TF-RA | August 5, 2019
The importance of hadīth can vary from zero to infinity, the positive infinity, to be precise. But! What do I mean by that?
Hadīth and its Importance
Linguistically, hadīth is referred to brand-new things, and since one's speech is renewed moment by moment, it is also referred to as hadīth. Hence, the hadīth of a mean, talkative person is worth zero. However, the hadīth of a noble, dignified person is worth a lot. What about the hadīth of the most dignified and noble man ever walked on Earth? Yes. Positive infinity.
According to hadīth terminology, hadīth is referred to that which has been attributed to Prophet Muhammad ﷺ of words, actions, tacit approvals, and physical and moral characteristics. Hence, what has falsely been attributed to the Prophet ﷺ, i.e. a false hadīth, is worth zero, unless it is examined for further researches into the hadīth literature. However, what has been attributed to the Prophet ﷺ through relatively reliable reports, i.e. an acceptable hadīth, is worth a lot. What about that which has been attributed to the Prophet ﷺ through totally reliable reports, i.e. an authentic hadīth? Yes. Positive infinity.
In short, the importance of hadīth within a linguistic framework, revolves around the reliability of the one expressing it. However, the importance of hadīth under the hadīth terminology system, revolves around the reliability of the one transmitting it.
According to hadīth terminology, hadīth is referred to that which has been attributed to Prophet Muhammad ﷺ of words, actions, tacit approvals, and physical and moral characteristics. Hence, what has falsely been attributed to the Prophet ﷺ, i.e. a false hadīth, is worth zero, unless it is examined for further researches into the hadīth literature. However, what has been attributed to the Prophet ﷺ through relatively reliable reports, i.e. an acceptable hadīth, is worth a lot. What about that which has been attributed to the Prophet ﷺ through totally reliable reports, i.e. an authentic hadīth? Yes. Positive infinity.
In short, the importance of hadīth within a linguistic framework, revolves around the reliability of the one expressing it. However, the importance of hadīth under the hadīth terminology system, revolves around the reliability of the one transmitting it.
Hadīth as the Conveyor of Sunnah
When I was entrusted with this topic, it wasn't the importance of hadīth that I was required to discuss, but rather, the importance of what has been transmitted through the [authentic] ahādīth (plural of hadīth), as defined in hadīth terminology, which are, in fact, used interchangeably. Had I been entrusted with merely discussing the importance of hadīth, the above short introduction would have been sufficient.
Ahadīth assume importance because they convey the sunnah of the Prophet Muhammad ﷺ. This short article is, therefore, concerned with the importance of the sunnah of the chosen Prophet ﷺ which has been passed on to us through [authentic] ahādīth.
Ahadīth assume importance because they convey the sunnah of the Prophet Muhammad ﷺ. This short article is, therefore, concerned with the importance of the sunnah of the chosen Prophet ﷺ which has been passed on to us through [authentic] ahādīth.
Sunnah and its Importance
Linguistically, sunnah means path or route [taken by a group of people] and also [a continuous] tradition.
According to Ūsuliyyūn [scholars of the principles of jurisprudence], sunnah is the words, actions, and tacit approvals of Prophet Muhammad ﷺ.
Sunnah owes its importance to the Book of Allāh, however, ‘the Book of Allāh needs sunnah much more than sunnah needs it’ (1). Allāh, the All-Mighty, the All-Sublime, says:
“Certainly did Allāh confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (Qur'ān, 3:164)
Some scholars say the word wisdom in this verse refers to sunnah and others say it refers to the understanding of religion. Yet, we can combine these two interpretations and say the word wisdom is the understanding of religion through the sunnah of the Prophet ﷺ as mentioned by imām at-Tabari (ra) (2). Either way, Allāh clearly points out the significance of the sunnah of Prophet Muhammad ﷺ as a great favour, a counterpart of the Qur'ān, and a guidance leading mankind out of darkness.
Sunnah Explains Qur'ān
As a teacher of the Book and wisdom, Prophet Muhammad ﷺ was instructed by Allāh to explain to his people that which had been sent to them. Allāh, the All-Mighty, the All-Sublime, says:
“And We have sent down unto you (O Muhammad) the reminder and the advice (the Qur'ān), that you may explain clearly to men what is sent down to them, and that they may give thought.” (Qur'ān, 16:44)
He was entrusted with the duty of explaining and expounding (i) the wording and also (ii) the meaning of the Qur'ān. The duty of explaining the wording of Qur'ān could be fulfilled by conveying and delivering the message to the people in full. However, the duty of explaining the meaning of the Qur'ān could be fulfilled by elaborating on the words, phrases, and verses that the people need clarification for. The need for clarification and explanation is arisen mostly in those verses which are concise, general, and unrestricted. So, it's the duty of the Prophet ﷺ to explain, specify, and restrict the concise, general, and unrestricted verses, respectively.
For example, Allāh says:
“Say, ‘Who has forbidden the adornment of Allāh which He has produced for His servants and the good [lawful] things of provision?’” (Qur'ān, 7:32)
However, the sunnah clarifies that there are adornments which are harām. It has been narrated that the Prophet ﷺ took hold of some silk in his left hand and some gold in his right, then he raised his hands and said:
‘These two are forbidden for the males of my nation, and permitted to the females.’ (3)
For brevity's sake, I will refrain from taking more examples.
Sunnah as the Second Source of Islamic Legislation
Evidence from Qur'ān
Suffice it to say that the Muslim Ummah has always unanimously agreed on the sunnah as the second source of Islamic legislation. Allāh, the All-Mighty, the All-Sublime, says:
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (Qur'ān, 4:65)
In fact, nowhere in the entire Qur'ān we find a verse talking about ‘obedience to Allāh’ except that it's directly followed by talking about ‘obedience to the Messenger’ (4), not to mention the fact that Allāh makes ‘the obedience to the Messenger’ the criterion for evaluating the validity of the claim of someone who says ‘I love Allāh’ (5).
Moreover, Allāh says:
“And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e. disobey the Messenger).” (Qur'ān, 2:143)
In this verse, Allāh talks about the initial qiblah that Muslims used to face and ascribes its appointment to Himself, yet nowhere in Qur'ān can one find any such instruction. Hence, the initial qiblah must have been appointed by the Prophet ﷺ by an order from Allāh through another type of revelation (wahy) called sunnah.
For brevity's sake, I will refrain from taking more examples.
Evidence from the sunnah
Some men who were companions of Mu'ādh narrated from Mu'ādh that the Messenger of Allāh ﷺ sent Mu'adh to Yemen, so he said: ‘How will you judge?’ He said: ‘I will judge according to what is in Allāh's Book.’ He said: ‘If it is not in Allāh's Book?’ He said: ‘Then with the Sunnah of the Messenger of Allāh ﷺ.’ He said: ‘If it is not in the Sunnah of the Messenger of Allāh ﷺ?’ He said: ‘I shall not fail to make an effort to reach an opinion’ He said: ‘All praise is due to Allāh, the One Who made the messenger of the Messenger of Allāh suitable.’ (6)
In this hadīth, the underlying foundation of an Islamic legal system is laid down, with sunnah being the second source of Islamic legislation.
Evidence from the words of companions
Alqamah narrated that Abdullāh ibn Mas'ūd said: ‘Allāh has cursed the women who tattoo and the women who have themselves tattooed, the women who add false hair and the women who pluck hairs from their faces, the women who spaces between their teeth for beauty, changing what Allāh has created.’ When a woman of Banu Asad heard it, she came to him and said: ‘I have heard that you have said such and such.’ He said: ‘Why should I not curse those whom the Messenger of Allāh ﷺ had cursed and those who were mentioned in Allāh's Book?’ She said: ‘I have read it from cover to cover and have not found in it.’ He said: ‘I swear by Allāh, if you read it, you would have found it.’ He then read: “What the Apostle has brought you accept, and what he has forbidden refrain from it.” (Qur'ān, 59:7) (7)
Ibn Mas'ūd (ra), one of the greatest exegetes of Qur'ān, clearly highlights the authority of sunnah as an indisputable source of legislation in the light of Qur'ān.
Footnotes
(2) At-Tabarî, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 3, Page 87.
(3) Musnad imām Ahmad, hadīth 935. Classed as authentic by al-Arnaout (ra).
(4) Qur'ān, 3:132, 4:59, 5:92, 8:1, 8:20, 8:46, 24:54, 47:33, 58:13, and 64:12.
(5) Qur'ān, 3:31.
(6) Musnad imām Ahmad, hadīth 22007. Its isnād is dha'if, yet, many scholars were inclined towards the view that it is authentic.
(7) Sahīh Muslim 2125.
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