إن الحمد لله نحمده ونستعينه و نستغفره ونتوكله إليه ، ونعوز بالله من شرور أنفسنا و سيئات أعمالنا ، من يهده الله فلا مضل له و من يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أنّ محمد عبده و رسوله 

Indeed all praises are due to Allah, we praise Him, we seek His help, we ask for His forgiveness, and we rely solely on Him. We seek His refuge from the evil in our souls and from our wicked deeds. Whoever Allah guides, no one can misguide. And whomever Allah misguides, no one can guide. I bear witness that there is no one worthy of worship except Allah, He is One, with no partners, and I testify that Mohammad (ﷺ)  is His Messenger and His slave.   

و صلي الله على سيدنا محمد و على آله و آصحابه و سلم - أما بعد : 

---

---

LEGISLATIVE AUTHORITY OF SUNNAH

PART 2.1. IMPORTANCE OF SUNNAH (أهمية السنة النبوية في حياة المسلمين)

---

Allah (swt) choose Prophet Mohammad (ﷺ) to be His final messenger and gave the honor to reveal the final testament (the Quran) to him. And commanded him to take the Message to people and teach the revelation to them. Those around him, when they heard him, they (some of them) accepted the words of the noble Prophet (ﷺ) and believed in this message. Prophet explained them this message, its meaning, its interpretation, its explanation, its implications to their lives, its legal outcome, its spiritual outcome, and its application to both individual and to the community.

There was never a situation that when the verses were revealed and recited by the Prophet (ﷺ), and people claimed they understood everything; went home and start applying their own jurisprudence. Rather, the Prophet (ﷺ) explained it. And if they disputed, they approached the Prophet to settle their differences. Hence, its apparent that Quran, which is the message from Allah (swt) and revealed through the Prophet (ﷺ) will always need the Prophet to explain it.

This status and authority of explaining “the message” was given to the Prophet (ﷺ), and it was not open to public interpretation without first learning it from the Prophet. Apparently, Allah (swt) has said: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ – “And We revealed to you the reminder (the message) that you may make clear to the people what was sent down to them and that they might give thought.” [Quran 16:44]

This verse also explains that the zikr (الذِّكْرَ, the reminder or the Quran) is separate from its explanation (لِتُبَيِّنَ). This explanation then is the sunnah of the Prophet (ﷺ).

After Prophet (ﷺ) passed away, companions of the Prophet continue to refer to him in their explanations and decisions. When they passed away, the later generation of scholars continue to refer to the Prophet and His companions for their understanding and decision, and so on and so forth. Hence, the Message (of Allah) was not only preserved in its textual sense, but also in its meaning and understanding, and in many cases in its application.

Allah (swt) said He will protect His “Message”, as he said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ - “Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption).” [Quran 15:9]. Hence, such a message can only be said have been protected, when its protected in its word and correct understanding. i.e. if the messenge’s understanding is lost, then so is the message.

Allah (swt) mentioned that he not only revealed the Quran to the Prophet (ﷺ) but its correct understanding and interpretation. This was referred to as “wisdom” and many other ways.

To understand why the sunnah is so important, we will explore all these references from Quran, and review what Prophet (ﷺ) said regarding it. Later, we will review the stand of companions of Prophet towards sunnah, and those who followed them in their path.

---

Importance of Sunnah as explained by Quran

Ibn Taymiyyah stated that the position of the sunnah has been confirmed in the Quran over 40 places²⁸.  

#1 – Wisdom - Al-Hikma (الحكمة هي السنة رسول الله)

A. Prophet’s responsibility to explain al-hikmah

Quran gave responsibility to the Messenger to explain al-Hikma. Allah (swt) says,

لَقَدْ مَنَّ اللَّـهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger (Muhammad ﷺ) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet ﷺ (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error. Quran 3:164

Here, Allah (swt) explained one of his favors upon the believers, and also explained 3 main objectives of sending a messenger. And the two of those objectives (i.e. to recite the Quran unto them, and purifying them) are fulfilled by Prophet (ﷺ) educating them the book (Quran) and its wisdom (al-Hikma). Meaning that the Prophet is the teacher, and believers are students. And the curriculum is the book (Quran) and its wisdom (al-Hikma).

This teaching (al-Hikma) of the Prophet (ﷺ) is preserved in sunnah. So that people who come in later time, after the Prophet (ﷺ) passed away, will continue to understand and benefit from his teachings. Invariably, any correct understanding of the Quran and its wisdoms, its interpretation, its practical application can only come through the Prophet (ﷺ) himself. 

B. Quran referred to sunnah as al-hikmah (الحكمة, wisdom)

The word hikmah (حكمة) means to stop someone from something to help him reform or rehab. Also, to settle a dispute with justice is also called hikmah (wisdom) because it involves judging things that are veiled.  Thus, hikmah  (wisdom) means to uncover things in correct light by understanding their reality, and then following it. Hence, hikmah (wisdom) is divided into two parts; 

• ilmi (حكمة علمي) means to knowledge of correct reality of things, i.e. Philosophy 
• amli (حكمة عملي) means to follow that correct knowledge as it demands, i.e. Policy²⁹.

Hence, when Quran refers to word hikmah (حكمة) it means that whatever commandments, laws, provisions and prohibitions mentioned in it, then the true knowledge of its correct philosophy and policy i.e. hikmah (حكمة) is given to the Prophet (ﷺ), who teaches it to people. This precise knowledge and its application is what is referred to as sunnah (the way). 

Allah (swt) said,

• كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ – “Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad) of your own, reciting to you Our Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.” [Quran 2:151]
• وَاذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ - “but remember Allah's Favors on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Quran) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you.” [Quran 2:231]
• وَأَنزَلَ اللَّـهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ - “Allah has sent down to you the Book (The Quran), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not.” [Quran 4:113]
• رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ – “"Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."” [Quran 2:129]
• هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ – “He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Quran, Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad SAW). And verily, they had been before in mainfest error;” [Quran 62:2]

Ibn Kathir, explaining the verse - وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ – “and instruct them in the Book (this Quran) and Al-Hikmah”, he said

Hikmah”, he said

, الحكمة، يعني السنة قاله الحسن وقتادة و مقاتل ابن حيان و أبو مالك و غيرهم

“Al-hikma means sunnah, like it was stated by Hasan al-Basri, Qatada, Muqatil ibn Hayan and abu Malik etc” [Tafsir Ibn Khatir, commentary on Quran 2:129]

Imam Shafi’i said,

فَذَكرَ الله الكتاب وهو القرآن و ذكر الحكمة فسمِعْتُ مَن أرضاهُ مِن أهل العلم بالقرآن يقول الحكمة سنّةُ رسول الله ﷺ

“The book that Allah (swt) mentioned is the Quran, and the al-hikma he referred here, I heard from people of knowledge that I appreciate, that al-hikma is the sunnah of Prophet (ﷺ)” [Ar-Risalah, Imam Shafi’i]

Ibn Qayyim said,

والحِكْمَةِ هى السنّة باتِّفاقِ السَّلَفْ

“There is agreement (ijma) of predecessors that meaning of al-hikma is sunnah of Prophet (ﷺ)” [Book of Soul, Ibn Qayyim].

C. Sunnah is also wahi (وحى, revelations)

The word wahi (وحى) means inspiration, revelation. In shariah terms, it means Allah’s revelation of the message, information, and commandments to His chosen messengers that establishes certainty of knowledge. Hence, whatever was said and done by the Prophet (ﷺ) was from wahi (وحى, revelation)³⁰.

Allah (swt) said,

وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿٤﴾

Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. [Quran 53:3-4]

إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ

“I only follow that which is revealed to me, and I am but a plain warner.” [Quran 49:9]

These verses explain that whatever the Prophet (ﷺ) said or did, with respect to matter of religion, was from Allah (swt) through wahi (وحى, revelation). Let’s examine different kinds of wahi (وحى):

D. Kinds of Revelation (Wahi)

A verse in Quran, explains various communication methods of wahi:

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّـهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ

“It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise.” [Quran 42:51]

i.e. a wahi is revealed in three ways:

• revealed as ilham (الهام, inspiration) where Allah (swt) casts something into the heart of the Prophet
• Allah (swt) speak from behind the veil,
• Angel Gabriel brings down the revelation or explanations In another place,

Allah (swt) said,

عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ ﴿١٩٤﴾ بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ ﴿١٩٥﴾

And truly, this (the Quran) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists). Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down; Upon your heart (O Muhammad) that you may be (one) of the warners,” [Quran 26:192-194]

كَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا

“And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command.” [Quran 42:52]

Here, (رُوحًا مِّنْ أَمْرِنَا) “Ruhan (an Inspiration, and a Mercy) of Our Command” not only meant Quran but also include the part of wahi that was revealed in its meaning and was not part of the Quran. Because, in another place Allah (swt) mentions:

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا ﴿١٦٣﴾

“Verily, We have inspired you (O Muhammad) as We inspired Nuh (Noah) and the Prophets after him; We (also) inspired Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and Al-Asbat [the twelve sons of Ya'qub (Jacob)], 'Iesa (Jesus), Ayub (Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon), and to Dawud (David) We gave the Zabur (Psalms).” [Quran 4:163]

As we all know that from all the messengers mentioned in above verse, Allah (swt) gave a book to only Abrahim, David, Jesus and Mohammad. Rest of the prophets were not given a book, rather the wahi mentioned in this verse if second kind of wahi, and its not receited (like the book like Quran or Taurah are receited).

Hence, Scholars defined two categories of wahi (وحی):

I. Wahi mutlu (وحی مَتْلُوّ)

Means revelation that is recited, i.e. Quran. It is also referred to as wahi jali (وحی جلى) or wahi zahir (وحى ظاهر, manifest revelation). This represent the wahi (وحى, revelation) like verses of Quran, whose words and meanings are both from Allah (swt). These are defined communication from Allah (swt) to the Prophet, conveyed by angel Gabriel in words of Allah (swt). This type of wahi was revealed to Prophet in the state of wakefulness. No part of Quran was revealed as ilham (الهام, inspiration) or dreams.

Allah (swt) said regarding this,

• قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّـهِ – “Say (O Muhammad): "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah's Permission” [Quran 2:97].
• And said, وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَالَمِينَ - نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ- “And truly, this (the Quran) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists), Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down; Upon your heart (O Muhammad) that you may be (one) of the warners,” [Quran 26:192-195]

II. Wahi ghair mutlu (وحی غير مَتْلُوّ) 

Means revelation that’s not recited like Sunnah of Prophet (ﷺ). Also called wahi khafi (وحی خفى) or wahi batin (وحى باطن, internal revelation). This represents type of wahi that was revealed by Allah (swt) to Prophet, but the choice of words and expressions were from Prophet’s own. These were revealed as ilham (الهام, inspiration) or dreams and Prophet conveyed in his own words. These includes all the saying, or hadith of the Prophet.

Hadith in this context, may not be ranked same as Quran. Thus, Salah can never be performed reciting hadith.

There are many examples of this that can be given from Quran,

• Allah (swt) said: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ – “And We revealed to you the reminder (the message) that you may make clear to the people what was sent down to them and that they might give though.” [Quran 16:44]
  

  Just like the Quran is from Allah (swt), its explanation and understanding is also from Allah (swt). This is explained by many verses of Quran, as well as in statements of the Prophet (ﷺ).

• The example we just mentioned from Surah an-Nisa [Quran 4:163] above.
• The verse that says that Prophet (pbuh) doesn’t speak of himself, rather whats revealed. وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿٤﴾ - “I only follow that which is revealed to me, and I am but a plain warner.” [Quran 49:9]
• Quran was not revealed in the same sequence that we read today. Rather it came in different times answering the situations Muslims were under, and revealing new commandment. The Prophet (pbuh) would guide the companions regarding the sequence of Quran, and which verse to be receited first and which one later. The Prophet (pbuh) didn’t decides this sequence, rather it was revealed to him in wahi. As mentioned by Allah (swt), 

  وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَـٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ – “And when Our Clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Quran other than this, or change it."Say (O Muhammad): "It is not for me to change it on my own accord; I only follow that which is revealed unto me.” [Quran 10:15]

  Here, we clearly understand that the sequence of Quran verses that Prophet (pbuh) established was told to him through Angel Gibreal through wahi khafi (وحی خفى), because no verse of Quran talks about seqeuence of verses. 

   Infact Allah (swt) took the responsibility to gathering Quran himself. إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ – “It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Quran),” [Quran 75:17]

• Muslim first prayed in direction of Palestine (towards bait al-maqdis), later the direction of Qibla was changed to Makkah (towards bait al-haram). Allah (swt) concerning this, وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ – “And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah),” [Quran 2:149]
  

  But there is no verse asking to pray in direction of bait al-maqdis. Hence, direction towards first qibla was commanded through wahi khafi (وحی خفى).

• Allah (swt) mentioned salat ul-Khauf (صلاة الخوف, prayers under circumstances of fear) in Quran, فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنتُمْ فَاذْكُرُوا اللَّـهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ, “And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before).” [Quran 2:239]
  

  Here Allah (swt) said (فَإِذَا أَمِنتُمْ فَاذْكُرُوا اللَّـهَ كَمَا عَلَّمَكُم) “And when you are in safety, Pray in the manner He has taught you”. i.e. reference to normal salat as we perform daily. But Quran does not any verse regarding how to pray salat?, Rather it’s the sunnah of the Prophet (pbuh) that taught it to us. Yet, in this verse Allah (swt) recognized that sunnah. Then ofcourse, that sunnah of how to pray come through wahi khafi (وحی خفى).

• Allah (swt) mentioned : وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّـهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ – “And (remember) when the Prophet (ﷺ) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me".” [Quran 66:3]
  

  This verse is related to incident where Prophet’s shared a secret with his wife Hafsah, who released it to Aisha. Later, through wahi Allah (swt) informed the Prophet about it. But there is no verse in Quran where Allah (swt) informs the Prophet. This is another proof that another wahi use to come to the Prophet (pbuh) which is not in Quran. That is what is part of sunnah.

• Quran states, فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ – “but if any of you is ill or on a journey, the same number (should be made up) from other days.” [Quran al-Baqarah 2:184]. 
  

  Prophet (ﷺ) allowed pregnant women to defer their fast, قَالَ ‏"‏ اجْلِسْ أُحَدِّثْكَ عَنِ الصَّوْمِ أَوِ الصِّيَامِ ‏.‏ إِنَّ اللَّهَ عَزَّ وَجَلَّ وَضَعَ عَنِ الْمُسَافِرِ شَطْرَ الصَّلاَةِ وَعَنِ الْمُسَافِرِ وَالْحَامِلِ وَالْمُرْضِعِ الصَّوْمَ أَوِ الصِّيَامَ ‏"‏  - “It was narrated from Anas bin Malik, … He said: ‘Sit down and I will tell you about fasting. Allah has relieved the traveler of half of the prayer, and He has relieved the traveler, the pregnant, and the nursing mothers of the duty to fast” [Sunan Ibn Majah, Hasan]

  Here, Quran permits travelers and sick to defer their fast. Prophet adds women who are pregnant, breast feeding, and one having periods. Another important thing to note that Prophet related that towards Allah, as he said “إِنَّ اللَّهَ عَزَّ وَجَلَّ وَضَعَ” meaning “Allah has relieved...:”, while clearly Quran doesn’t mention women with pregnancy or period in this context. This obviously is another example of through wahi khafi (وحی خفى).

Though large number of examples can be quoted, however, suffice it to say that the Prophet (pbuh) couldn’t have taught us all the things he taught, that we don’t find in the Quran, but Prophet gave us complete explanation of the Quran. This could not have come from any other source, except Allah (swt). After all, the fact of matter is our Prophet was ummi (أمّى, unlettered)., and he learned the meaning and explanations from Angel Gabreal (عليه السلام) and conveyed to us.

A third category is of Hadith Qudsi (حديث قدسى). These are narration of Prophet that include concepts directly from Allah (swt). These could be from either manifest revelation (وحى ظاهر) or internal revelation (وحى باطن), but they are not recited like Quran.

#2 – Obedience to Messenger- ta’ath ar-rasool (طاعة الرسول)

With regards to obedience to His Messenger (ﷺ), Allah (swt) said,

وَمَن يُطِعِ اللَّـهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ

“and whosoever obeys Allah and His Messenger (Muhammad) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.” [Quran Al-Nisa 4:13]

وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

“And whosoever disobeys Allah and His Messenger (Muhammad), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.” [Quran al-Nisa 4:14]

This message has been repeatedly stated in the Quran. In reality, all obedience is towards Allah (swt), but because Allah’s commandments are only known to us through His Messengers, therefore, it is obligatory to follow the order of the His Messenger

There are numerous verses in Quran that points to this status of the Messenger. Allah (swt) says 

• يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ – “O you who believe! Obey Allah and His Messenger, and turn not away from him (i.e. Messenger Muhammad) while you are hearing.” [Quran 8:20]
• وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ – “And perform As-Salat (Iqamat-as-Salat), and give Zakat and obey the Messenger (Muhammad) that you may receive mercy (from Allah).” [Quran 24:56]
• وَأَطِيعُوا اللَّـهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ – “And obey Allah and the Messenger (Muhammad) that you may obtain mercy.” [Quran 3:132]
• وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّـهِ – “We sent no Messenger, but to be obeyed by Allah's Leave.” [Quran 4:64]
• إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّـهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ – “The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger, to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise).” [Quran 24:51]

A. Obedience to Allah and to His Messenger are coupled

Allah (swt) has frequently mentioned belief and obedience of Allah with that of belief and obedience of His Messenger, to reflect the highest status of His Messenger and importance of following him. These evidences can be categorized into following:

1. Believing in Messengers obligates obedience to them, as Allah (swt) said:

• وَالَّذِينَ آمَنُوا بِاللَّـهِ وَرُسُلِهِ أُولَـٰئِكَ هُمُ الصِّدِّيقُونَ ۖ وَالشُّهَدَاءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَـٰئِكَ أَصْحَابُ الْجَحِيمِ – “And those who believe in (the Oneness of) Allah and His Messengers, they are the Siddiqun (i.e. those followers of the Prophets who were first and foremost to believe in them), and the martyrs with their Lord, they shall have their reward and their light. But those who disbelieve (in the Oneness of Allah - Islamic Monotheism) and deny Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they shall be the dwellers of the blazing Fire.” [Quran 57:19]
• مَّا كَانَ اللَّـهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّـهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَـٰكِنَّ اللَّـهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ ۖ فَآمِنُوا بِاللَّـهِ وَرُسُلِهِ ۚ وَإِن تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ – “Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward.” [Quran 3:179]
• The wisdom behind sending Messengers with wahi (revelations) is that what ever commandments they bring from Allah (swt), people testify them, follow them, refrain from whats forbidden, and fulfill whats commanded. 
• Believing (إيمان) and testifying (تصديق) is a precursor to obedience (طاعة), and obedience to Messengers is obligatory part of the believing in Messengers (إيمان بالرسول). Hence, believing in Prophet Mohammad (ﷺ) necessitates obedience to him (ﷺ).

2. Inferences of believing Allah and believing Messenger in Quran, often coupled in one phrase, as Allah (swt) said:

• يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّـهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ  – “O you who believe! Believe in Allah, and His Messenger (Muhammad), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), ...” [Quran 4:136]
• فَآمِنُوا بِاللَّـهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّـهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ – “… So believe in Allah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad) who believes in Allah and His Words [(this Quran), the Taurat (Torah) and the Injeel (Gospel) and also Allah's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam (Mary)], and follow him so that you may be guided."” [Quran 7:158]
• Imam As-Shafi’i said that Allah (swt) gave high status to His Messenger (with relates) to His religion, His commands and His Book, and this status made clear by Him (Allah) as a distinguishing standard of His religion by imposing the duty of obedience to him (Messenger), as well as prohibiting disobedience to him (Messenger). He made his (Messenger) merits evident by associating belief in His Messenger with the belief in Him (Allah)³¹.
•  Imam As-Shafi’i also said that Allah (swt) prescribed the perfect(كمال) beginning of faith, under which all things are subordinate, shall be the belief in Him (Allah) and then belief in His Messenger. For if a person believes only in Him (Allah) and not in His Messenger, then the name of perfect faith (كمال الايمان) will never apply to him, until he believes in His Messenger together with Him (Allah)³².
• Hence, the Messenger (ﷺ) laid down a sunnah (of proclaiming Prophet’s name with Allah) for testing the faith of every person, [as the hadith indicates regarding shahada]: Malik related to me from Hilal ibn Usama from Ata ibn Yasar that Umar ibn al-Hakam said “I went to the Messenger of Allah with a slave-girl, and I asked him: ‘I have taken an oath [to free a slave]; may I free her? The Prophet asked her: ‘Where is God?’. She replied: ‘in heavens,’ Prophet asked: ‘And who am I?’ She replied: ‘You are the Messenger of Allah.’ The Prophet [then] said: ‘You may free her.’ [Muwatta Imam Malik]³³ 

3. Inferences of obeying Allah and obeying Messenger in Quran, often coupled in one phrase, as Allah (swt) said:

• يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّـهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ – “O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (ﷺ), if you believe in Allah and in the Last Day.” [Quran 4:59].
• وَأَطِيعُوا اللَّـهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ – “And obey Allah and the Messenger (Muhammad) that you may obtain mercy.” [Quran 3:132]
• قُلْ أَطِيعُوا اللَّـهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّـهَ لَا يُحِبُّ الْكَافِرِينَ – “Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.” [Quran 3:32]
• يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّـهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا – “He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (ﷺ) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise).” [Quran 33:71]
• وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا – “And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.” [Quran 33:36]

Here scholars drew conclusion that when Allah (swt) mentioned His obedience, he always mentioned His Messenger’s obedience with it. And when He mentioned His disobedience, he mentioned His Messenger’s disobedience with it. This reference in Quran is in two ways:

• أَطِيعُوا اللَّـهَ وَالرَّسُولَ – “Obey Allah and His Messenger”. i.e. (in Arabic language context), he used word (وَ) “and” to refect both Allah’s obedience and Messengers. This implies that Messenger’s obedience has same status that of Allahs’. Same goes for disobedience (وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ), where Allah gave same status of Messenger’s disobedience as Allahs’
• أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ – “Obey Allah and Obey Messenger”. Here, Allah (swt) repeated the word “obey” for His Messenger, which implies an extra emphasis on obedience of Messenger.

This insistence of Allah (swt) to obey the Messenger is to make the reader mindful that obedience to Messenger is obligatory, regardless if its Quran or not. When Messenger command something, the believer needs to obey. Hence, this obedience of Messenger is obedience of his sunnah, after he passed away.

4. Obedience to Messenger is for all believers until end of times

There are eleven verses in the Quran, where Allah clearly commands obedience not only to Himself but also to His Messenger (pbuh). i.e. Quran Ale-Imran 3:32, 3:132, Al-Nisa 4:59, Al-Maidah 5:92, Al-Anfaal 8:1, 8:20, 8:46, Al-Noor 24:54, Muhammad 47:33, Al-Mujaaddalah 58:13, and Al-Taghabun 64:12).  

Many of these verses are where Allah explicitly mentions “O you believe” (يَا أَيُّهَا الَّذِينَ آمَنُوا), i.e. these verses are explicitly addressed to the believers. This means the command to obey and follow the Messenger was not just restricted to the Prophet’s lifetime and to his Companions. Instead, the command is addressed to everyone who claims to be a believer. If a person says that he does not have to follow the Prophet (pbuh) because it was required only when Prophet was alive, in essence, he is saying about himself that he is not from “those who believe,” whom Allah is addressing in these verses. If he is not from “those who believe,” he must be from the disbelievers³⁴. 

B. Obedience to sunnah after Messenger passed away

Imam Shatbi said in al-muwfiqat that³⁵,

﴿وأطيعوا الرسول وأولي الأمر منكم فإن تنازعتم في شئ فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر﴾ والرد إلى الله هو الرد إلى الكتاب والرد إلى الرسول هو الرد إلى سنته بعد موته وقال ﴿وأطيعوا الله وأطيعوا الرسول واحذروا﴾ وسائر ما قرن فيه طاعة الرسول بطاعة الله فهو دال على أن طاعة الله ما أمر به ونهى عنه في كتابه وطاعة الرسول ما أمر به ونهى عنه مما جاء به مما ليس في القرآن إذ لو كان في القرآن لكان من طاعة الله- وقال ﴿ فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة ﴾ الآية فقد اختص الرسول عليه الصلاة والسلام بشئ يطاع فيه وذلك السنة التي لم تأت في القرآن وقال ﴿ومن يطع الرسول فقد أطاع الله ﴾ وقال ﴿وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا ﴾ (الموافقات)

• Allah (swt) said: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّـهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ – “O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (ﷺ), if you believe in Allah and in the Last Day.” [Quran 4:59]. Here “refer it to Allah” is referring to the book (Quran), and “refer to the Messenger” is referring to sunnah after he passed away.
• And Allah (swt) said:  وَأَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا - “And obey Allah and obey the Messenger and beware” [Quran 5:92], and where ever the Messenger’s obedience was mentioned with Allah’s obedience; then Allah’s obedience meant following order and forbadance mentioned in Quran; and Messenger’s obedience meant to follow orders and duties that were not mentioned in the Quran (and explained by the Messenger), (i.e.) if they were mentioned in Quran they would be called (أَطِيعُوا اللَّـهَ) obey Allah.
• And Allah (swt) said: فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ – “And let those who oppose the Messenger's (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them” [Quran 24:63]. This verse establishes the obedience to the Messenger of Allah in things, i.e. the sunnah, which did not come (mentioned) in the Quran.
• And Allah (swt) said: مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ – “He who obeys the Messenger (Muhammad), has indeed obeyed Allah,” [Quran 4:80]. And Allah (swt) said: وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا – “And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)” [Quran 59:7] 

These evidences from the Quran indicate that whatever came from the Messenger (ﷺ) regarding commands and forbiddance are not against the commands of Quran, rather it is an addition to it, so it must be obeyed as such. 

C. Disobedience of Prophet is plain error

Doubting the Messenger’s authority, his role, and disobedience to him is a plain error. 

• يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّـهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّـهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا – “O you who believe! Believe in Allah, and His Messenger (Muhammad), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.” [Quran al-Nisa 4:136]
• Prophet’s responsibility is to convery the message, and make it plain and simple. Those who refuse to obey him will regret on day of judgment,

  مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا – “He who obeys the Messenger (Muhammad), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them.” [Quran al-Nisa 4:80]

  يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّـهَ حَدِيثًا – “On that day those who disbelieved and disobeyed the Messenger (Muhammad) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah.” [Quran al-Nisa 4:42] 

• Those who believed but refused to obey, they are not momins,

  وَيَقُولُونَ آمَنَّا بِاللَّـهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّن بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَـٰئِكَ بِالْمُؤْمِنِينَ ــ وَإِذَا دُعُوا إِلَى اللَّـهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُم مُّعْرِضُونَ – “They (hypocrites) say: "We have believed in Allah and in the Messenger (Muhammad), and we obey," then a party of them turn away thereafter, such are not believers. And when they are called to Allah (i.e. His Words, the Quran) and His Messenger, to judge between them, lo! a party of them refuse (to come) and turn away.” [Quran Al-Noor 24:47/48]

• Allegiance to the Prophet (pbuh) is equal to making allegiance to Allah, but those who breaks their pledges to the Prophet (pbuh) harm themselves,

  إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّـهَ يَدُ اللَّـهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّـهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا ﴿١٠﴾ - “Verily, those who give Bai'a (pledge) to you (O Muhammad) they are giving Bai'a (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward.” [Quran 48:10]

• Disobedience of Allah and His Messenger results in severe punishment in hereafter,

  إِلَّا بَلَاغًا مِّنَ اللَّـهِ وَرِسَالَاتِهِ ۚ وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا – “"(Mine is) but conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever."” [Quran al-Jinn 72:23]

  يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّـهَ وَأَطَعْنَا الرَّسُولَا – “On the Day when their faces will be turned over in the Fire, they will say: "Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad)."” [Quran al-Ahzab 33:66]

D. Obedience of Prophet is a great success

The obedience to the Allah and His Messenger (ﷺ) is grantee to an eternal success. As Allah (swt) said:

• وَمَن يُطِعِ اللَّـهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا – “And whosoever obeys Allah and His Messenger he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise).” [Quran 33:71]
• وَمَن يُطِعِ اللَّـهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ – “and whosoever obeys Allah and His Messenger (Muhammad) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.” [Quran Al-Nisa 4:13]
• وَمَن يُطِعِ اللَّـهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا – “And whoso obeys Allah and the Messenger (Muhammad), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq), the martyrs, and the righteous. And how excellent these companions are!” [Quran 4:69]
• وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّـهَ وَرَسُولَهُ ۚ أُولَـٰئِكَ سَيَرْحَمُهُمُ اللَّـهُ ۗ إِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ – “The believers, men and women, are Auliya' (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.” [Quran 9:71]

Allah (swt) will only reward when the actions are in obedience to Allah and His Messengers,

• وَمَن يُطِعِ اللَّـهَ وَرَسُولَهُ وَيَخْشَ اللَّـهَ وَيَتَّقْهِ فَأُولَـٰئِكَ هُمُ الْفَائِزُونَ – “And whosoever obeys Allah and His Messenger , fears Allah, and keeps his duty (to Him), such are the successful ones.” [Quran Al-Noor 24:52]
• وَإِن تُطِيعُوا اللَّـهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا  إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ – “But if you obey Allah and His Messenger (ﷺ), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." [Quran al-Hujraat 49:14]

#3 – Love of Messenger - hub ar-rasool (حب الرسول)

A. Love of Messenger supercede anything else

Being a Muslim, love of the Messenger of Allah (ﷺ) is a condition to have complete faith. It is prescribed by both Quran and sunnah. The iman (faith) is incomplete without the love of Messenger.

The Prophet (pbuh) told his followers that none of you is a true believer until their love of Prophet supercede that of anything else. He said,

عَنْ أَنَسٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ ‏"‏‏.‏

Narrated Anas: The Prophet (ﷺ) said "None of you will have faith till he loves me more than his father, his children and all mankind." [Sahih al-Bukhari]

Allah (swt) attested to that and stated that the love of Messenger takes precedence over all other relations. He (said):

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ ﴿٢٣﴾ قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّـهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّـهُ بِأَمْرِهِ ۗ وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿٢٤﴾

“O you who believe! Take not for Auliya' (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimun (wrong-doers, etc.). 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 (torment). And Allah guides not the people who are Al-Fasiqun (the rebellious, disobedient to Allah).” [Quran 9:23-34]

In addition, Allah (swt) stated if one really loves Allah (swt), then must follow the Messenger.

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." [Quran Ale- Imran 3:31]

B. Reviving sunnah is an outward sign of love of Prophet (pbuh)

It is obvious that the person who talks about sunnah of the Prophet (pbuh) and revives it, does it becaused he is moved by the love the Messenger of Allah. On the contrary, the person so denies it, rejects it and erridicate the sunnah of the Messenger (ﷺ) from the lives of people, he can not be a follower of the Messenger. 

• The Prophet (ﷺ) stated, قَالَ أَنَسُ بْنُ مَالِكٍ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ يَا بُنَىَّ إِنْ قَدَرْتَ أَنْ تُصْبِحَ وَتُمْسِيَ لَيْسَ فِي قَلْبِكَ غِشٌّ لأَحَدٍ فَافْعَلْ ‏"‏ ‏.‏ ثُمَّ قَالَ لِي ‏"‏ يَا بُنَىَّ وَذَلِكَ مِنْ سُنَّتِي وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي ‏.‏ وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّةِ ‏"‏ - “Narrated Anas bin Malik: "The Messenger of Allah (ﷺ) said to me: 'O my son! If you are capable of (waking up in) the morning and (ending) the evening, while there is nothing of deception in your heart for anything, then do so.' Then he said to me: 'O my son! That is from my Sunnah. Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.'"” [Sunan at-Tirmidhi]

A person who loves the Messenger will naturally strive hard to learn the sunnah of the Prophet, confirm it, practice it, defend it, and preach it to others. So, other can benefit from the teachings of merciful Prophet. 

C. True love of the Messenger is to follow his foot steps

Love and obedience of the Messenger (ﷺ) are inter-related. One can not be without other. One can not follow the Messenger and not love him. Nor one can claim to love him and not follow his footsteps. i.e. if one’s heart is not reconciled and contents with obedience of Messenger, he neither loves him nor follows him. In essense, he is still struggling to grasp the meaning and spirit of the message.

A person can only be said to love someone, if he cares for the person he loves. If he cares for what that person said, what that person likes and dislikes. A true love is reflected in person’s actions more than his words.

Can a person claim to love the Prophet (ﷺ), but shows little care for what the Prophet said, and did? Or a person who strive to follow the Prophet, in what he ordered to do, and refrained from what he order to abstain from. And he loved what Prophted loved, and he hated what the Prophet hated. 

Is this person more deserved to the claim of loving Prophet or the one who never cares about what Prophet said?

Allah (swt) described these people who “truly” loves the Prophet, in this verse,

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ ﴿١٥٧﴾

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), - he commands them for Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah's Covenant), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light (the Quran) which has been sent down with him, it is they who will be successful. [Quran 7:157]

Thus, explaining that the real or true love of Messenger is demonstrated by fulfilling his wishes and his commands, to learn and practice his teachings and sunnah.

To show true love and respect towards the Messenger, is to accept his teaching in letter and spirit, and follow it.

• Prophet said, عَنْ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم "لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ". – “On the authority of Abu Muhammad Abdullah bin ’Amr bin al-’Aas who said: The Messenger of Allah (ﷺ) said, “None of you [truly] believes until his desires are subservient to that which I have brought.” [Imam an-Nawawi says:] We have related it in Kitab al-Hujjah with a saheeh chain of narrators.” [Nawawi, Sahih Hadith]
• The Prophet (ﷺ) stated, وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي ‏.‏ وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّةِ ‏"‏ - “ Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.'"” [Sunan at-Tirmidhi]

#4 – Accepting Prophet’s decision is part of faith

A. Accepting Prophet’s decision in disputes

Part of Muslim’s iman (faith) is to accept the decisions, orders and rulings of the Prophet (ﷺ). None can claim to be a Muslim, if he/she refuses to accept Prophet’s decision. Allah (swt) said that explicitly in the Quran,

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

“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.” [Quran al-Nisa 4:65]

One of the reason of revelation of this verse is mentioned in Sahih al-Bukhari, was a case that was brought to the Prophet for a water dispute between Az-Zubair and an Ansaar over.

• The hadith stated, “Narrated `Urwa: Az-Zubair quarrelled with a man from the Ansar because of a natural mountainous stream at Al-Harra. The Prophet (ﷺ) said "O Zubair! Irrigate (your lands and the let the water flow to your neighbor The Ansar said, "O Allah's Messenger (ﷺ) (This is because) he (Zubair) is your cousin?" At that, the Prophet's face became red (with anger) and he said "O Zubair! Irrigate (your land) and then withhold the water till it fills the land up to the walls and then let it flow to your neighbor." So the Prophet (ﷺ) enabled Az- Zubair to take his full right after the Ansari provoked his anger. The Prophet (ﷺ) had previously given a order that was in favor of both of them Az-Zubair said, "I don't think but the Verse was revealed in this connection: "But no, by your Lord, they can have no faith, until they make you judge in all disputes between them." (4.65)” [Sahih al-Bukhari]

This case and the verse is great evidence for those who undermines the authority of Sunnah, and obligation of following the commands of the Messenger. Here, Allah (swt) not only swears (فَلَا وَرَبِّكَ) to raise the importance of this commandment, but also mentions (ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا) that they should not even have slightest of resistance against the decision of the Messenger.

This fact is exemplified in many other verses, like Al-Ahzaab 33:36, Al-noor 24:48-52, al-Hashr 59:7]. We will inshallah discuss it later in another chapter.

B. Accept what Prophet gives and abstain from what he forbids 

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّـهَ ۖ إِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty. Quran 59:7

• A hadith explained this verse, عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ دَعُونِي مَا تَرَكْتُكُمْ، إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِسُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ، فَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَاجْتَنِبُوهُ، وَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ ‏"‏‏.‏ - Narrated Abu Huraira: The Prophet (ﷺ) said, "Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can." [Sahih al-Bukhari]

C. believer hold no opinion when Allah and Messenger decreed a matter

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّـهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Quran 33:36]

#5 – Follow the Sunnah - itibah as-sunnah (إتباع السنّة)

A. Following sunnah in one’s way of life

Allah (swt) said if you love me then follow my Messenger,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." [Quran Ale- Imran 3:31]

Itibah as-sunnah (follow the sunnah) is the trait of a good Muslim. i.e. to align one’s way of life to that of the Messenger (pbuh), who brought us the message from Allah, in the shape of Quran. Follow the teaching of the Messenger and his sunnah (way) in every aspect of one’s life, be it worldly transactions or act of worship. In general, following sunnah is obligatory for all Muslims. This is because whenever Prophet taught as Messenger is from Allah (swt), and is part of our Deen. Hence, Allah (swt) declared obedience of Messenger as His (swt) obedience, and disobedience of Messenger as His (swt) disobedience. 

A person with true iman (faith) will always be prepared to learn and follow sunnah, while a hypocrite will always look for an excuse. Allah (swt) has given glad tiding to those who follow sunnah of a great success in hereafter. And he warned of severe punishment of those who rejects it.

While in general its obligatory to follow sunnah, i.e. in explaining quran, in jurisprudence and in rulings etc. However, in other areas they are not obligatory, e.g. in act of worship sunnah may be mustahib (مستحب, desired), or in Prophet’s personal preferences it is mubah (مباح, permissible) to follow or not to follow. Yet there are other sunnah of Prophet (pbuh) that is exclusive to him and prohibited for others, like nikkah up to four. 

B. Follow the Messenger, even if its against cultural trends

Allah (swt) sent his guidance through his Messenger to enlighten us, and to take us out of the darkness of ignorance. Often some cultural and social practices are unjust or based on ignorant traditions, or simply unjust laws, or some time ill gotten practice that runs in the family. Though number of individual who are raised in these environments are skeptical about the ignorance, but generally unable to break out of the cultural trends. Historically, whenever any Messenger of Allah has called upon people to break out of their cultural ignorance, the good souls have always responded positively to their message.  

However, there are others who continue to follow their ignorant ways, rather being thoughtful. Allah (swt) stated when disbelievers are called on to follow what Allah (swt) has revealed through His Messenger, and abandon their misguidance and practices of ignorance, they refused by saying ‘we will follow what we found with our fathers’. Allah (swt) criticized them stating,

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّـهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ

“When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) Even though their fathers did not understand anything nor were they guided?” [Quran al-Baqara 2:170]

Meaning they continue to follow their forefather, even though that their forefathers may not have a correct understanding and guidance. 

Yet in another place Allah (swt) mentioned, وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّـهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَىٰ عَذَابِ السَّعِيرِ – “And when it is said to them: "Follow that which Allah has sent down", they say: "Nay, we shall follow that which we found our fathers (following)." (Would they do so) even if Shaitan (Satan) invites them to the torment of the Fire.” [Quran Luqman 31:21]

Similarly, when a Muslim is asked to follow the Messenger (ﷺ), and they may find them in similar situation of following culture, trends, forefather’s trail, or an idol that repudiate what the Messenger tought. It is then their responsibility to ponder upon these verses, and break shackles from misguidance. 

#6 – Adopting Messenger’s example- uswah hassana (أسوة حسنة)

A. An example for mankind

It is part of our iman (faith) to study and learn the seerah (life of Prophet), that Allah (swt) has commanded us to learn from the Prophet. And He (swt) prescribed the life of the Prophet is an example for us to follow. Seerah is a complete guide. It establishes benchmark for morals and ethics in every aspect of life.

Allah (swt) revealed us Islam, and completed his deen. And he sent us merciful Prophet (ﷺ) to guide us and educate us about His Deen. 

• Allah (swt) stated, -وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - “And We have not sent you (O Muhammad) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” [Quran Saba 34:28]
• Allah (swt) stated, وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ - “And We have sent you (O Muhammad) not but as a mercy for the 'Alamin (mankind, jinns and all that exists).” [Quran Al-Anbiya 21:107]

Then He chooses His Prophet (ﷺ) to be an example for the mankind, a nobel man with exemplary character and manners, trustworthy and truthful, kind and merciful. So, to complete His Deen, the Prophet was the practical example – an illustrated guide – as to how to apply Quran in our day to day lives.

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّـهَ كَثِيرًا

“Indeed, in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” (Quran 33:21)

Hence, Islam is the only deen that is coherent and harmoniousness in establishing a complete society³⁶, i.e. its philosophy about our existence and purpose of our lives, our moral and ethical standards, and our collective social and justice system.

Islam is the religion that heavily focuses on character building and doesn’t grant the place in paradise by merely admitting into Islam, rather it establishes a vigorous training program to rebuild characters, morals and ethics. There is deep relationship between Islam and development of human characters and ethics³⁷. The Prophet (pbuh) demonstrated these values and morals through his own character, that became a trade mark of those who followed him. 

B. Best of Manners

Allah (swt) described Prophet Mohammad (ﷺ) as best of manners and character. 

إِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

“And verily, you (O Muhammad) are on an exalted standard of character.” [Quran 68:4]

Aisha, the mother of believers, was once asked about Prophet’s character, and she described it as a walking Quran,

• Aisha (ra) said, قَالَ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَتْ أَلَيْسَ تَقْرَأُ الْقُرْآنَ قَالَ قُلْتُ بَلَى ‏.‏ قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم الْقُرْآنُ - It was narrated from Sa'd bin Hisham that: “… He said: "O Mother of the Believers, tell me about the character of the Messenger of Allah." She said: "Don't you read the Qur'an?" I said: "Yes." She said "The character of the Messenger of Allah (ﷺ) was the Qur'an."” [Sunan Nasai]
• Aisha (ra) said, عَنْ سَعْدِ بْنِ هِشَامِ بْنِ عَامِرٍ . قَالَ : اتَيْتُ عَائِشَةَ . فَقُلْتُ : يَا أم الْمُؤْمِنِينَ اخْبِرِينِي بخُلُقِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَتْ : كَانَ خُلُقُهُ الْقُرْانَ امَا تَقْرَاُ الْقُرْانَ قَوْلَ اللَّهِ عَزَّ وَجَلَّ : ( وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ ). – “It was narrated from Sa'd bin Hisham: “He said, I came Aisha and asked her, O Mother of believers tell me about the character of the Messenger of Allah (ﷺ). She said His character was Quran, have you not read the Quran, Allah (swt) said ‘And verily, you (O Muhammad) are on an exalted standard of character...”  [Imam Ahmed]

It is the mercy of Allah (swt) that he sent us his beloved Messenger with His Book of guidance. His Messenger taught us this Deen by his own example. The Prophet (ﷺ) possessed high virtues of moral character and was admired by even his worst enemies. He was well mannered. He would not speak unnecessarily and avoid those who talk rudely. His meetings manifested tolerance, trust, honesty, and righteousness without raising voices or picking on others. The Prophet (ﷺ) was very honest and he never lied. People gave his title of al-Ameen (الصادق) and al-Sadiq (الامين).

• Abu Hurairah (ra) one of the companions of the Prophet narrated a hadith that it was said, "O Messenger of Allah, pray against the idolators.'' He said: The Prophet (ﷺ) replied: «إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَة» - “I was not sent as a curse, rather I was sent as a mercy” [Sahih Muslim]
• The Prophet (ﷺ) never spoke rudely to anyone. Anas reported: “I served the Prophet (ﷺ) for ten years, and I swear by Allah that he never said Uff, never asked me why I did this or didn’t do that” [Sahih al-Bukhari].
• Aisha (ra) reported that “The Prophet (ﷺ) used to talk so clearly that if somebody wanted to count the number of his words, he could do” [Sahih al-Bukari]. He liked fragrance and used perfumes a lot. Abdullah b. Umar reported: “The Messenger of Allah was neither ill-mannered nor indecent in his speech. He used to say: ‘the best among you are those who are best in their moral characters’” [all in Sahih al-Bukhari].
• The Prophet (ﷺ) used to visit his ill companions and make prayers for their good health. He (ﷺ) used to rub the ill person with his right hand saying: “Take away the illness, O, Lord of the people! Cure him as you are the One who cures. There is no cure but yours, a cure that leave no disease”. [Sahih al-Bukhari]

The Prophet (ﷺ) loved companions around him and respected them without any discrimination to their tribe or nation or where they came from. The Prophet (ﷺ) would visit the poor, allow the beggars to sit in his company, mingle with his companions. He would enjoy witty exchanges with his companions, mix with them freely, and play with their kids. He would accept invitation from free man or salves, from poor, and he would go to distant places in the city to visit the sick.

These are the noble traits of the merciful Prophet that Alah (swt) asked us to observe, and to follow his example. This is another evidence that demonstrate the importance of sunnah. Where do we go to find the “al-uswah al-hassana” (the good examples from life of Prophet)? We go to sunnah and hadith to learn them. 

 

---

Importance of Sunnah as explained by Prophet (ﷺ)

Earlier we quoted large number of verses from Quran that gives clear evidence to the importance of being obedient to the Messenger of Allah (ﷺ). Although, the proof from Quran should be enough. However, here we will provide evidences from the sunnah to support the argument. Now if some one has darkened their hearts and minds -- no evidence is good enough. But our responsibility is to only make it clear.

The Prophet (ﷺ) said regarding his sunnah,

عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ أُلْفِيَنَّ أَحَدَكُمْ مُتَّكِئًا عَلَى أَرِيكَتِهِ يَأْتِيهِ الأَمْرُ مِمَّا أَمَرْتُ بِهِ أَوْ نَهَيْتُ عَنْهُ فَيَقُولُ لاَ أَدْرِي مَا وَجَدْنَا فِي كِتَابِ اللَّهِ اتَّبَعْنَاهُ ‏"‏ ‏

It was narrated from Ubaidullah bin Abu Rafi from his father, that: The Messenger of Allah (ﷺ) said: "I do not want to find anyone of you reclining on his couch, and there comes to him of something that I have commanded or forbidden, he says, 'I do not know, whatever we find in the Book of Allah, we will follow."

[Sunan ibn Majah, Also in abu Dawood, al-Tirmidhi, al-Baihaqi, al-Shafii, al-Humaidi, Ahmed, Ibn Hibaan, and al-Hakim with a sahih chain. According to Albani, it is sahih (Sahih al-Jaami al-Sagheer Albani)³⁸

عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ الْكِنْدِيِّ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ يُوشِكُ الرَّجُلُ مُتَّكِئًا عَلَى أَرِيكَتِهِ يُحَدَّثُ بِحَدِيثٍ مِنْ حَدِيثِي فَيَقُولُ بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ عَزَّ وَجَلَّ فَمَا وَجَدْنَا فِيهِ مِنْ حَلاَلٍ اسْتَحْلَلْنَاهُ وَمَا وَجَدْنَا فِيهِ مِنْ حَرَامٍ حَرَّمْنَاهُ ‏.‏ أَلاَ وَإِنَّ مَا حَرَّمَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِثْلُ مَا حَرَّمَ اللَّهُ ‏"‏ ‏

Miqdam bin Madi karib Al-Kindi narrated that: The Messenger of Allah (ﷺ) said: "Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated he will say: 'The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.' Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

[Sunan at-Tirmidhi, Also in al-Baihaqi, Ahmed, Ibn Majah. According to Albani, its authentic (Sahih al-Jaami Albani)³⁹

#1 - Preserving and teaching sunnah

A. Learning and teaching sunnah

Prophet (ﷺ) asked us to convery his teaching to others,

• In a famous hadith, Prophet said: عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ بَلِّغُوا عَنِّي وَلَوْ آيَةً - “Narrated Abdullah bin Amr: The Prophet (ﷺ) said, "Convey (my teachings) to the people even if it were a single sentence” [Sahih al-Bukhari]

  One should not be hesitant to spreat sunnah (when its confirmed that its authentic), even if its little. That sunnah of Prophet (ﷺ) bring goodness and peace, as the Prophet was the person of manners, trust and mercy, who brough us the true message of Allah (swt).

• Another narration stated, قَالَ نَعَمْ سَأَلَنَا عَنْ أَشْيَاءَ سَمِعْنَاهَا مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَحَفِظَهُ حَتَّى يُبَلِّغَهُ غَيْرَهُ فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ وَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ ‏"‏ - “and he (Zaid bin Thabit) said: 'Yes, he asked us about something we heard from the Messenger of Allah (ﷺ). I heard the Messenger of Allah (ﷺ) saying: "May Allah gladden a man who hears a Hadith from us, so he memorizes it until he conveys it to someone else. Perhaps he carries Fiqh to one who is more understanding than him, and perhaps the one who carries the Fiqh is not a Faqih."” [At-Thirmidhi]
• Prophet said, وعن إبراهيم بن عبد الرحمن العذري قال : قال رسول الله - صلى الله عليه وسلم : يحمل هذا العلم من كل خلف عدوله ، ينفون عنه تحريف الغالين ، وانتحال المبطلين ، وتأويل الجاهلين " . رواه البيهقي - “The Prophet ((ﷺ) said, This knowledge (Quran and sunnah) will be learned by best of the successor (of ummah). And (they) will oppose the (people) who does ghlu (Innovators), and from plagiarism of propagators of falsehood, and form interpretation of ignorant” [al-Bhaiqi]⁴⁰. 

  Allah (swt) has promised protection of his deen. And a group of people will always exist to preserve it. They will protect the deen from innovators who exceed Quran and sunnah, and ignorant who make fase interpretations to confuse themselves and others. And impersonators who guises themselves as preachers to spread falsehood.

• The second caliph, Umar ibn Khattab (رضي الله عنه) use to say,

  (حديث موقوف) أَخْبَرَنَا أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ ، حَدَّثَنِي اللَّيْثُ ، حَدَّثَنِي يَزِيدُ ابْنُ أَبِي حَبِيبٍ ، عَنْ عُمَرَ بْنِ الْأَشَجِّ ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ ، قَالَ : " إِنَّهُ سَيَأْتِي نَاسٌ يُجَادِلُونَكُمْ بِشُبُهَاتِ الْقُرْآنِ ، فَخُذُوهُمْ بِالسُّنَنِ ، فَإِنَّ أَصْحَابَ السُّنَنِ أَعْلَمُ بِكِتَابِ اللَّهِ عَزَّ وَجَلَّ " – “It is possible that people will argue with using using mutashabihat (allegorical verses) of Quran, counter them with sunnan (of Prophet), indeed only people of sunnah understand the book of Allah better” [Sunan Darimi]⁴¹

B. Reviving sunnah is virtuous

Preserving sunnah is virtuous, and one who keeps it alive not only gets a reward for himself, but also gets the reward for whoever follows it.

• حَدَّثَنَا كَثِيرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عَوْفٍ الْمُزَنِيُّ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ أَحْيَا سُنَّةً مِنْ سُنَّتِي فَعَمِلَ بِهَا النَّاسُ كَانَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا لاَ يَنْقُصُ مِنْ أُجُورِهِمْ شَيْئًا وَمَنِ ابْتَدَعَ بِدْعَةً فَعُمِلَ بِهَا كَانَ عَلَيْهِ أَوْزَارُ مَنْ عَمِلَ بِهَا لاَ يَنْقُصُ مِنْ أَوْزَارِ مَنْ عَمِلَ بِهَا شَيْئًا ‏"‏ - “Kathir bin 'Abdullah bin 'Amr bin 'Awf Al-Muzani said: "My father told me narrating from my grandfather, that the Messenger of Allah said: 'Whoever revives a Sunnah of mine, which people then act upon, will have a reward equivalent to that of those who act upon it, without that detracting from their reward in the slightest. And whoever introduces an innovation (Bid'ah) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, without that detracting from the burden of those who act upon it in the slightest.'" [Sunan Ibn Majjah]⁴². Also, similar in at-Thirmidi.

Prophet prayed for those who teach sunnah.

• عَنْ سِمَاكِ بْنِ حَرْبٍ، قَالَ سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، يُحَدِّثُ عَنْ أَبِيهِ، قَالَ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ "‏ نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا شَيْئًا فَبَلَّغَهُ كَمَا سَمِعَ فَرُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ ‏"‏ ‏‏ - “Narrated Simak bin Hard: "I heard 'Abdur-Rahman bin 'Abdullah bin Mas'ud narrating from his father who said: 'I heard the Messenger of Allah (ﷺ) saying: 'May Allah gladden a man who hears something from us, so he conveys it as he heard it. Perhaps the one it is conveyed to is more understanding than the one who heard it.'"” [Sunan at-Tirmidhi]. Also, similar in Ibn Majjah.

This Prophetic prayer shows the importance and status of learning and teaching hadith. And how it can benefit the person more than the person who transmits it. In return, the person conveying it also benefit in the rewards.

This is another evidence for those who deny sunnah. How can one learn and revive sunnah, when he is refusing to accept it in the first place! 

#2 - Following sunnah (إتباع السنّة) is obligatory

A. Following Sunnah (إتباع السنّة) is obligatory

Following Sunnah (إتباع السنّة) is obligatory in general, as the Prophet (pubh) has warned us against being complacent in following the order of the Messenger of Allah. He said previous nations lost their way because they disobeyed their Prophets. 

• Prophet stated, عَنْ أَبِي هُرَيْرَةَ، قَالَ خَطَبَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏"‏ أَيُّهَا النَّاسُ قَدْ فَرَضَ اللَّهُ عَلَيْكُمُ الْحَجَّ فَحُجُّوا ‏"‏ ‏.‏ فَقَالَ رَجُلٌ أَكُلَّ عَامٍ يَا رَسُولَ اللَّهِ فَسَكَتَ حَتَّى قَالَهَا ثَلاَثًا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لَوْ قُلْتُ نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ - ثُمَّ قَالَ - ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَدَعُوهُ ‏"‏  - “Abu Huraira (ra) reported: Allah's Messenger (ﷺ) addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, (is it to be performed) every year? He (the Holy Prophet) kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger (ﷺ) said: If I were to say" Yes," it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their apostles. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.” [Sahih al-Muslim]

Here, the Prophet (ﷺ) taught the companions the authority of Messenger in matters of deen, i.e. in this above case had the Prophet answered the person, it would’ve made hajj obligatory every year. Thus, when Prophet asked us to do something, one should strive hard within their capacity, to follow it.

How significant is it to respond to Prophet (ﷺ)’s call is evident from following hadith,

• Prophet reportedly stated, عَنْ أَبِي سَعِيدِ بْنِ الْمُعَلَّى، قَالَ كُنْتُ أُصَلِّي فِي الْمَسْجِدِ فَدَعَانِي رَسُولُ اللَّهِ صلى الله عليه وسلم فَلَمْ أُجِبْهُ، فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي كُنْتُ أُصَلِّي‏.‏ فَقَالَ ‏"‏ أَلَمْ يَقُلِ اللَّهُ ‏{‏اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ‏}‏ - “Narrated Abu Sa`id bin Al-Mu'alla: While I was praying in the Mosque, Allah's Messenger (ﷺ) called me but I did not respond to him. Later I said, "O Allah's Messenger (ﷺ)! I was praying." He said, "Didn't Allah say'--"Give your response to Allah (by obeying Him) and to His Apostle when he calls you." (8.24)” [Sahih al-Bukhari]

Here the Prophet (ﷺ) taught the companion that when Messenger called, he must immediately respond to it, even if one must break away from prayers. One can take a heed from this example to understand the highest level of importance one must give to the commands and instructions of Messenger of Allah(ﷺ).

In many other ahadith, the Prophet stated that obeying him is equal to obeying Allah (swt), and disobeying him is equal to disobeying Allah,

• Prophet (ﷺ) obedience is equivalent to Allah’s obedience, and disobedience is likewise,

  وعن أبي هريرة رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ “من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني” ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏ - “Abu Hurairah reported: Messenger of Allah (ﷺ) said, "Whosoever obeys me, obeys Allah; and he who disobeys me, disobeys Allah; and whosoever obeys the Amir (leader), in fact, obeys me; and he who disobeys the Amir, in fact, disobeys me."” [Sahih al-Bukhari and al-Muslim]

• فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي – “So he who does not follow my Sunnah, is not from me (not one of my followers)” (Sahih al-Bukhari, also in al-Muslim, An-Nisai’i)

The Prophet (ﷺ) explicitly told us about following his sunnah, especially that one must hold on it it in times of fitna (chaos, controversy, trials, temptations),

• Prophet (ﷺ) explicitly mentioned that the Quran and sunnah will protect ummah from being mislead,

  عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم : " إني قد تركت فيكم شيئين لن تضلوا بعدهما : كتاب الله وسنتي ، " – “I am leaving two things amongst you, after which you will not be mislead; Book of Allah and my Sunnah” [Al-Mustadrak Hakim, Sahih al-Albani]⁴³ 

• On the contrary to ignorant who refuse to obey sunnah, the Prophet (ﷺ) advised us to hold fast to his sunnah at the times of fitna, he said,

   قَالاَ أَتَيْنَا الْعِرْبَاضَ بْنَ سَارِيَةَ ....... فَقَالَ قَائِلٌ يَا رَسُولَ اللَّهِ كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا فَقَالَ ‏"‏ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلاَفًا كَثِيرًا فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ ‏"‏ ‏.‏ - “Narrated Irbad ibn Sariyah: … He (ﷺ) then said, “I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.” [Sunan Abi Dawood]. Similar, by Imam Ahmed, Ibn Majah and at-Thirmidi.

• أَنَّهُ سَمِعَ الْعِرْبَاضَ بْنَ سَارِيَةَ، يَقُولُ وَعَظَنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مَوْعِظَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقُلْنَا يَا رَسُولَ اللَّهِ إِنَّ هَذِهِ لَمَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا قَالَ ‏ "‏ قَدْ تَرَكْتُكُمْ عَلَى الْبَيْضَاءِ لَيْلُهَا كَنَهَارِهَا لاَ يَزِيغُ عَنْهَا بَعْدِي إِلاَّ هَالِكٌ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلاَفًا كَثِيرًا فَعَلَيْكُمْ بِمَا عَرَفْتُمْ مِنْ سُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَعَلَيْكُمْ بِالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّمَا الْمُؤْمِنُ كَالْجَمَلِ الأَنِفِ حَيْثُمَا قِيدَ انْقَادَ ‏"‏ ‏.‏ - “It was narrated from Abdur-Rahman bin Amr As-Sulami that: He heard Al-Irbad bin Sariyah say: "The Messenger of Allah (ﷺ) delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: ‘O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?’ He said: ‘I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies."” [Sunan Ibn Majah]

Prophet (ﷺ) also warned us about munkr hadith (people who deny sunnah),

• The Prophet (ﷺ) warned us from the ignorant who will refuse to obey his sunnah,

  عَنِ الْمِقْدَامِ بْنِ مَعْدِي كَرِبَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ أَلاَ إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ أَلاَ يُوشِكُ رَجُلٌ شَبْعَانُ عَلَى أَرِيكَتِهِ يَقُولُ عَلَيْكُمْ بِهَذَا الْقُرْآنِ فَمَا وَجَدْتُمْ فِيهِ مِنْ حَلاَلٍ فَأَحِلُّوهُ وَمَا وَجَدْتُمْ فِيهِ مِنْ حَرَامٍ فَحَرِّمُوهُ– “The Prophet (ﷺ) said: Beware! I have been given the Qur’an and something like it, yet the time is coming when a man replete on his couch will say: Keep to the Qur’an; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited.” [Sunan Abi Dawood]   

B. Is following sunnah (إتباع السنّة) optional?

As we have stated earlier, and we repeat it here for clarity, that while in general its obligatory to follow sunnah, i.e. in explaining quran, in jurisprudence and in rulings etc.  However, in other areas they are not obligatory, e.g. in act of worship sunnah may be mustahib (مستحب, desired), or in Prophet’s personal preferences it is mubah (مباح, permissible) to follow or not to follow. Yet there are other sunnah of Prophet (pbuh) that is exclusive to him and prohibited for others, like nikkah up to four.

This distinction is important to understand from two perspectives:

1. People who deny hadith (منكرين حديث) often uses this argument that hadith is not obligatory to follow. Hence, one must understand that jurist application of sunnah in matter of hukm shara’i (Shariah Laws, حكم الشرعي) and its branches of commissioning commands (hukm taklifi, حكم تكليفى)⁴⁴  that are related to our actions are divided into five: 1) Fard (فرض, compulsory), 2) Haram (حرام, prohibited), 3) Mandub, Sunnah, Nafl (مندوب, سنّة, نفل, recommended), 4) Makruh (مكروه, disliked), 5) Mubah (مباح, permissible). 

   It is in this capability that sunnah is described as mandub (مندوب, recommended) or mubah (مباح, permissible) to follow or not to follow. Even in this distinction, not all sunnah acts are alike. Some are very important to follow. Hence, ahnaf coined the term wajib (obligatory, واجب) to separate them from fard (compulsory), and also categorized sunnah in two: sunnah muwakida (سنة مؤكدة) and sunnah ghair-muwakida (سنة غيرمؤكدة). This distinction in ahnaf represents that wajib and sunnah muwakida must be observed. Other madhabs considered wajib and fard as synonymous, and insisted on sunnah to be followed. For instance, Imam Shafi’i considered sunnah to be an act that Prophet (ﷺ) performed regularly, but if he performed it occasionally then its mustahib.

2. For legal theory (usool al-fiqh), jurisprudence (fiqh), interpretation and exegesis of Quran (tafsir), learning the good examples of Prophet (uswa alhassana), this above distinction is irrelevant. What is relevant in this case is that sunnah is authentic and verified. Once, its established that its an authentic sunnah, it is obligatory to follow it. No person, or scholar, or companion or any other diety’s opinion can supersedes the words of the Prophet (ﷺ) in the matter of Shariah and Deen-ul-Islam. Once the merciful Prophet (ﷺ) has spoken, he is to be followed without any hesitation in the heart⁴⁵. Once we have verified that sunnah is authentic, it leaves no room to deny it.    

While some people may have understood sunnah in hukm taklifi (حكم تكليفى , commissioning commands) as optional at times, the inference of that to Jurisprudence and understanding rest of shariah from the Prophetic sunnah is a different matter all together.

For instance, the two nafil (additional unit of prayers) during maghrib (after sunset) prayers is mandub. If some one performs it they get a reward, but if they don’t perform it, there is no punishment. Hence, in this case two nafil of maghrib prayer are optional, with a caveat that scholarly consensus is that one should never abandon sunnah all together, and some sunnah are important to be perform most of the time, as they stand as guard for fard (obligatory).

On the other hand, Quran stated that eating dead meat is prohibited (haram), while the Messenger (ﷺ) allowed to eat fish (which is dead meat, once its fished out). The Prophet (ﷺ) allowed it, then its permissible to eat. These are Prophet’s commands, and obligatory to follow. No opinion of people can supersede what Prophet (ﷺ) allowed. 

This is yet another evidence of importance of sunnah. That Prophet’s commands, his practices, his rulings, his decisions, his explanations, his commentary of Quran, his detailed explanations of Allah’s order (e.g. details of zakat), and his practical examples are all preserved in sunnah and hadith. 

C. Following Sunnah (إتباع السنّة) leads to al-jannah

Prophet (ﷺ) gave glad tiding of paradise to those who follow him, and said paradise will be denied to those who refuse to obey him,

• Prophet (ﷺ) said, حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ، حَدَّثَنَا فُلَيْحٌ، حَدَّثَنَا هِلاَلُ بْنُ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ كُلُّ أُمَّتِي يَدْخُلُونَ الْجَنَّةَ، إِلاَّ مَنْ أَبَى ‏"‏‏.‏ قَالُوا يَا رَسُولَ اللَّهِ وَمَنْ يَأْبَى قَالَ ‏"‏ مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى ‏"‏‏.‏ - “Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "All my followers will enter Paradise except those who refuse." They said, "O Allah's Messenger (ﷺ)! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it)."” [Sahih al-Bukhari] 

D. Following Sunnah (إتباع السنّة) protects from misleading

The Prophet (ﷺ) in his last sermon at the hajj event ensured Muslims that he is leaving behind Book of Allah and Sunnah, which will protect them from being mislead,

• The Prophet stated, عن ابن عباس-رضي الله عنه- أن رسول الله - صلى الله عليه وسلم - خطب الناس في حجة الوداع فقال: " إن الشيطان قد يئس أن يعبد بأرضكم، ولكن رضي أن يطاع فيما سوى ذلك مما تحاقرون من أعمالكم، فاحذروا ... إني قد تركت فيكم ما إن اعتصمتم به فلن تضلوا أبدا، كتاب الله، وسنة نبيه " – “Ibn Abbas reported, that the Prophet (pbuh) in his final sermon to people during last hajj said, ‘Indeed, the shaytan has lost hope that he will ever be worshiped in your land, but he is satisfied that he will be obeyed in matter that you consider minor. So, beware (of shaytan)! (and listen) that I am indeed leaving behind (thing) amongst you, that If you hold fast to it you will never be misguided. (and that is) the book of Allah and sunnah of the Prophet” [al-Hakim]. Similar reports in Al-Bukhari, Al-Muslim, Ahmed, Muwatta Malik. 

E. Following Sunnah (إتباع السنّة) strengthens unity of ummah

Prophet (ﷺ) warned that his ummah will be divided, except those who hold fast to his sunnah and of his companions,

• فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ " – “so you must keep to my sunnah and to the sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]” (Sunan Abi Dawood, also in At-Thirmidi. Hassan Sahih)
• وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي – “Prophet said, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect." He said: "And which is it O Messenger of Allah?" He said: "What I am upon and my Companions."” (at-Thirmidi, Daeef) 
• عَنْ أَبِي عَامِرٍ الْهَوْزَنِيِّ، عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، أَنَّهُ قَامَ فِينَا فَقَالَ أَلاَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَامَ فِينَا فَقَالَ ‏"‏ أَلاَ إِنَّ مَنْ قَبْلَكُمْ مِنْ أَهْلِ الْكِتَابِ افْتَرَقُوا عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَإِنَّ هَذِهِ الْمِلَّةَ سَتَفْتَرِقُ عَلَى ثَلاَثٍ وَسَبْعِينَ ثِنْتَانِ وَسَبْعُونَ فِي النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَهِيَ الْجَمَاعَةُ ‏"‏ - “Abu `Amir al-Hawdhani said: Mu`awiyah b. Abi Sufiyan stood among us and said: Beware! The Apostle of Allah (ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the majority group.” [Sunan Abi Dawud, Hasan al-Albani] 

#3 - Compliance to Sunnah

A. Conforming actions according to sunnah of Prophet (ﷺ)

For an action to be acceptable to Allah (swt), it needs to have two things:

1. Ikhlas (اخلاص, sincerity), that’s action is what shariah prescribed and its done with a good intention to please Allah (swt).
2. Conformity to sunnah (سننه, Way of Prophet), that action is done according to prescribed sunnah.

Hence, every action (with respect to matters of deen) must be according to sunnah of the Prophet. Prophet (ﷺ) emphasized believers that follow his sunnah, as he practiced it.

• فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي – “So he who does not follow my Sunnah, is not from me (not one of my followers)” (Sahih al-Bukhari, also in al-Muslim, An-Nisaii)
• عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ... ثُمَّ قَالَ أَخْبَرَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ ‏"‏ - “Sa'd b. Ibrahim reported: …. and then said: Aisha informed me that Allah's Messenger (ﷺ) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Sahih al-Muslim]
• عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ ‏"‏‏.‏ رَوَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْمَخْرَمِيُّ وَعَبْدُ الْوَاحِدِ بْنُ أَبِي عَوْنٍ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ‏.‏ - “Narrated Aisha: Allah's Messenger (ﷺ) said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."” [Sahih al-Bukhari]
• عَنْ عَائِشَةَ، رضى الله عنها قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ ‏"‏ ‏.‏ قَالَ ابْنُ عِيسَى قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ مَنْ صَنَعَ أَمْرًا عَلَى غَيْرِ أَمْرِنَا فَهُوَ رَدٌّ ‏"‏ ‏ - “Aisha reported the Messenger of Allah (ﷺ) as saying: If any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn `Isa said: The Prophet (ﷺ) said: If anyone practices any action in a way other than our practice, it is rejected” [Sunan Abi Dawood] 

B. Prophet (ﷺ) warned those who didn’t follow sunnah

Few companions felt that they must do more ibadah (worship) then Prophet himself does, to please Allah (swt) to a point of exhaustion. i.e. their intention may have been good, but their actions were not in conformance to sunnah. When Prophet (pbuh) heard it, he warned them and asked them to stick to sunnah.

• Anas (ra) reported a story where some companions considered excesses in ibadah, أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ يَقُولُ جَاءَ ثَلاَثَةُ رَهْطٍ إِلَى بُيُوتِ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم يَسْأَلُونَ عَنْ عِبَادَةِ النَّبِيِّ صلى الله عليه وسلم فَلَمَّا أُخْبِرُوا كَأَنَّهُمْ تَقَالُّوهَا فَقَالُوا وَأَيْنَ نَحْنُ مِنَ النَّبِيِّ صلى الله عليه وسلم قَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ‏.‏ قَالَ أَحَدُهُمْ أَمَّا أَنَا فَإِنِّي أُصَلِّي اللَّيْلَ أَبَدًا‏.‏ وَقَالَ آخَرُ أَنَا أَصُومُ الدَّهْرَ وَلاَ أُفْطِرُ‏.‏ وَقَالَ آخَرُ أَنَا أَعْتَزِلُ النِّسَاءَ فَلاَ أَتَزَوَّجُ أَبَدًا‏.‏ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏ "‏ أَنْتُمُ الَّذِينَ قُلْتُمْ كَذَا وَكَذَا أَمَا وَاللَّهِ إِنِّي لأَخْشَاكُمْ لِلَّهِ وَأَتْقَاكُمْ لَهُ، لَكِنِّي أَصُومُ وَأُفْطِرُ، وَأُصَلِّي وَأَرْقُدُ وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي ‏" – “Narrated Anas bin Malik: A group of three men came to the houses of the wives of the Prophet (ﷺ) asking how the Prophet (ﷺ) worshipped (Allah), and when they were informed about that, they considered Prophet’s worship insufficient (for themselves) and said, "Where are we from the Prophet (ﷺ) as his past and future sins have been forgiven."(hence, we have to do more ibadah). Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Messenger (ﷺ) came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers).” [Sahih Al-Bukhari]. Also in Al-Muslim.
• Airsha (ra) narrated yet example, عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَمَرَهُمْ أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ قَالُوا إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللَّهِ، إِنَّ اللَّهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ‏.‏ فَيَغْضَبُ حَتَّى يُعْرَفَ الْغَضَبُ فِي وَجْهِهِ ثُمَّ يَقُولُ ‏ "‏ إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ بِاللَّهِ أَنَا ‏"‏‏.‏ - “Narrated 'Aisha: Whenever Allah's Messenger (ﷺ) ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength and endurance). They said, "O Allah's Messenger (ﷺ)! We are not like you. Allah has forgiven your past and future sins." So Allah's Apostle became angry and it was apparent on his face. He said, "I am the most Allah fearing, and know Allah better than all of you do."” [Sahih al-Bukhari]. i.e. They tried to do excesses beyond their capacity, and Prophet stopped them from it.

Similarly, when people refrained from performing sunnah, Prophet (ﷺ) did warned them.

• Aisha (ra) narrated another story where some people refrained from sunnah, قَالَتْ عَائِشَةُ صَنَعَ النَّبِيُّ صلى الله عليه وسلم شَيْئًا فَرَخَّصَ فِيهِ فَتَنَزَّهَ عَنْهُ قَوْمٌ فَبَلَغَ ذَلِكَ النَّبِيَّ صلى الله عليه وسلم فَخَطَبَ فَحَمِدَ اللَّهَ ثُمَّ قَالَ ‏ "‏ مَا بَالُ أَقْوَامٍ يَتَنَزَّهُونَ عَنِ الشَّىْءِ أَصْنَعُهُ، فَوَاللَّهِ إِنِّي لأَعْلَمُهُمْ بِاللَّهِ وَأَشَدُّهُمْ لَهُ خَشْيَةً ‏"‏‏.‏ - “Narrated Aisha: The Prophet (ﷺ) did something and allowed his people to do, but some people refrained from doing it. When the Prophet (ﷺ) learned of that, he delivered a sermon, and after having sent Praises to Allah, he said, "What is wrong with such people as refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him (Allah) than they."” [Agreed Upon] 

C. Rejecting authentic sunnah after knowing it

Once the authentic sunnah is known to a person, he must not be hesitant to obey it. People who didn’t obey Prophet (pbuh) and he learned about it, he immediately warned them. His face would turn red, or at times he called them disobedient.

There are many occasions where Prophet did things to ease things for people. For instance, it is allowed not to fast during travel in ramadan. But if person is in good health and can fast without difficultly, then he is allowed to fast. During one of his travel during ramadan, Prophet demonstrated it that he can break the fast, and he ordered other to do same. However, some people were reluctant to follow. This did not please the Messenger, and he called them disobedient.

• Jabor narrated the story, عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، - رضى الله عنهما - أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم خَرَجَ عَامَ الْفَتْحِ إِلَى مَكَّةَ فِي رَمَضَانَ فَصَامَ حَتَّى بَلَغَ كُرَاعَ الْغَمِيمِ فَصَامَ النَّاسُ ثُمَّ دَعَا بِقَدَحٍ مِنْ مَاءٍ فَرَفَعَهُ حَتَّى نَظَرَ النَّاسُ إِلَيْهِ ثُمَّ شَرِبَ فَقِيلَ لَهُ بَعْدَ ذَلِكَ إِنَّ بَعْضَ النَّاسِ قَدْ صَامَ فَقَالَ ‏ "‏ أُولَئِكَ الْعُصَاةُ أُولَئِكَ الْعُصَاةُ ‏"‏ - “Jabir b. 'Abdullah (ra) reported that Allah's Messenger (ﷺ) went out to Mecca in Ramadan in the year of Victory, and he and the people fasted till he came to Kura' al-Ghamim (a place)  and the people also fasted. He then called for a cup of water which he raised till the people saw it, and then he drank. He was told afterwards that some people had continued to fast, and he said: These people are the disobedient ones; these are the disobedient ones.” [Sahih al-Muslim]

Another story of a person who refused to follow the sunnah of Prophet (pbuh) out of ego and arrogance, while he has no other shari excuse,

• حَدَّثَنِي إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ، أَنَّ أَبَاهُ، حَدَّثَهُ أَنَّ رَجُلاً أَكَلَ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِشِمَالِهِ فَقَالَ ‏"‏ كُلْ بِيَمِينِكَ ‏"‏ ‏.‏ قَالَ لاَ أَسْتَطِيعُ قَالَ ‏"‏ لاَ اسْتَطَعْتَ ‏"‏ ‏.‏ مَا مَنَعَهُ إِلاَّ الْكِبْرُ ‏.‏ قَالَ فَمَا رَفَعَهَا إِلَى فِيهِ ‏. - “Salama b. Akwa' reported on the authority of his father that a person ate in the presence of Allah's Messenger (ﷺ) with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was vanity (kibr) that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.” [Sahih al-Muslim]

These are great evidences for some of the Muslims today, that they know sunnah of Prophet very well, yet they deny it or find excuses to avoid it.  

#4 - Disobeying Sunnah leads to destruction

A. Disobeying Prophet is disobeying Allah (swt)

In a famous hadith, Prophet has reportedly said,

• أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ،  - “Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah,”  [Sahih al-Bhukhari, Sahih al-Muslim, Also in Ibn Majah, Sunan Nisai’i] 

B. Rejecting Sunnah is a sign of weakened faith

The following hadith explains that the Prophet is like a warner. And it implies that obedience to the Prophet is first preceded by believing in him and the message (of Allah) that he brought. And the denial and rejection of his sunnah, invariably is a sign of weakened faith and believe in him, and his message.

• عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمًا فَقَالَ يَا قَوْمِ إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَىَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ‏.‏ فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا، فَانْطَلَقُوا عَلَى مَهَلِهِمْ فَنَجَوْا، وَكَذَّبَتْ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ، فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي، فَاتَّبَعَ مَا جِئْتُ بِهِ، وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ بِمَا جِئْتُ بِهِ مِنَ الْحَقِّ ‏" – “Narrated Abu Musa: The Prophet (ﷺ) said, "My example and the example of what I have been sent with is that of a man who came to some people and said, 'O people! I have seen the enemy's army with my own eyes, and I am the warner; so protect yourselves!' Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them, and killed and ruined them completely. So this is the example of that person who obeys me and follows what I have brought (the Qur'an and the Sunnah), and the example of the one who disobeys me and disbelieves the truth I have brought."” [Sahih al-Bukhari, and also in al-Muslim] 

C. Disobeying Prophet leads to loss and destruction

All actions are going to be rejected if they don’t conform to the sunnah. And the person will be at total loss in front of Allah (swt) on day of judgement,

• ‏‏ عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ ‏"- “Narrated Aisha: Allah's Messenger (ﷺ) said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."” [Sahih al-Bukhari, al-Muslim, agreed upon]
• عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ... ثُمَّ قَالَ أَخْبَرَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ ‏"‏ - “Sa'd b. Ibrahim reported: …. and then said: Aisha informed me that Allah's Messenger (ﷺ) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Sahih al-Muslim]

The one who deviates from sunnah of the Prophet (ﷺ) is destined to be doomed,

• أَنَّهُ سَمِعَ الْعِرْبَاضَ بْنَ سَارِيَةَ، يَقُولُ وَعَظَنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مَوْعِظَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقُلْنَا يَا رَسُولَ اللَّهِ إِنَّ هَذِهِ لَمَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا قَالَ ‏ "‏ قَدْ تَرَكْتُكُمْ عَلَى الْبَيْضَاءِ لَيْلُهَا كَنَهَارِهَا لاَ يَزِيغُ عَنْهَا بَعْدِي إِلاَّ هَالِكٌ .....‏"‏ ‏.‏ - “It was narrated from Abdur-Rahman bin Amr As-Sulami that: He heard Al-Irbad bin Sariyah say: "The Messenger of Allah (ﷺ) delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: ‘O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?’ He said: ‘I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. ……"” [Sunan Ibn Majah, Also in Sahih Kitab as-Sunnah Albani]
• أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ ...، وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ، فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ.‏ - “Narrated Aisha:(mother of the believers)… (Abu Bakr As-Siddiq) said, "I will not leave anything Allah's Messenger (ﷺ) used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray….” [Agreed upon. Sahih al-Bukhari and al-Muslim] 

#5 - Giving preference to opinions over sunnah of Prophet (ﷺ)

A. Following other’s opinion over the Prophet

Following another opinion, in the presence of Allah’s commandment or his Prophet’s sunnah, either its from another leader, scholar, imam or any other religious authority is misleading oneself and others.

• وعن جابر - رضي الله عنه - عن النبي - صلى الله عليه وسلم - حين أتاه عمر فقال : إنا نسمع أحاديث من يهود تعجبنا ، أفترى أن نكتب بعضها ؟ فقال : أمتهوكون أنتم كما تهوكت اليهود والنصارى ؟ ! لقد جئتكم بها بيضاء نقية ، ولو كان موسى حيا ما وسعه إلا اتباعي " . رواه أحمد ، والبيهقي – “Narated Jabar that Umar (ibn Khattab) came to the Prophet (ﷺ) and asked, ‘We hear some stories from Jews that we like, can we write some of it?’, the Prophet replied, ‘Are you doubtful about your religion (that’s is incomplete) similar to how Jews and Christians were (about their religion) before?, even though that I brought (you) clear and pure (unambiguous deen). Even if Moses (pbuh) was alive today, he would’ve no choice but to follow me. [Imam Ahmed, and al-Bahiqi] 

The companions never seek another opinion after Prophet (pbuh) had spoken. They stick to his sunnah and feared that any other opinion will mislead them to destruction. In the famous case of Fatmah (ra) daughter of the Prophet (ﷺ), the then khalifa Abu Bakr as-siddiq denied her request to bequeath from Prophet, citing sunnah of Prophet (ﷺ) that their (prophets’) property can not be inherited, 

• حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ أَخْبَرَتْهُ أَنَّ فَاطِمَةَ ـ عَلَيْهَا السَّلاَمُ ـ ابْنَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم سَأَلَتْ أَبَا بَكْرٍ الصِّدِّيقَ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنْ يَقْسِمَ لَهَا مِيرَاثَهَا، مَا تَرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِمَّا أَفَاءَ اللَّهُ عَلَيْهِ‏.‏ فَقَالَ لَهَا أَبُو بَكْرٍ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏"‏‏.‏ فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صلى الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ، فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّى تُوُفِّيَتْ وَعَاشَتْ بَعْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم سِتَّةَ أَشْهُرٍ‏.‏ قَالَتْ وَكَانَتْ فَاطِمَةُ تَسْأَلُ أَبَا بَكْرٍ نَصِيبَهَا مِمَّا تَرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنْ خَيْبَرَ وَفَدَكٍ وَصَدَقَتِهِ بِالْمَدِينَةِ، فَأَبَى أَبُو بَكْرٍ عَلَيْهَا ذَلِكَ، وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ، فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ‏.‏ فَأَمَّا صَدَقَتُهُ بِالْمَدِينَةِ فَدَفَعَهَا عُمَرُ إِلَى عَلِيٍّ وَعَبَّاسٍ، فَأَمَّا خَيْبَرُ وَفَدَكٌ فَأَمْسَكَهَا عُمَرُ وَقَالَ هُمَا صَدَقَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم كَانَتَا لِحُقُوقِهِ الَّتِي تَعْرُوهُ وَنَوَائِبِهِ، وَأَمْرُهُمَا إِلَى مَنْ وَلِيَ الأَمْرَ‏.‏ قَالَ فَهُمَا عَلَى ذَلِكَ إِلَى الْيَوْمِ‏.‏ - “Narrated Aisha:(mother of the believers) After the death of Allah 's Apostle Fatima the daughter of Allah's Messenger (ﷺ) asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah's Messenger (ﷺ) had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "Allah's Apostle said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity)." Fatima, the daughter of Allah's Messenger (ﷺ) got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah's Messenger (ﷺ). She used to ask Abu Bakr for her share from the property of Allah's Messenger (ﷺ) which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity). Abu Bakr refused to give her that property and said, "I will not leave anything Allah's Messenger (ﷺ) used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray." (Later on) Umar gave the Prophet's property (of sadaqa) at Medina to Ali and Abbas, but he withheld the properties of Khaibar and Fadak in his custody and said, "These two properties are the Sadaqa which Allah's Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler." (Az-Zuhri said, "They have been managed in this way till today.")” [Agreed upon. Sahih al-Bukhari and al-Muslim]

The companion understood the sunnah well, that prophet’s properties can never be inherited because they are sadaqa (charity). The reason being, that everything prophets do is for well being of the people, if they start to accumulate wealth and later their families start to inherit this wealth, it will taint the mission of the messengers. People would accuse them of using religion of amass wealth. Abu Bakar understood the order of the Prophet and its rational very well, and he judged accordingly. While being a close companion of the Prophet, he knew very well the status of Fatima (ra) and how much Prophet loved her, but that didn’t impede him from strictly following sunnah. Throughout his life Abu Bakr remained unfazed about following sunnah, and he remained an unparalleled example for all Muslims to follow. 

B. Seeking un-Islamic traditions over the sunnah

Ibn Abbas (ra) narrated from Prophet (ﷺ) that one of the three most hated persons to Allah, are the one who rejects sunnah to seek pre-islamic ignorance,

• عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ أَبْغَضُ النَّاسِ إِلَى اللَّهِ ثَلاَثَةٌ مُلْحِدٌ فِي الْحَرَمِ، وَمُبْتَغٍ فِي الإِسْلاَمِ سُنَّةَ الْجَاهِلِيَّةِ، وَمُطَّلِبُ دَمِ امْرِئٍ بِغَيْرِ حَقٍّ لِيُهَرِيقَ دَمَهُ ‏"‏‏.‏ - “Narrated Ibn Abbas: The Prophet (ﷺ) said, "The most hated persons to Allah are three: (1) A person who deviates from the right conduct, i.e., an evil doer, in the Haram (sanctuaries of Mecca and Medina); (2) a person who seeks that the traditions of the Pre-lslamic Period of Ignorance, should remain in Islam (3) and a person who seeks to shed somebody's blood without any right."” [Sahih al-Bukhari] 

#6 - Misquoting the Prophet (pbuh) is sinful

A. Lying on Prophet (ﷺ) guarantees hellfire

Misquoting Allah and His Messenger is a great sin. It is a great responsibility to represent the words of the Messenger (ﷺ). Anyone who indulges in adding, removing or attempts to change the meaning of Prophet’s word is indulging in great evil, and earns a severe punishment in hereafter.

• عَنِ الْمُغِيرَةِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ – “Narrated Al-Mughira: I heard the Prophet (ﷺ) saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire."  [Sahih al-Bukhari, Also in Al-Muslim]
• وَحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْغُبَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏ - “Abu Hurayrah said, the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.” [Sahih al-Muslim, also in Al-Bukhari, At-Tirmidhi, ibn Majah]
• يَقُولُ سَمِعْتُ عَلِيًّا، يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ لاَ تَكْذِبُوا عَلَىَّ، فَإِنَّهُ مَنْ كَذَبَ عَلَىَّ فَلْيَلِجِ النَّارَ ‏"‏‏.‏ - “Narrated Ali: The Prophet (ﷺ) said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire."” [Sahih al-Bukhari, al-Muslim]
• Companions of Prophet was very carefull when they reported any hadith of the Prophet (p),
• عَنْ أَبِيهِ، قَالَ قُلْتُ لِلزُّبَيْرِ إِنِّي لاَ أَسْمَعُكَ تُحَدِّثُ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم كَمَا يُحَدِّثُ فُلاَنٌ وَفُلاَنٌ‏.‏ قَالَ أَمَا إِنِّي لَمْ أُفَارِقْهُ وَلَكِنْ سَمِعْتُهُ يَقُولُ ‏ "‏ مَنْ كَذَبَ عَلَىَّ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏‏.‏ - “Narrated Abdullah bin Az-Zubair: I said to my father, 'I do not hear from you any narration (Hadith) of Allah s Apostle as I hear (his narration) from so and so?" Az-Zubair replied. l was always with him (the Prophet) and I heard him saying "Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hellfire.” [Sahih al-Bukhari]
• عَنْ أَبِي قَتَادَةَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ عَلَى هَذَا الْمِنْبَرِ ‏ "‏ إِيَّاكُمْ وَكَثْرَةَ الْحَدِيثِ عَنِّي فَمَنْ قَالَ عَلَىَّ فَلْيَقُلْ حَقًّا أَوْ صِدْقًا وَمَنْ تَقَوَّلَ عَلَىَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏" – “It was narrated that Abu Qatadah said: "While he was on this pulpit, I heard the Messenger of Allah (ﷺ) saying: ' Beware of narrating too many Ahadith from me. Whoever attributes something to me, let him speak the truth faithfully. Whoever attributes to say something that I did not say, let him take his place in Hell."” [Sunan Ibn Majah, hasan]

Telling lies about the Prophet is like telling lies about Allah (swt), because whatever Prophet (ﷺ) commands is what Allah commands, and obeying Prophet is obeying Allah, and disobeying Prophet is disobeying Allah. Hence, lying about Prophet or what Prophet said is a very serious sin. This could lead to greater harm to the community, and mislead many Muslims. For instance, if some one claims that Prophet allow drinking alcohol, or there are another additional 6th prayer every day, or eating bread is haram etc. This can cause great fitna and hardship to people.

• قُولُ أَخْبَرَنِي مُسْلِمُ بْنُ يَسَارٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يَكُونُ فِي آخِرِ الزَّمَانِ دَجَّالُونَ كَذَّابُونَ يَأْتُونَكُمْ مِنَ الأَحَادِيثِ بِمَا لَمْ تَسْمَعُوا أَنْتُمْ وَلاَ آبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُمْ لاَ يُضِلُّونَكُمْ وَلاَ يَفْتِنُونَكُمْ ‏"‏ ‏" – “Muslim bin Yasār informed me that he heard Abā Hurayrah saying, the Messenger of Allah, said: ‘There will be in the end of time charlatan liars coming to you with narrations that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations’.’” [Sahih al-Muslim]
• The Prophet said that if someone knows that its false hadith and still passes it on, then he is one of the two liars, عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ حَدَّثَ عَنِّي حَدِيثًا وَهُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبَيْنِ ‏"‏ ‏.‏ - “It was narrated from Samurah bin Jundub that: The Prophet (ﷺ) said: '"Whoever narrated a Hadith from me thinking it to be false, then he is one of the two liars."” [Sunan ibn Majah, and in At-Thirmidhi] 

B. Lying on Prophet (ﷺ) tantamount to disbelief

Lying is generally a sin, but lying on the Prophet is considered much bigger crime. The Prophet himself said lying on him is not same as lying about anyone else, as we stated the hadith earlier.

The seriousness of this crime is such that number of scholars considered it kufr (disbelief), i.e. when someone spread lies intentionally regarding Prophet’s sunnah, knowing well of its falsehood, then such a person has left Islam. Ibn Taymiyah is one of them who held the view that when a person who lies about the Prophet (ﷺ) either verbally or narrates a fabricated hadith knowing well that its fabricated, then he is a kafir (left Islam).

Ibn Taymiyah said that whoever rejects the hadith of Messenger of Allah (ﷺ), or refuse to follow his command, or if he invents a lie on Allah (swt), for example, he says that I am messenger or prophet of Allah, or he associate a lie towards Allah, like Musailma (a false prophet) or Aswad Ansi, and other false prophets did, then he is kafir and is permitted to be executed (by law). And whose intentionally lies about Prophet (ﷺ) is also a kafir⁴⁶.  i.e. he differentiated between the two crimes.

Following verse indicates that inventing a lie on Prophet (ﷺ) is similar to inventing a lie on Allah (swt), who (swt) declared such a person to be dweller of hellfire,

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّـهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْكَافِرِينَ

And who does more wrong than he who invents a lie against Allah or denies the truth (Muhammad (ﷺ) and his doctrine of Islamic Monotheism and this Quran), when it comes to him? Is there not a dwelling in Hell for disbelievers (in the Oneness of Allah and in His Messenger Muhammad)? [Quran al-Ankaboot 29:68

Ibn Taymiyyah further added that takzeeb (تکذیب¸ rejecting) is form of kazaba (کَذَبَ, lying), which means that one claims that Prophet (ﷺ)’s stated news is not true, and this is considered as falsifying Allah’s deen. There is no difference then between rejecting one thing that the Prophet said or all. Rather such a person becomes kafir because such act (of lying) implies that the message and deen of Allah are false. And the one who invent lies regarding the Prophet (ﷺ) is deliberately adding to Allah’s deen that was not part of it. And (then) he claims that ummah is obliged to testify it, and must follow it, because its part of Allah’s deen, while he knows that it is not part of Allah’s deen. 

Adding anything to Allah’s deen (which is not from Allah or Messenger) is similar to removing anything from it. (Then) there is no difference if one verse of the Quran is rejected or something is deliberately added by claiming it is as a soorah (chaper) of Quran. Moreover, lying intentionally on the Prophet (ﷺ) is akin to mocking at the Prophet (ﷺ) or belittle him (نعوذ بالله من ذلك); By claiming that the Prophet has commanded such a thing, whereas the Prophet never issued such a command; (neither) it was up to him to issue this command. This is tantamount to attributing falsehood toward Prophet (ﷺ) or saying that Prophet reported falsehood. Meaning associating falsehood to Prophet (ﷺ), and this is blatant kufr⁴⁷.

The person who invents lies on the Prophet (ﷺ), either adds a command that the Prophet did not say, thus adds to his sharia. Or removes a command that Prophet ordered, thus hiding it from his sharia. Either way they commit the worse crime that Allah has cursed. And Allah (swt) said,

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَـٰئِكَ يَلْعَنُهُمُ اللَّـهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [Quran al-Baqarah 2:159]

 

C. Quoting fabricated hadith from someone

However, we should note that there is a distinction between a person who invents a lie intentionally, versus the person who quotes a fabricated hadith (from someone), not knowing well that its fabricated. However, once the person learns that hadith is fabricated, he must not quote it as Prophet’s words.  It is haram to narrate a fabricated hadith from someone, knowingly its false, as the Prophet (pbuh) stated,

• عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ مَنْ حَدَّثَ عَنِّي حَدِيثًا وَهُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبِينَ ‏"‏ ‏ - “Narrated Al-Mughirah bin Shu'bah: that the Prophet (ﷺ) said: "Whoever narrates a Hadith from me which he knows is a lie, then he is one of the liars."” [at-Thirmidi, Also in Sunan ibn Majah]

However, such a person will not be considered a kafir ⁴⁸.

Muslim must know that “honestly” is the trait of the Prophet (ﷺ) and he was well-known as as-sadiq (Truthful) and al-ameen (Trustworthy). Hence, those who have responsibility to teach sunnah, must learn these traits of the Prophet first, as they are the holder the words of the Prophet’s words as a amana (Trust). And making khiyana (mis-trust) to the Prophet (ﷺ) is not only disobeying him, but tantamount to cheating and betraying him (ﷺ). And cheating the Prophet is cheating Allah (swt). Who in his right frame of mind would want to cheat Allah and His Messenger?

A person lying on the Prophet is as sinful as munkir hadith (person who deny’s hadith). Indeed, both lied and disobeyed the Messenger of Allah (ﷺ). 

 

---

Importance of Sunnah as explained by Companions

For companions of Prophet (ﷺ) the authority of sunnah was unquestionable. When Prophet (ﷺ) was alive, the companions shadowed him. They followed the Prophet, carefully listening and observing anything he said or did. Often asking him questions to clarify further, and ensuring they clearly understood from him. At times, some of them followed the Prophet literally to the point of imitating him. For instance, they would say (رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ هَذَا ، فَفَعَلْتُ) – “I saw the Messenger of Allah doing it, hence I did it (same way)”⁴⁹.

After his demise, they continued to follow him through his sunnah. They vigorously learned and preserved his sunnah. Therefore, whenever they come across any issue or dispute, they sought Prophetic guidance. They investigated amongst each other if any one has remembered any instance of it from the Prophet. Upon learning of sunnah in a matter, they adopted and applied it.

The Prophet (ﷺ) described them as best of generations, قَالَ سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ، يُحَدِّثُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَيْرُكُمْ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ ـ - “Narrated Zahdam bin Mudarrab: `Imran bin Hussain said, "The Prophet (ﷺ) said, 'The best of you (people) are my generation, and the second best will be those who will follow them, and then those who will follow the second generation."” [Sahih al-Bukhari]

It is through the companions that Allah (swt) preserved the sunnah and correct understanding of His Deen. And Allah (swt) was very pleased with them [Quran 9:100], and they are best example for the Muslims.

#1 – Companions were staunch defender of sunnah

Abu Bakr (ابو بكر الصديق), was well known as staunch defender of sunnah. After Prophet’s demise he help the flag of sunnah as firmly, that despite the opposition from some companions, he obeyed Prophet’s order and send Osama’s army out, as it was ordered by the Prophet (ﷺ). He fought false prophets who appeared after Prophet(ﷺ)’s demise, and waged war on those who refuse to pay zakat. And He denied Fatima (ra), dauther of Prophet any inheritance in what was left from Prophet, because it was what Prophet ordered and said (لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ) – “Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity” [Sahih al-Bukhari].

• Abu Bakr As-Siddiq has said regarding sunnah, أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ ...، وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ، فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ.‏ - “Narrated Aisha:(mother of the believers)… (Abu Bakr As-Siddiq) said, "I will not leave anything Allah's Messenger (ﷺ) used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray….” [Agreed upon. Sahih al-Bukhari and al-Muslim]
• When Abu Bakr couldn’t solve the case on his own, he would consult with companions about Prophet’s sunnah, and apply it. Such is the case of grand mother who seeked her inheritance from her grandson. But Abu Bakr didn’t find anything in Quran and sunnah, so he excused himself, but promise to consult companions. When al-Mughirah reported him of sunnah, and another companion confirmed it, he gave grandmother her share.  [This is also a case for hadith ahad]
  

  Ibn Dhuaib reported, عَنِ ابْنِ ذُؤَيْبٍ، قَالَ جَاءَتِ الْجَدَّةُ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ تَسْأَلُهُ مِيرَاثَهَا فَقَالَ لَهَا أَبُو بَكْرٍ مَا لَكِ فِي كِتَابِ اللَّهِ شَىْءٌ وَمَا عَلِمْتُ لَكِ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم شَيْئًا فَارْجِعِي حَتَّى أَسْأَلَ النَّاسَ ‏.‏ فَسَأَلَ النَّاسَ فَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ حَضَرْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم أَعْطَاهَا السُّدُسَ فَقَالَ أَبُو بَكْرٍ هَلْ مَعَكَ غَيْرُكَ فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ الأَنْصَارِيُّ فَقَالَ مِثْلَ مَا قَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ فَأَنْفَذَهُ لَهَا أَبُو بَكْرٍ – “It was narrated that Ibn Dhu’aib said: “A grandmother came to Abu Bakr Siddiq and asked him for her inheritance. Abu Bakr said to her: ‘You have nothing according to the Book of Allah, and I don’t know of anything for you according to the Book of Allah, and I don’t know of anything for you according to the Sunnah of the Messenger of Allah (ﷺ). Go back until I ask the people.’ So he asked the people and Al-Mughirah bin Shu’bah said: ‘I was present with the Messenger of Allah (ﷺ) and he gave her (the grandmother) one sixth.’ Abu Bakr said: ‘Is there anyone else with you (who will corroborate what you say)?’ Muhammad bin Maslamah Al-Ansari stood up and said something like what Mughirah bin Shu’bah had said. So, Abu Bakr applied it in her case.”” [Sunan ibn Majah] 

Umar ibn Khattab (عمر ابن خطاب), prior to accepting Islam was sworn enemy of the Prophet (ﷺ). But once he accepted Islam, his love and obedience of sunnah was considered unparalleled. 

• Zaid bin Aslam reported Umar kissed black stone, and did ramal during tawaf because its sunnah, even though reason for ramal didn’t exist any longer, قَالَ أَخْبَرَنِي زَيْدُ بْنُ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ ـ رضى الله عنه ـ قَالَ لِلرُّكْنِ أَمَا وَاللَّهِ إِنِّي لأَعْلَمُ أَنَّكَ حَجَرٌ لاَ تَضُرُّ وَلاَ تَنْفَعُ، وَلَوْلاَ أَنِّي رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم اسْتَلَمَكَ مَا اسْتَلَمْتُكَ‏.‏ فَاسْتَلَمَهُ، ثُمَّ قَالَ فَمَا لَنَا وَلِلرَّمَلِ إِنَّمَا كُنَّا رَاءَيْنَا بِهِ الْمُشْرِكِينَ، وَقَدْ أَهْلَكَهُمُ اللَّهُ‏.‏ ثُمَّ قَالَ شَىْءٌ صَنَعَهُ النَّبِيُّ صلى الله عليه وسلم فَلاَ نُحِبُّ أَنْ نَتْرُكَهُ‏.‏ - “Narrated Zaid bin Aslam from his father who said: "Umar bin Al-Khattab addressed the Corner (Black Stone) saying, 'By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (ﷺ) touching (and kissing) you, I would never have touched (and kissed) you.' Then he kissed it and said, 'There is no reason for us to do Ramal (in Tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them.' Umar added, '(Nevertheless), it is a thing (i.e. sunnah) Prophet (ﷺ) did and we do not want to leave it (i.e. ramal).'” [Sahih al-Bukhari, Also in al-Muslim, Abu Dawood, at-Tirmidhi, ibn Majah]
• Umar was quick to change his opinion whenever some one pointed out to him that the Prophet has said otherwise. As in the case of blood-money Umar was of opinion that wife doesn’t inherit from her husband in blood-money. But when a companion ad-Dahhak pointed out that Prophet (ﷺ) ordered him to give wife a share, Umar immediately reversed his decision. 
  

  Saeed reported, حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدٍ، قَالَ كَانَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ الدِّيَةُ لِلْعَاقِلَةِ وَلاَ تَرِثُ الْمَرْأَةُ مِنْ دِيَةِ زَوْجِهَا شَيْئًا حَتَّى قَالَ لَهُ الضَّحَّاكُ بْنُ سُفْيَانَ كَتَبَ إِلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ أُوَرِّثَ امْرَأَةَ أَشْيَمَ الضِّبَابِيِّ مِنْ دِيَةِ زَوْجِهَا ‏.‏ فَرَجَعَ عُمَرُ ‏ - “Saeed said: Umar ibn al-Khattab said: Blood-money is meant for the clan of the slain, and she will not inherit from the blood-money of her husband. Ad-Dahhak ibn Sufyan said: The Messenger of Allah (ﷺ) wrote to me that I should give a share to the wife of Ashyam ad-Dubabi from the blood-money of her husband. So Umar withdrew his opinion.” [Sunan Abu Dawood]

Abdullah Ibn Masood (عبدالله ابن مسعود), didn’t differentiate between commands of Allah and that of Messenger (ﷺ), he explained that the verse 59:7 (وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا‏) is a blanket statement that covers all-sunnah, that whater Prophet commands a muslim must obey,

• Alqama narrates a story of Ibn Masood, عَنْ عَلْقَمَةَ، قَالَ لَعَنَ عَبْدُ اللَّهِ الْوَاشِمَاتِ، وَالْمُتَنَمِّصَاتِ، وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ، الْمُغَيِّرَاتِ خَلْقَ اللَّهِ‏.‏ فَقَالَتْ أُمُّ يَعْقُوبَ مَا هَذَا قَالَ عَبْدُ اللَّهِ وَمَا لِيَ لاَ أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ، وَفِي كِتَابِ اللَّهِ‏.‏ قَالَتْ وَاللَّهِ لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُهُ‏.‏ قَالَ وَاللَّهِ لَئِنْ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ ‏{‏وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا‏}‏‏.‏ - “Narrated Alqama: Abdullah cursed those women who practiced tattooing and those who removed hair from their faces and those who created spaces between their teeth artificially to look beautiful, such ladies as changed what Allah has created. Um Ya'qub said, "What is that?" Abdullah said, "Why should I not curse those who were cursed by Allah's Messenger (ﷺ) and are referred to in Allah's Book?" She said to him "By Allah, I have read the whole Quran but I have not found such a thing. Abdullah said, "By Allah, if you had read it (carefully) you would have found it. (Allah says:) 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)” [Sahih al-Bukhari]

Ibn Abbas (ابن عباس), held similar opinion as ibn Masood when it comes to sunnah. 

• Asma bin Yazid reported, عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ، عَنِ ابْنِ عَمٍّ، لَهَا يُقَالُ لَهُ أَنَسٌ قَالَ قَالَ ابْنُ عَبَّاسٍ أَلَمْ يَقُلِ اللَّهُ عَزَّ وَجَلَّ ‏{‏ مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ‏}‏ قُلْتُ بَلَى ‏.‏ قَالَ أَلَمْ يَقُلِ اللَّهُ ‏{‏ وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ‏}‏ قُلْتُ بَلَى ‏.‏ قَالَ فَإِنِّي أَشْهَدُ أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ النَّقِيرِ وَالْمُقَيَّرِ وَالدُّبَّاءِ وَالْحَنْتَمِ ‏.‏ - “It was narrated from Asma  bint Yazid that: A paternal uncle of hers whose name was Anas said: "Ibn 'Abbas said: Does not Allah say: "And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it).'? He said: 'Yes.' He said: 'Does not Allah say: 'It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision?' I said: 'Yes.' He said: 'I bear witness that the Prophet of Allah (ﷺ) forbade An-Naqir, Al-Muqayyar, Ad-Dubba', and Al-Hantam.'"” [Sunan an-Nisai’i]
• Ibn Abbas said that not only that the Prophet forbade the above-mentioned drinks, but he explicitly recited the verse 59:7 after it. As Saeed bin Jubair reported, سَمِعَ سَعِيدَ بْنَ جُبَيْرٍ، يُحَدِّثُ أَنَّهُ سَمِعَ ابْنَ عُمَرَ، وَابْنَ، عَبَّاسٍ أَنَّهُمَا شَهِدَا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ نَهَى عَنِ الدُّبَّاءِ وَالْحَنْتَمِ وَالْمُزَفَّتِ وَالنَّقِيرِ ثُمَّ تَلاَ رَسُولُ اللَّهِ صلى الله عليه وسلم هَذِهِ الآيَةَ ‏{‏ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ‏}‏ ‏.‏ - “Saeed bin Jubair narrated that: He heard Ibn 'Umar and Ibn 'Abbas testify that the Messenger of Allah (ﷺ) forbade Ad-Dubba' (gourds), Al-Hantam, Al-Muzaffat, and An-Naqir. Then the Messenger of Allah (ﷺ) recited this Verse: "And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)."” [Sunan an-Nisai’i]

Abdullah ibn Umar (عبدالله ابن عمر) was student of the Prophet (ﷺ) and he followed him to the letter,

• Nafi narrated, عَنْ نَافِعٍ، قَالَ سَمِعَ ابْنُ عُمَرَ، مِزْمَارًا - قَالَ - فَوَضَعَ أُصْبُعَيْهِ عَلَى أُذُنَيْهِ وَنَأَى عَنِ الطَّرِيقِ وَقَالَ لِي يَا نَافِعُ هَلْ تَسْمَعُ شَيْئًا قَالَ فَقُلْتُ لاَ ‏.‏ قَالَ فَرَفَعَ أُصْبُعَيْهِ مِنْ أُذُنَيْهِ وَقَالَ كُنْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَسَمِعَ مِثْلَ هَذَا فَصَنَعَ مِثْلَ هَذَا ‏. – “Narrated Abdullah ibn Umar: Nafi' said: Ibn Umar heard a pipe, put his fingers in his ears and went away from the road. He said to me: Are you hearing anything? I said: No. He said: He then took his fingers out of his ears and said: I was with the Prophet (ﷺ), and he heard like this and he did like this.” [Sunan Abi Dawood]
• In the famous hadith related to Usury, the attitude of Ibn Umar and Abu Saeed al-Khudri towards sunnah is clearly demonstrated, عَنْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ، قَالَ لَهُ رَجُلٌ مِنْ بَنِي لَيْثٍ إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ يَأْثُرُ هَذَا عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي رِوَايَةِ قُتَيْبَةَ فَذَهَبَ عَبْدُ اللَّهِ وَنَافِعٌ مَعَهُ ‏.‏ وَفِي حَدِيثِ ابْنِ رُمْحٍ قَالَ نَافِعٌ فَذَهَبَ عَبْدُ اللَّهِ وَأَنَا مَعَهُ وَاللَّيْثِيُّ حَتَّى دَخَلَ عَلَى أَبِي سَعِيدٍ الْخُدْرِيِّ فَقَالَ إِنَّ هَذَا أَخْبَرَنِي أَنَّكَ تُخْبِرُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الْوَرِقِ بِالْوَرِقِ إِلاَّ مِثْلاً بِمِثْلٍ وَعَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ إِلاَّ مِثْلاً بِمِثْلٍ ‏.‏ فَأَشَارَ أَبُو سَعِيدٍ بِإِصْبَعَيْهِ إِلَى عَيْنَيْهِ وَأُذُنَيْهِ فَقَالَ أَبْصَرَتْ عَيْنَاىَ وَسَمِعَتْ أُذُنَاىَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ لاَ تَبِيعُوا الذَّهَبَ بِالذَّهَبِ وَلاَ تَبِيعُوا الْوَرِقَ بِالْوَرِقِ إِلاَّ مِثْلاً بِمِثْلٍ وَلاَ تُشِفُّوا بَعْضَهُ عَلَى بَعْضٍ وَلاَ تَبِيعُوا شَيْئًا غَائِبًا مِنْهُ بِنَاجِزٍ إِلاَّ يَدًا بِيَدٍ ‏" – “Nafi reported that Ibn 'Umar told him that a person of the tribe of Laith said that Abu Saeed al-Kludri narrated it (the above-mentioned hadith) from time Messenger of Allah (ﷺ) in a narration of Qutaiba. So Abdullah and Nafi went along with him, and in the hadith transmitted by Ibn Rumh (the words are) that Nafi' said: Abdullah (b. Umar) went and I along with the person belonging to Banu Laith entered (the house) of Saeed al-Khudri, and he (Abdullah b. Umar) said: I have been informed that you say that Allah's Messenger (ﷺ) forbade the sale of silver with silver except in case of like for like, and sale of gold for gold except in case of like for like.    Abu Saeed pointed towards his eyes and his ears with his fingers and said: My eyes saw, and my ears listened to Allah's Messenger (ﷺ) saying: Do not sell gold for gold, and do not sell silver for silver except in case of like for like, and do not increase something of it upon something, and do not sell for ready money something, not present, but hand to hand.” [Sahih al-Muslim]

  This also demonstrate eagerness of the companions to learn and verify the hadith, as well as act upon it.

Abu Huraira (ابو هريرة), the companion whose services to the Prophet as his scribe and custodian of his sunnah is exemplary, and he has reported large sum of ahadith. He was most knowlegable in sunnah of Prophet. But that did not affect his humility.

• Despite having vast knowledge of sunnah of Prophet, Abu Huraira would change his opinion when he learns of Prophet’s saying from other companions. Abu Huraira held an opinion that person must take a bath before starting a fast, if the person has intercourse. However, when he was told by other companions that Aisha and Umm Salam (wives of Prophet) has reported that Prophet use to start fast before the bath, and then took bath and prayed after. Hearing that Abu Huraira retracted from his opinion, and adopted sunnah. [Based on hadith from Sahih al-Muslim – Book of Fasting] 

#2 – Companions obeyed the Prophet in letter and spirit

Companions obeyed the Prophet (ﷺ) in letter and spirit, either based on what he taught them, or what they observed him doing.

• Ibn Umar reported one of such incident, عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ اتَّخَذَ النَّبِيُّ صلى الله عليه وسلم خَاتَمًا مِنْ ذَهَبٍ فَاتَّخَذَ النَّاسُ خَوَاتِيمَ مِنْ ذَهَبٍ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ إِنِّي اتَّخَذْتُ خَاتَمًا مِنْ ذَهَبٍ ‏"‏‏.‏ فَنَبَذَهُ وَقَالَ ‏"‏ إِنِّي لَنْ أَلْبَسَهُ أَبَدًا ‏"‏ فَنَبَذَ النَّاسُ خَوَاتِيمَهُمْ‏.‏ - “Narrated Ibn `Umar: The Prophet (ﷺ) wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, "I had this golden ring made for myself. He then threw it away and said, "I shall never put it on." Thereupon the people also threw their rings away.” [Sahih al-Bukhari]
• Occasionally, when Prophet performed an action due to some reason, and he noticed companions following him, he would let them know why he did it and it is not necessary for them to do it unless same reason exists for them. For instances, Abu Saeed al-Khudri reported, عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ بَيْنَمَا رَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي بِأَصْحَابِهِ إِذْ خَلَعَ نَعْلَيْهِ فَوَضَعَهُمَا عَنْ يَسَارِهِ فَلَمَّا رَأَى ذَلِكَ الْقَوْمُ أَلْقَوْا نِعَالَهُمْ فَلَمَّا قَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم صَلاَتَهُ قَالَ ‏"‏ مَا حَمَلَكُمْ عَلَى إِلْقَائِكُمْ نِعَالَكُمْ ‏"‏ ‏.‏ قَالُوا رَأَيْنَاكَ أَلْقَيْتَ نَعْلَيْكَ فَأَلْقَيْنَا نِعَالَنَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ جِبْرِيلَ صلى الله عليه وسلم أَتَانِي فَأَخْبَرَنِي أَنَّ فِيهِمَا قَذَرًا ‏"‏ ‏.‏ وَقَالَ ‏"‏ إِذَا جَاءَ أَحَدُكُمْ إِلَى الْمَسْجِدِ فَلْيَنْظُرْ فَإِنْ رَأَى فِي نَعْلَيْهِ قَذَرًا أَوْ أَذًى فَلْيَمْسَحْهُ وَلْيُصَلِّ فِيهِمَا ‏"‏ - “Narrated Abu Saeed al-Khudri: While the Messenger of Allah (ﷺ) was leading his Companions in prayer, he took off his sandals and laid them on his left side; so when the people saw this, they removed their sandals. When the Messenger of Allah (ﷺ) finished his prayer, he asked: What made you remove your sandals? The replied: We saw you remove your sandals, so we removed our sandals. The Messenger of Allah (ﷺ) then said: Gabriel came to me and informed me that there was filth in them. When any of you comes to the mosque, he should see; if he finds filth on his sandals, he should wipe it off and pray in them.” [Sunan Abu Dawood] 

#3 - Companions treated sunnah with respect and sincerity

Companions treated words of Allah’s Messenger with utmost respect, and considered the order of the Prophet as final authority in any matter. i.e. Once the Prophet has spoken, the matter is settled. There should be no further debate or hesitation in accepting Prophet’s command,

• Ibn Umar’s famous incident with his son when he reprimanded him, demonstrate the sensitivity of how they understood Prophet’s command, عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ ائْذَنُوا لِلنِّسَاءِ بِاللَّيْلِ إِلَى الْمَسَاجِدِ ‏"‏ ‏.‏ فَقَالَ ابْنٌ لَهُ يُقَالُ لَهُ وَاقِدٌ إِذًا يَتَّخِذْنَهُ دَغَلاً ‏.‏ قَالَ فَضَرَبَ فِي صَدْرِهِ وَقَالَ أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم وَتَقُولُ لاَ ‏.‏ - “Ibn 'Umar reported: Permit your women to goto the mosque at night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of the Messenger of Allah (ﷺ), and you say: No!” [Sahih al-Muslim]
  

  Ibn Umar became annoyed that his son showed some inclination not to follow command of the Prophet. So he reprimanded him by saying “I am telling you hadith of the Messenger (ﷺ) and you say no”, implying that dear son you do not have a say in the matter, when the Prophet has spoken.

• Qatadah reported an incident when Imran ibn Hussain got upset when some one disputed the guidance of the Prophet, أَنَّ أَبَا قَتَادَةَ، حَدَّثَ قَالَ كُنَّا عِنْدَ عِمْرَانَ بْنِ حُصَيْنٍ فِي رَهْطٍ مِنَّا وَفِينَا بُشَيْرُ بْنُ كَعْبٍ فَحَدَّثَنَا عِمْرَانُ، يَوْمَئِذٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ الْحَيَاءُ خَيْرٌ كُلُّهُ ‏"‏ ‏.‏ قَالَ أَوْ قَالَ ‏"‏ الْحَيَاءُ كُلُّهُ خَيْرٌ ‏"‏ ‏.‏ فَقَالَ بُشَيْرُ بْنُ كَعْبٍ إِنَّا لَنَجِدُ فِي بَعْضِ الْكُتُبِ أَوِ الْحِكْمَةِ أَنَّ مِنْهُ سَكِينَةً وَوَقَارًا لِلَّهِ وَمِنْهُ ضَعْفٌ ‏.‏ قَالَ فَغَضِبَ عِمْرَانُ حَتَّى احْمَرَّتَا عَيْنَاهُ وَقَالَ أَلاَ أُرَانِي أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم وَتُعَارِضُ فِيهِ ‏. – “It is narrated on the authority of Qatada. We were sitting with 'Imran b. Husain in a company and Bushair ibn Ka'b was also amongst us. 'Imran narrated to us that on a certain occasion the Messenger of Allah (ﷺ) said: Modesty is a virtue through and through, or said: Modesty is a completely good. Upon this Bushair ibn Kab said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of the Messenger of Allah (ﷺ) and you are contradicting it.” [Sahih al-Muslim, also in Al-Bukhari]
• Khalifa Uthman bin Affan for specific reasons, forbade people to perform Hajj at-Tamattu (joining umrah and hajj together). When Ali ibn Talib heard it, he approached Uthman who replied that its his opinion. Ali then said he will not leave sunnah of Prophet (ﷺ) for any person’s saying or opinion. The incident is well preserved in many hadiths.

  عَنْ مَرْوَانَ بْنِ الْحَكَمِ، قَالَ شَهِدْتُ عُثْمَانَ وَعَلِيًّا ـ رضى الله عنهما ـ وَعُثْمَانُ يَنْهَى عَنِ الْمُتْعَةِ وَأَنْ يُجْمَعَ بَيْنَهُمَا‏.‏ فَلَمَّا رَأَى عَلِيٌّ، أَهَلَّ بِهِمَا لَبَّيْكَ بِعُمْرَةٍ وَحَجَّةٍ قَالَ مَا كُنْتُ لأَدَعَ سُنَّةَ النَّبِيِّ صلى الله عليه وسلم لِقَوْلِ أَحَدٍ‏.‏ - “Narrated Marwan bin Al-Hakam: I saw Uthman and Ali. Uthman used to forbid people to perform Hajj-at-Tamattu and Hajj-al- Qiran (Hajj and umrah together), and when Ali saw (this act of Uthman), he assumed ihram for hajj and umrah together saying, "Lubbaik for umrah and hajj," and said, "I will not leave the sunnah of the Prophet (ﷺ) on the saying of somebody."” [Sahih al-Bukhari]. In another narration, فَقَالَ عُثْمَانُ أَتَفْعَلُهَا وَأَنَا أَنْهَى عَنْهَا فَقَالَ عَلِيٌّ لَمْ أَكُنْ لأَدَعَ سُنَّةَ رَسُولِ اللَّهِ صلى الله عليه وسلم لأَحَدٍ مِنَ النَّاسِ ‏ – “Uthman said: 'Are you doing this when I have forbidden it?' 'Ali said; 'I will not give up the sunnah of the Messenger of Allah for any of the people” [Sunan an-Nasa’i]

  In another narration, Uthman said to Ali “you leave us alone”, but Ali replied, “I can not leave you alone” [Sahih Muslim], i.e. it’s a matter of sunnah, and we can’t ignore it, and since Prophet himself did it this way khalifa had no right to stop people from it.

  These repeated incidents show the status and respect the companions had for the sunnah of Prophet (ﷺ), that they did not accept any other opinion over the words of Prophet. It was inconceivable of them to reject anything from the Prophet. Ali knew well the status of Uthman and his closeness with Prophet, as well as that Uthman was the khalifa at the time. But Ali was neither fearful of authority of the Caliph, nor regarded high pious status of Uthman amongst companions, because it was a matter of sunnah. He stood his ground to hold on to the sunnah, and adviced the khalifa that don’t stop the people from doing what Prophet (ﷺ) did, and though khalifa has rights, but in this case his juristic reasoning was not correct. And Uthman didn’t stop Ali any further. 

  This is also a great example for Muslim brothers and sisters who continue to fall in taqlid (blind following). If you pay attention to the response of Ali ibn Talib. Uthman was the khalifa of the time. And not just an ordinary caplih, but khalifa rashidoon (the rightly guided caliph). But Ali refused his juristic ruling in presence of sunnah, and acted in opposition to his ruling (while Uthman was present there). Then how do you take opinion of Imam Abu Hanifa or Imam Shafi’i or any other, while a clear sahih hadith exists and you act against it to follow opinion⁵⁰.  We all will meet the Messenger of Allah in front of Allah, what execuse we will present to him?

  Companions were very careful in ensure that people don’t spread false sunnah. They will ensure and verify the news is authentic, and has supporting witnesses. 

• In a famous incident at the time when Umar ibn Khattab was caliph, he asked Abu Musa al-Ashari to produce witness for the hadith he mentioned. And Abu Musa was one of the most revered companion of the Prophet (ﷺ).

  عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، أَنَّ أَبَا مُوسَى الأَشْعَرِيَّ، اسْتَأْذَنَ عَلَى عُمَرَ بْنِ الْخَطَّابِ ـ رضى الله عنه ـ فَلَمْ يُؤْذَنْ لَهُ، وَكَأَنَّهُ كَانَ مَشْغُولاً فَرَجَعَ أَبُو مُوسَى، فَفَرَغَ عُمَرُ فَقَالَ أَلَمْ أَسْمَعْ صَوْتَ عَبْدِ اللَّهِ بْنِ قَيْسٍ ائْذَنُوا لَهُ قِيلَ قَدْ رَجَعَ‏.‏ فَدَعَاهُ‏.‏ فَقَالَ كُنَّا نُؤْمَرُ بِذَلِكَ‏.‏ فَقَالَ تَأْتِينِي عَلَى ذَلِكَ بِالْبَيِّنَةِ‏.‏ فَانْطَلَقَ إِلَى مَجْلِسِ الأَنْصَارِ، فَسَأَلَهُمْ‏.‏ فَقَالُوا لاَ يَشْهَدُ لَكَ عَلَى هَذَا إِلاَّ أَصْغَرُنَا أَبُو سَعِيدٍ الْخُدْرِيُّ‏.‏ فَذَهَبَ بِأَبِي سَعِيدٍ الْخُدْرِيِّ‏.‏ فَقَالَ عُمَرُ أَخَفِيَ عَلَىَّ مِنْ أَمْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَلْهَانِي الصَّفْقُ بِالأَسْوَاقِ‏.‏ يَعْنِي الْخُرُوجَ إِلَى تِجَارَةٍ‏.‏ - “Narrated Ubaid bin Umair: Abu Musa asked Umar to admit him but he was not admitted as Umar was busy, so Abu Musa went back. When Umar finished his job he said, "Didn't I hear the voice of Abdullah bin Qais? Let him come in."Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, "We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). Umar told him, "Bring witness in proof of your statement." Abu Musa went to the Ansar's meeting places and asked them. They said, "None amongst us will give this witness except the youngest of us, Abu Saeed Al-Khudri. Abu Musa then took Abu Saeed Al-Khudri (to Umar) and Umar said, surprisingly, "Has this order of Allah's Messenger (ﷺ) been hidden from me?" (Then he added), "I used to be busy trading in markets."” [Sahih al-Bukhari]

  In another narration, Umar (the caliph) issued stern warning to Abu Musa that he needs to bring witness or Umar will give him punishment. He went to people of Ansar, and pleaded them to be witness and told them (فَقَالَ لَئِنْ لَمْ تَأْتِنِي بِمَنْ يَعْلَمُ هَذَا لأَفْعَلَنَّ بِكَ كَذَا وَكَذَا) “Umar said, 'If you do not bring me someone who can confirm it, I will do such- and-such to you'” [Muwatta Malik].

  So, Abu Saeed al-Khudri went with him to Umar to give witness. Umar accepted it, and gave his reason for scrutiny, (فَقَالَ عُمَرُ بْنُ الْخَطَّابِ لأَبِي مُوسَى أَمَا إِنِّي لَمْ أَتَّهِمْكَ وَلَكِنْ خَشِيتُ أَنْ يَتَقَوَّلَ النَّاسُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.) – “Umar ibn al-Khattab said to Abu Musa, "I did not suspect you, but I feared lest people forge sayings of the Messenger of Allah, may Allah bless him and grant him peace.” [Muwatta Malik].

  This is another great example for Muslims, that often one scholar doesn’t know all the hadith and sunnah, and make their ruling or judgement based on what news of Prophet (ﷺ) reached them. However, once the sunnah reaches them, they adopted its without quarreling with own self-ego. This behaviour is so evident amongst the companions of the Prophet (ﷺ), that they will immediately revert to sunnah and let go of their own opinion with out any hesitation. Ironically, this behaviour is evident in all great scholars, be it Imam Abu Hanifah, Malik, Shafi’i, Auzai’i’, Ahmed, Layth ibn saad and a long list of great scholars. Unfortunately, some of their followers forgot this attribute of their teachers, and start to give preference to the opinion of their teachers over the words of Rasool Allah (ﷺ). 

#4 – Companion applied sunnah to every aspect of life

Companions applied sunnah of the Messenger of Allah in every aspect of their life, while the Prophet was among them, and after his demise. They applied sunnah to both their personal lifes and collectively in community. The rightly guided caliphs that followed the Prophet will always seek guidance from sunnah to run affairs of the state. Large number of ahadith can be quoted to support this, however, due to space, we will mention few.

• Abu Bakr Siddique said, وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ، فَإِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ – “Abu Bakr said, "I will not leave anything Allah's Messenger (ﷺ) used to do, because I am afraid that if I left something from the Prophet's tradition, then I would go astray."” [Sahih al-Bukhari]
• Ibn Umar, عَنْ نَافِعٍ، قَالَ سَمِعَ ابْنُ عُمَرَ، مِزْمَارًا - قَالَ - فَوَضَعَ أُصْبُعَيْهِ عَلَى أُذُنَيْهِ وَنَأَى عَنِ الطَّرِيقِ وَقَالَ لِي يَا نَافِعُ هَلْ تَسْمَعُ شَيْئًا قَالَ فَقُلْتُ لاَ ‏.‏ قَالَ فَرَفَعَ أُصْبُعَيْهِ مِنْ أُذُنَيْهِ وَقَالَ كُنْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَسَمِعَ مِثْلَ هَذَا فَصَنَعَ مِثْلَ هَذَا – “Nafi said: Ibn Umar heard a pipe, put his fingers in his ears and went away from the road. He said to me: Are you hearing anything? I said: No. He said: He then took his fingers out of his ears and said: I was with the Prophet (ﷺ), and he heard like this and he did like this” [Sunan Abi Dawood] 
• Anas bin Malik said, قَالَ كُنْتُ سَاقِيَ الْقَوْمِ فِي مَنْزِلِ أَبِي طَلْحَةَ فَنَزَلَ تَحْرِيمُ الْخَمْرِ، فَأَمَرَ مُنَادِيًا فَنَادَى‏.‏ فَقَالَ أَبُو طَلْحَةَ اخْرُجْ فَانْظُرْ مَا هَذَا الصَّوْتُ قَالَ فَخَرَجْتُ فَقُلْتُ هَذَا مُنَادٍ يُنَادِي أَلاَ إِنَّ الْخَمْرَ قَدْ حُرِّمَتْ‏.‏ فَقَالَ لِي اذْهَبْ فَأَهْرِقْهَا‏.‏ قَالَ فَجَرَتْ فِي سِكَكِ الْمَدِينَةِ‏ - “Anas said: I was offering alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha (Anas step father) said to me, "Go out and see what this voice (this announcement) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina.” [Sahih al-Bukhari]
• Ibn Abbas reported, عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَأَى خَاتَمًا مِنْ ذَهَبٍ فِي يَدِ رَجُلٍ فَنَزَعَهُ فَطَرَحَهُ وَقَالَ ‏ "‏ يَعْمِدُ أَحَدُكُمْ إِلَى جَمْرَةٍ مِنْ نَارٍ فَيَجْعَلُهَا فِي يَدِهِ ‏"‏ ‏.‏ فَقِيلَ لِلرَّجُلِ بَعْدَ مَا ذَهَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم خُذْ خَاتَمَكَ انْتَفِعْ بِهِ ‏.‏ قَالَ لاَ وَاللَّهِ لاَ آخُذُهُ أَبَدًا وَقَدْ طَرَحَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ - “Abdullah b. Abbas reported that Allah's Messenger (ﷺ) saw a person wearing a gold signet ring in his hand. He (the Holy Prophet) pulled it off and threw it away, saying: One of you is wishing live coal from Hell. and putting it on his hand. It was said to the person after Allah's Messenger (ﷺ) had left: Take your signet ring (of gold) and derive benefit out of it. whereupon he said: No, by Allah, I would never take it when Allah's Messenger (ﷺ) has thrown it away.” [Sahih al-Muslim]
• Aisha reported, عن عائشة أم المؤمنين، قالت بينا هي عندها إذ دخل عليها بجارية عليها جلاجل يصوتن فقالت لا تدخلوها علي إلا أن تقطعوا جلاجلها فسألتها بنانة عن ذلك فقالت سمعت رسول الله صلى الله عليه وسلم يقول لا تدخل الملائكة بيتا فيه جرس ولا تصحب رفقة فيها جرس‏.‏ - “Aisha mother of believers reported, Once a girl entered her house wearing tinkling ankle band (with bells). She said let her come him after removing her band because the Prophet (ﷺ)  said angles do not enter the house with these sounds …” [Ahmed bin Hanbal]

The evident here is that the companions of the Prophet were humble, despite being very knowledgeable in shariah due to their close company with the Prophet (ﷺ). They never became arrogant or gave preference to their own opinions over sunnah. Once they found out that there is already a sunnah of Prophet in a matter, they accepted it as a final authority. They were very eager to learn sunnah, yet they were very cautious about sunnah. They will verify with each other that the mentioned hadith is authentic. However, once they learned it is authentic sunnah and its verified, they will not hesitate to change their opinion instantaneously. They would abandon their own opinion in haste, to adopt the sunnah immediately. They demonstrated utmost respect to the sunnah of Prophet (ﷺ). Their attitude reflected their deep love and allegiance towards the Prophet (ﷺ). Once the word of the noble Prophet (ﷺ) was spoken in front of them, every one of them respectfully and swiftly accepted it. They understood that sunnah is the binding and uniting force that keeps them together undivided. Therefore, even when the Prophet was no longer amongst them, his sunnah kept them united.  

There are vast number of traditions to be mentioned in this small space, but we can conclude from companions that, 

1. The companions believed that its obligatory to follow the sunnah of the Prophet
2. The companions follow the sunnah of the Prophet after his demise, in same way as they did when he was with them.
3. The companions did not give preference to any other opinion or authority, when clear sunnah was known to them or if it was presented to them.
4. The companion applied sunnah to all aspects of life, be it in ibadah (عبادة, worship), nasook (نسوك, rituals), ikhlaq (اخلاق, ethics), libas (لباس, dress), atimah (أطعمة, food), nafqah (نفقة, family support), tijarah (إجارة,trade), ijarah (تجارة, hiring), misaq (ميثاق¸ agreements), muahida (معاهدة, contract), sahadah (شَهادة, witness), istiqradh (استقراض, loans), rahn (رهن, mortgage), shirakah (شركة , partnership), wikala (وكالة, representation), mazariah (مزارعة, agriculture), musaqat (مساقاة, distribution of water), al-faraidh (الفرائض, inheritance), or wilaya (ولاية, state). And did not permit even the khalifa to over rule the sunnah.

This is the essence of learning from Companions of the Prophet (ﷺ), and what they have left for us to ponder upon. May Allah be pleased with them all.

 

END OF PART 

---

FOOTNOTES

28. Majmoo al-Fatawa of Ibn Taymiyyah
29. Professor Mohamad Akram Naseem, (تفہیم سنّت)
30. Hafiz Abdur Sattar Hammad, (حجیت سننہ، ابو محمّد حافظ عبد الستار حماد)
31. Imam as-Shafi’i, al-risalah (الرسالة), point #236
32. Imam as-Shafi’i, al-risalah (الرسالة), point #239-240
33. Imam as-Shafi’i, al-risalah (الرسالة), point #241-242
34. Authority of Sunnah, Jamal ad-Din Zarabozo 
35. Imam Shatbi, Al-muwafiqat (الموافقات), book 4, page 10
36. Pillars of Islam & Ethics (2) 
37. Pillars of Islam & Ethics (1)  
38. Jamal ad-Din Zarabozo, Authority of Sunnah
39. Jamal ad-Din Zarabozo, Authority of Sunnah
40. Sahih, by Albani, (تحقيق العلامة الألباني / مشكاة المصابيح كتاب العلم الفصل الأول الجزء ١ ص/ ٥٣). Library link here
41. Sunan Darimi, (سنن الدارمي), Library Link here
42. Sahih, by Albani, (صحيح سنن ابن ماجة، للألباني، الجز الأول، #١٧٣ )
43. Al-Mustadrak (المستدرك على الصحيحين للحاكم), Library link here
44. hukm taklif (حكم تكليفى ) are Defining law, law that defines rights and obligations
45. Quran al-Nisa 4:65
46. Ibn Taymiyyah (الصارم المسلول علی شاتم الرسول). 
47. Ibn Taymiyyah (الصارم المسلول علی شاتم الرسول).
48.  Ibn Taymiyyah (الصارم المسلول علی شاتم الرسول).
49. Imam Ahmed (مسند أحمد بن حنبل), حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ ، أَخْبَرَنَا سُفْيَانُ يَعْنِي ابْنَ حُسَيْنٍ ، عَنِ الْحَكَمِ ، عَنْ مُجَاهِدٍ ، قَالَ : كُنَّا مَعَ ابْنِ عُمَرَ فِي سَفَرٍ ، " فَمَرَّ بِمَكَانٍ ، فَحَادَ عَنْهُ ، فَسُئِلَ لِمَ فَعَلْتَ ؟ فَقَالَ : رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ هَذَا ، فَفَعَلْتُ. Library link here
50. Maulana Wahid-ur-Rahman (صحیح بخاری ترجمة مولانا محمد داؤد راز)