Tag: prophets’ message

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New Muslims Qur'an & Sunnah

Prophetic Traditions: Types & Authenticity

 

authentic hadith

The Islamic definition of infallibility does not necessarily include technical worldly matters that are not part of conveying the message.

Scholars of Islamic Law differentiate between two types of Prophetic actions and sayings: actions and sayings that are meant to be part of the Shari`ah (Islamic way and rules for life) and others that are only part of the Prophet’s life as a human, which are not always meant to be a law for every Muslim to follow. They call these two kinds of Prophetic tradition as-sunnah at-tashri`yyah (legislative tradition) and as-sunnah ghair at-tashri`yyah (non-legislative tradition). For example, Talha narrated the following:

“I was walking with the Prophet (peace and blessings be upon him) when he passed by some people at the tops of their palm trees. He asked, “What are they doing?” They answered, “Pollinating the male into the female.” He replied, “I do not think that this will be of benefit.” When they were told about what the Prophet said, they stopped what they were doing. Later, when the trees shed their fruits prematurely, the Prophet was told about that. He said, “If it is good for them they should do it. I was just speculating. So pardon me. But if I tell you something about God, then take it because I would never lie about God.” Another narrator said that the Prophet added, “You know your worldly affairs better than I.” (Muslim)

This hadith shows one such non-legislative judgment given by the Prophet, which he made to the best of his knowledge. The hadith even shows an error in this technical advice, which the Prophet and his Companions discovered later via human experience, rather than via divine revelation. I believe that the rationale behind this hadith is to show that it is not part of the Prophet’s mission to contribute to technology and other similar worldly affairs through the revelation. Rather, human empirical experience is meant to be the only means for these developments.

Regarding the error that happened concerning the palm trees, the word `ismah (protection) is mentioned in the Qur’an in the context of the Prophet being protected from people’s whims and Satan’s delusions. The protection of all prophets in the above sense is an Islamic belief, which is a precondition to trusting the prophets’ message and following their example. However, the Islamic definition of infallibility does not necessarily include technical worldly matters that are not part of conveying the message, as the above example shows.

Furthermore, if the tradition or hadith is of a legislative type, it is not always necessarily and literally meant for all Muslims. Some rulings are for rulers only, some are for judges only, and so on. The following is one example:

“Hind Bint `Utbah complained to the Prophet (peace and blessings be upon him) about the stinginess of Abu Sufian (her husband) and asked whether she was allowed to take from his money without his knowledge. So the Prophet said, “Take what you and your children normally need (without telling Abu Sufian).” (Al-Bukhari)

Scholars commented on this hadith that the Prophet was acting here as a judge rather than a prophet. In other words, he allowed Hind in her specific case to do that, but the hadith does not give every woman a right to take whatever she wants from her husband’s money without his knowledge, just for her own whim. So scholars maintain that this hadith is for judges to learn from when they make a similar judgment, but not for every Muslim.

Hadith Authenticity

Regarding the question about the possibility of error in the narrators’ accounts, it is true that there is a chance of error. That is why scholars differentiated between different levels of authenticity, concerning the discipline of knowledge of Prophetic Hadith, by setting precise and rigid criteria. The following are two of these levels – among others – that are related to that:

1- Hadith Mutawatir (Recurring, Most Famous)

These are narrations that are conveyed through a ‘large number of people who could not possibly agree to lie.’ The Qur’an and a certain number of Prophetic traditions fall under this category. The Qur’an, for example, was recited by thousands of people, and their recitations are the same. It is a logical conclusion that one can build firm beliefs and true obligations on this level of authenticity.

2-  Hadith Ahad (Individual, Single-chained Narrations)

These are narrations according to one or two narrators, and hence are less ‘confirmed’ than the first kind. Scholars judged that these kinds of narrations could teach us about halal and haram (the lawful and the forbidden), but could not be evidence of faith (`aqeedah) in their own right. This is because of the possibility of error in something that is narrated by only one or two people.

But a possibility of error in Companions’ narrations should not ‘discredit them completely’. There are levels of authenticity and there are many sources of error that do not necessarily ‘discredit’ a person. So if the person is trustworthy, we accept his or her individual account, but do not build matters of faith on it, unless it is confirmed by a number of other narrators or witnesses.

In addition, there are many hadiths that scholars reject because they were not up to the level of authenticity that implies any credibility. One example is when the narrator is known to be forgetful, ill-intentioned, or biased one way or another. That is why it is important to check the authenticity of a hadith before we take it.

In addition, scholars have also set specific criteria for narrators of hadith before they can be accepted as narrators. These criteria are related to the biography of the narrator, including his or her reputation and moral attitude.

Actually, hadith authenticity is an independent discipline of knowledge that has variable areas to discuss and study. This is not the place for that because this discipline is of a legal nature.

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Source: jasserauda.net.

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New Muslims Qur'an & Sunnah

How Do We Determine What Is Right and Wrong?

Religious Criterion

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct.

Do methodologically sound criteria exist for determining what is correct and what is in error? They certainly do. Those criteria are clear and precise, and we shall be discussing some of them.

One: The Religious Criterion

This criterion is established upon three sources:

1- The Qur’an

Allah says:

Lo! those who disbelieve in the Reminder when it comes unto them (are guilty), for lo! it is an unassailable Scripture. Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise. (Fussilat 41:41-42)

The Qur’an is absolutely certain in its authenticity. This is a point upon which all Muslims unanimously agree.

As far as what we derive from it or its meanings, this depends on the specific passage and the manner of interpretation. Some verses convey meanings that are absolutely certain so that no alternative interpretation is tenable. Much of the Qur’an is of this nature, especially the texts that refer to the essentials of faith and the guiding principles upon which the edifice of Islam is built.

Some passages of the Qur’an indicate meanings that are conveyed with less certainty, and scholars differ as to their interpretation. One interpretation is given preference over another by considering the scholarly disagreement, the opinions of Arabic linguists, and commentaries of the Qur’an.

It is possible that some scholars will classify a certain passage as being absolutely certain in its indication of a given meaning while others consider the indication to be uncertain. However, this is rare, and when it occurs, the matter remains open to juristic discretion and opinion.

2- The Sunnah

Whatever is established to be authentically related from Prophet Muhammad (peace be upon him), is clear in meaning, and is not countered by any other evidence, is something that a Muslim has no option but to accept.

The authenticity of some narrations from the Sunnah might be unquestionably certain to those who are specialists in the field of Hadith criticism, though that certainty may not be felt by a non-specialist. Those who are proficient in studying and cross-referencing the lines of transmission will be sure of the Hadith’s authenticity. On the other hand, a jurist or legal theorist – never mind the layman – who is not so skilled in Hadith studies will not be able to regard the narration with the same level of confidence.

Indeed, specialists of Hadith disagree with each other in their assessment of certain hadiths. This leads to disagreements among those who are certain of a hadith and are obliged to act upon the dictates of its textual evidence and those who do not regard the Hadith with such certainty or who do not regard it as authentic or who simply are unaware of it.

3- Consensus of the Muslims

What we are concerned with here is consensus that is well established where we are absolutely certain of unanimity of opinion. Nevertheless, we can see from looking at numerous examples that the opinion held by the majority of the people of knowledge is usually the correct one.

Two: The Criterion of Considering the General Welfare

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct. By contrast, something that results in harm while failing to further the general welfare is clearly wrong. When something furthers the general interest more than it causes harm, it is preferable. Whatever does more harm than good, by contrast, is generally to be rejected.

Al-Faysal ibn `Iyad, when commenting on Allah’s words “…which of you is best in deeds…” (AL-Mulk 67:2), discusses what it means for something to be described as “good”.

He explains that when the matter relates to acts of pure worship, good is defined as that which fulfills two criteria: It must be carried out sincerely and exclusively for Allah’s sake and it must be in accordance with the Sunnah of the Prophet (peace be upon him).

When the matter relates to the worldly activities of our daily lives, or in matters wherein the law is silent, that which is good is defined as that which furthers the general welfare.

The scholars of Islamic jurisprudence have set forth principles to govern legal research into these matters. There is the principle of choosing the greater of two benefits and the principle of choosing the lesser of two evils. There is the principle that avoiding harm takes precedence over achieving a benefit when the benefit and harm are equal.

Otherwise, the overwhelming benefit is to be sought, even if achieving it brings about some lesser harm. Likewise, an overwhelming harm is to be avoided, even if it means sacrificing some lesser benefit. Matters need to be weighed justly.

The question that remains to be answered is: how do we recognize that which is a benefit, that which constitutes part of the general welfare?

When there is no evidence from the sacred texts on a matter, benefits are determined by employing reason, research, and drawing conclusions. A person who enjoys greater intellectual abilities, experience, education, and understanding of the intent of Islamic Law will be better equipped to correctly determine what is of greater benefit.

This question of the general welfare is extremely important, and deserves considerable research and discussion. In all aspects of life – economics, politics, society, Islamic work – we are faced with many problems, contradictions, and disagreements. Each party to these disagreements has its own arguments and evidence. Often none of the evidence related to an issue will be able to stand on its own. Sometimes, a person might rely on textual evidence that brings about confusion in those trying to follow the argument, while the real crux of the matter. This is the greatest aspect of Islamic Law that only the most erudite scholars have a mastery of. Allah says:

And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune. (Fussilat 41:35)

When we talk about the general welfare, we do not mean the interests of any individual, group, or faction, but the interests of everyone in society. Only if the issue at hand is individual in scope do individual interests come into play. Those who are referred to in such matters are “those among them who can search out the knowledge of it.” (An-Nisaa’ 4:83) They are the scholars of Islam and the scholars in the various fields of worldly knowledge, those who have the wisdom, the sagacity, and the intelligence to be qualified to make such determinations.

`Izz Ad-Din ibn `Abd As-Salam writes in his book on the general axioms of Islamic Law entitled ‘Qawa`id Al-Ahkam’:

As for questions of welfare related to matters of the world – what brings about such welfare and what spoils it – these questions are known by means of necessary knowledge, by experience, by way of custom, and by educated assessments. If anything still remains obscure, then evidence is sought out.

Whoever wishes to know what is appropriate, what is beneficial, what is harmful, what takes precedence and what is to be forgone for the sake of something else, he must deliberate on the matter with his mind under the assumption that it has not been addressed by Islamic Law, and then build his rulings upon it. He will find that the rulings he arrives at rarely differ, except in matters of pure worship, an area where we have not been given to discern specific benefits and harms. In his way, you can distinguish the good works from the bad.

When juristic matters are decided by a large number of scholars and experts working together, the results are better, more accurate, and less biased than when such matters are decided by a single individual working on his own. This is especially true in modern times, when the relationships between various interests are quite complex and inter-related, scientific advances have been considerable, and many matters require specialized knowledge. Working together is also more possible now than ever before, because of advances in communications.

We need to organizations devoted to the research of Islamic legal matters that Muslims scholars from all over the world can participate in. To the extent that these organizations operate independently and are free from political influence, they will be effective and balanced in their resolutions. Unfortunately, the prevailing situation in the Muslim world today is that each country has its own organizations that look into matters and study them in light not only their intrinsic natures, but also in how they relate to the interests of the political establishment.

The Personal Criterion

The individual, in numerous instances, is able to distinguish between right and wrong, to determine what is satisfactory and what is censurable. His heart tells him whether what he is doing is right or wrong.

This is what the Prophet meant when he said: “Appeal to your heart, and to your soul, for a verdict. Righteousness is what your soul will be at peace with and sin is what disquiets you and makes you feel hesitant – even if the people repeatedly tell you otherwise.” (Ahmad and Ad-Darimi)

A person sees what he should not be looking at and his own heart gives him a decision about it. This is because his heart can detect the ill-will, the vain desires, or the unfulfilled passions that his gaze incites.

This criterion is, by and large, restricted to purely personal matters involving the individual and his private relationship with his Lord when the question is one of piety and sinfulness. A person might find himself beset by hesitations or misgivings and have to explore his heart to arrive at the truth of the matter, a matter too subtle and intrinsically personal to ask others about.

These are some of the criteria by which we can determine what is right from what is in error.

Allah says most eloquently:

O ye who believe! if you fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded. (Al-Anfal 8:29)

He also says:

Oh, but the human being is a telling witness against himself, though he puts forth his excuses. (Al-Qiyamah 75:14, 15)

An honest soul is like a mirror that reflects the facts as they are.

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Source: islamtoday.net.

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New Muslims Qur'an & Sunnah

Hadith: The Second Fundamental Source of Guidance

By Abu Ameenah Bilal Philips

The Prophet’s sayings and actions (the Hadith) were primarily based on revelation from Allah and, as such, must be considered a fundamental source of guidance second only to the Qur’an. Allah in the Qur’an said concerning the Prophet (peace be upon him):

Hadith The Second Fundamental Source of Guidance

It is largely due to the science of Hadith that the final message of Islam has been preserved in it is original purity for all times.

(Muhammad) does not speak from his desires; indeed, what he says is revelation. (An-Najm 53:3-4)

1- Revelation

Therefore, the Hadith represents a personal source of divine guidance which Allah granted His Prophet (peace be upon him) which was similar in its nature to the Qur’an itself. The Prophet reiterated this point in one of his recorded statements,

“Indeed, I was given the Qur’an and something similar to it along with it.” (Abu Dawud)

2- Tafseer

The preservation of the Qur’an was not restricted to protecting its wording from change. Were that the case, its meanings could be manipulated according to human desires, while maintaining its wording.

However, Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet himself. Allah states the following in the Qur’an regarding its interpretation:

And I revealed to you the Reminder (Qur’an) in order that you explain to the people what was revealed to them. (An-Nahl 16:44)

Therefore, if one is to understand the meanings of Qur’an, he or she must consider what the Prophet (peace be upon him) said or did regarding it. E.g. in the Qur’an, Allah instructs the believers to offer salah (formal prayers) and pay zakah (obligatory charity) in Surat Al-Baqarah:

And establish worship, pay the poor-due, and bow your heads with those who bow (in worship). (Al-Baqarah 2:43)

However, in order to obey these instructions correctly, one must study the methodology of the Prophet in this regard. Among his many clarifications concerning Salah and zakah, he instructed his followers saying “Pray as you saw me pray,” (Al-Bukhari) and he specified that 2.5% of surplus wealth, unused for a year, should be given as zakah.

There are a number of authentic hadiths in which the Prophet gave specific instructions concerning the items and quantities on which zakah was due, as well as the time it is due. Among them is the following narration from `Ali ibn Abi Talib:

`Ali ibn Abi Talib quoted Allah’s Messenger (peace be upon him) as saying: “Whenever you possess 200 dirhams and a year passes on it, 5 dirhams is to be paid on it. You are not liable to pay anything until you possess 20 dinars and a year passes on it, in which case ½ a dinar is due. Whatever exceeds that will be counted likewise. And no zakah is payable on wealth until a year passes on it.” (Abu Dawud)

3- Laws

One of the primary duties of the Prophet (peace be upon him) was to judge between people in their disputes. Since his judgments were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgments are carried out in an Islamic State. Allah also addressed this responsibility in the Qur’an saying:

O believers obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allah and the Messenger. (An-Nisaa’ 4:59)

Thus, hadiths are essential for the smooth running of the law courts in an Islamic State.

4- Moral Ideal

Since the Prophet (peace be upon him) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following Qur’anic verse:

Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger. (Al-Ahzab 33:21)

Consequently, the daily life of the Prophet as recorded in Hadith represents an ideal code of good conduct. In fact, when the Prophet’s wife,`A’ishah, was asked about his conduct, she replied, “His character was the Qur’an.” (Ahmad)

5- Preservation of Islam

The science of narration, collection and criticism of Hadith was unknown to the world prior to the era of the Prophet (peace be upon him).

In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of Hadith that the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:

Indeed, I have revealed the Reminder, I will, indeed, protect it. (Al-Hijr 15:9)

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The article is an excerpt from the author’s book “Usool Al-Hadith”.

Dr. Abu Ameenah Bilal Philips was born in Jamaica, but grew up in Canada, where he accepted Islam in 1972. He completed a diploma in Arabic and a B.A. from the College of Islamic Disciplines (Usool Ad-Deen) at the Islamic University of Madinah in 1979. At the University of Riyadh, College of Education, he completed a M.A. in Islamic Theology in 1985, and in in 1994 at the University of Wales, the department of Islamic Studies he completed a Ph.D. in Islamic Theology.

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Categories
New Muslims Pillars of Islam

The Muslim’s Rights towards the Prophet

Allah sent His Messenger and Prophet to guide mankind and if man believes and obeys him giving him all his due rights, Allah has promised success in this life and the Hereafter as a reward. These rights are summarized in the Testimony of Faith (There is no god worthy of being worshipped except Allah). Muhammad (peace be upon him) is the slave and Messenger of Allah).”

This declaration requires the following:

– A Believer must comply with the commands of the Prophet and must strive to avoid acts of disobedience as Allah says in the Qur’an:

So take what the Messenger gives you, and abstain from that which he forbids you. And fear Allah, verily Allah is severe in Punishment. (Al-Hashr 59:7)

– A Muslim must follow the authentic traditions of the Sunnah (way of the Prophet) to the best of his ability. No one has any authority to alter, add or omit any of the Sunnah traditions of the Messenger of Allah. Allah says in the Qur’an:

Say: ‘If you do love Allah, follow me: Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aal `Imran 3:31)

– A Believer must honor the special status and dignity bestowed by Allah to His Prophet (peace be upon him). No one must adulate or degrade this status. The Prophet said:

“Do not adulate me as the Christians adulated the son of Maryam; (as) I am no more than a salve of Allah…so  say: Allah’s slave and His Messenger.” (Al-Bukhari)

And he (peace be upon him) said:

“O people! Say what you have to say, and do not allow yourselves to be seduced by Satan. I am Muhammad, the slave and Messenger of Allah. I do not like you to elevate me above the status assigned to me by Allah the Almighty.” (An-Nasa’i)

And he is reported to have said:

Do not praise me more than I deserve. Allah (Exalted be He) created me as a slave before calling me a Prophet and Messenger.” (At-Tabarani)

– A Muslim must show acceptance and satisfaction of any verdict passed by the Prophet of Allah as Allah (the Exalted) says in the Qur’an:

But no, by Your Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions and accept them with full submission. (An-Nisaa’  4:65)

– Belief in the universality of the Message of Prophet Muhammad to all humanity. Islam is not oriented to a specific category of people, as it was the case with previous Prophets and Messengers. This is derived from the verse of the Qur’an:

Say:  “O mankind! Verily, I am sent to you all as the Messenger of Allah – to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (there is no god but He); It is He Who gives life and causes death. So believe in Allah and His Messenger, the Prophet who can neither read nor write, who believes in Allah and His Words, the Tawrah (Torah) and the Injeel (Gospel) and also Allah’s Word: “Be!” – and he was, i.e. `Isa (Jesus) son of Maryam (Mary), and follow him (Muhammad) so that you may be guided. (Al-A`raf 7:158)

– Belief that Allah’s Prophet and Messenger Muhammad has been protected by Allah against possible human errors in relation to his mission to mankind. This includes the belief that the Prophet never omitted or added anything to the complete Message of Allah. This is based on the verse of the Qur’an:

Nor does he speak of (his own) desire. (An-Najm 53:3)

– Belief that Prophet Muhammad (peace be upon him) is the final Prophet and Messenger of Allah to mankind, and that no Prophet or Messenger will come after him. Allah says in the Qur’an:

Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Last of the Prophets. (Al-Ahzab 33:40)

And the Messenger of Allah said: “…and there’s no prophet after me.” (Al-Bukhari and Muslim)

– Belief that the religious duties and divine commands Allah sent to mankind are complete, and that the Prophet has delivered the Message of Allah in its entirety, and gave the best advice to his Ummah (nation) and the best guidance to do all good and to avoid all evil. This is based on the verse of the Qur’an:

This day, those who rejected Faith have given up all hopes of your religion, so fear them not, but fear Me. This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. (Al-Ma’idah 5:3)

– Belief that the laws legislated in Islam are approved by Allah, and that all the various types of worship are based upon and revolve around these divine laws. Independent human actions will not be accepted, Allah knows best, unless and until they are in conformity with these divine laws. This is based on the verse:

And whoever seeks a religion other than Islam (submission to Allah), never will it be accepted of him, and in the Hereafter he will be among the losers. (Aal `Imran 3:85)

– A Muslim must offer the proper greeting to Allah’s Prophet and Messenger (peace be upon him) when his name is mentioned as a form of respect, as instructed in the verse of the Qur’an:

Allah and His Angels send blessings on the Prophet: O you who believe! Send your blessings on him, and salute him with all respect. (Al-Ahzab 33:56)

– A Believer must have true love and affection for the Prophet and Messenger of Allah above the love of all others, since information and practices of the true religion of Allah and the many blessings that the Prophet (peace be upon him) brought as guidance, are the only means of salvation by the will of Allah. This is based on the instruction of Qur’an:

Say: If your fathers, your sons, your brothers, your wives, your kindred; the wealth that you have gained; the commerce in which you fear a decline; and the dwellings in which you delight -are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause- then wait until Allah brings about His decision. And Allah guides not the rebellious. (At-Tawbah 9:24)

– A Muslim must devote every possible effort and opportunity available to him to call, with wisdom and patience, all others to the Message of Muhammad (peace be upon him). He should strive to inform those who are unaware and misinformed and strengthen the faith of people with weak, wavering faith. As Allah (the Most Wise) says:

Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in a way that is better and most gracious. Truly, your Lord knows best who has gone astray from His Path, and He is the Most Aware of those who are guided. (An-Nahl 16:125)

This is also based on the statement of Allah’s Prophet and Messenger: “Propagate, on my behalf, even if one verse.” (Al-Bukhari & At-Tirmithi)

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Source: The article is an excerpt from the author’s book “Human Rights in Islam and Common Misconceptions”.

 

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Categories
His Life New Muslims

The Prophet’s Life and Mission As the Qur’an Depicts Them

By Abdur Raheem Kidwai

The Qur’an depicts a clear picture of the Prophet’s life and mission, his place in Islam, and his coveted position in the sight of Allah. So, what does the Qur’an say about that?

Those who believe and do good deeds and believe in the revelation sent down to Muhammad – for it is the truth from their Lord– He will remove from them their misdeeds and improve their condition. (Muhammad 47:2)

Although there exist many standard biographies of the Prophet Muhammad (peace be upon him) in every major world language, the Qur’an itself brings out the outstanding features of his illustrious life and career.

Reading the Qur’an one gets a clear picture of his message and mission and the central place he occupies in Islam. In the above verse of the Qur’an Muslims are promised forgiveness for their sins, if they follow the divine message sent down to the Prophet. This underscores the Prophet’s coveted position in the sight of Allah. Without the pledge to abide by his teachings, no salvation is possible. His message is hailed as the truth revealed by Allah.

More remarkably, Allah promises that one’s commitment to it is bound to bring success in both worlds. For he is part of the chain of Allah’s messengers who conveyed divine guidance to mankind. Rather, he stands out as the final Messenger, marking the end of messengership:

And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. And Ishmael and Elisha and Jonah and Lot. Each one (of them) did We prefer above (Our) creatures, with some of their forefathers and their offspring and their brethren; and We chose them and guided them unto a straight path. Such is the guidance of Allah wherewith He guides whom He will of His bondmen. (Al-An`am 6:85-88)

Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things. (Al-Ahzab 33:40)

To Teach & Purify

Muhammad (peace be upon him) belongs to the progeny of the Prophet Ishmael, son of the Prophet Abraham. His advent in seventh century Makkah marks Allah’s acceptance of the supplication made by the Prophets Abraham and Ishmael:

Our Lord! Raise up for them (the children of Ishmael) a Messenger from among them who will recite to them Your revelations and will teach them the Book and wisdom and will purify them (of sin and unbelief). Surely You alone are Almighty, the Wise. (Al-Baqarah 2:129)

There is ample evidence to prove that he accomplished his fourfold mission well. At the time he appeared on the scene, the Arabs had discarded and corrupted the divine message conveyed to them by the Prophet Abraham. All sorts of evil – social, moral and economic – had crept into their way of life.

They were given to drinking, causing bloodshed and sexual licentiousness. They had grown so callous that they used to bury their daughters alive. They had installed hundreds of idols in and around the Ka‘bah and openly indulged in polytheism. As a pious person even in his pre-prophetic life, Muhammad felt disturbed over the degeneration which he observed in his society.

When he was 40 years old, Allah appointed him His final Messenger, directing him to convey divine guidance in both word and deed. The Archangel Gabriel transmitted to him the opening verses of Surat Al-`Alaq (the 96th chapter of the Qur’an), which constitute the first installment of divine revelation.

Throughout the 23 years of his Prophetic career he received at intervals its other parts, which taken together comprise the Qur’an, the final Book of guidance for all mankind, regardless of time and place. His main assignment consisted in giving the good news to believers and warning unbelievers. At several places the Qur’an projects him in this role:

Lo! We have sent you (O Muhammad) with the truth, a bringer of glad tidings and a warner. And you wilt not be asked about the companions of hell-fire. (Al-Baqarah 2:119)

O Prophet! Lo! We have sent you as a witness and a bringer of good tidings and a warner. (Al-Ahzab 33:45)

Abraham’s Way

He made plain his adherence to the Prophet Abraham’s way with a view to reminding fellow Arabs of their original faith. So doing, he emphasized also the cardinal principles of monotheism in faith:

(Abraham declared) “As to me, I have set my face firmly and truly towards Him Who created the heavens and earth. Never shall I ascribe partners to Allah. (Al-An`am 6:79)

The Prophet Muhammad (peace be upon him) presented the essence of the creed of earlier messengers, asserting that he was there to confirm the Scriptures originally sent down to mankind. The Qur’an stresses the essential similarity between its message and that of the Books revealed to other messengers. For all of these originated from the same source – Allah. Since earlier Scriptures had been corrupted by the wicked beyond recognition, there was a need to revive the original divine message.

This task was performed by the Prophet Muhammad (peace be upon him).

Life of a True Believer

Not only did he transmit faithfully the Word of Allah, he also demonstrated the way of life of a true believer. His distinguished life and conduct serve as the role model for all time and place. For example, Allah directed him to engage sincerely in worshipping Him in order to achieve closeness to Him.

Moreover, he displayed exemplary bravery, courage and tact in overcoming the unbelievers on the battleground:

When you climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefor He rewarded you grief for (his) grief, that (He might teach) you not to sorrow either for that which you missed or for that which befell you. Allah is Informed of what you do. (Aal `Imran 3:153)

And if We had not strengthened you, you would have almost inclined to them a little. (Al-Israa’ 17:74)

These and many other points are cited in the Qur’an in order to vindicate his genuine Messengership. The following passages, in particular, adduce arguments in support of his designation as Allah’s Messenger:

Lo! those of mankind who have the best claim to Abraham are those who followed him, and this Prophet and those who believe (with him); and Allah is the Protecting Guardian of the believers. (Aal `Imran 3:68)

But Allah (Himself) testifies concerning that which He has revealed unto you; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness. (An-Nisaa’ 4:166)

Rather, Allah promised him the highest reward imaginable – that of elevating him to the station of praise and glory:

Your Lord will raise you to the rank of praise and glory. (Al-Israa’ 17:79)

And We have exalted your fame. (Al-Inshirah 94:4)

The Last Messenger

Another of his distinctions is that he is the last Messenger in the chain of Allah’s envoys. What this signifies is that Islam as revealed to and preached by him will serve as the final message for all time to come. The universality and timelessness of his mission are special to him:

Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things. (Al-Ahzab 33:40)

As part of His grand plan for the guidance of mankind, Allah sent the Prophet Muhammad (peace be upon him) down as the mercy for all the worlds:

And We have not sent you, [O Muhammad], except as a mercy to the worlds. (Al-Anbiyaa’ 21:107)

Abiding by his directives amounts to obeying Allah. This underscores his pivotal position in matters of faith. Hadith and Sunnah, his sayings and deeds respectively, are therefore, of the utmost importance in Islam and constitute the primary sources of faith. The Qur’an commands Muslims to obey him unquestioningly:

And obey Allah and the Messenger, that you may obtain His mercy. (Aal `Imran 3:132)

He who obeys the Messenger, obeys Allah. (An-Nisaa’ 4:80)

A Human

Notwithstanding his many special features, the Prophet is a mortal human being, a servant of Allah, chosen by Him to convey His message to man. He does not share any trait of divinity. Nor does he have access to the realm of the Unseen which is only Allah’s prerogative. The Islamic concept of messengership is marked by balance and moderation.

Unlike Christianity, it does not elevate the Prophet to Godhead. And, unlike some other faiths, it does not project a tainted picture of messengers, given to worldliness and vice. In keeping with its cardinal principle of monotheism, the Qur’an denies any superhuman feature to him:

(O Muhammad) Say: “I do not tell you that the treasures of Allah are with me. Nor do I know what is hidden. Nor do I tell you that I am an angel. (Al-An`am 6:50)

They ask you concerning the Hour – when it is to come. Say: “Its knowledge is with my Lord alone. None can disclose its time but He” … Say: “I have no power over any good or harm to myself except as Allah wills. Had I knowledge of the Unseen, I would have amassed all good and no evil should have ever touched me. I am only a warner and bring glad tidings to the people who believe.” (Al-A`raf 7:187-188)

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005/1426 H.

 

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His Life New Muslims

Building up Goodness: Lessons from the Prophet

The greatest, most profound change in history happened peacefully. Nevertheless, it was truly decisive. Prophet Muhammad (peace be upon him) changed the people’s beliefs, their behavior, their customs, and their social norms, and he did so by convincing them with kindness and gentle persuasion.

He did not force people to agree with him. He did not resort to a show of strength except when absolutely necessary to protect his people.

For the first thirteen years of his mission, he lived in Makkah in a state of abject weakness, persecuted by his countrymen. After he emigrated to Madinah, his focus was on building and safeguarding his community.

Real Change

If we consider the landmark events of the Madinite era, we find that the battle of Badr was not pre-planned; the battle of Uhud was purely defensive as was the Battle of the Confederate tribes. The peace treaty of Hudaybiyah that the Prophet entered into with the Makkans was seen by many of the Muslims to be a humiliation for Islam, but the Prophet knew better.

Then, when the Muslims finally entered Makkah in victory, they did so peacefully. They took the city without fighting or bloodshed. Then the Prophet stood among the Makkans, who feared reprisals for the years of persecution they had meted out to the Muslims, and he said: “You may go as you please, for you are free.”

He restored to the weak and oppressed their rights, manumitted slaves, elevated the status of the people, and did away with oppressive practices against women. He likewise did away with the exploitative practices, pomp and influence of the city’s despots with the minimum of hardship for all parties concerned.

It is impressive how the Prophet rid Arabian society of the many deep-rooted and pernicious customs that they had during the times of ignorance. He was able to bring about a new mindset, freed from the rote, blind following of ancestral traditions. He made the people aware of the falsehood of their former customs, so this awareness could protect them from lapsing back into such modes of thought.

In this way, the Prophet brought them out of the darkness of superstition, fortune-telling and divination. He dispelled their wantonness and sexual exploitation. He did away with their tribal boasting and rivalries.

He rid their hearts of racism. When his own Companion Abu Dharr betrayed racist tendencies, he did not hesitate to tell him: “You are indeed a man possessed of some habits from the times of ignorance.”

Non-Negotiable Principle: Oneness of God

He never compromised on polytheism. He opposed it absolutely, regardless of the sacrifices and hardships this meant for him. He stove to dismantle polytheism in the minds and hearts of the people and bring them to monotheism. Nevertheless, when he went to Mecca after the Treaty of Hudaybiyah to perform the `umrah pilgrimage, there were three hundred and sixty idols around the Ka`bah.

He did not destroy the idols or interfere with them in any way. What would have been the point?

It is easy for people to recreate their idols as long as they believe in them. The only permanent way to dismantle them is to dismantle them in the people’s hearts and minds. Only after he entered Makkah as their leader, after the people entered into Islam in droves, did he remove the idols from the Ka`bah, restoring it as a place of worship for Allah alone.

At this time, a great majority of the people had been convinced of the falsehood of idol worship. Indeed, one of the Makkan leaders commented: “Had they been of any worth, they would not have forsaken us.”

The Prophet (peace be upon him) was an example of patience in how he coexisted with the pagans in Makkah, and in the fortitude he showed by responding gently and with an open heart to them, in spite of to their abuses and hostility towards him and towards the men and women who chose to follow him.

Peace & Coexistence

Then, after the emigration to Madinah, he lived alongside the Jews and the pagans from the local tribes, not to mention the hypocrites who concealed their animosity towards Islam and the Muslims who were weak in faith. These people were still in Madinah at the time of the Prophet’s death. The chapter of the Qur’an entitled Al-Hujurat, which addresses those who were being ill-mannered towards the Prophet and using spiteful names, was revealed in the ninth year after the emigration. One of its final verses reads:

The Bedouins say: “We have believed.” Say (to them): “You have not (yet) believed; but say (instead), ‘We have submitted’, for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful. (Al-Hujurat 49:14)

At the time of the Prophet’s death, his shield was being held by a Jewish man as collateral for a debt he owed him. The Prophet had borrowed the money to provide food for his family. The Prophet needed the money at the time, and the purchase of the shield was in the Jewish man’s interest at the time. This is the basis of coexistence, to realize that your own welfare and that of other people can be realized together.

In this way, the Prophet gave a practical lesson for future generations. Madinah, the first capital of Islam, had this diversity within it. In this way, the people could learn how to call others to Islam and how to conduct themselves in a society where they live with people of other faiths as fellow citizens.

Throughout History

During the many eras of Islamic rule throughout history, the rights of the various religious communities and denominations were upheld and protected within the context of a strong social fabric. They were not forced to change their religion or their denominational affiliation. The Muslims continued to engage them in polite debate and discussion.

This social fabric can be torn apart by conflicts spurred on by political interests who instigate the ignorant people and play on their prejudices. When this happens, when neighbor turns against neighbor, people abandon our Prophet’s teachings which stress neighborly rights even with those you disagree with.

At times of conflict, people behave irrationally and suspiciously. Sensible people know that this state of affairs is temporary and can –must– be surmounted. People can settle back into living together in peace and cooperation for their mutual wellbeing.

This is why `Amr ibn Al-`Aas praised the Roman people for being: “the quickest people to recover from a crisis.” He was referring to an aspect of their cultural mindset that allowed them to get past the times of strife and war and return to a productive state of dialogue and cooperation. This is what we see in Europe after the two world wars. The European people pulled themselves together and ultimately created the European common market, and ultimately the European Union with all of its impressive institutions.

By contrast, we find some Arab tribes holding on to their ancient feuds, passing the animosity down from one generation to the next, keeping them alive through their legends and poems as if the conflict began only yesterday.

These tensions can sometimes take on a sectarian or partisan character, spurred on by political rhetoric and ideology. We see this among both Islamist and secular factions, which shows that the particular ideology in the political theatre did not succeed in disciplining this trend, but instead channelled it one way or another.

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Source: Source: Source: Dawahskills.com

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His Life New Muslims

Life of the Prophet: The Message for Present Muslims

By Sheikh Abu Al-Hassan ‘Ali Nadwi

Obviously, the world was not a deserted place at the time of the upbringing of the Prophet (peace be upon him). It was not a graveyard. The wheels of life were moving at that time too with very little difference from what they are now. Business was carried on almost in the same manner, and the people, generally, were satisfied with the things around them and did not feel the need for change.

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The chief anxiety of the Prophet about the Muslims was that they would fall prey to the allurements of the world and forgot their mission.

But the Almighty did not like the state of the world. As it is mentioned in a prophetic tradition: “The Lord cast a glance at the dwellers of the earth, and felt highly displeased with them, whether Arabs or non-Arab. He was angry with all except for a few who believed in the revealed religions” (Muslim).

He, thereupon, sent down the Prophet Mohammad, and along with him, made provision for giving rise to a whole community. This community had evidently been created for a definite purpose which was not being fulfilled by others. There could be no need to raise a new community for something that was already being done or to produce the storm in the placid ocean of life that followed the emergence of the new Ummah.

For a Reason

When the Lord created Adam, the Angels asked: Were they not enough for His glorification? Why should this creature of clay be brought into being? The Lord replied: I know what you know not. (Al-Baqarah 2:30)

He, thereby, indicated that Adam had not been created to fulfill the function of the Angels, but He intended to take some other work from him.

If the Muslims were being raised merely for trade, the merchants of Mecca who took their caravans to Syria and Yemen, and the Jews of Madinah who had established large business houses had the right to ask whether they were not good enough that a new community was called for. And if it was agriculture, the farmers of Medina, Khyber, Najd, Syria, Yemen and Iraq could have complained why they were being overlooked. And so on.

But Muslims were being created for a new task which no one in the world was performing or could perform. A new community was required for it. Hence, it was said:

You are the best community that has been raised up for mankind. You enjoin right conduct and forbid indecency; and you believe in Allah. (Aal `Imran 3:110)

It was for this sake that people left their home for good, suffered loss in trade and agriculture, and shut their eyes to the comforts of the world. They shed their blood like water, preferred widowhood for their women, and the state of an orphan for their children.

Was all this strife, this struggle and sacrifice, aimed simply for the ends and activities with which the Muslims appear to be so contented today?

The way to their attainment was safe and even. There was no opposition from the contemporary world over it. Progress along it was not the bone of contention between the Arabs and the other people. They had repeatedly been offered the things the Muslims are hankering after now, but each time, the preacher of Islam, the Prophet, had firmly rejected all the proposals of power, wealth and luxury.

Now, were the Muslims to come down to the level of all the pagan communities subsisted at the time of the childhood of the Prophet, and come down to the level the entire non-Muslim population of the world is finding itself today, and plunge recklessly into worldly affairs and interests like the Arabs, Romans and Persians of those days, and then make the high aim of their existence the ends and advantages the sacred Prophet had  turned down with disdain, what could it denote save the repudiation and betrayal of the early history of Islam? Would it not show that the blood that was shed at Badr, Hunain, Al-Ahzab, Qadsia and Yarmouk had been in vain?

If the leaders of the Quraysh were able to speak today, they could rightfully tell the Muslims that the things they were craving for were exactly what they had offered to their Prophet. All these could be obtained without shedding a drop of blood. Was the net result of the whole struggle and the worth of all the sacrifices the way of life they had chosen and the moral standards that were so pleasing to them? What answer would we have then?

Man’s True Mission

The chief anxiety of the Prophet about the Muslims was that they would fall prey to the allurements of the world and forgot their mission. He had addressed this warning to them in the sermon he delivered during the last days of his life:

“It is not poverty that I fear for you, but what I really fear is that the earth should be spread for you, as it had spread for those who came before you, so that you could covet it as they had coveted, and, then, it destroyed you as it had destroyed them.”

As we learn from Abu Ayyub Al-Ansari, when it was felt by the Ansar of Madinah that they withdrew, for some time, from struggle in the path of Allah and paid attention to trade and agriculture which were suffering through neglect, they could not even think of exempting themselves from the principal duties like Salah, Fasting and Zakat, but had only expressed the intention of taking leave for a time from participation in the active endeavor for the glory of faith– this temporary withdrawal, too, was held to be nothing short of suicide, and the following verse of Surat Al-Baqarah was revealed:

Spend your wealth for the cause of Allah, and be not cast by your own hands to fitting destruction; and do good as it ought to be and carry it on. Lo! Allah loves those who do good deeds. (Al-Baqarah 2:195)

The particular mould of a Muslim’s life is such that he should either be engaged in the preaching and propagation of Faith and other practical endeavors in its path or lending help and support to those who are so engaged, and also, wishing, genuinely, to join in the task himself.

The life of a contented citizen or businessman is not the life of a Muslim. It can never be his aim and ideal. Legitimate concerns of life and lawful economic activity, of course, are not forbidden.

On the contrary, these are a form of worship and a means to the gaining of the propinquity of the Lord provided that the intention is pure and the eye is on the reward of the hereafter and such an occupation is carried on within the limits prescribed by Islam.

This is the chief message of the life of the Prophet for Muslims. To remain indifferent to it is to allow its purpose to be wasted and turn a blind eye to the fundamental reality the life of the Prophet presents to us.

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Source: ilmgate.org

The article is an excerpt from the author’s Pathway to Medina.

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FEATURED New Muslims

Is There Any Qur’anic Evidence the Hadith is a Valid Part of Islam?

By Sheikh Ahmad Kutty

I have recently begun to ponder the validity of Hadith in Islam. If Allah had intended for us to follow the Hadith, He would have included them in the Qur’an. Since I’m pretty sure He didn’t forget to do so, is there any Qur’anic evidence that the Hadith is a valid part of Islam?

Is There Any Qur’anic Evidence the Hadith is a Valid Part of Islam

The Quran tells us to obey the Messenger and abide by his decision.

Between Hadith & Qur’an

Hadith is integral to the Qur’an; since they are inseparably linked to each other, it is impossible to understand the Qur’an without reference to the Hadith. The Qur’an is the message, and the Hadith is the explanation of the message by the Messenger himself (peace be upon him). I mention the following points to clarify the issue:

1- The Qur’an makes it abundantly clear that the function of the Messenger is not merely that of delivery man who simply delivered the revelation from Allah to us; rather he has been entrusted with the most important task of explaining and illustrating the same. This is a point mentioned in a number of verses in the Qur’an:

…and We have sent down unto you (also) the Message; that you may explain clearly to men what is sent for them, and that they may give thought. (An-Nahl 16:44)

And We sent down the Book to you for the express purpose, that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. (An-Nahl 16:64)

Therefore, the Hadith explains, clarifies, and removes ambiguities about the Qur’an. Hence, once we reject the Hadith, we may never be able to figure out the whole meaning of the Qur’an.

The Illustrative Hadith

Much of Islam will remain mere abstract concepts without the Hadith: We would never know how to pray, fast or pay Zakah or make pilgrimage without the illustration found in Hadith, for they remain as abstract imperatives in the Qur’an.

…The Wisdom

The Qur’an tells us the Prophet (peace be upon him) has taught not only the Book but also the wisdom:

It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error. (Al-Jumu`ah 62:2)

And recite what is rehearsed to you in your homes, of the Signs of Allah and Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them). (Al-Ahzab 33:34)

But for the Grace of Allah to you (O Muhammad) and His Mercy, a party of them would certainly have plotted to lead you astray. But (in fact) they will only Lead their own souls astray, and to you they can do no harm in the least. For Allah has sent down to you the Book and wisdom and taught you what you did not know (before): And great is the Grace of Allah unto you. (An-Nisaa’ 4:113)

As Imam Shafi`i stated the wisdom mentioned here is the Sunnah of the Prophet (peace be upon him) so if we were to reject the Hadith, we would be rejecting the Qur’an itself.

Obeying the Messenger

The Quran tells us to obey the Messenger and abide by his decision:

But no, by the Lord, they can have no (real) Faith, until they make you (O Muhammad) judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction. (An-Nisaa’ 4:65)

And this (He commands): Judge (O Muhammad) between them by what Allah has revealed, and follow not their vain desires, but beware of them lest they beguile you from any of that (teaching) which Allah has sent down to you. And if they turn away, be assured that for some of their crime it is Allah’s purpose to punish them. And truly most men are rebellious. (Al-Ma’idah 5:49)

Where we do we find such decisions except in the Hadith?

Our Exemplar

Last but not least, the Qur’an orders the faithful to emulate the role model of the Messenger (peace be upon him) and reckons it as the only way to gain the pleasure of Allah.

It is therefore imperative that we look up to his morals and behavior and emulate them in our lives. We can never do so without studying the Hadith. It is most illuminating in this respect to learn that when `A’ishah was asked to describe the character of the Prophet (peace be upon him) her definite answer was, “His character was the Qur’an” (Muslim).

In other words, he personified the best ideals and values of the Qur’an. How could we then neglect the Hadith which alone can lead us to the precise ways in which the Prophet, peace be upon him, exemplified the Qur’anic ideals?

Authentic

Having said this, however, we must never fall into the temptation of taking all that which is found in the works of Hadith as being authentic or genuine. Hadith at all times must be evaluated by the well-established rules of validation as established by the great scholars.

Such firm criteria include the following: If a certain hadith is contrary to the well-established principles of the Qur’an or sound reason, it must be rejected.

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Source: askthescholar.com

Sheikh Ahmad Kutty is a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada.

 

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New Muslims Qur'an & Sunnah

Hadith: Its Meaning and Significance

sahih muslim

If one is to understand the meanings of Qur’an, they must consider what the Prophet said or did regarding it.

The Arabic word hadith basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’.

However, like other Arabic words (e.g. salah, zakah), its meaning changed in Islam. From the time of the Prophet (peace be upon him), his stories and communications dominated all other forms of communication. Consequently, the term hadith began to be used almost exclusively for reports that spoke of his actions and sayings.

Usage of the Word Hadith

The term hadith has been used in both the Qur’an-where it is mentioned 23 times- and the prophetic traditions according to all of its linguistic meanings. The following three categories are the most notable usages. It has been used to mean:

a- The Qur’an itself:

Then leave Me alone with those who reject this communication. (Al-Qalam 68:44)

“Indeed, the best form of communication is the Book of Allah…” (Muslims and Ahmad)

b- A historical story:

Has the story of Moses reached you? (Taha 20:9)

“You may speak about the Children of Israel without …” (Al-Bukhari)

c- A general conversation:

When the Prophet confided in one of his wives… (At-Tahrim 66:3)

“Molten copper will be poured in the ear of whoever eavesdrops on the conversation of people who dislike him doing so or flee from him.” (Al-Bukhari)

Among the hadith scholars the term hadith means ‘whatever is transmitted from the Prophet of his actions, sayings, tacit approvals, or physical characteristics. Scholars of Islamic Law do not include the physical appearance of the Prophet in their definition.

Importance of Hadith

1- Revelation

The Prophet’s sayings and actions were primarily based on revelation from Allah and, as such, must be considered a fundamental source of guidance second only to the Qur’an. Allah in the Qur’an said concerning the Prophet:

(Muhammad) does not speak from his desires; indeed, what he says is revelation. (An-Najm 53:3-4)

Therefore, the hadith represents a personal source of divine guidance which Allah granted His Prophet which was similar in its nature to the Qur’an itself. The Prophet reiterated this point in one of his recorded statements, “Indeed, I was given the Qur’an and something similar to it along with it.” (Abu Dawud)

Prophet Muhammad, peace be upon him

Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet himself.

2- Tafseer

The preservation of the Qur’an was not restricted to protecting its wording from change. Were that the case, its meanings could be manipulated according to human desires, while maintaining its wording.

However, Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet himself. Allah states the following in the Qur’an regarding its interpretation:

 And I revealed to you the Reminder (Qur’an) in order that you explain to the people what was revealed to them.” (An-Nahl 16:44)

Therefore, if one is to understand the meanings of Qur’an, he or she must consider what the Prophet said or did regarding it. E.g. in the Qur’an, Allah instructs the believers to offer salah (formal prayers) and pay zakah (obligatory charity) in Surat Al-Baqarah (2), verse 43.

And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship). (Al-Baqarah 2:43)

However, in order to obey these instructions correctly, one must study the methodology of the Prophet in this regard. Among his many clarifications concerning salah and zakah, he instructed his followers saying “Pray as you saw me pray,” (Al-Bukhari) and he specified that 2.5% of surplus wealth, unused for a year,9 should be given as zakah.

Also, there are a number of authentic hadiths in which the Prophet gave specific instructions concerning the items and quantities on which zakah was due, as well as the time it is due. Among them is the following narration from `Ali ibn Abi Talib:

`Ali ibn Abi Taalib quoted Allah’s Messenger (peace be upon him) as saying: “Whenever you possess 200 dirhams and a year passes on it, 5 dirhams is to be paid on it. You are not liable to pay anything until you possess 20 dinars and a year passes on it, in which case ½ a dinar is due. Whatever exceeds that will be counted likewise9. And no zakah is payable on wealth until a year passes on it.” (Abu Dawud)

3- Laws

One of the primary duties of the Prophet was to judge between people in their disputes. Since his judgments were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgments are carried out in an Islamic State. Allah also addressed this responsibility in the Qur’an saying:

O believers obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allah and the Messenger. (An-Nisaa’ 4:59)

Thus, hadiths are essential for the smooth running of the law courts in an Islamic State.

4- Moral Ideal

Since the Prophet was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following Qur’anic verse:

Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger. (Al-Ahzab 33:21)

Consequently, the daily life of the Prophet as recorded in hadith represents an ideal code of good conduct. In fact, when the Prophet’s wife, ‘A’ishah, was asked about his conduct, she replied, “His character was the Qur’an.” (Ahmad)

5- Preservation of Islam

The science of narration, collection and criticism of hadith was unknown to the world prior to the era of the Prophet .

In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them.

Therefore, it may be said that it is largely due to the science of hadith that the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:

 Indeed, I have revealed the Reminder, I will, indeed, protect it. (Al-Hijr 15:9)

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The article is an excerpt from the author’s book “Usool Al-Hadith”.

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His Legacy New Muslims

Prophet Muhammad: The Greatest Revolutionary Ever

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Prophet Muhammad’s great contribution to history lies in his being a philosopher and a seer as well as a living embodiment of his own teachings.

In the cavalcade of world history the sublime figure of this wonderful person towers so high above all others that they appear to be dwarfs when contrasted with him. None of them possessed a genius capable of making a deep impression on more than one or two aspects of human life. Some are brilliant theoreticians but are lacking when it comes to practical action. Some are men of action but with little knowledge. Some are renowned as statesmen only, others are masters of strategy.

Others again have devoted their energies to ethical and spiritual problems but have ignored economics and politics. In short, one comes across heroes who are expert in one walk of life only.

His is the only example where all the excellences have been blended into one personality. He is a philosopher and a seer as well as a living embodiment of his own teachings. He is a great statesman as well as a military genius. He is a legislator and also a teacher of morals.

He is a spiritual luminary as well as a religious guide. His vision penetrates every aspect of life. His orders and commandments cover a vast field from the regulation of international relations down to the habits of everyday life like eating, drinking and personal hygiene.

On the foundations of philosophy he established a civilization and a culture without the slightest trace of a flaw, deficiency or incompleteness. Can anyone point to another example of such a perfect and all round-personality?

Why that Unique?

Most of the famous personalities of the world are said to be the products of their environment. But his case is unique. His environment seems to have played no part in the making of his personality. At most one might accept in the light of Hegel’s philosophy of history or Marx’s historical materialism that the time and environment demanded the emergence of a leader who could create a nation and build an empire.

But Hegelian or Marxist philosophy cannot explain how such an environment could produce a man whose mission was to teach the highest morals, to purify humanity and to wipe out prejudice and superstition, who looked beyond the artificial compartments of race and nation-state, who laid the foundations of a moral, spiritual, cultural and political superstructure for the good of the whole world, who practically, not theoretically, placed business transactions, civics, politics and international relations on moral grounds and produced such a balanced synthesis between worldly life and spiritual advancement that even to this day it is considered to be a masterpiece of wisdom and foresight.

Can anyone honestly call such a person a product of all-pervading darkness of Arabia?

He does not only appear to be independent of his environment. When we look at his achievements we are irresistibly drawn to the conclusion that he actually transcends the limitations of time and space. His vision breaks through all temporal and physical barriers, passes beyond centuries and millenniums and encompasses within itself the whole of human history.

History Maker

He is not one of those whom history has cast into oblivion, and he is not praised only because he was a good leader in his own time. He is that unique and incomparable leader of humanity who marches with time, who is modern in every age and in every era.

Those whom people style ‘makers of history’ are only ‘creatures of history’. In fact, in the whole of history of mankind, he is the unique example of a ‘maker of history’.

One may scan the lives and circumstances of the great leaders of the world who brought about revolutions and one will find that on such occasions the forces of revolution were gathering momentum for the destined upheaval, were taking their course in certain directions and were only waiting for the right moment.

In harnessing these forces the revolutionary leader played the part of an actor for whom the stage and the role is set beforehand. On the other hand the Prophet is only a person who had to genuinely create a revolution; he had to mold and produce the kind of men he wanted because the spirit of revolution and its necessary conditions were nonexistent.

He made an indelible impression on the hearts of thousands of his disciples by his forceful personality and molded them to his way of thinking. By his iron will he prepared the ground for revolution and directed events into the channels he wanted. Can anyone cite another example of a maker of history of such distinction, another revolutionary of such brilliance and splendor?

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The article is an excerpt from the book “Towards Understanding Islam” by Abul A`la Al-Mawdudi.

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