Saturday, March 22, 2008

Is Celebrating Muhammad's Birthday Bid`ah?

 
Is Celebrating Muhammad's Birthday Bid`ah?
Ahmad Kutty

In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

First of all, we would like to stress that Muslims all over the world should seize the opportunity of the birthday of Prophet Muhammad (peace and blessings be upon him) to introduce his life to all of humanity. Lessons can be drawn from the Prophet's life, and he is a model role from whom all people can learn. In this regard, we should stress that it is not bid`ah (an innovation) to celebrate the Prophet's birthday as some may claim.

Bid`ah in the Arabic language refers to a practice that occurs when someone invents a practice for which there is no precedent.

In Islamic terminology, it refers to innovations in worship for which there is no precedent in Islam.

In this regard, I should make clear that it is not bid`ah to express our love for the Prophet of mercy (peace and blessings be upon him) as long as we are not introducing new forms of worship while doing so. The Prophet (peace and blessings be upon him) allowed certain things or events associated with him during his time to be commemorated, and Muslims used to express their love freely without any inhibition. They would even show their love for him by using the leftover water from the Prophet's wudu'.

Thus, we have enough evidence to prove that we are allowed to express our love and to commemorate the event of the Prophet's birth.

Commemorating the Prophet's birthday would only fall into the category of bid`ah, or innovation, if we were to innovate forms of worship that were not initially prescribed in the religion.

We have precedents in the life of the Prophet (peace and blessings be upon him), as well in the life of his pious predecessors, to commemorate the things or events associated with the Prophet (peace and blessings be upon him). Didn't they commemorate the Prophet's entry to Madinah with singing and expressions of joy; didn't they commemorate the event of Hijrah by making it the basis of the Islamic calendar; and didn't they compose poems in praise of the Prophet (peace and blessings be upon him)? The companions also commemorated the relics of the Prophet (peace and blessings be upon him) by cherishing them dearly as expressions of their love for their Messenger.

Nations commemorate historical moments in order to foster their unity and sense of who they are. Can there be any event in Islamic history that is more significant for Muslims than the birth, mission, and life of the Messenger of Allah? How then, can we say that we cannot commemorate it in a fitting manner, when we do so in respect to all kinds of events in the life of our nation, political party, or institution. Ameen.


Allah Almighty knows best.


[Ahmad Kutty, A senior lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada Via Islam Online]

Friday, March 21, 2008

Turning the spotlight on the State Rulers

REFLECTING ON THE LAW

By SHAD SALEEM FARUQI

State Rulers are constitutional monarchs whose roles are defined and limited by the law. They are not expected to rule in person or to seek to control the day-to-day administration of government or to get involved in politics

THE political and legal dramas surrounding the appointment of the Chief Ministers of Perlis, Terengganu, Perak, Kedah and Selangor have stoked the embers of controversy about the role and function of Malay Rulers.

Are the Sultans ceremonial heads always bound by advice or are they absolutist rulers with wide discretion to interfere in politics and administration?

If they are bound by advice, whose advice binds them – that of the state executive or of the federal Prime Minister?

The constitutional position of the State Rulers needs to be examined. As a generalisation it can be stated that the powers and functions of the Rulers can be placed in three categories: powers of a personal nature; political powers of a discretionary nature; and political powers of a non-discretionary nature.

Personal Powers.
Article 71 of the Federal Constitution guarantees the right of a Ruler to succeed to the throne in accordance with the Constitution of his State. The federal government cannot interfere.

All State Constitutions contain provisions to confer discretionary powers on the Rulers in relation to the following matters:

> ANY function relating to Islam or Malay adat;

> APPOINTMENT of heir, consort, Regent or Council of Regency;

> APPOINTMENTS to Malay customary ranks, titles, honours and dignities;

> REGULATIONS of royal courts and palaces; and

> MANY State Constitutions confer additional discretionary powers e.g. Article 25 of the Constitution of Kelantan invests the Monarch with power to hear appeals against the decision of any person. Article 61 empowers him to appoint the State Service Commission.

Discretionary Political Powers.
Articles 38(6) and 159(5) of the Federal Constitution provides that all Sultans, as members of the Conference of Rulers, may act in their discretion in any of the following matters:

> PROCEEDINGS relating to the election or removal of the King;

> ELECTION of the Deputy King;

> THE advising on many key federal appointments including those of superior court judges;

> THE giving or withholding of consent to any law altering the boundaries of a state;

> THE giving or withholding of consent to any law affecting ten special topics enumerated in Article 159(5).

Among these are Rulers’ rights, Malay privileges, Malay language and the citizenship rights of all persons;

> AGREEING or disagreeing to the extension of any religious acts to the federation as a whole, and

> APPOINTMENT of members of the Special Court under Article 182(1) to try a Ruler;

> UNDER section 1(2) of the Eighth Schedule and in various provisions of all State Constitutions the Rulers are allowed to exercise personal judgment in the following matters:

> APPOINTMENT of a Mentri Besar;

> WITHHOLDING of consent to a request for the dissolution of the State Assembly; and

> THE making of a request for the convening of the Conference of Rulers.

There can be no doubt that the above discretionary powers enhance the prestige, power and authority of the Rulers in the political, social and religious life of the community. The position of the State Sultans is far stronger than that of the Yang di-Pertuan Agong and the British Queen. Of course it must be noted that the above discretionary powers are not absolute. They are “controlled discretions” in that some limitations may apply.

For example, in relation to the appointment of a Mentri Besar, the State Constitutions impose two guidelines.

The MB must belong to the Assembly. The MB must be a person who in the Ruler’s judgment is likely to command the confidence of the Assembly.

What this means is that if there is a party or coalition with an absolute majority and the members of the Assembly are agreed on their leader (as in Terengganu), the Ruler’s role is nominal.

But if there is no party with a clear majority (as in Perak, Selangor and Kedah) or the Assembly members are divided on their leader (as in Perlis), the Ruler acquires a catalytic role.

He is not bound to accede to the wishes of the federal Prime Minister.

He is not bound to appoint the leader of the largest party (if it has no majority). He is free to choose a non-Malay as the CM if it is expedient to do so.

He is free to choose any coalition (whether formally registered or not) that may be able to pass Bills and Budgets and provide stability and continuity.
In circumstances where no coalition can be cobbled up he may even appoint a “minority government” in a caretaker capacity pending new elections.

In Malaysia because of the steamroller majority of the BN at both federal and state levels for 11 elections, the Rulers’ awesome powers were never before exercised. But this time around, “hung Parliaments” with no clear cut majorities afflict us in three states.

The Rulers’ exercise of their undoubted discretion has left many people worried. Will these precedents embolden Rulers to act as absolute monarchs and to disregard their constitutional duty to remain above politics?

The fears are unjustified. In Perak, Selangor and Perlis, Their Majesties have honoured their Constitutions to the hilt.

It is some of us who are in denial about the changed times and who are trapped in time frames of the past.

Terengganu is, at the time of writing, still unsettled. But we must be patient. There are no specific time limits for the appointment of the MB.
In most countries the matter takes weeks; sometimes months.

Non-discretionary Political Powers.
Except in relation to their personal and their discretionary powers, the position of the State Rulers is similar to that of the Yang di-Pertuan Agong.

The Rulers are constitutional monarchs whose roles are defined and limited by the law.

They are not expected to rule in person or to seek to control the day-to-day administration of government or to get involved in partisan politics.

In relation to most of their functions, all Rulers are required by section 1 of the Eighth Schedule to act in accordance with their Executive Council’s advice. Their Highnesses possess great authority and dignity but most of the effective power lies in the hands of elected officials.

In actual practice, however, the influence of the State Rulers on government and society is far greater than what the law envisages. Constitutional conventions, which in Britain converted an absolute monarchy into a limited one, seem to have worked in the opposite direction at state level in Malaysia.

It is well known that in the past 50 years many Sultans have exerted influence in areas that are not envisaged by the Constitution.

After a decline of power and influence between 1983 and 1994, the spirals of history are in motion again.

The last few years have seen a discernible upsurge in popular perception that the Rulers constitute a vital check and balance mechanism of the Constitution and, as members of the Conference of Rulers, can supply a much-needed corrective to the absolute powers of the political executive.

Not surprisingly there has been assertiveness by the Conference of Rulers in several areas where the Constitution gives them a role e.g. in advising on the selection, promotion and extension of judges and the appointment of Chief Ministers.

None of this is surprising. Constitutional law reacts to the felt necessities of the times.

[THE STAR]
___________________________________________________________________________________________________________________________

Dr Shad Faruqi is professor of Law at UiTM

Cabaran Terhadap PM Semakin Ketara

[Via A Kadir Jasin, The Scribe]

A.Kadir Jasin pun turut dengan lantang menulis dalam blognya yang antara lain menyatakan:

Adalah menakjubkan yang begitu ramai pembesar Umno, sama ada yang masih bergayut kepada kuasa atau yang sudah dinyahkan oleh pengundi, terus membisu dan menipu diri dengan berpura-pura seolah-olah tidak ada apa yang terjadi.

Atau apakah kebisuan sebahagian besar daripada mereka membawa maksud mereka bersetuju dengan pendirian Tengku Razaleigh dan Mukhriz?

Majoriti senyap – silent majority - sudah bersuara. Kalau kepemimpinan atasan Umno tidak cacat pengelihatan, pendengaran dan percakapan, mereka sudah pasti dapat melihat, mendengar dan mengakui wujudnya amaran buruk di dinding benteng pasir mereka.

Ulama besar Allahyarham Sheikh Abdullah Fahim pernah dipetik oleh Almarhum Tunku Abdul Rahman Putra sebagai berkata:

“Sesiapa yang berjuang dengan nama Allah dan niat baik sentiasa dalam keredaan Allah, tetapi sesiapa yang lupakan niat, khianat dan tamak akan dimurkai Allah, akhirnya menjadi hina. Kalau orang Melayu (yang) beragama Islam mengkhianati bangsa, negara dan agama, Allah akan gantikan (dengan) bangsa lain yang beragama Islam (bagi) menjaga tanah air kita.”

[“Sheikh Abdullah Fahim Penentu Tarikh Kemerdekaan Negara 13 Ogos ‘57” oleh Mokhtar Petah, Pustaka Antara 1997].

Thursday, March 20, 2008

Saving or Destroying UMNO ?

[Via Pasquale of Barking Magpie]

He wrote:

"... reliable source also told me it was Tun Mahathir who prompted Ku Li to mount a challenge on Dollah Badawi in view of the critical last general elections that saw BN component parties, which includes Umno, being defeated so bad that it prompted Ku Li to say, as quoted by the NST: "Haven't Umno members realised we've lost five states? Are they all still sleeping."

Then Mahathir had met with Ku Li and it was then decided that the latter must challenge Dollah to save Umno and Malays from falling over into a political oblivion.

Ku Li's camp said the post of the deputy president will not be touched as it will belong to Najib for sure!

In view of this recent development, in supporting Ku Li, I have now decided to forgive Mahathir for his major faux pas in choosing Dollah Badawi as his deputy that have lead the country into a political turmoil where DAP has now the power to even ridicule the Malay sultanate system! "

What's next that Kitul trying to do? UMNO needs a reengineering of itself not refurbishing an old Rolls-Royce!

Tuesday, March 18, 2008

PM Announces New Cabinet Line-Up

[Via The Star]

Tuesday, 18 March 2008

PUTRAJAYA: Datuk Seri Abdullah Ahmad Badawi unveiled a new smaller Cabinet, dropped senior ministers and brought in 50% new faces with 16 of the 32 ministers being newcomers. And in a surprise move, he also did away with parliamentary secretaries.

The Prime Minister, who retained the Finance portfolio, named Datuk Seri Najib Tun Razak as the Deputy Prime Minister and Defence Minister.

Abdullah said he had incorporated many changes to his administration to enable the government machinery to implement its responsibilities more effectively.

· Cabinet trimmed to 27 ministries, comprising 32 ministers and 37 deputy ministers.

· Six ministers from previous Cabinet dropped.

· Sabah and Sarawak get more deputy ministers.

· Datuk Dr Ng Yen Yen becomes MCA’s first woman minister.

· Datuk Shahrir Samad makes a return to Cabinet after 21 years.

· Tan Sri Muhammad Muhammad Taib named Rural and Regional Development Minister.

· Former Maybank CEO Datuk Amirsham A. Aziz named Minister in charge of the Economic Planning Unit.

· Prominent lawyer Datuk Zaid Ibrahim appointed as de facto Law Minister to reform judiciary.

· Datuk Seri Shahrizat Abdul Jalil appointed special adviser to Prime Minister for women and social development.

· Home Affairs Ministry and the Internal Security Ministry re-merged.

· Unity, Culture, Arts and Heritage Ministry formed - National Unity and Integration Department absorbed into the Culture, Arts and Heritage Ministry.

The full list are as follows:

Prime Minister

Datuk Seri Abdullah Ahmad Badawi [UMNO]

Deputy Prime Minister

Datuk Seri Najib Tun Razak [UMNO]

Ministers in the Prime Minister's Department

Tan Sri Bernard Dompok [UPKO]
Datuk Seri Nazri Aziz [UMNO]
Datuk Ahmad Zahid Hamidi [UMNO]
Datuk Mohd Zaid Ibrahim [UMNO,Senator]
Datuk Amirsham Abdul Aziz [Senator]

Deputy Ministers in the Prime Minister's Department

Datuk Johari Baharom [UMNO]
Datuk Dr Mashitah Ibrahim [UMNO,Senator]
Datuk K. Devamany [MIC]
Datuk Hassan Malik [UMNO]

Finance

Minister - Datuk Seri Abdullah Ahmad Badawi [UMNO]
Second Finance Minister - Tan Sri Nor Mohamed Yakcop UMNO]
Deputies - Datuk Ahmad Husni Hanadzlah[UMNO], Datuk Kong Cho Ha [MCA]

Defense


Minister - Datuk Seri Najib Tun Razak [UMNO]
Deputy - Datuk Wira Abu Seman Yusop [UMNO]

Internal Security and Home Affairs


Minister - Datuk Seri Syed Hamid Albar [UMNO]
Deputies - Datuk Chor Chee Heong [MCA], Senator Wan Ahmad Farid Wan Salleh [UMNO]

Housing and Local Government


Minister - Datuk Ong Ka Chuan [MCA]
Deputies - Datuk Robert Lau[SUPP] , Datuk Hamzah Zainuddin [UMNO]

Public Works


Minister - Datuk Mohd Zin Mohamad [UMNO]
Deputy - Datuk Yong Khoon Seng [SUPP]

Energy, Water and Communications


Minister - Datuk Shaziman Abu Mansor [UMNO]
Deputy - Datuk Joseph Salang Gandum [PRS]

Agriculture and Agro-based Industry


Minister - Datuk Mustapa Mohamed [UMNO]
Deputy - Datin Paduka Rohani Abdul Karim [PBB]

International Trade and Industry

Minister -Tan Sri Muhyiddin Yassin [UMNO]
Deputies - Loh Wei Keong [LDP], Datuk Jacob Dungau Sagan [SPDP]

Foreign Affairs

Minister - Datuk Seri Dr Rais Yatim [UMNO]
Deputy - Tunku Azlan Abu Bakar [UMNO]

Education

Minister - Datuk Seri Hishammuddin Hussein [UMNO]
Deputies - Datuk Wee Ka Siong [MCA], Datuk Razali Ismail [UMNO]

Higher Education

Minister - Datuk Khaled Nordin [UMNO]
Deputies - Khoo Kok Choong [MCA], Datuk Idris Harun [UMNO]

Transport

Minister - Datuk Ong Tee Keat [MCA]
Deputy - Anifah Aman [UMNO]

Human Resources


Minister - Datuk S. Subramaniam [MIC]
Deputy - Datuk Noraini Ahmad [UMNO]

Women, Family and Community Development

Minister - Datuk Dr Ng Yen Yen [MCA]
Deputy - Noriah Kasnon [UMNO]

National Unity, Culture, Arts and Heritage

Minister - Datuk Shafie Apdal [UMNO]
Deputy - Datuk Teng Boon Soon [MCA]

Science, Technology and Innovation

Minister - Datuk Dr Maximus Ongkili [PBS]
Deputy - Fadilah Yusof [PBB]

Entrepreneurial and Cooperative Development

Minister - Datuk Noh Omar [UMNO]
Deputy - Datuk Saiffuddin Abdullah [UMNO]

Natural Resources and Environment


Minister - Datuk Douglas Unggah Embas [PBB]
Deputy - Datuk Abu Ghapur Salleh [UMNO]

Rural and Regional Development

Minister - Tan Sri Muhammad Muhd Taib [UMNO,Senator]
Deputy - Tan Sri Joseph Kurup [PDRS]

Domestic Trade and Consumer Affairs

Minister - Datuk Shahrir Samad [UMNO]
Deputy - Jelaing Mersat [SPDP]

Plantation Industries and Commodities


Minister - Datuk Peter Chin Fah Kui [SUPP]
Deputy - Senator A. Kohilan [Gerakan]

Youth and Sports

Minister - Datuk Ismail Sabri Yaacob [UMNO]
Deputy - Wee Jack Seng [MCA]

Health

Minister - Datuk Liow Tiong Lai [MCA]
Deputy - Datuk Dr Abdul Latiff Ahmad [UMNO]

Information

Minister - Datuk Ahmad Shabery Cheek [UMNO]
Deputy - Datuk Tan Lian Hoe [Gerakan]

Tourism

Minister - Datuk Azalina Othman [UMNO]
Deputy - Datuk Sulaiman Abdul Rahman Abu Taib [PBB]

Federal Territory

Minister - Datuk Zulhasnan Rafique [UMNO]
Deputy - M. Saravanan [MIC]

Saturday, March 8, 2008

Malaysians Cast Their Votes

Malaysians voted Saturday Feb 8 in parliamentary and state elections that could see gains for Malaysia's opposition amid anger over race and religion among minority Chinese and Indians.

Prime Minister Abdullah Ahmad Badawi's coalition appeared certain to win the balloting as it has for decades.

However, analysts predicted the opposition would win between 35 and 38 seats in parliament, nearly doubling its 19-seat share of the 289-seat body amid growing disenchantment among ethnic minorities who complain of discrimination.

At stake are 222 seats in parliament, along with legislatures in 12 of Malaysia's 13 states.

Muslim Malays make up 60 percent of Malaysia's 27 million people, and form the bulk of voters for Abdullah's United Malays National Organization. The party dominates the National Front coalition, which includes Chinese- and Indian-based parties in a power-sharing arrangement that has ensured racial peace in this multiethnic country.

The National Front has won every election since independence in 1957. [AP]

But the opposition are a bit more optimistic targeting 90 to deny the current government's two-thirds majority. Wallahua'lam?

Tuesday, March 4, 2008

Sunnah of the Prophet Muhammad SAW

Prologue: Allah is exhorting the Messenger not to merely recite the Quran but to explain it as well even to the most pious of men: "…And We have sent down unto you [O Muhammad] the Reminder, that you may explain clearly to men what is sent down to them, and that they may give thought." [Surah An-Nahl, 16: 44].

Allah further reminded us: "Whoever obeys the Messenger, has obeyed Allah." [Surah An-Nisa’, 4: 80]


1. The Status of The Sunnah: Second Source of Islamic Jurisprudence'

Allah Almighty Says: "This day have I perfected your religion for you and completed my favor upon you and have chosen for you Islam as your religion." [Surah Al-Maidah, 5: 3]

The Prophet said that "I am leaving behind two things - you will never go astray if you hold fast to them: the Quran and my Sunnah." [At-Tirmidzi]

The Sunnah cannot dispense with the Quran: Allah Almighty had chose Muhammad SAW as His Prophet and selected him to deliver His final message. Allah revealed the Quran to the Prophet SAW which Allah commanded him to obey everything that was ordered of him; that is, to convey, and explain His message to the humanity.

Allah the Exalted Says: "…And We revealed to you the message [i.e., the Quran] that you may make clear to the people what was sent down to them…" [Surah An-Nahl, 16:44]

The Verse Contains Two Commands.

1. To Propagate The Words Of Allah In The Quran.

Firstly, it is to openly convey the message of the Quran to the humanity as Allah Almighty has revealed to the Prophet that:

"O Messenger! Announce that which has been revealed to you from your Lord…" [Surah Al-Maidah, 5:67]

‘Aishah binti Abu Bakar As-Siddiq, the Prophet’s wife is reported to have said: "Whoever says that Muhammad concealed anything that he was commanded to communicate has forged a great lie against Allah." Then she read the above mentioned verse. [Al-Bukhari & Muslim]

Another narration is found in the book of Imam Muslim which states: "If the Messenger of Allah had concealed something that he was commanded to communicate, he would have concealed the saying of the Almighty:

"And [remember, O Muhammad], when you said to the one on whom Allah bestowed favour: 'Keep your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him." [Surah Al-Ahzab, 33:37]

2. To Clarify Words, Sentences, Or Verses Of The Quran.

Some verses may be comprehensive or general in their meaning, and the Sunnah clarifies and defines them through the Prophet’s sayings, actions, and confirmations.

The Necessity of the Sunnah to Understand the Quran.

Allah Says: "[As for] the thief, the male and the female, amputate their hands..." [Surah Al-Maidah, 5:38] In the context of this verse, the thief and the hand are mentioned in a general manner. It is the Sunnah that explains the first of them and places a restriction on it by explaining the meaning of the word 'thief' to mean the one who steals something worth at least a quarter of a Dinar (a unit golden currency) according to the saying of the Prophet SAW: "There is no cutting of the hand unless the thing stolen is worth a quarter of a Dinar or more." [Al-Bukhari & Muslim]

The latter (i.e., how the hand is to be amputated) is explained by the actions of the Prophet and his Companions. They would amputate the hand of the thief from the wrist, as is known from a saying of the Prophet.

There are many other verses of the Quran that cannot be completely understood except through the Sunnah, such as:

1. Allah Says: "And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy." [Surah An-Nisa', 4:101] It is obvious from the verse that fear is a pre-requisite for the shortening of prayers. However, some of the Companions asked the Prophet SAW: "Why do we shorten our prayers while we feel safe?" He replied: "It is an allowance from Allah, so accept it." [Muslim]

2. Allah Says: “Say: 'Who has forbidden the adornment of [i.e., from] Allah which He has produced for His servants and the good [lawful] things of provision?" [Surah Al-A'raf, 7:32]

However, the Sunnah has forbidden some 'adornments', and this is evident from the saying of the Prophet SAW: "The wearing of silk and gold has been made unlawful for males and lawful for the females of my nation.'' [At-Tirmidzi]

3. Allah Says: "Say: 'I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine – for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah…” [Surah Al-An'am, 6:145]

However, the Sunnah has forbidden many things not mentioned in the abovementioned verse; an example of this lies in the saying of the Prophet SAW: "All predatory animals with tusks and every bird with claws are forbidden for consumption." There are other narrations that have forbidden the consumption of such animals, such as the one where the Prophet SAW is reported to have said: "Allah and His Messenger have prohibited the consumption of domesticated donkeys, for they are filth." [Al-Bukhari & Muslim]

There are many other examples that show the necessity of the Sunnah within Islamic Law. There is no other way to understand the Quran correctly except with the interpretation of the Sunnah

The Inadequacy of Philology to Understand the Quran.

The Companions of the Prophet were the most knowledgeable of people in the Arabic language, yet, if they were to attempt to understand the verses quoted above by relying on the Arabic language alone, and then they would have erred.

It is agreed upon by the majority of Muslim scholars, past and present, that the Quran should primarily be interpreted by the Quran itself, then by the Sunnah, then by the sayings of the Companions, and so on.

It is here that the cause of deviation of scholastic theologians (Ahl Al-Kalam), both ancient and modern, becomes clear, as well as their opposition to our righteous predecessors in doctrine and law.

In short, what is obligatory upon all Muslims is that they do not separate the Quran from the Sunnah; moreover, it is incumbent to follow both of them and to formulate laws using both. This is a safeguard for the people, so that they do not falter and regress, as explained by the Prophet SAW:

"I am leaving behind two things - you will never go astray if you hold fast to them: the Quran and my Sunnah." [At-Tirmidzi]

The Sunnah is to clarify the Revelation

Allah Almighty Says: "This day have I perfected your religion for you and completed my favor upon you and have chosen for you Islam as your religion." [Surah Al-Maidah, 5: 3]

There is no doubt among the believers about the way of life of Islam. It is taken as a complete way of life. The Creator of the heavens and the earth has not left anything out of the glorious religion of His. As the above verse states that, this religion is made perfect and complete. However, something new has come in recent years from Satan, concerning the Sunnah of the Messenger of Allah. It has been suggested by him to the hearts of some of the Muslims that the Quran, as Glorious as it is, is sufficient alone as guidance for humanity. Meaning that the Sunnah is something that can be left off, or abandoned. Surely, this disease has no place in Islam.

In order to address this issue we must ask ourselves an important question. How do we worship Allah? Do we worship Him any way we want? Is there a correct methodology to worshipping Allah? Is it sufficient for us to say and do whatever it is that we feel is worship and then call it worship and it will be accepted as such? Let us consider the saying of Allah:

"O you who believe! Obey Allah and obey the Messenger, and make not vain your deeds!” [Surah Muhammad, 47: 33]

You must know that the Quran and the Sunnah do not contradict one another, rather they complement one another. When Allah Says in this verse that the Messenger is to be obeyed, he is not only talking to that honorable group of Muslims that accompanied the Prophet SAW during his lifetime. He is speaking to all of the Muslims that will come up until the Last Day.

Similarly, no one is ready to conceive the notion that when Allah, Says: “O you who believe!” that the only ones who believe are the Muslims who were with the Prophet SAW at that time and no one after them believed and no one else will ever believe! This would be grossly limiting the Quran.

Satan is very crafty! He may then try to sway your thinking from another angle. He may say that the Quran is simple to understand and that it needs no explanation. For it is true that Allah Says:

"We have indeed made the Quran easy to understand and remember" [Surah Al-Qamar, 54: 32]

However, although the Quran is easy to understand, it does need to be explained so that it is properly understood.

Allah Says: "And when We have recited it to you [O Muhammad through Jibril (Gabriel)] then follow you its (The Quran's) recital. Then it is for Us (Allah) to make it clear (to you)." [Surah Al-Muddathir, 75: 18, 19]

Surely if the Quran had to be made clear to the Messenger then how much more so to you and I?

Allah Says: "…And We have sent down unto you (O Muhammad) the Reminder, that you may explain clearly to men what is sent down to them, and that they may give thought." [Surah An-Nahl, 16: 44]

In this verse, Allah is exhorting the Messenger to not merely recite the Quran but to explain it as well. Obviously, some explanation is required even to the most pious of men.

Furthermore, giving the needed details to carry out certain commands given in the Quran was another very vital role played by the Sunnah. For example, Allah commands us to establish the Prayers and to pay the obligatory charity (Zakah), saying:

“And establish the prayers and give Zakah (the obligatory charity) and bow with those who bow [in worship and obedience].” [Surah Al-Baqarah, 2:43]

Yet, nowhere in the Quran does Allah give the required details to implement His command, and it was the Sunnah that gave us all the details of the how, when, who of this command.

Additionally, Allah Says: "… (In addition) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination." [Surah An-Nisa', 4: 59]

Once again, if we try to leave off the importance of the Sunnah, then how do we implement this verse of the Quran? Allah orders us to refer our differences to Him. This means for us to seek our answers from the Quran. He also attaches the Messenger to that particular order when He stated for us to refer to Him. If we leave off the Sunnah then this part of the verse has no meaning.


Allah Says:

"Whoever obeys the Messenger, has obeyed Allah." [An-Nisa', 4: 80]

"Say (O Muhammad): If you (really) love Allah, then follow me, Allah will love you and forgive you your sins." [Ali-'Imran', 3: 31]

How can the Muslims of today follow the Prophet SAW and not refer to his Sunnah? How can we say that we love Allah and not try to follow the methodology of His Prophet?

Finally, I would like to conclude with a Hadith (narration) from the Messenger of Allah that was collected by Imam Malik in his book called Muwatta. The Prophet SAW said:

"I have left behind two matters. Those who hold fast to them will never go astray: The Book of Allah and the Sunnah of His Messenger." [at-Tirmidzi]

The reason that many of the Muslims are going astray today is because they are not only leaving off the Sunnah but they are leaving the Quran as well! If you are not giving the Sunnah its rights, then you are not giving the Quran its rights. Without the Sunnah then the second statement of your Shahadah (Testimony of Faith) also has no meaning.

2. Importance of Knowing the Narrators of Hadith

The narrators of Hadith are the most honorable and respectable Muslims, as they are keepers and preservers of Sunnah. Most of them are the companions of the Prophet who witnessed the acts and learnt the sayings of the Prophet SAW. Others are the successors of the companions. Who were blessed by Allah and they are highly respected by all Muslims. They are shinning stars of Islam.

Their hearts were free from worldly desires. Reading their biographies will increase love and devotion towards them and develop more interest to be faithful and obedient in the heart of the Muslim who reads their biography.

Allah Almighty Says: "Verily, We have sent down the Reminder, and surely, We will guard it (from corruption)." [Surah Al-Hijir, 15:9] The above promise made by Allah is obviously fulfilled in the undisputed purity of the Quranic text throughout the fourteen centuries since its revelation.

However, what is often forgotten by many Muslims is that the above divine promise also includes, by necessity, the Sunnah of the Prophet Muhammad SAW for it is the practical example of the implementation of the Quranic guidance, the Wisdom taught to the Prophet SAW along with the Scripture, and neither the Quran nor the Sunnah can be understood correctly without recourse to the other.

Allah preserved the Sunnah by enabling the Companions and their followers to memorize, write down and pass on the statements of the Messenger of Allah and the descriptions of his way, as well as to continue the blessings of practicing the Sunnah. Later, as the purity of the knowledge of the Sunnah became threatened, Allah caused the Muslim nation to produce outstanding individuals of incredible memory-skills and analytical expertise, who journeyed tirelessly to collect hundreds of thousands of narrations and distinguish the true words of precious wisdom of their Messenger from those corrupted by weak memories, from forgeries by unscrupulous liars, and from the statements of the enormous number of scholars, the Companions and those who followed their way, who had taught in various centers of learning and helped to transmit the legacy of Muhammad SAW - all of this achieved through precise attention to the words narrated and detailed familiarity with the biographies of the thousands of reporters of Hadith. Action being the best way to preserve teachings, the scholars of Islam also revived the practice of the blessed authentic Sunnah.

Unfortunately, however, statements will continue to be attributed to the Prophet SAW although the person quoting them may have no idea what the people of knowledge in the field of Hadith science have ruled regarding those hadiths, thus ironically being in danger of contravening the Prophet's widely-narrated stern warnings about attributing incorrect, unsound statements to him.

The methodology of the expert scholars of Hadith in assessing narrations and sorting out the genuine from the mistaken, fabricated etc. forms the subject-matter of a wealth of material left to us by the scholars of Hadith (traditionists).

A Hadith is composed of two parts: the Matn (text) and the Isnad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic Isnad with reliable reporters to be acceptable. 'Abdullah Ibn Al-Mubarak (d. 181 AH), one of the illustrious teachers of Imam Al-Bukhari said: "The Isnad is part of the religion, had it not been for the Isnad, then people would have claimed whatever they wished."

Among the sciences of Hadith is the study of the chain of reporters (the Isnad). Many Muslim scholars have specialized in this field. It includes identifying the name of each and every narrator (reporter), his character (his truthfulness, piety, public behavior), his ability and reputation as a memorizer and the types of narrations he is known to report, whether authentic, weak, fabricated, etc. In addition, each narrator should be identified by a rating given by other narrators who knew him. So all of these and many other details must be considered to know the degree to which a Hadith may be used as a basis for Islamic belief or practice (Syari’ah), or merely as a point of interest (not to be attributed to the sayings, etc. of the Prophet SAW).

After the Book of Allah (The Quran), the books of Hadith collection that were collected by Imams Bukhari and Muslim are considered by the Muslim scholars to be the most authentic books of Hadith. However, there are other famous scholars in the field who compiled books of Hadith such as; Abu Dawud (d.275), At-Tirmidzi (d. 279), An-Nasa’i (d. 303) and others.

3. Methodology of the Companions in Preserving the Sunnah

In order for the discussion about the Companions' ways of learning, practicing, preserving and conveying of the Sunnah, to be more complete it is vital to shed some light about the Companions and their methodology:

1. The Companions were fully aware of the responsibility they shoulder after the death of the Prophet SAW.

2. The Companions are all trustworthy. They never doubted one another in the matters of this religion and the narration of Hadith.

3. The Companions have developed a methodology for scrutinizing Hadiths and narrators, and by doing that have established the rules of ascertaining narrations for those who came after them.

4. The ability of different Companions to understand the Sunnah, memorize it and convey it varied from one Companion to another.

5. The Companions left Makkah and Madinah to many places around the Muslim world, at the time, for the purpose of delivering the message and teaching Islam to those who accepted it thus spreading the Sunnah throughout the land.

It is interesting to note that about 750 Companions narrated Hadiths, seven of whom narrated a high number of Hadiths, and about twenty narrated an average number, the rest narrated a small number.

The seven who narrated a large number of Hadiths are: Abu Hurairah who narrated 5374 Hadiths, 'Abdullah Ibn ‘Umar narrated 2630, Anas Ibn Malik narrated 2286, 'Aishah narrated 2210 Hadiths, 'Abdullah Ibn 'Abbas narrated 1660, Jabir Ibn 'Abdullah narrated 1540, and Abu Sa'id AI-Khudri narrated 1100 Hadiths. They understood their role and were aware of the significance of their ability in narrating the Hadiths and did their best to deliver them diligently and accurately. Muslims of all times are indebted to them.

4. The Two Most Authentic Books of Hadith

Sahih Al-Bukhari.

Of all the works of Hadith, Sahih Al-Bukhari and Sahih Muslim are regarded as the most authentic and authoritative books, after Al-Quran. Indeed the very word "Sahih" means "authentic". Sahih Al-Bukhari was compiled by Imam (leader) of Hadith, Mohammad Ibn Ismail Al-Bukhari, born 194H in Bukhara, central Asia. He traveled at an early age seeking knowledge to Hejaz (Makah and Madinah), Ancient Syria, Iraq, Egypt etc. He devoted more than 16 years of his life to the actual compilation of this work. He learn from more than 1000 scholars. It is said that Imam Al-Bukhari collected over 300,000 Hadiths and he himself memorized 200,000 of which some were unreliable. He wrote many books especially on the bibliography of Hadith narrators and other books on various issues of Fiqh (Islamic jurisprudence). However, his book 'Sahih Al-Bukhari’ stands out for being the most authentic book of Hadith. It was also the first book to contain only authentic Hadiths, while previous books contained authentic and non-authentic Hadiths, as well as sayings of the companions and others. Imam Al-Bukhari died in his hometown, Bukhara in the territory of Khurasan (West Turkistan), in the year 256H.

He grouped the traditions of the Prophet SAW under various headings dealing with specific points of Islamic jurisprudence. In his time, the schools of law had been generally established and his objective was to catalogue the traditions he regarded as authentic in relation to their respective topics of jurisprudence.

Before he recorded each Hadith, he would perform ablution and offer a two-Raka’ah prayer and supplicate to Allah. Many religious scholars of Islam tried to find fault in the great remarkable collection, but without success. It is for this reason; they unanimously agreed that the most authentic book after the Book of Allah is Sahih Al-Bukhari.

Some Facts about Sahih Al-Bukhari.


1. It contains 7,275 Hadiths, which he chose from the large number of Hadiths that he had collected.

2. The number of complete unrepeated Hadiths is 2230.

3. All the Hadiths mentioned are authentic.

4. The conditions for accepting a Hadith were very stringent. Such as:

a) The chain of narrators must be linked, i.e. every narrator must have met his predecessor, (the man of whom he heard the Hadith from, up to the Prophet SAW.)

b) For it to be enclosed in the Sahih, the narrators must be of the highest caliber regarding their piety, manners, memory, integrity, etc.

5. The book is not a mere book of narrations; it is essentially a course of study on Hadith, its derivatives, inductions and research.

6. Each one of its 97 chapters is headed by a Greater Syria verse from the Quran that complements the meaning of the Hadiths quoted.

7. Finally, much more could be said about this monumental work, however, it is enough to say that many people have reached fame and achieved the highest qualifications by studying the book, researching it and commenting on it.

Sahih Muslim.

Sahih Muslim is the second most authentic book of Hadith after Sahih Al-Bukhari, compiled by Imam Muslim ibn Al-Hajaj Al-Nisapuri . Born in 202H and died in 261 H. He traveled widely to gather his collection of Hadith to Iraq, Hejaz, Ancient Syria, and Egypt. He learnt from many scholars, most of which were Al-Bukhari's teachers. He also learnt from the Imam Al-Bukhari himself and became his most loyal student. Like Imam Al-Bukhari, Allah has mercy upon him, he, Allah has mercy upon him, wrote many books on the sciences of Hadith.

He, Allah have mercy upon him, sought not so much to complement the issues at stake in the Fiqh, the Islamic jurisprudence, but rather to produce a collection of sound traditions, an authentic record, on which future studies of Hadith could be based.

Some Facts about Sahih Muslim.

1. The book contains 4000 non-repeated Hadiths and 12000 repeated ones.

2. Many narrations are mentioned in Sahih Al-Bukhari, but with different chain of narrators.

3. In every chapter more than one Hadith with the same meaning but with different chains and text are listed. The first Hadith in each chapter is the strongest, followed by weaker narrations in order to strengthen weaker narrations.

4. Excellent classification.

5. The book is forwarded by a detailed introduction about the basis of the sciences of Hadith.

Sahih Al-Bukhari is preferred over Sahih Muslim based on the authenticity of the Hadiths. Imam Al-Bukhari was stricter in selecting Hadiths (chains) than Imam Muslim. Besides considering all the conditions of a Sahih Hadith, Imam Al-Bukhari stipulated a further condition that a narrator should meet the person from whom he is narrating the Hadith.

Imam Muslim however, did not stipulate the evidence of meeting the narrator from whom he is narrating, but according to him, it is sufficient to accept the Hadith of a narrator if he lives in the same period and there was the possibility of meeting the narrator from whom he is reporting the Hadith. So, the condition of Imam Muslim was less strict than the condition of Imam Al-Bukhari.

While Bukhari's compilation is considered the more reliable of the two, Muslim's arrangement of his material has been recognized as superior, and rightly so. While Al-Bukhari made the traditions in his collection testify to his own schedule of various points of law, Muslim left them to speak for themselves.

5. The Sunnah during Prophet’s Era.


Muslims were, early on, aware of the significance of the Sunnah and its authority. They, one generation after the other, were keen to preserve the Sunnah because they saw that as a part of the preserving of the last revelations man is ever to receive. Their efforts were unabated, and the remarkable job they did is unparalleled in the experience of any other religion or civilization.

One of the main reasons behind this is the fact that the Prophet SAW clearly taught the Companions the importance of his Sunnah, its place in Islam and their role in saving it, teaching and conveying it to others around them and to those who would come after them. In so doing, he followed an effective methodology, which will be briefly outlined below:

1. The Prophet SAW emphasized the importance of seeking knowledge and teaching it to others. He said: "Seeking knowledge is obligatory upon every Muslim (male and female)." [Ibn Majah] Also, he said: "Whosoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path to Paradise. No people gather together in one of the houses of Allah (mosques), reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them and angles surrounding them, and Allah making mention of them to those (angels) who are with Him." [Muslim]

2. He always had a center for teaching. Most of the time, it was the mosque.

3. He was soft in his dealings and always facilitated things and made them easy for others. He was merciful and humble and made himself readily available.

4. He never pushed people into anything. Instead, he gradually taught them and led them to change. He always motivated them to follow his example and be their best.

5. He would not continuously teach or work with them, but he would give them enough breaks to avoid overstressing or boring them.

6. He spoke plainly and clearly and he talked to people at their level of understanding and intellectual ability. Whenever appropriate, he spoke to people in their own dialect for the Arabs had different dialects.

7. He used the method of repetition. He would repeat whatever he wanted to stress for three times to insure that all heard him properly and clearly understood what he was saying.

8. When questioned, he would give more than what is expected as an answer and use the occasion to further clarify things for all, and teach about other things.

9. Whenever the Prophet SAW had to choose between two ways, he chose the easier way, which had facility and mercy if there was nothing forbidden in that, and he kept away from the difficult and harsh ways.

10. He attached special attention to teaching the women and provided those special times for questions. He encouraged them to ask and learn.

11. He used to do his best in everything, and he perfected whatever he did, thus setting an example for others.

The Companions did their utmost to convey Islam to the generations succeeding them in the best and most accurate way possible. They sincerely loved it, honestly lived according to it and faithfully preserved it and kept any impurity or irregularity out of it.

Their role in the preservation of Islam was one of utmost importance to its continuation, but they were highly prepared for it by the best teacher and trainer, the Prophet SAW. Thus the studying of this era, especially with respect to the history and authority of the Sunnah, is necessary to all Students of Knowledge.

And since this article will not provide enough details to properly cover the subject, it is recommended that the readers consult the following list of books on the subject:

Studies of Early Hadith Literature by M. M. Azami, Sunnah Qabla at-Tadwin (the Sunnah before Writing) by Ajaj Al-Khatib, The Sunnah and its Place in Islam by Mustafa As-Siba'ie, Manhajj an-Naqd fi Ulum Al-Hadith (The Methodology of Critique in the Sciences of Hadith) by Nur-ud-din Etr, Al-Hadith wal Muhaddithun (Hadith and Hadith Narrators) by Muhammad M. Abu Zahou, and Hujjiatus Sunnah (The Authority of the Sunnah) by Houcine Chouat.

6. The Sunnah the Era of the Companions and Their Followers

Most scholars group the main aspects of the methodology of the Companions in preserving the Sunnah into the following seven categories: prudence in narrating the hadiths, verification and substantiation of the hadiths before accepting them, critique, discussions and assessment of the narration, traveling for search and confirmation of the hadiths, memorization, practice and writing of the hadiths. Some scholars refer to these aspects as ‘rulings’, ‘methods’ or ‘ways’ instead of methodology.

6.1. Prudence in Narrating the Hadith.

Because of the fact that the Sunnah is a revelation and a sacred Source for this religion, the Companions were very careful when narrating what the Prophet SAW said or did. This vigilance was illustrated in:

Avoiding narration unless they had to. ‘Abdur Rahman Ibn Abi Laila said: “I have met with 120 Companions from the Ansar (supporters of the Prophet), none of who would narrate a hadith or answer a question of fatwa unless he absolutely had no choice but to do it. One would have to go and ask another instead of him, so much so you would keep going from one to the other until you get back to the first one you asked.” They understood that they were conveying the message brought to them by the Prophet SAW and that people see it as such, thus everyone wanted the other to do that because they may know it better. This, however, should not be construed to mean they avoided spreading the message or teaching Islam to others. This prudence indicates they were fully aware of their role and its significance. They would rather let others, who may be more knowledgeable, do the job, but once they had to do, they did it in the best way possible.

Limiting or discouraging the narration. This attitude was adopted for the purpose of protecting the Sunnah because it minimizes the possibility of mistakes or forgetfulness that may otherwise cause people to doubt the Sunnah or mistrust the narrators. This trend was strongly encouraged by Caliphs Abu Bakar and ‘Umar Ibn Al-Khattab and was accepted and practiced by the Companions. This attitude is founded on the famous hadith narrated by many Companions: “It is sufficient —for one to tumble into lying - to narrate or repeat everything he/she hears.” [Al-Bukhari and others]

Encouraging narration from knowledgeable Companions. To strike a necessary balance between being cautious and insuring the transmission of the religion and the spreading of its teachings, the Companions who had a great deal of knowledge—like those recommended by the Prophet SAW never hesitated to narrate, write or teach the Sunnah. There are hundreds of narrations that encourage such practice so long as it is done in the right manner.

Opting for verbatim narration. Guided with instruction in the Hadith, “May Allah bless the person who hears a statement from me and conveys it as he or she heard it,” the Companions did all that was humanly possible to keep their narration verbatim of what they actually heard from the Prophet SAW. There are many reported incidents, which testify to this fact. Having such natural mastery of the Arabic – that was common among them—and the fact that they saw and heard the Prophet say, do and explain to them his teachings repeatedly, as well as their understanding of the need for verbatim transmission of narrations, all combined to make it easy for them not to cause changes as they narrate any Hadith.

6.2. Verification of the Hadith before Accepting It.

This is an important tool that the Companions established to safeguard the Sunnah against any foreign material interference and accidental or deliberate mistakes. This was a common prac­tice amongst all of the Companions when receiving or narrating the Sunnah. Imam Ath-Thahabi mentioned this practice, in one of his great books, addressing the issue of Hadith Memorizers. He said that it was one of the ways used by of the four Caliphs to protect the Hadith. For example, Abu Bakar was asked to rule in the case of a grandmother who came neither asking for her right in inheritance, he said that he knew of no amount due to her neither in the Book of Allah (i.e., Quran) nor the Sunnah of the Prophet. But when Al-Mughirah told that he has wit­nessed the Prophet give one-sixth of the total amount of the inheritance, he asked him if he had witness to substantiate this claim. And when Muhammad Ibn Maslamah witnessed to the truth of that figure, Abu Bakar accepted it and gave the grandmother exactly that.

In the case of ‘Umar Ibn Al-Khattab, Ath-Thahabi mentioned many incidents that testify to the fact that he always ascertained the narration when it was necessary to do so. He narrated that Malik Ibn Aws heard ‘Umar say to ‘Abdur-Rahman Ibn ‘Awf, Talhah Ibn Az-Zubair and Sa’ad Ibn Abi Waqqas: “I ask by Allah, Who maintains the Heaven and Earth! Did you hear the Prophet say: ‘I am not to be inherited, whatever I leave is to be given in charity'? They said: `Yes, Allah is our witness.” [Ahmad]

After narrating the above incidents among others, Imam Ath-Thahabi repeatedly asserted that the verifications were not meant to doubt the truthfulness of any of the Companions rather they were necessary to establish a standard of care and respect for what the Prophet, sallallaahu alay­hi wa sallam, said or did. They did that for themselves and to institute a tradition to be fol­lowed and honored by all who come after them.

6.3. The Essential of the Method.

The purpose was to protect the Sunnah, not to doubt one another. All of the Companions are trustworthy as clearly stated in the Quran, and doubting their trustworthiness can certainly damage one's faith.

The purpose, also, was to establish a method and set an example to be followed by the rest of the Muslim nation. The truth, however, remains that Companions used to accept narration conveyed by any one of them. Their request of witnesses or that the narrator gives an oath that he is saying the truth was to establish the methodology, so that people would not take narrating a Hadith lightly. This fact may further be supported when considering that:

Sometimes they required a witness while at others they had the narrator give oath or reminded him of how serious it is to lie against the Prophet. This variation indicates that the purpose was actually to establish awareness of the significance of narrating the Hadith rather than set up a requirement of having more than one narrator as a condition for its authenticity.

There are a very large number of narrations, which indicate that in many cases the Companions had actually accepted Hadith from one narrator without seeking any substantiation or verification.

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