Sunnah, Ahadiths- Their importance and authenticty.

Society Religion & Philosophy
1

Asalaam ualikum W’r W’b all;

It has turned into a recent trend to make an issue on the status of ahadiths in Islam. I have taken some excerpts from the book “The Authority of Sunnah”](http://ccminc.faithweb.com/iqra/articles/authsun/) by Justice Maulana Muhammad Taqi Usmani to answer some of the misconceptions flying around in the forum. “The Authority of Sunnah”, by the way is an excellent book (only 100 pages in length) and clears away many doubts. It is encouraged that everyone give it a read, Insha’llah.

If you’re someone who finds it hard to accept Ahadiths for whatever reasons, or thinks that the Sunnah is just something which isn’t obligatory but only something which the Prophet(PBUH) did, then the following might be a important read for you.

Just to clarify, this post is not open for debate. I’m only sharing knowledge which I haev come across and do not wish to debate.

Chapter 1: Why is Sunnah the secondary source for Islamic Law
(This chapter will deal with the importance of Sunnah. It is necessary that we establish that following the Prophet(PBUH) is a must before we proceed to anything else)

Read entire chapter here, I have only tried to include the very important bits for emphasis.
-Start Excerpt-

The Sunnah of the Holy Prophet Muhammad (PBUH) has been accepted as an important source of Islamic law, next in importance only to the Holy Qur’ân. This status of the sunnah has remained unchallenged and undisputed throughout the centuries. There have been many differences among Muslims in their juristic opinions, but the authority of the Holy Qur’ân and the Sunnah of the Holy Prophet (PBUH) was never denied by any jurist. Leaving aside some scattered individuals who separated themselves from the main stream of the Muslim population, nobody has ever refused to accept the Sunnah of the Holy Prophet (PBUH) as a sacred source of the Islamic law.

Definition of Sunnah:

The Sunnah has been defined by the scholars of the science of Hadîth as follows:

“A word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad (PBUH).”

“Confirmation” in this definition is termed in Arabic as Taqreer. What is meant by this term is like somebody said something, or acted in a particular manner, and his saying or act came to the knowledge of the Holy Prophet (PBUH) and he either confirmed it in express words or remained silent without given any indication of disapproval. Such silence, being an implied approval of the Holy Prophet (PBUH) is also included in the term Sunnah.

As the Sunnah, with all its three kinds (saying, act and confirmation) relates to the Holy Prophet (PBUH), its true status in Islamic law cannot be ascertained without ascertaining the status of the Holy Prophet (PBH) himself.

The status of the Holy Prophet(PBUH)

The prophets are not sent merely to deliver the word of Allâh. They are also required to explain the divine Book, to interpret it, to expound it, to demonstrate the ways of its application and to present a practical example of its contents.

The Holy Quran Says:

Allâh has surely blessed the believers with His favor when He raised in their midst a Messenger from among themselves, who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while they were, earlier in open error. (3:164)

He (Allâh) is the One who raised up, among the unlettered, a Messenger from among themselves who recites the verses of Allâh, and makes them pure, and teaches them the Book and the Wisdom. (62:2)

The same functions were attributed to the Holy Prophet (PBUH) in the prayer of Sayyidna Ibrahim (AS) when, according to the Holy Qur’ân, he prayed:

Our Lord, raise in their midst a messenger from among themselves who recites to them Your verses and teaches them the Book and the Wisdom and purifies them… (2:129)

These are the terms of reference given to the Holy Prophet (PBUH) which include four distinct functions and the Holy Prophet (PBUH) has been entrusted with all of them:

  • Recitation of the Verses of Allâh.
  • Teaching the Book of Allâh.
  • Teaching the Wisdom.
  • Making the people pure.

Thus, the Holy Qur’ân leaves no ambiguities in the fact that the Holy Prophet (PBUH) is not supposed to merely recite the verses and then leave it to the people to interpret and apply them in whatever manner they like. Instead, he is sent to “teach” the Book. Then, since teaching the Book is not enough, he is also required to teach “Wisdom” which is something additional to the “Book.” Still, this is not enough, therefore the Holy Prophet (PBUH) has also to “make the people pure,” meaning thereby that the theoretical teaching of the Book and the “Wisdom” must be followed by a practical training to enable the people to apply the Book and the Wisdom in the way Allâh requires them to apply.

These verses of the Holy Qur’ân describe the following functions of the Holy Prophet (PBUH):

a) He is the authority in the way the Holy Book [the Qur’ân] has to be recited.
b) He has the final word in the interpretation of the Book.
c) He is the only source at which the wisdom based on divine guidance can be learned.
d) He is entrusted with the practical training of the people to bring his teachings into practice.

These functions of the Holy Prophet (PBUH) can never be carried out unless his teachings, both oral and practical, are held to be authoritative for his followers, and the Muslims who are given under his training are made bound to obey and follow him. The functions (b) and (c), namely, the teaching of the Book and Wisdom require that his sayings should be binding on the followers, while the function (d), the practical training, requires that his acts should be an example for the Ummah, and the Ummah should be bound to follow it.

A large number of the verses of the Holy Quran have commanded us to obey and follow the Prophet(PBUH). While doing so, the Holy Qur’ân has used two different terms, namely the “itaa’ah” (to obey) and “ittibaa’” (to follow). The first term refers to the orders and sayings of the Holy Prophet (PBUH) while the second relates to his acts and practice. By ordering the Muslims both to “obey” and to “follow” the Holy Prophet (PBUH), the Holy Qur’ân has given an authority to both his sayings and acts.

The Obedience of the Messenger(PBUH):

Lets read and ponder over the following:

Say: Obey Allâh and the Messenger, but if they turn their backs, Allâh loves not the disbelievers. (3:32)

And obey Allâh and the Messenger so that you may be blessed. (3:132)

O those who believe, obey Allâh and obey the Messenger and those in authority among you. (4:59)

And obey Allâh and obey the Messenger and beware. (5:92)

So fear Allâh and set things right between you, and obey Allâh and His Messenger if you are believers. (8:1)

O those who believe, obey Allâh and His Messenger and do not turn away from him, while you are listening. (8:20)

And obey Allâh and His Messenger and do not quarrel with each other, and so lose heart. (8:46)

Say: Obey Allâh and obey the Messenger; then, if you turn away, upon him rests what is laid on him, and upon you rests what is laid on you. If you obey him, you will be guided. (24:54)

In these verses, “the obedience of the Messenger” has been ordered as an obligatory command. There are other verses in which the results of the “obedience of the Messenger” have been described. Here again the “obedience of the Messenger” has been combined with “the obedience of Allâh:”

And whoever obeys Allâh and His Messenger, Allâh shall admit him in the Gardens underneath which rivers flow. (4:13)

And whoever obeys Allâh and the Messenger, they are in the company of those who Allâh has blessed. (4:69)

All that the believers say, when they are called to Allâh and His Messenger that he may judge between them, is that they say, “We hear and we obey”: it is these who are successful. Whoever obeys Allâh and His Messenger and fears Allâh and has awe of Him: it is these who are the winners. (24:52)

As the obedience of the Holy Prophet (PBUH) has been stressed by the Holy Qur’ân and has been combined with the “obedience of Allâh,” in the same way “disobedience” of him has been warned against and is combined with the “disobedience of Allâh:”

And whoever disobeys Allâh and His Messenger and transgresses His limits, He shall admit him to Fire where he shall remain forever. (4:14)

And whoever disobeys Allâh and His Messenger has gone astray into manifest error. (33:36)

And whoever disobeys Allâh and His Messenger, for him there is the fire of Jahannam. There they shall remain forever. (72:23)

And whoever makes a breach with Allâh and His Messenger, then Allâh is severe in punishment. (8:13)

Did they not come to know that whoever opposes Allâh and His Messenger, for him there is the fire of Jahannam? (9:63)

Concluding point for today: Thus, both positive and negative aspects of the obedience have been dealt with in the Holy Qur’ân and the “obedience of the Holy Prophet (PBUH)” in each one of these verses has been mentioned separately, alongwith the obedience of Allâh.

It is noteworthy that whenever the “obedience of Allâh” is mentioned in the Holy Qur’ân, it is always followed by the “obedience of the Prophet” which has never been missed even in a single verse. There is no verse in the entire Book where the “obedience of Allâh” has been mentioned alone with no reference to the “obedience of the Messenger.”

Insha’llah we’ll pick off from here tommorow, it would be easier for all of us if this study is done in parts. If you’re up for it, you’re encouraged to go ahead and read the entire chapter and the book, Insha’llah and that will clear up your mind. I sincerely hope some of us can benefit from this thread, Insha’llah.

WalikumSalam W’r W’b.

2

wa'alaykum assalaam wa rahmatullaahi wa barakaatahu brother,

Masha'Allaah, a very timely thread indeed.

JazaakumAllaahu khaira.

&peace

"No leaf falls except that He knows of it, and no rain drop forms except that He has willed it."

3

Mahiwal, thank you for sharing.

However, our talk was on the authenticity of HADITH, not the authenticity of SUNNAH.

I would like to make it clear for the record, that I do not disagree with this article, but it still confuses me why I've been taught all along that Sunnah is optional and worthy to follow, but not mandatory, while the Quran is mandatory to follow, when the Quran orders one to follow Sunnah.

But remember, the Quran does not say, follow the Hadith. It says follow the Sunnah, and given the diffrentiation between the two that I and Nescio have explained, this makes complete sense, why the Quran would never use the word Hadith.

perhaps I've been misled in thinking that sunnah is not on the same level as farz improtance-wise. But that still doesn't change my position that we ought to question hadith before blindly believing in what we see in some sources here and there.

Furthermore, for the record, I have not REJECTED all the hadith, but I have only quesitoned some which seem to have contradictions surrounding them. I have a right to do that as a muslim. Everyone does.

Thank-you for sharing the article, Mahiwal.

4

Asalaam ualikum W'r W'b;

PyariCgudia, let me quote myself:

[quote]

This chapter will deal with the importance of Sunnah. It is necessary that we establish that following the Prophet(PBUH) is a must before we proceed to anything else

[/quote]

And yes, I had noticed that many people had stated something about the Sunnah not being mandatory hence it was necessary to first establish this as a base. We'll deal with the authenticity of Sunnah soon enough.

5

[quote]
Originally posted by Mahiwal:
**
This chapter will deal with the importance of Sunnah. It is necessary that we establish that following the Prophet(PBUH) is a must before we proceed to anything else
**
[/quote]

before we continue we have to agree on what does "following the prophet" mean?

what does "obey/follow the prophet" mean!
If I say to you: "obey your father", does it mean that you too should drink tea at 7 o'clock because your father likes drinking tea at 7 o'clock, or does "obey your father" mean that you follow him in his morals/decency/humbleness etc?????

In other words, does "follow the prophet" mean that we do exactly everything what he did, or does it mean that we follow him in his morals/decency/humbleness/patience etc (=all of which can be found in the Quran).

I'll stop here because this discussion is already going on in that other thread. :)

6

[quote]
Originally posted by NeSCio:
** before we continue we have to agree on what does "following the prophet" mean?

what does "obey/follow the prophet" mean!
If I say to you: "obey your father", does it mean that you too should drink tea at 7 o'clock because your father likes drinking tea at 7 o'clock, or does "obey your father" mean that you follow him in his morals/decency/humbleness etc?????

In other words, does "follow the prophet" mean that we do exactly everything what he did, or does it mean that we follow him in his morals/decency/humbleness/patience etc (=all of which can be found in the Quran).

I'll stop here because this discussion is already going on in that other thread. :)**
[/quote]

No its a simple as obeying the orders of the Nabi (saw).....just as you would obey the orders of your parents. Dont be so patronising and assume that people will blindly emulate all that the Nabi (saw) did, beacuse if you think that is what the hadeeths are about, you have either not read them or are misquoting them.

[This message has been edited by Alpha1 (edited July 09, 2002).]

7

yes! but my parents don't obey me to drink tea at 7. they obey me to follow them in their morals/decency/principles etc

8

[quote]
Originally posted by NeSCio:
yes! but my parents don't obey me to drink tea at 7. they obey me to follow them in their morals/decency/principles etc
[/quote]

??????????

So when they say to you "beta aik pani ka payala le auo" you will simply stay put and say your following thier essence????????

If the Nabi orders you to do something, you will say no?

9

I won’t stay put! because one of their principle is to “respect elders” so i will get them water!

the Nabi hasn’t ordered me to follow Bukhari as a source of information. He has ordered to follow the Quran
and the Quran doesn’t say that I should follow Bukhari

http://www3.pak.org/gupshup/smilies/smile.gif

10

If you refuse to follow the Nabi then your not even following the essense or anything.

There are plenty of examples, one is where the Nabi started praying the night-prayer, but did not ask the rest of us to do the same.

There are other examples where he did something and asked us to do the same.

Its not about blind emulation, its about following his (saw) orders.

11

Bukhari is not asking you to do anything, he has not invented anything. He has relayed information to you. From what you are saying, you do not know what the Nabi has ordered you to do or not do since you have denied all hadith.

You agree that the Qur’an tells you to follow the Nabi. You then say that following does not mean emulating - agreed to an extent. Why then, does obeying not mean following the orders of the Nabi? If you insist that Bukhari has lied, then please provide the evidence.

[This message has been edited by Alpha1 (edited July 09, 2002).]

12

I say again, Bukhari is not a source of information, it is a book of jurisprudence. I suggest you do a little reasearch on it before you make wild statements about it.

13

Nescio, I've said it before, and i'll say it again, please dont base arguments and then debate when you dont have knowledge about a certain subject. Following the Prophet(PBUH) is clearly explained as it says that the Prophet(PBUH) taught us the book and the wisdom and left his example for us to follow (as the article states up there), and this is exactly what we're supposed to follow.

Your drinking tea argument is an argument just for the sake of it, and like I said before this thread is not open for debate. If you must argue before you've read the entire article, then open another thread. And if you will not change your mind whatever is shown to you, then please say so now.

Mahiwal.

14

I wish I could atleast try to lead my life the way Hazrat Muhammad (saw/pbuh) did. That would have been the height of humanity. Alas!!!!

[quote]
Originally posted by Alpha1:
** No its a simple as obeying the orders of the Nabi (saw).....just as you would obey the orders of your parents. Dont be so patronising and assume that people will blindly emulate all that the Nabi (saw) did, beacuse if you think that is what the hadeeths are about, you have either not read them or are misquoting them.

[This message has been edited by Alpha1 (edited July 09, 2002).]**
[/quote]

15

You know, Mahiwal stated at the beginning that she didn’t want to make a debate out of this - another thread is opened up discussing the same thing .

Nescio has raised a good point. He’s asking what does “obeying the prophet” mean?

What does it mean?

In many countries, some communities force their men to grow beards calling it part of the Sunnah and thus mandatory.

Now if Sunnah is what the prophet DID AND SAID, then he DID grow a beard. Thus, is an action like that MANDATORY, because it would be part of the sunnah as an ACTION done by the Prophet?

Mahiwal, if you wish, you can redirect this discussion any time to the original thread on Sunnah vs. Hadith put up by Husnain.

http://www3.pak.org/gupshup/smilies/smile.gif

16

Please allow me to say something …

Beginning from the basics, the hierarchy of seeking guidance in shariah is 1)Quran 2)Hadith and 3)Ijtihad (consensus among qualified muslim scholars/clergies).

Now, every issue in Shariah has a number of perspectives,

1- Farz (Mandatory)
2- Wajib (between Mandatory and appreciated, they are sub categories under Wajib according to the level of importance)
3- Mustahib (appreciated)

e.g. in wuzu (ablution) washing hands three times is a farz, however, doing a massah on the neck is just a mustahib.

Just like that, everything is classified according to these categories and is followed accordingly. The particular example of beard (darhi) comes under the second category. Muslims scholars contradict on whether not growing a beard is haraam or not, however, they all agree that it is certainly an act of Sawab to grow a beard like Hazrat Muhammad (saw) did.

In the end, how a person follows shariah really depends on his caliber or taqwah, which is ultimately reflected in his deeds.

Wallahu Alam

17

Yes, lets redirect all related comments to the other thread, Insha'llah. Continuing onwards, further emphasis on following the Prophet(PBUH):

... There is no verse in the entire Book where the “obedience of Allâh” has been mentioned alone with no reference to the “obedience of the Messenger.”

On the contrary, there are some verses where only the “obedience of the Messenger” has been mentioned, and there is no reference to the obedience of Allâh:

And establish salaah and pay zakaah and obey the Prophet so that you may be blessed. (24:56)

And if you obey him (the Prophet), you shall find the right path. (24:54)

On that day those who disbelieved and disobeyed the Messenger will wish that the earth might be levelled with them. (4:42)

And whoever makes a breach with the Messenger after the right path has become clear to him, and follows a way other than that of the believers, We shall let him own what he chose and shall admit him in the Jahannam, and it is evil as a returning place. (4:115)

Since Allah(SWT) can not address and talk with every individial, He says:

And it is not possible for a human being that Allâh should speak to him, except by revelation, or from behind a curtain or that He should send a messenger and reveal by His leave what He wills. (42:51)

Hence, Allah(SWT) has sent messengers, whom we must follow if we wish to obey Allah(SWT).

When Allâh Himself has given an express command to “obey the Messenger,” the obedience of the Prophet (PBUH) is actually the “obedience of Allâh,” though in an indirect manner. This point has been clearly established by the Holy Qur’ân in the following words:

And whoever obeys the Messenger, thereby obeys Allâh. (4:80)

.. and why is it that obeying the Prophet(PBUH) is equated with obeying Allah(SWT)?

And he (the Prophet ( ) does not speak out of his own desire. It is not but a revelation revealed (to him). (53:3-4)

So far we've dealt with obeying the Prophet(PBUH)'s orders, what about following the Prophet(PBUH)?

Ittibaa’ (Following) of the Prophet (PBUH)

Say, if you love Allâh, follow me and Allâh will love you and forgive you your sins. (3:31)

Those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Injeel… (7:157)

Believe, then, in Allâh and His Messenger, the unlettered Prophet, who believes in Allâh and His words, and follow him so that you may be on the right path. (7:158)

Allâh has surely relented towards the Prophet and the Emigrants and the Helpers who followed him in an hour of difficulty. (9:117)

O Prophet, sufficient for you is Allâh and those who followed you of the believers. (8:64)

(The believers say: ) Our Lord, we have come to believe in what You revealed and followed the Messenger. So write us among those who bear witness. (3:53)

Say: This is my way. I call to Allâh with sure knowledge, I and whoever follows me. (12:108)

And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger as distinct from those who turn back on their heels. (2:143) (IMPORTANT: This will come up in our discussion soon enough. Lets make a mental note for it)

There is surely a good example for you in the Messenger of Allâh, for the one who hopes (to meet) Allâh and the Hereafter and remembers Allâh abundantly. (33:21)

As humans, theoretical teachings are never enough for us, practical teachings and examples must always back us up. Can any one of us become doctors by reading books only and not following any practical example? Certainly not. Such is true of every other profession as well. That is why Allâh did not choose to send the divine books only. He always sent a messenger with the book. There are many prophets who came without a new divine book. But there is no divine book sent down without a prophet.

Conclusion: Hence, it has been estabilshed that the Obedience of the Prophet(PBUH) is actually the Obedience of Allah(SWT) and the latter cannot be carried out without the former.

We will deal with a few examples tommorow, Insha'llah, which will clearly show that Relevation(wahyy) is not only confined to the Holy Quran but extends beyond that.

[This message has been edited by Mahiwal (edited July 09, 2002).]

18

The Ahadiths rejectors have claimed all this time that the Quran would have to be the only source (and which does not need explanations whatsoever), and their doubts have been successfully refuted by the ayahs which clearly explain that the Prophet(PBUH) was a guide for us all (in terms of learning the Quran)

Alrite, we resume by discussing how relevations of the Quran, and the relevations recieved by the Prophet(PBUH) from time to time to let him know the pleasure of Allah(SWT) in his daily life.

The two types of relevations:

  • the revelation of the Qur’ân, the Holy Book, named in the Islamic terminology as al-wahy al-matluww (the recited revelation, i.e. the revelation which can be recited in the prayers). This kind of revelation is confined to the verses of the Holy Qur’ân and is written verbally in its folds.
  • the revelation received by the Holy Prophet (PBUH) from time to time to let him know the pleasure of Allâh in day-to-day affairs and the details of the principles laid down in the Holy Qur’ân with their correct interpretation. This kind of revelation is called al-wahy ghair al-matluww (the unrecited revelation). This kind of revelation is not conveyed to the people verbally. It has been demonstrated through the sayings and acts of the Holy Prophet (PBUH).

At this point you might have doubts about this second type of relevation? Read on.

The Second Kind of Revelation Proved by the Holy Qur’ân

This second kind of revelation is not contained in the Holy Qur’ân, but the Holy Qur’ân itself not only refers to it frequently but attributes its contents to Allâh Almighty. Some verses of the Holy Book are reproduced below which clearly prove that the “revelation” is not confined to the Holy Qur’ân, but there is another kind of “wahy” which does not form part of the “Holy Book,” yet it is the revelation from Allâh Almighty:

First example: The Holy Quran Says..

And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger as distinct from those who turn back on their heels. (2:143)

In order to understand the verse, it is necessary to know the background in which it was revealed:

In the early days of Madani life, after the Holy Prophet’s (PBUH) migration to Madinah, the Muslims were ordered to direct their faces in prayers towards Baytul-Maqdas (Jerusalem) which had been appointed as Qiblah of the Muslims. Up to seventeen months, the Muslims had been observing the Baytul-Maqdas as their Qiblah. It was after seventeen months that the Holy Qur’ân abrogated the earlier order and the Muslims were required to observe the Holy Mosque of Makkah as their Qiblah and turn their faces towards it while praying. The following verse was revealed to appoint the new Qiblah:

…So turn your face towards al-Masjid al-Haraam. (2:144)

This new order was criticized by some disbelievers and they objected on it as to why the Baytul-Maqdas was appointed as Qiblah earlier. The above quoted verse (2:143) was revealed to answer this objection. The answer was that the appointment of the former Qiblah was in order to test the people whether or not they follow the Messenger. To quote the meaning of the verse again:

And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger… (2:143)

Here the appointment of the previous Qiblah has been attributed to Allâh Almighty, which is a clear indication to the fact that the appointment of Baytul-Maqdas as Qiblah was done by the order of Allâh Almighty Himself. But this order is nowhere in the Holy Qur’ân, and there is no verse in the Holy Book which directs the turning of faces towards Baytul-Maqdas. This order was given to Muslims by the Holy Prophet (PBUH) with no reference to any verse of the Holy Qur’ân. Still, this order was mentioned by the Holy Qur’ân in the above quoted verse as the order of Allâh: The words,

“We did not appoint the Qiblah,” instead of the words,

“The Holy Prophet did not…” are too clear on this point to need more explanation.

This statement of the Holy Qur’ân, thus, evidently proves that the previous order given by the Holy Prophet (PBUH) was based on a revelation which did not form part of the Book. And this is exactly the “unrecited revelation.” The verse of the Holy Qur’ân (2:143) quoted above proves the following facts:

(a) The Holy Prophet (PBUH) used to receive some revelations which are not contained in the Holy Qur’ân.

(b) These revelations were from Allâh Almighty, so much so that the orders based on such revelations were attributed to Allâh Almighty.

(c) The orders based on such revelation were as binding on the believers as the orders of the first kind of revelations, i.e. the verse of the Holy Qur’ân.

(d) These orders were sometimes given so as to test whether or not the Muslims follow the Messenger (PBUH) irrespective of the question that his orders are contained in the Holy Qur’ân or not.

This part of the chapter is only there to refute those who pick a couple of verses from the Quran and then claim knowledge over how the Quran should be read and understood. Once the base is established in regards to why we must follow the Prophet(PBUH), then we will move onto the authenticity of Ahadiths. The next post contains a few more examples for the curious person, all others can skip ahead.

19

Second Example:

In the beginning, one of the rules followed by the Muslims in respect of the fasts of Ramadan was that even a short nap after iftaar (breaking of a fast) would nullify the permissibility of having sexual intercourse with one’s wife. So, if someone would sleep for a short while after iftaar and wake up again, he would lose the opportunity of sleeping with his wife during the rest of the night, despite that the fast was over. This rule was prescribed by the Holy Prophet (PBUH) and was not contained in the Holy Qur’ân. But some Muslims broke the rule by sleeping with their wives after having a post-iftaar nap. Referring to these events, the Holy Qur’ân first admonishes those people who did not follow the rule. Then, by abrogating the same, allows the Muslims in future to sleep with their wives even when they had a nap after iftaar. In this context the Holy Qur’ân says:

It is made lawful for you, in the nights of fasts, to have sex with your women. They are a cover for you, and you are a cover for them. Allâh knew that you were betraying yourselves; so, He relented towards you and pardoned you. So, now you can have sexual intimacy with them, and seek what Allâh has destined for you, and eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fasts up to the night. (2:187)

The following points with respect to this verse are worth consideration:

(a) The verse confirms that having sex during the nights of Ramadaan was not lawful before.

(b) The people who had sex during the nights of Ramadaan before this verse was revealed are admonished by describing their act as "betraying themselves."

(c) The words, "so He relented towards you and pardoned you," indicate that their sexual act was a sin, because "relenting" and "pardoning" occur only after a person commits a sin.

(d) The words "so now you can have sexual intimacy with them" denote that it is only now that the sexual act during the nights of Ramadaan has been made lawful.

All these points confirm the fact that the earlier prohibition of having sexual intercourse during the nights of Ramadaan was validly made by a competent authority, and the Muslims were bound to abide by it.

But there is no verse in the Holy Qur’ân to convey this prohibition?!?!?! It was enforced only by the Holy Prophet (PBUH). Still, the Holy Qur’ân not only confirms it, but also treats it as if it were in its own words. It is due to the fact that the Holy Prophet (PBUH) did not enforce this prohibition by his own will, it was rather based on a revelation of Allâh Almighty which is not contained in the Holy Qur’ân.

Looked at from this angle, this verse on the one hand proves that there is a revelation which does not form part of the Holy Qur’ân, and on the other hand it reaffirms the status of the Holy Prophet (PBUH) as a law-giver, and that his injunctions, both orders and prohibitions, are binding on the Muslims.

So then, does it seem that the Prophet(PBUH) did indeed give laws which were not included in the Holy Quran?

Third Example:

On the occasion of the battle of Uhud, some Qur’ânic verses were revealed to make the Muslims recall the events of the battle of Badr: How Allâh helped them and how He promised to send the angels to their aid, and how He actually did so. These verses are as under:

Allâh has certainly helped you at Badr while you were weak. So, fear Allâh so that you may be grateful. When you (O Prophet) were saying to the believers, ‘Shall it not suffice you that your Lord shall aid you with three thousand angels being sent down? Why not? If you observe patience and fear Allâh and they come to you in this their heat, your Lord shall aid you with five thousand angels having distinct marks?’ And Allâh did not make it but a good news for you so that your hearts might be satisfied. And there is no help except from Allâh, the All-Mighty, the All-Wise. (3:123-126)

The emphasized sentence of these verses attributes the good news of the aid of angels to Allâh Almighty, meaning thereby that the good news of this aid was given by Allâh Himself. But this good news given at the time of Badr is nowhere available in the Holy Qur’ân. In other words, there is no verse in the Holy Book revealed during the battle of Badr which implies the good news of the aid of the angels. What is quoted above is only a reference of that news, made at the time of a later battle, and it is expressly mentioned in this verse that the good news was given by the Holy Prophet (PBUH). Still, the news is attributed to Allâh.

Fourth example:

Referring to the battle of Uhud at another occasion, the Holy Qur’ân says:

And when Allâh promised you that one of the two groups shall be for you. (8:7)

One of the two parties referred to in this verse was the commercial caravan of Abu Sufyan, coming from Syria, and the other group was the army of the Makkan disbelievers, led by Abu Jahl. The above verse says that Allâh had promised the believers that they would triumph over one of these two groups. The Muslims, in fact, won the battle against the latter, namely, the army of Abu Jahl.

The point worth consideration here is that the promise of Allâh to give the Muslims victory against any of the two groups is not there in the Holy Qur’ân. This promise was conveyed to the Muslims by the Holy Prophet (PBUH) without any reference to any verse of the Holy Qur’ân. Still, the verse quoted above atttibutes the promise to Allâh and not to the Holy Prophet (PBUH).

The only conclusion derivable from this is that the promise was received by the Holy Prophet (PBUH) through an “unrecited revelation.” Hence it is attributed to Allâh. Guided by this revelation, the Holy Prophet (PBUH) conveyed the promise to his companions.

Fifth Example:

Once the Holy Prophet (PBUH) told a secret to one of his wives. She disclosed the secret to some other person. When the Holy Prophet (PBUH) came to know that the secret has been disclosed by his wife, he sought an explanation from her. She asked him as to who told him about the disclosure. The Holy Prophet (PBUH) replied that he was informed about it by Allâh Almighty.

This event has been mentioned by the Holy Qur’ân in the following words:

And when the Prophet told one of his wives about a matter secretly; then, when she told about it, and Allâh has disclosed it to him, he made known some part of it, and turned aside from some part; then, when he told her about it, she said, "Who told you this?" He said, "I was told by the All-Knowing, the All-Aware." (66: 3)

Quite clear now that the Prophet(PBUH) did indeed recieve relevations apart from the Holy Quran. :)

Sixth Example:

It is well known that the Holy Prophet (PBUH) had adopted Sayyidina Zaid bin Haarithah (RA) as his son. He married Zainab, daughter of Jahsh. After some time their relations began to be strained and, ultimately, he divorced her. In the days of Jahiliyyah an adopted son was treated as a real son in all respects and for all purposes. The Holy Qur’ân, on the other hand, declared that the adopted sons cannot be treated as the real ones.

To eradicate the Jahili concept of the adopted son, Allâh Almighty ordered the Holy Prophet (PBUH) that he should marry Zainab (RA) after her having been divorced by his adopted son, Zaid ibn Haarithah (RA). The Holy Prophet (PBUH) was a bit reluctant in the beginning, for, according to the prevalent custom, it was treated a shameful act to marry the divorced wife of one’s adopted son. But when the Holy Prophet (PBUH) received a concrete order from Allâh, he married her.

This event has been mentioned by the Holy Qur’ân in the following words:

When you were saying to the one whom Allâh had blessed and whom you had blessed, (i.e. Zaid, before he divorced Zainab), "Keep to you your wife and fear Allâh," and you were hiding in your heart what Allâh was to disclose and you were fearing people, and Allâh has more right to be feared by you. So, when Zaid finished with her, We made you marry her, so that there may remain no restriction on the believers in respect of the wives of their adopted sons when they have finished with them. And the order of Allâh had to be done. (33:37)

Here the words, "you were hiding in your heart what Allâh was to disclose," refer to the fact that Allâh had informed the Holy Prophet (PBUH) that he will marry Zainab (RA) after she is divorced by Zaid (RA). The Holy Prophet (PBUH) knew that, ultimately, she is going to be divorced by Zaid, but, out of shame, he could not disclose it and when Zaid consulted him in the matter, he advised him to keep to his wife and not to divorce her.

From this it follows that the Holy Prophet (PBUH) had been foretold by Allâh that Zainab was going to be divorced by her husband. But this information is not contained in the Holy Qur’ân. It was given to him through an unrecited revelation.

Seventh Example:

Certain hypocrites had not accompanied the Holy Prophet (PBUH) in the expedition of Hudaibiyah. After that, when the Muslims resolved to proceed to the battle of Khayber, the Holy Prophet (PBUH) declared that only the participants of Hudaibiyah shall be entitled to accompany him on this journey. The hypocrites who did not go to Hudaibiyah were now interested in their participation in the battle of Khaybar because according to their anticipation the Muslims were expected to gain from there sizeable spoils, which the hypocrites wanted to share. But the Holy Prophet (PBUH), inspite of their requests, did not allow them to participate in the battle.

This event has been referred to in the following verse of the Holy Qur’ân:

Those remaining behind will say, when you set forth after spoils to acquire them, "Let us follow you,"- desiring to change the words of Allâh. Say, "You shall not follow us; so Allâh has said earlier." (48:15)

The emphasized words indicate that there was a previous word of Allâh barring the participation of the hypocrites in the battle of Khaybar, and confining the battle to the participants of Hudaibiyah. But no such word exists anywhere in the Holy Qur’ân. It was only a prophetic order. Still, Allâh Almighty describes it as His Own word. The reason is obvious. The Prophetic order was based on the order of Allâh received by him through some "unrecited revelation" which is not found in the Holy Qur’ân. Yet, it was a revelation, as certain as any word of Allâh.

[This message has been edited by Mahiwal (edited July 11, 2002).]

20

Conclusion for Today:

These are sixteen verses, which affirm not only the existence of the “unrecited revelation” but also its reliability and authenticity, and its binding nature. It is not intended here to produce all the material available in the Holy Qur’ân to establish this kind of revelation. The purpose was to give some examples only, which has, perhaps, been substantially served. But before proceeding further, it will be useful to recollect and summarize the conclusions that stand proved in the light of the Holy Qur’ân as discussed above:

  • The function of the Holy Prophet (PBUH) like other prophets is not only to convey the divine Book. He is also to teach the Book, to teach the wisdom and to make people pure by training them practically.

  • The “Obedience of the Holy Prophet” (PBUH) is as necessary as the obedience of Allâh; because the latter has always been mentioned in the Holy Qur’ân combined with the former.

  • The obedience of the Holy Prophet (PBUH) in practical is the obedience of Allâh; and the latter cannot be carried out except through the former.

  • The Muslims are bound not only to obey the Holy Prophet (PBUH), but they are also under an obligation to follow him.

  • Whatever the Holy Prophet (PBUH) says or does in his capacity of a Messenger is always based on, or confirmed by, a revelation from Allâh.

  • This revelation is sometimes contained in the Holy Qur’ân and called the recited revelation, and sometimes it is sent down in addition to the Holy Qur’ân, and the same is termed as “unrecited revelation.”

So then, tommorow InshAllah we’ll deal with how people think that "Obey The Prophet(PBUH) somehow means obeying the Prophet(PBUH) in those times in the capacity of a ruler, and not in the capacity of a Prophet(PBUH) for all times to come.