by Muhammad Nasir-ud-deen Al-Albaani.
Praise be to Allah, Benediction and Peace be on
the Messenger of Allah, his family, his companions, and his adherents.
This is a lecture which I delivered in the city of
Doha, the capital of Qatar, in the blessed month of Ramadhan 1392 A.H. Some of
my friends have suggested to me to publish my lecture on account of need of the
Muslims to a work of its kind. In response to their request, I am printing it
for general propagation on account of its advantage, having regard for the
reminiscences and history. I have added some separate titles to assist the
reader to collect the main ideas. I pray to Allah, the Mighty, the Glorious, to
write me among those who defend the religion and those who help enact the law;
and to reward me for it. Surely he is the most generous in responding to my
prayer.
Damascus 22 Muharram-al-Haram 1394 A.H.
All Praise be to Allah, we praise Him, seek His
help and His forgiveness. We seek refuge in Allah from the evils of our souls
and evils of our deeds. One whom Allah guides, none can lead him astray, and one
whom He misguides, none can guide him. I bear witness that there is no god(1)
but Allah, and I bear witness that Muhammad (SAW) is His servant and His
messenger.
O you who believe. Fear Allah truly, and don't die
except in a state of Islam (3:102).
O Men fear your Lord who created you from one soul, and
created its partner, and from them spread men and women in numbers. Take care,
Allah will question you about it and the kinship. Surely, Allah is ever watchful
of your deeds (4:1).
O those who believe. Fear Allah and say what is correct
so that it fits you. He will forgive your sins. Whoever obeys Allah and His
messenger that is a great achievement (33:70-71).
The best of speech is the speech of Allah. That is
The Book of Allah. The best of guidance is the guidance of Muhammad. Of all
matters, the worst are innovations; and everything new is an innovation, and
every innovation is a deviation, and every deviation leads to Hell-fire.
I do not think that I will be able to offer this
high ranking assembly - especially when there are distinguished ulama (scholars)
and professors present - some knowledge which has not been dealt with before. If
what I think is true, I will rest contented that my address will be a reminder,
as it says in the Qur'an Remind, for the reminder would benefit the
believers (51:55).
I do not think that my talk in this blessed month
of Ramadhan, the month of importance, is an exposition of something of its
merits, rules and their practice, and the like, which generally the preachers
and instructors touch on, on account of the benefit they give to the listeners,
and procure for them good and blessing; but I have chosen my talk to be a study
of a general nature, surely it is one of the roots of the Shari'ah (Islamic
law). It is a declaration of the importance attached to the Sunnah in the
Islamic law.
You all know that Allah, The Blessed and Mighty,
chose Muhammad (SAW) as His Prophet and picked him to deliver the final message.
The Qur'an was revealed to him and commanded him to obey all what He had ordered
him to do, that is, to expound His message to the people. Allah says, We
have revealed to you the Reminder (The Qur'an) to expound to people what was
revealed to them (16:44).
I think that the declaration mentioned in the
verse contains two orders:
Allah says The male thief and female thief cut off
their hands (5:38) is a fitting example of that. The thief in it is
general like the hand.
The oral tradition explains the first of them and
restricts it by 'as-sareq' (the thief) who steals something worth a fourth of a
Dinar(2)
according to the saying of the Prophet (SAW) There is no cutting - of the
hand - unless the thing stolen is worth a fourth of a Dinar or more (Bukari
& Muslim) the two shaikhs have recorded this Hadeeth.
Again, the other is explained by the action of the
Prophet (SAW) or the action of his companions and his confirmation. They used to
cut the hand of the thief from the wrist as is known in the work of Hadeeth. The
oral tradition explains the hand mentioned in the verse on Tayammum (dust
ablution) And
rub therewith your faces and hands (5:6) is also the palm of the
hand as is stated in a Hadeeth Tayammum is the wiping of the face and the
hands recorded by the two shaikhs and Ahmad and others from a tradition
reported by Ammar bin Yasir (may Allah be pleased with them).
There are other verses that cannot be completely
understood except through Sunnah. They are:
From what has been stated above, O Muslim
Brethren, you can see the importance attached to Sunnah in Islamic Law. When we
divert our intention again to the exaples mentioned beside others not mentioned,
we are certain that there is no way to understand the Qur'an correctly except in
association with the interpretation of the Sunnah.
In the first example, the understanding of the
'sahabah' of 'dhulm' mentioned in the verse is on its general sense, despite the
fact that the (Allah be pleased with them) were, as stated by Ibn Mas'ud:
"The best of this community, most pious, profound in learning, least of
dissimulation." Yet with all that they erred in their understanding of
that.
Were it not for the Prophet (SAW), who held them
back from their mistaken notion, and made them take the step in the right
direction in that the correct meaning of 'dhulm' in the context is shirk
(association of partnership with Allah), we too would have followed in their
wrong thinking. Allah, The Blessed and The Most High saved us from that wrong
notion by the grace of the right direction of the Prophet (SAW) and his Sunnah.
In the second example - with Allah's guidance - if
not for the hadeeth mentioned above, we would have been in doubt at least with
regard to the shortening of prayer (qasr-as-salat) during a journey while secure
- if we did stipulate the condition of ffear as obvious in the verse - till the
companions saw the Prophet (SAW) shorten the prayers when it was safe and
secure.
In the third example, if not for the hadeeth, we
would have forbidden ourselves the consumption of good things made lawful to us:
locusts, fish, liver, and the spleen.
In the fourth example, if not for the hadeeths,
some of which we have mentioned, we would have considered lawful what Allah has
made unlawful through the dictum of the holy Prophet (SAW) like predatory
animals, and the birds which have claws.
And so in the fifth example, if not for the
hadeeths in regard to this question, we would have considered lawful what Allah
prohibited through the words of His Prophet (SAW) like gold and silk.
It is for this, some forbearers (as-salaf) say
that 'Sunnah' pronounces judgement of The Book (al-Qur'an).
It is a matter of regret that according to the
interpretation found in the works of some commentators and moders authors, that
it is permissible to do what is stated in the last two examples: Consumption of
the predatory animals and the waearing of gold and silk by referring their
interpretation only to the Qur'an.
Today, a sect exists called "Quranites"
who comment according to their whims and fancies; without seeking the
explanation of the authentic Sunnah. They only accept and follow the Sunnah
which suit their desires, the rest they throw behind. The Prophet (SAW) is
reported to have said that: None of you reclines on his bed, the order comes
to him on an affair which I am commanded to do or not to do. He says: "I
don't know, what is found in The Book of Allah we follow" (Tirmithi).
According to another report: What is found in The Book of Allah as 'Haram,'
we pronounce it 'haram' (forbidden). Surely, I am given The Qur'an and its
example with it. Yet, according to another report: What the Messenger of
Allah has forbidden, Allah has prohibited it.
It is a matter of regret that one renowned scholar
has written a book on Islamic law and its dogma, and in its preface, he says
that he has written it and that he has made reference only to The Qur'an.
This true hadeeth gives positive evidence that the
divine law of Islam - As-Shari'ah - is not merely Qur'an, but Qur'an and Sunnah.
Therefore, whoever holds fast to one source for reference to the exclusion of
the other, he held fast to neither of them, since both complement each other.
The Qur'an says Whoever
obeys the Messenger, obeys Allah. Allah says, No,
by your Lord they do not believe until they submit to your adjucation in all
disputes between them, then they do not find themselves oppressed with your
decisions and they completely submit (4:65). Again, Allah says When a matter has been decided by Allah and
His Messenger, it does not behove a believer, man or woman, to have choice in
their matter. One who disobeys Allah and His Messenger, he is indeed on a
clearly wrong Path (33:36). Furthermore, Allah says What
the Messenger teaches you, take it, and what he forbids you, avoid doing it
(59:7).
In connection with this verse, I am marvelled by
what is corroborated by Ibn Mas'ud (Allah be pleased with him) that is, a woman
came to him and told him, "You who says: May Allah's curse be on
'Al-Namisat' and 'Al-Motanamisat'(4)
and those who tattoo." He said "Yes." She said, "I read the
Book of Allah (Al-Qur'an) from beginning to its end. I did not find what you
have said. He told her, "If you have read it, you would have found it. As
for your reading what the Messenger teaches you, take it, and what he forbids
you, avoid doing it." She said, "Certainly." He said, "I
have heard the Messenger of Allah (SAW) say May Allah's Curse be on the
Al-Namisat." (Bukhari and Muslim)
From what has been stated above, it is clear that
there is no scope for anyone with all his Arabic Scholarship to understand the
glorious Qur'an, without the help of the Sunnah of the Prophet (SAW), his
sayings and actions.
The companions of the Prophet (SAW) were the most
knowledgeable in the language, which The Qur'an was revealed in, when it was not
blemished by the incorrectness of the common folks knowledge or their
grammatical mistakes. Yet, they erred in understanding the verses quoted above
when they relied on language alone.
It is self-evident that a man well-informed of the
Sunnah is more appropriate to understand The Qur'an and deduce the rules from it
than one who is ignorant of it. How can it be a source to one who does not
reckon it and does not make reference to it?
For this reason, it is part of the rules agreed
upon that Qur'an should be interpreted by the Qur'an itself as welll as the
Sunnah, then by the sayings of the Sahabah... etc. (5)
It is here that the cause of deviation of
scholastic theologians (Ahlu-el-Kalam) become clear, both ancient and modern,
and their opposition to the forbears 'As-salaf' (May Allah be pleased with them)
in their doctrines not to speak of their laws. They are far from Sunnah, and
knowledge of it, and rely on their intelligence and desires to decide on the
verses of attributes and others.
What is best is what was written down in the
exposition of Tahawi's doctrine (page 212 Fourth Edition):
When one is
not well-informed of The Book and Sunnah, what would he say about the
Fundamentals of Religion (usulu-d-din)? He only receives the assertion of
someone. If he says that he takes it from The Book of Allah, he does not study
the commentary of The Qur'an on the basis of prophetic traditions, and reflects
over it, nor what the companions (Sahabah), and the following generations
narrated, which is transmitted to us from the authorities whom the critics
chose. They have not transmitted the system and arrangement of The Qur'an, but
its poetic expression and meaning. They did not learn the Qur'an like children,
but studied it with meaning. One who does not follow in their footsteps, speaks
on his own accord. One who does that thinks it be the religion of Allah, and
does not study The Book of Allah, he sins, even if he is right.
One who studies The Qur'an and The Sunnah, he is
rewarded, even if he goes wrong, but if he is right in his opinion, his reward
is doubled. Then he says:
What is
obligatory, is submission to the Messenger (SAW) carrying out his saying and
accepting his saying with satisfaction and belief without contradicting it with
false ideas called 'opprehensive faculty' (Ma'qul) bearing doubt or complaint,
or offering the opinions of men and the garbage of their intellect. We unite
with The Prophet (SAW) in judgement, submission, obedience and compliance, just
as we have unison with Allah, glory be to Him, by worshipping Him by humility,
submissiveness, repentance and reliance.
In short, what is obligatory on all MUslims is
that they do not separate between Qur'an and Sunnah; whereas, it is obligatory
to take both of them and to formulate the law on both of them.
This is a safeguard for them, so that they won't
fall right or left; and that they won't fall back in error as explained by The
Prophet (SAW): I leave behind me two things. You will never go astray if you
hold fast to them: The Qur'an and my Sunnah.
It is self-evident after this that I say:
The Sunnah which has an important bearing on
Islamic Law is only the Sunnah confirmed by scientific channels, and authentic
chains of narrations known to the learned in regard to hadeeths and the
background of the narrators.
It is not the one which is found in different
works of Tafseers (commentaries of The Qur'an) and Islamic jurisprudence (fiqh),
and in different writings of longing, intimidation, advices, and admonitions,
etc...
They contain weak, spurious, and fabricated
hadeeths, of which Islam absolves, like the story of 'Harut and Marut,' and the
sotry of 'gharanik.' I have a special letter which makes it void and it is
printed(6).
A major part of it is recorded in two huge books namely "A chain of weak
and fabricated hadeeths and their evil impact on the community." Their
number upto date have reached approximately four thousand hadeeths(7).
It is obligatory on the learned, especially those
who spread the knowledge of fiqh and legal opinions among the public, that they
shouldn't dare to argue with hadeeth unless it is well-attested. Books of
jurisprudence, which they refer to, are normally filled with traditions which
are not well-attested, nor have any bases, as is well-known to the learned.
I have begun an important project, and I think it
will be of use to those occupied with jurisprudence, and I will name it:
"Weak and Fabricated Hadeeths in the Major Jurisprudence 'fiqh'
Books," by which I mean:
I regret that I did not get the opportunity to
finish it, because the journal "Al-Wa'e-al-Islami" of Kuwait which
promised to publish it, when perused it, didn't print it.
Although I missed this opportunity, perhaps I will
succeed on another occasion, Allah willing, to offer to my bretheren occupied
with jurisprudence a precise learned course to help them to facilitate their
knowledge of the different categories of hadeeth with reference to various
sources from books on hadeeth, with an explanation of its special nature and
character and reliance on them. Allah is the source of success.
Before I conclude my talk, I think I must direct
the attention of brethren present to a well known hadeeth. It is devoid of one
of the books of jurisprudence on account of its weakness in respect of its chain
of narration (isnad) and its contrdiction with what we have concluded in this
talk, regarding the illegitimacy of discrimination in law between The Qur'an and
Sunnah; and the necessity of taking both.
It is a hadeeth of Muadh bin Jabal (May Allah be
pleased with him) that the Prophet (SAW) said to him when he sent hin to Yaman: By
what source will you decide? He said, "By the book of Allah." He
then asked, If you don't find any guidline? He said, "I will make an
effort to form my own opinion." He said, Praise be to Allah who makes
success the effort of the envoy of the Messenger of Allah, to what The Prophet
likes.
As for the weakness of its 'isnad,' there is no
scope for its explanation now. But I have explained it clearly in the above
mentioned chain(8).
It would suffice now to mention that the Commander
of the Believers in the hadeeth 'Imam Al-Bukhari' (may Allah have mercy on him)
says that the hadeeth is not recognized (munkar). After this I am permitted to
begin to explain the conflict which I pointed.
The tradition of Muadh gives the ruler a method of
three stages which does not permit to search for any rule with regard to 'Ra'e'
(personal opinion) except that he does not find it in the Sunnah, nor in the
Sunnah, except that after he does not find it in The Qur'an. It is in relation
to 'Ra'e' a genuine method with all the learned (ulama), so that they say,
"Where there is a tradition relating the deeds and utterances of The
Prophet (SAW), personal opinion is void." But in relation to Sunnah, it is
not true, because Sunnah dictates The Qur'an and and clarifies its doctrines. It
is then essential to search for a ruling in Sunnah, even if he thinks it is
found in The Qur'an as we have mentioned it.
Sunnah is not with The Qur'an in the same manner
as 'Ar-Ra'e' with the Sunnah. No, definitely not. It is rather necessary to
regard the Qur'an and Sunnah as being one source with no discrimination between
the two whatsoever. This is indicatied in a saying of the Prophet (SAW): Certainly
I have come with The Qur'an and its like (meaning the Sunnah). He said They
are never separated until they come to the Basin(9).
The compilation mentioned between them is not correct because the separation
between them is void as we have explained.
This is what I wish to draw attention to. If I am
right, it is from Allah; if wrong, it is from me. I ask Allah Almighty to
protect us and you from errors and from all that displeases him. I conclude my
praising by "Al-Hamdu-lillahi rabbil-alameen" - Praise be to Allah,
The Lord of the Worlds.