Preface
Hadith is next only to Qur'ân as a source of Islamic laws and proofs. The term Hadith applies to the words and acts of Allâh's Messenger ﷺ as well as his tacit approvals called Taqrir. The latter refers to acts done in his presence but he did not disapprove of them, his silence indicating his approval. All these three categories of Ahâdith are variously known as (1) Khabar, (2) Athar, (3) Hadith and (4) Sunnah. (All these words have already been mentioned under the technical terms employed by Hadith scholars).
In contradistinction with Khabar and Athar, the words Hadith and Sunnah are widely popular, so much so, that a mere mention of any of these two words, inevitably brings to mind the words, acts and tacit approvals of Allâh's Messenger ﷺ. No other thought comes to our mind except the foregoing at the mention of the word Hadith or Sunnah. Yes, of course, some people have made a distinction between Hadith and Sunnah, advancing as argument the words of some scholars, but, in fact, this distinction is not right. The Hadith scholars make no distinction between the two. According to them, Hadith and Sunnah are synonymous terms. Similarly, taking Sunnah as referring to the Prophet's habits, modes of behavior and manners and thereby denying their legal authority is equally wrong. It is, in fact, a deception, a concealed escape route leading to the rejection of Ahâdith. Again, in the same way, considering only the acts of the Prophet ﷺ that he did persistently and uninterruptedly as binding is, in fact, a rejection of a vast number of Ahâdith. Those who say so have, in deed, allied themselves with the rejecters of Ahâdith. Moreover, rejecting a Hadith on the ground that it is in conflict with Qur'ân and entrapping people into believing so, is not the way befitting a Muslim. That is the way of the crooked, the sectarians and the dissenters who reject a lot of Ahâdith on the seemingly attractive plea of being in disharmony with Qur'ân.
Two centuries after the advent of Islam, the Mutazilites (Mu'tazilah)[1] rejected some Ahâdith. Their purpose was to justify their wrong and misleading beliefs. Likewise, about a century and a half ago, the naturalists, too, criticized the canonical authority of Ahâdith, their purpose being no more than to affirm naturalism and reinterpret Qur'ân according to their own desires and whims. It is the same group of naturalists who, impressed in our times by the 'rare research works' of the Orientalists and
[1] A medieval theological sect that maintained that nothing but eternity could be asserted regarding Allâh, that the eternal nature of the Qur'ân was questionable, and that humans have free will.
charmed by the wizards of the West and their civilization, are working in an organized way to alienate the Muslims from their own culture and Islamic values and traditions and are moulding them according to modern civilization.
Anyhow, the term Hadith or Sunnah applies to whatever the Messenger of Allâh ﷺ said, did, or gave his tacit consent to. This, like Qur'ân, is an independent, distinct and reliable source of faith and law (Shari'ah). To benefit by Hadith and rely on it in giving legal rulings, we need to know the following:
Things worthy to note
1. The faith revealed by Allâh is Islam and only Islam. "Truly, the religion with Allâh (is) Islam."[1] "And whoever seeks a religion other than Islam, it will never be accepted of him and he will be one of the losers in the Hereafter."[2] Allâh commanded the believers to hold fast to the religion and forbade them to divide and fall apart: "And hold fast, all of you together, to the Rope of Allâh, and be not divided among yourselves."[3] Allâh also warned us through His Messenger ﷺ: "And (He commands you, saying): This is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path."[4]
2. Since Qur'ân has warned us, in several Verses, against separation and disunion, which means only dissenting and dividing up into sects, and since the Prophet ﷺ has commanded us to follow one course only and condemned other courses as wrong, it naturally follows, therefore, that the True Path can only be one, not many. How can many paths be true at one and the same time? It is not possible, neither by reason nor by tradition. Qur'ân declares: "After the Truth, what else can there be except error?"[5]
3. What is this religion of Islam or the Straight Path? Where is it to be found? It consists of two things: Qur'ân and the Hadith of the Prophet ﷺ. Allâh's Messenger ﷺ said: "I am leaving to you two things. You will not go astray as long as you cling to them: the Book of Allâh and the Sunnah of His Prophet."[6]
[1] Âl 'Imrân 3:19.
[2] Âl 'Imrân 3:85.
[3] Âl 'Imrân 3:103.
[4] Al-An'âm 6:153.
[5] Yunus 10:32.
[6] Muwattâ' Imâm Mâlik : 3.
4. This religion, unlike other religions, is not unguarded. It is secure from tampering. Since this religion is final and the only way of deliverance for mankind till the Judgment Day, Allâh has undertaken the responsibility of guarding it. He said: "Verily, We, it is We Who have sent down the Reminder and surely We will guard it."[1] The intended meaning of the Reminder is Qur'ân that is guarded and made secure. It remained unchanged and will remain ever so in future. Since it was impossible to understand it and act by it without Ahâdîth, the safeguarding of it implies the safeguarding of Hadîth also. Therefore, in order to safeguard the Ahâdîth, Allâh created a group of Hadîth scholars who took pains to safeguard the Ahâdîth, separating the genuine from the spurious. Hence, Qur'ân and Sunnah are the only two basic sources of religion. However, to understand them correctly, the way of the Prophet's Companions and the righteous predecessors is an indispensable aid.
5. None of the founders of the schools of Islamic jurisprudence ever claimed that their ruling was final. On the contrary, they acknowledged they may have erred and, hence, advised their followers to ignore their ruling in case a sound, authentic Hadîth is ever found contradicting their ruling. Moreover, they are known to have recanted some of their opinions. In case a Hadîth was found later on contradicting the ruling of some jurist, his students are reported to have declared that the Hadîth in question had remained unknown to their Imâm (the jurist) and that he would have surely recanted his ruling if only he had known it. It should be noted that Ahâdîth were collected, recorded and examined long after the founders of the schools had gone. For example, the Sound Six (Sihâh Sittah) and other books of Ahâdîth were compiled later on. But, no doubt, those Imâms of jurisprudence were excusable for their errors. Hopefully, they may be rather rewarded because their intent was good. Anyhow, now that Ahâdîth have been collected and recorded, insistence on a particular legal ruling and rejecting a Hadîth on different pleas is quite unjustified.
6. The students of the Imâms of Fiqh (Islamic jurisprudence) disagreed with their own teachers and mentors on some issues, but none blamed or rebuked them for having done so, but rather praised them for their truth and scholarly ability. So it is no error or sin if today someone disagrees with the learned Imâms of Islamic jurisprudence. He deserves praise, rather than condemnation.
[1] Al-Hijr 15:9.
About the Four Books of Sunan
The Four Books of Sunan (Sunan Arba'ah) refer to Sunan Abu Dāwūd, Sunan Tirmidhī, Sunan Nasa'i and Sunan Ibn Mājah. The term Sihāh Sittah, widely known in the Indo-Pakistan subcontinent, refers to the six books of Hadīth, that is, the foregoing four books of Sunan and the Sound Ahādīth of Bukhārī and Muslim (Sahīh Bukhārī and Sahīh Muslim). The latter two books, also called Sahihain, are believed by orthodox Muslims (Ahlus-Sunnah) to contain only Sound (Sahīh) Ahādīth. With respect to the chain of narration (Sanad), no Hadīth in those two books is weak.
Shah Waliullah wrote, while commenting on the two books: "As for the two authentic books of Ahādīth (Bukhārī and Muslim), scholars of Hadīth sciences are unanimous that the Muttasil (Connected)[1] and Marfu' (Traceable)[2] contained in the twain are absolutely Sound and Mutawāṭir (Continuous)[3] up to their compilers and that anyone who belittles the two is an innovator (Mubtadi'), following a way other than that of the believers."
Anyway, it is accepted by all, that the Four Books of Sunan do contain some Ahādīth that are Weak (Du'if). They are grouped together with the two books of Bukhārī and Muslim and often referred to as the Sound Six (Sihāh Sittah). This collective name is in popular usage. This title has been given to them, not because all the Ahādīth of the Four Sunan are Sound like those of Bukhārī and Muslim but because most of them are, except some that are Weak. In other words, the Ahādīth of the Four Sunan are generally, not totally, Sound. That is the reason why they are grouped together with those of Bukhārī and Muslim and collectively called Sihāh Sittah. Anyhow, this collective title created an impression among the laymen that all the Six are the collections of Sound Ahādīth. Besides, a large section of learned scholars who are usually unaware of the science of the Methodology of Critical Evaluation of Ahādīth (Naqḍul-Hadīth) and the science of Biographies of Narrators (Asmā'ur-Rijāl), believe that the mere fact a Hadīth exists in any one of the Four Sunan is enough to guarantee its soundness and, especially in the event of argumentations, they make good use of it and the Weak Ahādīth of the Four Sunan are taken as Sound and advanced as argument to prove their point. The majority of scholars find it difficult to tell the Weak from the Sound because this matter cannot be decided without a thorough knowledge of the science of the Methodology of
[1] A Hadīth with a continuous chain of narration
[2] A Hadīth attributing the words of the Hadīth to the Prophet.
[3] Hadīth reported by a large group of narrators, it being impossible in practice for them to cooperate and concur on a falsehood by the authority of a similar group until it reaches the mind and the senses.
Critical Evaluation of Ahâdîth and Biographies of Narrators. Only a few scholars are expert in the Hadîth sciences.
This state of affairs continued till our times when the great traditionist and Hadîth scholar of this century, Shaikh Nâsiruddin Albâni (d. 1999 CE) undertook, by grace of Allâh, the task of researching Ahâdîth all over again, in a spirit of revival and reformation. Ever since the recording and compilation of Hadîth books, no notable research work on Ahâdîth had been done. This field of activity was almost stagnant. It was Shaikh Albâni who initiated this work in modern times with a renewed determination. On the one hand, he prepared a team of experts, endowed with a talent for research and inquiry, from amongst his own students and, on the other hand, he himself carried out an immense and wide-ranging research work on Ahâdîth. His achievements in the field of Ahâdîth are briefly given below:
One of his notable achievements is that he researched the Ahâdîth of the Four Sunan and identified the Weak and the Sound, a work that proved that, unlike Bukhârî and Muslim, not all the Ahâdîth of the Sunan are Sound and that the mere fact a Hadîth exists in the Sunan is not enough to prove its reliability but, rather, its soundness or weakness can be determined only in the light of the principles of Hadîth evaluation. He divided each book of the Four Sunan into two parts, the Weak and the Sound, thereby making it easy for any cleric not skilled in the methodology of evaluation to benefit by this division and know the Weak from the Sound.
Shaikh Albâni also called for the term ‘the Sound Six’ (Sihâh Sittah) to be changed. He proposed a new name: the Six Books (Kutub Sittah) for all the six books of Hadîth because the four books of Sunan contain some Weak Ahâdîth. To call all the six books Sihâh Sittah (Sound Six) conveys the idea to general public that all of them are Sound. His view was that the four books of Sunan should be called the Four Sunan (Sunan Arba’ah), Bukhârî and Muslim the Sound Two (Sahihain) and all the six be renamed the Six Books (Kutub Sittah).
An Earnest Plea
I entreat the readers of Kutub Sittah (the Six Books), a publication of Darussalam, to make their intent clear and pure before reading or teaching them, and determine that they would accept without hesitation each and every Hadîth of the Prophet ﷺ and give it precedence over the opinions of others.
Second, they should pray to Allâh fervently and sincerely to guide them to the Straight Path. We say “(O Allâh,) Guide us to the Straight Path” in our daily prayers, but it seems to have little effect on us because we do not realize what we say. I entreat you, dear readers, to pray from the deepest
depths of your hearts for guidance and not to take for granted or remain self-satisfied with your denomination that may well be an accident of birth or milieu.
Third, Allāh has given you intellect, good sense and reasoning faculty. You use them to improve your material wealth and worldly possessions. You do not feel contented with what you inherit from your parents but ever strive to increase it and add to your material comforts, although you know that the joys of the world are short-lived and will perish sooner or later. Is it sensible to strive day and night for the fleeting pleasures of the world and ignore the joys and comforts of the Hereafter that are abiding, unending and supreme? Is it wise of us to keep on following the religious traditions we inherited from our family or acquired from our environs, no matter what they are?
Surely, it is not a good use of the gifts of Allāh, the gifts of reason and intellect. Reason demands of us to seek the Straight Path. Not to do so is to wrong yourself as well as your children. Remember that straying away from the Straight Path means loss in the Afterlife. It is our duty, therefore, to save us and our children from that great loss that is the inevitable end of those who digress from the Straight Path. And the only way to avoid losing in the Afterlife is the one we have outlined in the foregoing pages.
Our Actions and Day of Accounting
We, too, are not exempt from what we have said earlier. Our instructions to others are equally binding on us as on them. We call Allāh as witness that we have been fair in our evaluation of Ahâdith. While deciding the soundness or weakness of a Hadith, we never let ourselves be swayed by bias for any particular sect, party or denomination or mental reservations, or preconceived notions or circumstances. We have been completely fair, just and honest in our evaluation of Ahâdith. We have tried to be completely neutral. We have kept our inquiries untainted with prejudice. Our research is purely scientific. We followed only the accepted principles of Hadith evaluation. Only then did we decide a case or give a ruling as to which course is right or preferable. Twisting or distorting a Hadith, or wriggling out of it, or stretching it in an attempt to arrive at far-fetched meanings, dubbing a Sound Hadith as Weak or a Weak one as Sound, declaring without proof a Hadith as abrogated or abrogating—all these things we believe to be fraud, deception, and concealment of truth. We seek Allāh's refuge from these trickeries. Of course, we may have erred in applying the principles of Hadith evaluation, or we may have erred for lack of access to information, or we may have misunderstood something—and we will be grateful to those who point out our errors and we pledge to correct them forthwith—but, by grace of Allāh, we remained honest and
fair throughout our research work, there being no taint of bias for or prejudice against any school of thought, or party, or sect, or denomination, nor self motive or desire for profit. Allāh is the Warden over what we say.
Conclusion
If a person realizes the greatness of Allāh, his fear of Him will increase. And if a slave is afraid of His Lord's retribution, he will increase in righteous deeds. Fear of Allāh is a cure for idleness. It is also an excellent trait for a believer.
Hasan Basri said, "I have kept the company of a people who are more worried of their righteous deeds being rejected than of their being punished for their misdeeds."
Yusuf bin Abdul-Hasan was described as follows: "Whenever he emerged, he would look as if he was coming from the funeral of a close relative of his; and whenever he sat down, he would look as if he was a captive who was about to be executed. Whenever Hell-Fire was mentioned, he would react as if it was created exclusively for him."
Know that a Muslim should maintain balance between fear and hope. For, fear only, if it is not accompanied by hope, can kill. Breeze of hope enlivens the souls.
Fear is the driver of the soul while hope is its guide. If it becomes slack with its guide, its driver eggs it on; and it refuses to abide by the instruction of its driver, its guide encourages it. Coolness of hope ameliorates the hotness of fear, and the sword of fear deals a deadly blow on procrastination. If a servant ponders over the favor of his Lord, he will show gratitude to Him and forsake anxiety and worries. If he looks at his sins, he will take precaution and will spend the night seeking pardon and forgiveness.
My dear brother, death in the cause of seeking knowledge is better than perdition in the path of idleness. Continue to awake in the night and observe frequent supererogatory fasting. Leave sleep alone for the sleepers. Endeavor to catch up with righteous people. After you have attained cure to your ailment, rejoice with the assurance of Allāh: "And give good news to those who believe (in the Oneness of Allāh and in His Prophet Muhammad ﷺ) that they shall have with their Lord the rewards of their good deeds?" (Yunus 10:2)
But if you die in your ailment, console yourself with Allāh's promise for the martyrs: "Verily, the Muttaqūn (the pious), will be in the midst of Gardens and Rivers (Paradise): In a seat of truth (i.e., Paradise), near the Omnipotent King (Allāh, the All-Blessed, the Most High, the Owner of
majesty and honor)." (Al-Qamar 54:54-55)
Be always in remembrance of Allāh; perhaps your little remembrance of Allāh may make Him also remember you, as He said: "And the remembering (praising) of (you by) Allāh (in front of the angels) is greater indeed [than your remembering (praising) of Allāh in prayers]." (Al-'Ankabut 29:45) So be sincere in your remembrance of Him.
Abu Hurairah ﷺ narrated: "Allāh's Messenger ﷺ was traveling along the path leading to Makkah that he happened to pass by a mountain called Jumdan. He said: 'Proceed on, it is Jumdan. The Mufarridun have gone ahead.' The Companions said: 'O Allāh's Messenger, who are Mufarridun?' He said: 'They are those males and females who remember Allāh much.'"[1]
Abu Hurairah ﷺ said, while he was in the house of Umm Darda: "The Messenger of Allāh ﷺ reported from his Lord that He said, 'I am with My slave when he remembers Me and his lips move (in My remembrance).'"[2]
Abu Darda said: "Those who always remembered Allāh shall enter Paradise smiling."
One of the signs of a lover is that he feels stirred up whenever the name of his beloved is mentioned. If you love someone from among the people of this world and you hear his name being mentioned, you feel stirred up from within.
However, remembrance of Allāh is being recited to you and nothing changed in you! You hear Allāh's commands and prohibitions many times and yet you fail to reflect upon them; though He has made the reflection on His Verses easy for whoever strives in His way. But there are some among His slaves who ponder, implement His commandments, and abstain from His prohibitions. Whenever such people look at their good deeds they realize that they have not done enough. They never enjoy any food, drink or sleep without remembering Allāh. Can't you hear Him describing such slaves of His and commending them in His Glorious Book saying: "The believers are only those who, when Allāh is mentioned, feel a fear in their hearts and when His Verses (this Qur'ān) are recited unto them, they (i.e., the Verses) increase their Faith." (Al-Anfāl 8:2)
He also describes them as: "As-Sābirun [who patiently bear whatever may befall them (of calamities)]." (Al-Hajj 22:35)
So He thanked them for that and concealed their misdeeds. He informed them that He will be pleased with them on the Day the sky shall split open
[1] Muslim (2676).
[2] Ahmad 2/540.
and, the Day "Man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions)." (Al-Qiyâmah 75:13)
On that Day, the sinner shall regret and be in sorrow for his negligence. He will be weighed down with his misdeeds. When he will be called to read his record of deeds, he will see that it is full of evil acts and he will be confused. When he sees other sinners like him being sent and dragged to Hell, he will then show a remorse that will be of no avail to him. He will cry but he will not be heard. He will neither be shown mercy nor be excused.
The punishment is severe for those who transgressed and behaved arrogantly. Therefore, my admonition for you is that, you should repent and give up sinning. Perhaps, you will be lead aright. For, Allâh helps those who seek refuge with Him and work righteously.