset. Others understood it to mean that the Prophet ﷺ was urging the Companions to hurry, so they prayed it within its proper time. The Prophet ﷺ was informed of what each group had done, and he approved both of them without objecting to either group.

An example of the second type is what has been narrated concerning Khalid ibn al-Walid رضي الله عنه. He ate a dabb (desert lizard) that had been brought to the Prophet ﷺ, although the Prophet ﷺ himself did not eat it. Some of the Companions asked him: “Is eating it forbidden, O Messenger of Allah?” He replied: “No, but it is not found in the land of my people, and I find myself disinclined to it.” (Reported by al-Bukhari and Muslim from Ibn Abbas)

The term Sunnah may also be used by them to refer to something for which there is a proof from the Islamic law, whether that proof is found in the Noble Qur’an, comes from the Prophet ﷺ, or was reached through the Companions’ independent reasoning. Examples include compiling the Qur’anic manuscript, making the people adhere to one mode of recitation, and establishing official administrative registers (diwans). This is contrasted with bid‘ah (innovation). This is the meaning of the Prophet’s saying ﷺ: “You must adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me.” (The hadith was reported by Abu Dawud and al-Tirmidhi from al-‘Irbad ibn Sariyah; al-Tirmidhi said: “Hasan Sahih")

In the terminology of the jurists, Sunnah refers to what is established from the Prophet ﷺ without being stipulated as obligatory or required. It is contrasted with the obligatory and the other rulings among the five legal rulings. The term may also be used by them to refer to that which is opposite to bid‘ah, as in their saying: “The Sunnah divorce is such-and-such, while the innovated divorce is such-and-such.” (Irshad al-Fuhul)

The reason for this difference in terminology goes back to the differences in the purposes that each group of scholars is concerned with.

The scholars of Hadith studied the Messenger of Allah ﷺ as the guiding leader and example whom Allah informed us is a model and an example for us. Therefore, they transmitted everything connected to him, including his biography, character, personal qualities, reports, statements, and actions, regardless of whether or not these established a legal ruling.

The scholars of Usul (principles of Islamic jurisprudence), on the other hand, studied the Messenger of Allah ﷺ as the Lawgiver who established principles for the scholars capable of independent reasoning after him and explained to people the way of life. Therefore, they focused on his statements, actions, and approvals that establish and affirm legal rulings.

The scholars of Fiqh (Islamic jurisprudence) studied the Messenger of Allah ﷺ in relation to the fact that his actions serve as indications of legal rulings. They examine the ruling of Islamic law concerning the actions of people, whether those actions are obligatory, prohibited, permissible, or otherwise.

Here, when we use the term Sunnah, we mean what the scholars of Usul meant by it, because according to their definition, it is the Sunnah whose authority and position in Islamic legislation are examined. However, we have discussed the historical establishment of the Sunnah using the broader meaning intended by the scholars of Hadith.

Reference:
As-Sunnah wa Makanatuha fi at-Tashri‘ al-Islami — The Sunnah and Its Position in Islamic Legislation
Pages: 65–67
Author: Dr. Mustafa as-Siba‘i

1 month ago | [YT] | 13

Voices of Beneficial Knowledge

The Danger of Going Against the Qur'an and Sunnah

Episode: 2

Narrated by ʿAbdullah ibn ʿUmar رضي الله عنهما, who said: The Messenger of Allah ﷺ came toward us and said:

“O community of the Emigrants! There are five things which, if you are afflicted with them—and I seek refuge in Allah from you encountering them—then when immorality appears among a people to the point that they openly commit it, plague and diseases that were never known among their predecessors who passed before them will spread among them.

And when they give less than the due measure and weight, they will be afflicted with years of drought, severe hardship, and the injustice of their ruler upon them.

And when they withhold the zakat of their wealth, they will be deprived of rain from the sky. Were it not for the animals, they would not receive rain.

And when they break the covenant of Allah and the covenant of His Messenger, Allah will give power over them to an enemy from outside themselves, who will seize some of what is in their possession.

And when their leaders do not judge according to the Book of Allah and choose only from what Allah has revealed, Allah will cause their conflicts to be among themselves.”
Authentic. Narrated by Ibn Mājah and al-Hākim.

And Umm Salamah رضي الله عنها said: I heard the Messenger of Allah ﷺ say:

“When evil becomes widespread on the earth, Allah will send His punishment upon the people of the earth.”

I said: “O Messenger of Allah, even if there are righteous people among them?”

He said:

“They will be afflicted by what afflicts the people, then they will return to the mercy and forgiveness of Allah.”
Authentic. Narrated by Ahmad, al-Hākim, Abū Nuʿaym, al-Tabarānī, and al-Bayhaqī.

And it was reported from ʿĀʾishah رضي الله عنها.

And from the Mother of the Believers, Umm al-Hakam Zaynab bint Jahsh رضي الله عنها, that the Prophet ﷺ entered upon her in a state of fear, saying:

“There is no deity worthy of worship except Allah. Woe to the Arabs from an evil that has drawn near. Today an opening this size has been made in the barrier of Gog and Magog.”

And he made a circle with his thumb and the finger next to it.

I said: “O Messenger of Allah, will we be destroyed while there are righteous people among us?”

He said:

“Yes, when wickedness becomes widespread.”
Agreed upon.

And ʿAbdullah ibn ʿUmar رضي الله عنهما said: The Messenger of Allah ﷺ said:

“…And humiliation and disgrace have been placed upon whoever opposes my command…”
Authentic. Narrated by Ahmad.

And Ibn Masʿūd رضي الله عنه narrated that the Prophet ﷺ said:

“The extremists have perished.”

He said this three times.
Narrated by Muslim.

And Buraydah al-Aslamī رضي الله عنه said: The Messenger of Allah ﷺ said:

“Follow a moderate course, for whoever tries to overpower this religion, it will overpower him.”
Authentic. Narrated by Ahmad, al-Tahāwī, and Ibn Abī ʿĀsim.

And al-ʿIrbād ibn Sāriyah رضي الله عنه narrated that he heard the Messenger of Allah ﷺ say:

“I have left you upon a clear path, whose night is like its day. No one will deviate from it after me except one who is doomed.”
Authentic. Narrated by Ahmad, Ibn Mājah, al-Hākim, and Ibn Abī ʿĀsim.

And ʿĀʾishah رضي الله عنها said: The Messenger of Allah ﷺ said:

“Whoever introduces into this matter of ours (Islam) something that does not belong to it, it is rejected.”
Agreed upon.

In the wording of Muslim:

“Whoever performs an action that is not in accordance with our command, it is rejected.”


And Anas رضي الله عنه said: The Messenger of Allah ﷺ said:

“Indeed, Allah has withheld repentance from every person of innovation until he abandons his innovation.”
Authentic. Narrated by al-Tabarānī, Ibn Abī ʿĀsim, and others.

And ʿAbdullah ibn ʿAmr رضي الله عنهما said: The Messenger of Allah ﷺ said:

“Every deed has a period of enthusiasm, and every period of enthusiasm has a period of decline. Whoever’s period of decline is in accordance with my Sunnah has indeed been guided, and whoever’s period of enthusiasm leads to something other than that has indeed perished.”
Authentic. Narrated by Ahmad, Ibn Hibbān, Ibn Abī ʿĀsim, and al-Tahāwī.

Reference:
Surʿat al-ʿIqāb liman Khālafa al-Sunnah wa al-Kitāb — The Swift Punishment for Whoever Goes Against the Sunnah and the Book.

Pages: 26–28

Author: Abu ʿAmmār Muhammad ibn ʿAbdullah Bā Mūsā (May Allah preserve him)

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