The Status of the Sunnah (4) by al-Albaani

Knowledge of the Arabic Language by itself is not enough to Understand the Quran

The arguments we presented so far illustrate that it is impossible for one – no matter how knowledgeable of the Arabic Language – to understand the Quran without depending on the verbal and practical Sunnah of the Prophet (PBUH). None can be as knowledgeable of Arabic as the Companions in whose language the Quran was revealed, and whose pure understanding of the language was never affected by alien or colloquial impact. In spite of the purity of their language, the Companions understood the previous verses – we discussed above – incorrectly when they depended only on their understanding of Arabic.

Therefore, it goes without saying that the more knowledge of the Sunnah one has, the more capable he is of understanding the Quran and deriving rulings from it; and the less, the less, let alone those who rule it out completely.

This is why we find among the rules agreed upon by the scholars is that Quran is to be interpreted by the Quran and the Sunnah, then by commentary from the Companions…etc.

Based on this, we can understand the underlying reason behind the misguidance of the people of al-Kalaam (philosophy and logic), past and present, and their divergence from the early generations in Aqeedah and rulings. The reason is their distancing themselves from knowledge and practice of the Sunnah while depending on their personal understandings and desires in the quest of interpreting the verses that talk about the Attributes of Allah and others things. There is a very good statement in the explanation of “al-Aqeedah at-Tahaawiyyah” (p. 212):

“How come someone speaks on Usool ad-Deen without having derived them from the Quran and the Sunnah?! But he has learnt them from other sources?!

Even though this person might claim to derive his knowledge from the Quran, he rules out the Sunnah, the Companions’ and their followers’ authentic commentaries! In fact, those generations not only preserved and handed down to us the letters of the Quran but also its interpretation. They did no learn the Quran as children do nowadays; they learnt its meanings alongside the letters.

As a matter of fact, if one does not follow their way and understanding will be speaking from his own understanding. Such a person has fallen into a grave sin even if he happens to get the right interpretation; whereas, if someone sticks to the Quran and the Sunnah, he will be immensely rewarded even if he happens to fall in error.”

 Then he added (p. 217):

“It is obligatory to submit to the Messenger (PBUH), follow his command, and believe everything he has told us without judging it against what might seem to be logic, casting doubts on it, or giving precedence to opinion over it. We should single out Muhammad (PBUH) with judgment, submission, following and obedience just as we single out Allah with worship, submissiveness, humility, repentance and reliance.”

The sum of it is that it is obligatory on all Muslims to make no distinction between the Quran and the Sunnah in seeking rulings and establishing legislation, but should depend on both together. This is in fact the guarantee that will keep them on the straight path and move them forward as Allah’s Messenger (PBUH) stated:

((I left among you two things; you will not go astray if you hold on to them: the Book of Allah and my Sunnah. And both will not split until the Day or Ressurection)). Narrated by Maalik andal-Haakim.

Important Note:

It makes sense after all to say:

The Sunnah that occupies this status is the authentic Sunnah proven according to the scientific methods and the reliable chains of narration that are well known to the scholars of Haddeth and narrators. It is not everything we find in the books of Tafseer and Fiqh, targheeb and tarheeb, reminders, etc as such books contain a great deal of week, fabricated and unapproved narrations. Some of these narrations have no place in Islam such as the hadeeth of Haroot and Maroot, the story of al-Gharaneeq (on which I wrote a book showing its falseness). I actually scrutinized a great deal of such hadeeths in my huge work: ((The Series of Week and Fabricated Hadeaths and their negative impact on the Ummah)) in which I have so far investigated four thousand hadeeths.

It is compulsory on the scholars especially the teachers and Muftees to avoid using a hadeeth until they have verified its authenticity. Most of the books of Fiqh to which they usually refer are replete with week and fabricated narrations, as known to the scholars.

As a matter of fact, I have started a very significant work which will be very beneficial to those who specialty is Fiqh; I named it: ((The Week and Fabricated Hadeeths in the main Fiqh Books)). The main books I am referring to are:

1. al-Hidaayah by al-Marghinaani in Hanafi Fiqh.
2. 2.     al-Mudawwanah by Ibn Qaasim in Maaliki Fiqh.
3. 3.     Sharh al-Wajeez by ar-Raafi’ee in Shafi’ee Fiqh.
4. 4.     al-Mughnee by Ibn Qudaamah in Hanbali Fiqh.
5. 5.     Bidaayat al-Mujtahid by Ibn Rushd al-Andalusi in comparative Fiqh.

 

However, I have not had the opportunity to finish this work because “Islamic Awareness” Magazine, from Kuwait, who had eagerly promised to publish the book, after reading its draft, did not publish it.

Even if this work did not see the light, I hope – insha’Allah – to write for my brothers – whose specialty is Fiqh – a precise methodology that would facilitate for them the way to know the authenticity of a hadeeth by referring to the hadeeth main reference books.

The Weakness of the Hadeeth of Mu’aath:

Before I conclude, I find myself obliged to draw your attention to a very famous hadeeth. Hardly any book on Usool a-Fiqh does not have it. This hadeeth is weak in terms of the chain of narration. It also contradicts the principle we established in our talk i.e. it is not right to make a distinction between the Quran and the Sunnah in legislation.

This hadeeth suggests that Prophet (PBUH) asked Mu’aath ibn Jabal (MAPH) when the sent him to Yemen:

((What do you judge with?))

He said: with the Book of Allah.

[the Prophet] said: ((what if you do not find the ruling in it?))

He said: With the Sunnah of Allah’s Messenger.

[the Prophet] said: ((what if you do not find the ruling in it?))

He said: I will try my best in making ijtihaad and avoid injustice.

[The Prophet] said: ((Allah be praised for directing the messenger of Allah’s Messenger to what the Allah’s Messenger loves)).

As to the weakness of the narration chain, there is not time to do that now. But I explained this in detail in an unprecedented style in my above mentioned book: (the Series…). But I find it sufficient now to say that Ameerul Mu’mineen in hadeeth, al-Bukhaari, described this hadeeth as “munkar”.

Now let me explain the contradiction this hadeeth poses to our subject:

This hadeeth specifies three consecutive stages for the judge in seeking the true judgment. It suggests one cannot resort to the Sunnah except after failing to find the ruling in the Quran, and that one cannot resort to deduction and intellect except after failing to find the ruling in the Sunnah. As to the second points, this is correct with all scholars, this is why they say: when the hadeeth is found, there is no place for intellect. However, as to not resorting to the Sunnah except after failing to find the ruling in the Quran, this is incorrect because the Sunnah puts the Quran in the right context and explains it. Therefore, we have to look into the Sunnah just as we look into the Quran. In fact, the Quran and the Sunnah are to be regarded as one source that should never be split just as the Prophet (PBUH) implied in his statement:

((Indeed, I have been given the Quran and its like)) meaning the Sunnah. And in his statement:

((…and they will not split until the Day of Resurrection)).

Therefore, the classification mentioned in the above narration of Mu’aath is incorrect as it splits the Quran from the Sunnah and this is fallacy.

This is what I wanted to bring to your attention. If I did well, this from Allah. But if I fell into error, this is from my own shortcomings. I call on Allah to protect us all from everything He is displeased with.

Our last call is: All praise is due to Allah.