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Why Hadith Is Important

The two fundamental sources of Islam are the Qur’an (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings, and silent permissions (or disapprovals) of the Prophet.

The word “Sunnah” is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Qur’an. It is impossible to understand the Qur’an without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Qur’an.

The Qur’an is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Qur’an is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur’an.

The duty of the Messenger was not just to communicate the message, rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following:

{Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way.} (An-Nur 24:54)

This verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah.

Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Qur’an to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah, and it is the Prophet himself who can properly explain and demonstrate the precepts in the Qur’an. Without the required explanations and illustrations given by the Prophet, the Qur’an may be misunderstood and misinterpreted by people.

So the Prophet took care to explain and demonstrate to his companions how the Qur’anic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Qur’an. For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and actions, and not by the Qur’an. This means that we wouldn’t know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Qur’an.

The revelation of the verses of the Qur’an took place at critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context of the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran:

{If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women, and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie.} (Aal- `Imran 3:61)

This verse talks about mubahalah (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Qur’an.

The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Qur’an. If we reject the Hadith, we may misread the Qur’an; so Hadith is central to a proper understanding of the Qur’an..

In the Qur’an, Allah Almighty commands us not only to obey the Messenger but also to abide by his decisions as follows: {But no, by the Lord, they can have no (real) Faith, until they make you (the Prophet) 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 surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet’s decisions wholeheartedly. The Qur’an also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.

It is therefore obligatory that we look up to the Prophet’s morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A’ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, “His character was that of the Qur’an.” In other words, Prophet Muhammad (peace and blessings be upon him) 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 exemplified the Qur’anic ideals?

Professor Shahul Hameed

The Blessings Of Last Two Verses Of Surah Al-Baqarah

The last verses of Surah Al-Baqarah are one of the most memorized and recited Quranic verses among Muslims and that is for a good reason. Consider the saying of the prophet (s.a.w.) about the last verses of the Surah.

Whoever recites the last two verses of Surat al-Baqarah at night, will suffice him (According to Abu Masood al-Ansaari and narrated by al-Bukhaari, 4723; Muslim, 807).

The Prophet (s.a.w.) also said the following: Allah inscribed a book two thousand years before He created the heavens and the earth, from which the last two verses of Surat al-Baqarah were revealed. If they are recited for three nights, no Shaytan (devil) will remain in the house) (narrated by al-Tirmidhi, 2882). This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami (1799).

  1. The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), We make no distinction between one another of His Messengers and they say, We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).

  2. Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Supporter Protector, etc.) and give us victory over the disbelieving people. Quran, Surah Al-Baqarah (185:186)

Living The Quran: Words And Deeds

Fatir (The Originator) – Chapter 35: Verse 10 “Whosoever desires might – to God belongs might altogether. Unto Him ascends the good word, and He uplifts the righteous deed. As for those who plot evil deeds, theirs shall be a severe punishment, and their plotting shall come to ruin.”

Whosoever desires might mean whoever desires honor, power, and glory in this world and the next. To God belongs might remind one to be obedient toward God, as all such qualities come from God; it is thus understood as a command not to seek such might from idols, other gods, or disbelievers. It is also understood to mean that any who seek true honor, power, and glory and are sincere in their desire so that they seek with humility and poverty before God, will find these qualities with God and they will be unveiled to them.

The good word may refer to the remembrance and invocation of God, the recitation of the Quran, and supplicatory prayer or to the declaration of God’s Oneness. This sentence can be understood to mean that all good words and righteous deeds ascend to God and that one is thus rewarded for them, or that God uplifts the righteous deed over the good word because the deed constitutes the verification of the word since it is putting faith into action. The subtle phrasing of this verse also allows for it to be read, “Unto Him ascends the good word and the righteous deed uplifts it,” meaning the deed uplifts the word, as in a saying attributed to Ibn Abbas: “The good word is the remembrance of God, which is taken up to God, and the righteous deed is the performance of obligatory duties. Whosoever remembers God while performing an obligatory duty, his deed carries his remembrance of God and takes it up to God. Whosoever remembers God and does not perform the obligatory duties, his words will be rejected, as will his deed”.

But it must also be recognized that the good word is a good deed in and of itself. The phrase could also be understood to mean, “Unto Him ascends the good word, and as for the righteous deed, it uplifts it”, meaning that the good word uplifts the righteous deed in the sense that no good deed is accepted by God unless there is a sincere declaration of faith that precedes or accompanies it. He uplifts it is thus understood to mean that God makes it reach Him due to the presence of sincerity toward God within it.

Those who plot evil deeds are understood as a reference to people of duplicity and hypocrisy who perform “righteous deeds” only to deceive others into thinking that they obey God and whose deeds do not ascend. Their plotting shall come to ruin because God knows that they perform such deeds only to be seen by others and not because of their belief in God.

Compiled From:
“The Study Quran: A New Translation and Commentary” – Seyyed Hossein Nasr

Example Of Guidance And Knowledge

[2. Surah Al-Baqarah: Ayah 195] “And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.”

[Sahih Al-Bukhari: Volume 1, Book 3, Number 79] Narrated Abu Musa (Radi Allah Anhu): The Prophet Muhammad (sal-allahu-alleihi-wasallam) said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain-water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilize it for drinking, (making their animals drink from it) and to irrigate the land for cultivation.
(And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s Religion (Islam) and gets benefits (from the knowledge) that Allah has revealed through me and learns them and teaches them to others. The (last example is that of a) person who does not care for it and doesn’t take Allah’s Guidance revealed to me”

[Sahih Al-Bukhari: Volume 6, Book 61, Number 544] Narrated by Hazrat Abu Huraira (Radi Allah Anhu): The Prophet Muhammad (sal-allahu-alleihi-wasallam) said, “Not to wish to be the like of (or there is no envy) except in two:

  1. A person whom Allah has taught the Quran and he recites it during the hours of the night and the hours of the day, and his neighbor listens to him and says, ‘I wish I had been given what has been given to so-and-so so that I might do what he does;

  2. Secondly, a person to whom Allah has given wealth and he spends it on what is just and right, whereupon another person may say, ‘I wish I had been given what so-and-so has been given, for then I would do what he does.’

[Sahih Al-Bukhari: Volume 6, Book 61, Number 545] Narrated by Hazrat Usman (Radi Allah Anhu): The Prophet Muhammad (sal-allahu-alleihi-wasallam) said, “The best among you are those who learn and teach the Quran.”

[Sahih Al-Bukhari: Volume 6, Book 61, Number 546] Narrated by Hazrat Usman bin Affan (Radi Allah Anhu): The Prophet Muhammad (sal-allahu-alleihi-wasallam) said, “The most superior among you (Muslims) are those who learn Quran and teach it to others.”

Quran: A Complete Book Of Allah

[6. Surah Al-An’am: Ayah 120] And abandon open and secret sin; surely they who earn sin shall be recompensed with what they earned.

[4. Sura An-Nisaa: Ayah 82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

[17.Sura Bani Israel: Ayah 82.88,89,106] And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.

Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.

And certainly, We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying.

And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.

[18. Sura Kahf: Ayah 27,54,57] And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words, and you shall not find any refuge besides Him.

And certainly, We have explained in this Quran every kind of example, and man is most of all given to contention.

And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to guidance, they will not ever follow the right course in that case.

[25. Sura Furqan: Ayah 50] And certainly We have repeated this to them that they may be mindful, but the greater number of men do not consent to aught except denying.

[30. Sura Ar-Rum: Ayah 58] “And certainly We have set forth for men every kind of example in this Quran; and if you should bring them a communication, those who disbelieve would certainly say: You are naught but false claimants.”

[39. Sura Az-Zumar: Ayah 27-28] “And certainly We have set forth to men in this Quran similitudes of every sort that they may mind. An Arabic Quran without any crookedness, that they may guard (against evil).”

[44. Sura Ad-Dukhan: Ayah 3-4] “Surely We revealed it on a blessed night surely We are ever warning– Therein every wise affair is made distinct.”

[54. Sura Qamar: Ayah 17,22,32,40] “And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?”

[56. Sura Waqia: Ayah 77-79] “Most surely it is an honored Quran, In a book that is protected None shall touch it save the purified ones.”

Our Lord, pour down upon us patience, make our steps firm, and assist us against the unbelieving people.

The Virtue Of The Last Ten Days Of Ramadan And Laylat al-Qadr

Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon the Trustworthy Prophet Muhammad and upon all his family and companions.

The Prophet (peace and blessings of Allah be upon him) used to strive hard (in worship) during the last ten days of Ramadan in a way that he did not strive at any other times. (Muslim, 1175, from Aa’ishah). Among the things he did were secluding himself in I’tikaaf and seeking Laylat al-Qadr during this time. (Al-Bukhaari, 1913; Muslim, 1169). In al-Saheehayn it is reported from the hadeeth of Aa’ishah (may Allah be pleased with her) that when the last ten days of Ramadan came, the Prophet (peace and blessings of Allah be upon him) would stay up at night, wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174). Muslim added: he strove hard and girded his loins.

Her phrase “girded his loins” is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one’s sleeves” to worship (i.e. getting ready to make a great deal of effort).

It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc. It was reported in another hadeeth that Aa’ishah (may Allah be pleased with her) said: “I never saw the Prophet (peace and blessings of Allah be upon him) recite the entire Quran in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadan.” (Sunan al-Nasaa’i, 1641). The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of Ishaa and Suhoor, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives to pray qiyaam. It is known that he (peace and blessings of Allah be upon him) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyaam. In Saheeh al-Bukhaari it is reported that the Prophet (peace and blessings of Allah be upon him) woke up one night and said, “Subhan Allah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments There may be women who are clothed in this world and naked in the Hereafter”. (al-Bukhaari, 1074). It was also reported (in Saheeh al-Bukhaari) that he (peace and blessings of Allah be upon him) used to wake Aa’ishah (may Allah be pleased with her) when he wanted to pray Witr. (al-Bukhaari, 952). But when he woke his wives during the last ten nights of Ramadan, this was more persistent than at other times of the year.

The fact that he (peace and blessings of Allah be upon him) did this indicates the importance he attached to worshipping his Lord and making the most of this special time.

The Muslim should follow the example of the Prophet (peace and blessings of Allah be upon him), for he is the best example, and he should strive hard to worship Allah. He should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Among the unique virtues of these special nights is that Laylat al-Qadr is among them. Allah says (interpretation of the meaning):

Haa-Meem. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings.]

The Manifest Book (this Quran) makes things clear.

Argument About Jesus

In the name of God, the Lord of Grace, the Ever Merciful

Whenever the son of Mary is cited as an example, your people raise an outcry, saying: ‘Who is better: Our deities or he?’ They cite him only to challenge you. They are contentious people. He was but a servant of Ours whom We had favored and made an example to the Children of Israel. (Gold; Al-Zukhruf: 43: 57-59)

These verses begin the final passage of this surah, which picks up the legends the pagan Arabs weaved around their worship of angels. It refers to one of the arguments they used to defend their absurd beliefs. It was a futile argument that reflected no attempt to arrive at the truth; it was more an exercise in polemics. They had been told that both they and what they worshipped were bound for hell. The reference here is to their idols that were first intended as representations of angels, but which were later worshipped as deities. They were told that whoever worshipped anything other than God would be in hell together with the thing worshipped. In response, some of them cited the example of Jesus (peace be upon him), who was worshipped by some of those who deviated from true Christianity. They asked whether Jesus would also be in hell? This was nothing but an idle argument. They also claimed that they were better guided than the Christians who worshipped Jesus, a human being, while they worshipped the angels, God’s daughters. All this was no more than compounded falsehood. In connection with this, the surah gives an account of Jesus, explaining the truth about him and his message, and the differences that gripped his people both before and after him.

Addressing all those who deviate from their true faith, the surah warns them against the sudden coming of the Last Hour. It moves on to portray a long scene of the Day of Judgment, giving an image of lasting happiness for the God-fearing and one of painful suffering for the guilty. Furthermore, the surah negates their legends concerning the angels, makes it clear that God is free of all that they allege concerning Him, and outlines some of His attributes, including His complete ownership of both this life and the life to come. The surah concludes with a directive to the Prophet (peace be upon him) to be forbearing and to turn away from the unbelievers. They will come to know what is there to be known. This is an implicit warning to those who continue to argue after things have been made very clear.

In his biography of the Prophet (peace be upon him), Ibn Ishaq gives the following report: The Prophet sat with Al-Waleed ibn Al-Mugheerah in the Sacred Mosque, and they were joined by Al-Nadr ibn Al-Harith. There were a few other men from the Quraysh. The Prophet spoke to them, but Al-Nadr interrupted him. The Prophet argued with him until he silenced him. He then read to them a passage of the Qur’an that included the verse that says: “You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destined for.” (21: 98) The Prophet then left.

Then came Abdullah ibn Al-Zibaari of the Tameem tribe who sat with them. Al-Waleed said to him: Al-Nadr was no match for Muhammad. Indeed Muhammad said that both we and the deities we worship will be the fuel of hell. Ibn Al-Zibaari said: “Had I been the one who argued with him I would have won. Ask Muhammad whether everyone worshipped other than God will be in hell together with those worshipping him. Well, we worship the angels, and the Jews worship Ezra, while the Christians worship Jesus, son of Mary.” Al-Waleed and those who were in the Mosque admired what Ibn Al-Zibaari had said and felt that he had put forward a winning argument. When this was mentioned to the Prophet, he said: “Anyone who likes to be worshipped in place of God will be joined to those who worship him. These people only worship Satan and whoever Satan orders them to worship.” God then revealed the verse that says: “But those for whom (the decree of) ultimate good has already gone forth from Us will be kept far away from that hell.” (21: 101) This means that Jesus, Ezra, and other rabbis and priests who were sincere in their faith but were then worshipped as deities by later people will be safe from hell. Furthermore, concerning the argument about Jesus being worshipped and the admiration of the argument by Al-Waleed ibn Al-Mughirah and others, God revealed the verse that says: “Whenever the son of Mary is cited as an example, your people raise an outcry.”

In Al-Kashshaf, a commentary on the Qur’an, Al-Zamkhshari gives a largely similar report, without mentioning its source. Both reports show clearly how argumentative the pagan Arabs were. They were exactly as the Qur’an describes them: “They are contentious people.” They were certainly skillful in dispute. They realized what the Qur’an and the Prophet meant, but they tried hard to twist its meaning, indulged in polemics, exploiting the fact that the Qur’anic statement was general in its implication. This is characteristic of everyone who is devoid of sincerity, seeking to manipulate words and phrases in order to twist what was a clear meaning. Therefore, the Prophet strictly prohibited contentious arguments. Abu Umamah, a companion of the Prophet, reports: “The Prophet came out once only to find some people involved in an argument concerning the Qur’an. He was so angry that he looked as though vinegar had been poured over his face. He then said to them: ‘Do not argue about God’s book citing parts of it against other parts. No community strays into error unless they are given to contentious argument.’ He then quoted the Qur’anic verse that says: ‘They cite him only to challenge you. They are contentious people.’