Final - Refuting Munkirul Hadeeth 8.6.2015 PDF

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com 1
www.fahmalhadeeth.blogspot.com
by proving the
authority of Sunnah
from Islamic texts
Compiled by:
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Author’s Note..................................................................................................................05
What is this book about..................................................................................................07
A brief introduction to Munkirul Hadeeth......................................................................08
What are the main reasons for this deviant ideology?...................................................10
Authority and importance of Sunnah/Hadeeth from Qur’an…………...............................14
A. Verses that indicate the obligation of believing and complying with the Prophet
...............................................................................................................................15
B. Verses that indicate that the Prophet  clarifies the Book and explains its wisdom
in a manner that carries authority on Allah's part………………………………...................20
C. Verses that indicate the obligation of obeying the Prophet  in absolute terms in
whatever he orders and whatever he prohibits from..............................................24
D. Verses that indicate the obligation of following and imitating him in all that issues
from him as being exemplary so as to be loved by Allah and follow the true
Deen……………….........................................................................................................28
Authority of the Hadeeth/Sunnan from the sayings of the Prophet ...........................30
We need the Prophet’s ahaadeeth or commentary to understand the Qur’an

properly…….....................................................................................................................49
Warning from self-interpretation of Islamic texts.....................……………….....................56
Many of the Qur’anic miracles are dependent upon non-Qur’anic...............................60
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The Scientific Miracles of Sunnah...................................................................................61
The Legislative dependency upon the Sunnah................................................................63
The prophecies of the Prophet  coming true, adds to its reliability............................ 65
Authority of the Hadeeth form the Sahaaba and from the Salafus
Saaliheen………….......................................………………………..…….......................................66
 The attitude of the Sahaaba towards those who inclined to opt only the Qur’an or
those who had doubts from it...….....................…………………………………....................68
 The attitude of our Aslaaf towards those who rejected the Sunnah or
Ahaadeeth………….....................................................................................................82
A short summary of those among our Salaf who defended the Sunnah from the attacks
of such deviant claims....................................................................................................92
Some questions to ponder upon…..................................................................................96
Where in the Qur’an does it state that..........................................................................99
Conclusion…………………………..…....................................................................................100
All praise is for Allah, the Lord of the worlds. May the peace and blessings of Allah be
upon our Prophet Muhammad, his family and companions.
There are umpteen numbers of ahadeeth and precious athaar related to this topic
which we will be updating and adding as and when feasible. You may check our
website for updates.
I am extremely disappointed seeing how, many of our Muslim brothers and sisters are
being deviated into the kufriya Manhaj of Munkirul Hadeeth wherein they reject the
sayings of the prophet and the Sahaba and every other Salaf thereby directly or
indirectly rejecting the Prophet  himself. One of my friends reverted to Islam and
happens to be a very good practicing Muslim thereafter. However, these Munkirul
Hadeeth (aka Quranist only) have laid down the traps via internet and other sources in
abundance. After being a victim to online one-sided websites and videos he has now
become one of them. Inna Lillalahi wa Inna Ilaihi Raajioon. How many marriages have
been spoilt due to the Husband or wife going astray after accepting Islam? How many
youths have been pulled by their desires into following this Deviant sect? Inna Lillalahi
wa Inna Ilaihi Raajioon.
Wallahi ya Ikhwaan, these people are working so hard, night and day to pull Muslims
towards themselves. Near my own residence and also in cities across my country
thousands and thousands have been victims to this deviant sect. Why are we allowing
them to do such a thing? Why don't we being the Majority put in more effort to refute
them? Ma sha Allah walillahil hamd hundreds of articles have been issued against them
and many videos of scholars have been uploaded against them too, however
considering the huge count of Muslims across the world and Non Muslims who are on
the brink of accepting Islam, a few hundred articles are not enough. So please co-
operate with each other, share this article and work on this. If you happen to find any
more relevant information suiting this article please leave a mail or contact us from our
website. May Allah have mercy on the one who corrects me. The very thought that
Allah guides someone momentarily and then leaves him astray gives me the creeps and
makes me sad about my destiny.
Reminds me of two ahadeeth in one of which the Prophet  informed us how a person
appears to be doing the deeds of paradise but then eventually ends up being in hell fire
and vice versa.
And second hadeeth being of Abu Bakr  reciting the verses:
 
Our Lord!
Let not our hearts deviate
now after your have guided us,
but grant us mercy
from Thine own Presence;
for Thou art the Grantor
of bounties without measure
[Qur’an Aale Ìmran, 3:8]
There are more similar duaàs to invoke for a good end. You may download them from
here:
Pdf/word format:
http://the-finalrevelation.blogspot.in/p/dua-section-all-kinds.html
Images for Mobile:

https://www.dropbox.com/sh/wupj7q7t8j9znq1/qAwpu9Ojvv
www.the-finalrevelation.blogspot.com
September 18, 2013
This book is aimed at educating the Muslims by furnishing enough evidences that
indicate the authority and importance of Sunnah from the Islamic sources of texts. This
effort aims at improvising a Muslim’s know-how about the very subject of our
compilation so as to remove every major doubt that may stand against as a question to
the Sunnah. Apart from this it aspires to shed enough light on the deviant sect or
idealogy of Munkirul Hadeeth. Refuting any sect or anything per say, has a variety of
angles. Similarly refuting Munkirul Hadeeth (Hadeeth rejectors) can be done by either
emphasizing the authority of Sunnah or hadeeth or by replying to their allegations and
criticism or by counter questioning them. In this article we will only lay down some
examples to show the authority of Hadeeth/Sunnah from the Islamic literature so that
well-read and well-informed Muslims can resist and refute such deviant claims with
Hikmah.
To avoid lengthening the compilation, I won't go into their origin or their founding
fathers and etc. but to make it short: Munkirul Hadeeth is a deviant sect that rejects
the sayings, traditions, actions, seerah of the Prophet  and any other Islamic source
apart from the Qur’an. They believe Qur’an as a stand-alone source is sufficient for
Deen al-Islaam. They base their rejection on a number of reasons (more appropriately
excuses) the very first of which being "The dubious preservation of ahadeeth" which
undoubtedly is a very weak and lame claim to make because the preservation of both
Qur’an as well as Hadeeth started from the time of the Prophet  himself in his
presence under his guidance as we will show below. What else could we expect from
individuals who lack knowledge and proper understanding? We seek refuge in Allah
from such traps of Shaitaan.
And it is known that Isnaad (chain of transmission) is one of the specialties of this
Ummah. This is by which we come to know of the proven Prophetic traditions as it is
narrated from Abdullah bin Abbaas  that he said: The Messenger of Allaah  said:
“You hear (from me), and others will hear from you; and people will hear from them
who heard from you.”
[Narrated by Ahmed (2945), Abu Dawood (3659) and Ibn Hibbaan (62) in his Saheeh with a Saheeh chain]
And thus since 14 centuries and more we Muslims have been inheriting our prophetic
traditions and the teachings of our salaf via a strong fortified methodology, which if
applied to any other religion today, would put it in a compromising position. So these
people not only reject the ahadeeth of the Prophet  but also reject the sayings of his
very students i.e. the Sahaba and all those who came thereafter. This is extremely
dangerous and could lead to putting oneself out of the folds of Islam [which has
different terms and conditions as discussed by scholars]
To briefly answer some major doubts or provide with certain knowledge base articles
to inform Muslims regarding the esteemed status of Sahaba and preservation of
Qur’an and hadeeth please see the below:
1. Preservation of Qur’an and Hadeeth during as well as after the time of the
Prophet :
http://the-finalrevelation.blogspot.in/2013/01/hadeeth-books-and-
compilations-by.html
2. Virtues of Sahaba from Qur’an and Ahadeeth:

http://the-finalrevelation.blogspot.in/2012/12/some-virtues-of-Sahaba-
companions-of.html
3. The status of the Sahaba in the eyes of Muhadditheen:

http://the-finalrevelation.blogspot.in/2012/09/the-virtue-of-Sahaba-
companions-of.html
4. The Manners of the Sahaba while learning Islam:

http://the-finalrevelation.blogspot.in/2012/12/manners-ofthe-Sahaba-while-
learning-islam.html
5. The Sahaaba immense love for the prophet :

http://the-finalrevelation.blogspot.in/2012/08/Sahaba-love-for-prophet.html
6. All the above in One Android App:

http://the-finalrevelation.blogspot.in/2013/09/android-app-Sahaba-to-z.html
The purpose of enlisting these articles is that a Muslim when learns about the above,
will In sha Allah undoubtedly be more firm and grounded in his knowledge, approach
and attitude towards respecting and acknowledging the principles of his Deen that
reached him through such blessed people. One has to know his own history before he
counters the opposition’s forgery.
Time is a witness that no one deviated from the right path but due to his desires.
Desires make a man incline himself towards evil and on the contrary control or good
desires have the tendency to transform a devil into a man. For e.g., Such as a good
student turning into a drug addict and a drug addict becoming a pious Muslim.
Be it the Khawarij, the Shià or others, they have always interpreted the Qur’an as per
their desires and eventually deviated from the right path. We have an article that not
only chalks out the dangers of self-interpretation but also shows how it is absolutely
mandatory and incumbent upon every Muslim to seek knowledge from authentic
sources.
You may see the article here:

http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-
of.html
This ideology of rejecting Ahadeeth is nothing but Bidàh (i.e an innovation) and the
Muslims have warned sternly and severely against both the innovations as well as the
innovators.
Please see this Link to follow the statements of The Prophet  and our salaf which
would help you learn why Bidàh is the most dangerous thing of all in the religion:
http://the-finalrevelation.blogspot.in/2012/07/what-is-bidah-and-why-is-it-most.html
Apart from desires that urge them to throw out the ahadeeth which imposes
restrictions upon them, they also tend to argue using logic and science. Well this is a
very old play card to throw. I mean don't you think we (Muslims) have countered these
arguments coming from Non Muslims already?
Science is DEPENDENT upon Man and man is DEPENDENT upon his intellect and a
human intellect is LIMITED, the proof of which is that it continuously DEVELOPS. Had it
been flawless and absolute then there was no need for any "development". For e.g:
Qur’an has enlisted numerous scientific facts and miracles which the human world has
just recently discovered. Galileo and his contemporaries when informed the Christian
church and state of the earth NOT being flat, they were threatened to death by their
own people. Majority of the humans back then, had many sort of beliefs that science
today has proven wrong. Fortunately, for Muslims these facts and discoveries were
revealed back then such as:
1. The very first verse of Surah al Faatiha says "Lord of the W.O.R.L.D.S " the tafseer
of this mentions how Allah is not only the lord of the Worlds (more than one world)
but also of his numerous creations which may be wherever he has them. Which
science finally discovered way later. If they base their argument that such and such
Greek philosopher discovered it first then there are many refutes to this, the most
obvious of them being that those Greeks who "stipulated" and not "affirmed" with
certainty (as Islam did by not only revealing this ayah but also stating and challenging
that if it were from other than Allah then verily you would have found faults in it) were
also believers in Gods, and that too idol worshipers as well.
2. Another e.g is of Qur’an discussing the reason for mountains, then the earth not
being flat, so on and so forth.  
So the Lord who revealed these verses taught us how science was limited and it could
in no way be compared to God's wisdom, power and know-how. So these Munkirul
Hadeeth, who use science to defy ahadeeth also believe in things that science
opposes which are mentioned in the Qur’an such as "Mary having a child without a
father" and "a very old and infertile wife of ibrahim  having a child". But when it
comes to ahadeeth they imitate the Non Muslims and reject them basing it on their
human (limited) reasoning.
If the intellect of specific individuals should be used as the yardstick then what criteria
would determine who qualifies and who does not? Similarly, if these special people
(those who judge ahadeeth based on logic) differ, then would this dispute be resolved
through ‘Aql or Naql (copying)? If the dispute should be resolved through intellect, the
differences will never be resolved as no one would be prepared to accept that his
thinking is flawed. If the difference should be resolved through Naql then this is what
we have been promoting all along; there is no solution other than trusting that which
has been conveyed to us through divine revelation.
Here is an article that shows the biggest of scientists believing in God, and supernatural
events which science has no proof of:
Scientists believe in God and Religion too:

http://the-finalrevelation.blogspot.com/2013/07/scientists-believe-in-god-and-
religion.html
Here are some more refutations enlisting miracles of Sunnah, Qur’an, and explaining
the ahadeeth on which many Munkirul Hadeeth cast doubts:
http://the-finalrevelation.blogspot.in/p/refutation-to-deviant-sects-others.html
This is just a tiny little portion compared to what many of my friends and other
students of knowledge have achieved, may Allah bless them and grant them the best in
both the worlds. Ameen Abu Sa’eed Al-Khudri reported: The Prophet, peace and
blessings be upon him, said,
“There will come a people from the east who recite the Quran but it does not go
beyond their throats. They will go out of the religion just as an arrow pierces its target
and they will not return to it just as the arrow does not return to the bow.”
[Source: Sahih Bukhari 7123]
This hadeeth even though is made in connection with the khawarij, yet this particular
trait can be seen among the Munkirul Hadeeth for they also read the Qur’an but they
don't really understand what it means. The Khawarij did the same, they interpreted
verses according to their own understanding and left the understanding of the Sahaba
and look what happened to them!
Yazid b. ‘Umairah, who was one of the companions of Mu’adh b. Jabal said:
Whenever he (Muàdh b. jabal) sat in a meeting for preaching, he would say: Allah is a
just arbiter; those who doubt would perish. One day Mu’adh b. jabal said: In the times
after you there would be trails in which riches would be abundant. During these trails
the Quran would be easy so much so that every believer, hypocrite, man, woman,
young, grown up, slave and free man will learn it. Then a man might say: What
happened with the people that they do not follow me while I read the Quran? They are
not going to follow me until I introduce a novelty (such as rejecting the ahadeeth for
publicity) for them other than it. So avoid that which is innovated (in religion), for
whichever is innovated is an error.......
[Sunan Abi Dawud 4611, Saheeh]  
Al-Awzaaèe  said: One of the people of desires was arguing with Àlee Ibn Abee
Taalib . So Ibn Àbbaas  said to him (Àlee):
“O Abu al-Husain! (They) interpret the Qur’aan as per there wishful thinking, so you’ll
say (something) and they’ll say (something back). Rather, fight them back with the
Sunnah (of the Prophet ), for verily they cannot lie about the Sunnah.”
[al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/560)]
Umar ibn Àbdullaah al-Ashaj said: Ùmar Ibn al-Khattaab  said:

“(Soon) there will come (a group of) people, arguing with you regarding the
Mutashaabih (unclear verses) of the Qur’aan. So debate with them using the Sunnah
(of the Prophet ). For verily the As-haab al-Sunan (those who know the Sunnah of the
Prophet ) are the most knowledgeable people about the Book of Allaah ta’ala”
[Narrated by al-Darimee in his Sunan, al-Khatib in Tarikh Baghdad (14:286), and al-Lalika'i in Sharh Usul
I`tiqad Ahl al-Sunna (1:123 and al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/559-560)]
Umar bin Al-Khattaab (radiyAllahu'anhu) said:

“Don’t be fooled by the recitation of Qur’an (e.g done by the Munkirul hadeeth) for its
only words that we utter. Rather, look at the one who (truly) acts upon it.”
[Iqtidaa-u al'ilmi al'amal pg 71]
Please Note:
There are too many verses that could be used to explain the Asbaab al-Nuzool
(reasons for the revelations) and other factors that confirm the importance of
sunnah and likewise, so now fI'll be quoting only. More will be added later on In
sha Allah
Allah's Book is filled with verses that categorically denote the obligation of following
and abiding by the Sunnah. For the sake of convenience and better explanation, I’ve
categorized these verses into at least four types, although a single verse can be of more
than one type i.e., can have multiple implications, is reconciled at multiple occasions
and etc. The Four types are:
A. Verses that indicate the obligation of believing and complying with the Prophet
.
B. Verses that indicate that the Prophet  clarifies the Book and explains its wisdom
in a manner that carries authority on Allah's part;
C. Verses that indicate the obligation of obeying the Prophet  in absolute terms in
whatever he orders and whatever he prohibits from;
D. Verses that indicate the obligation of following and imitating him in all that issues
from him as being exemplary, so as to be loved by Allah and follow the true
Deen;
Note:
I will not be mentioning the tafseer of each verse for it will lengthen the topic. Those
who wish to refer to the tafseer for verification or extra details may do so. I may, at
times, explain a certain verse using a scholarly statement for better clarity.
A) VERSES THAT INDICATE THE OBLIGATION OF BELIEVING AND
COMPLYING WITH THE PROPHET 
This type of verses clearly show that agreeing, believing and accepting the Prophet
Muhammed  to be a Messenger of Allah  signifies sign of belief and faith. "Belief" or
Emaaan here signifies the confirmation of (tasdeeq) and compliance with (idhàn) his
's message and with all that he brought from Allah (s.w.t.), whether it is mentioned in
the Quràan or not. And within these verses we also understand that the notion to not
follow him and not accept his judgment both negate belief.
Verse A.1
Allah Almighty and Exalted said:
O you who believe! Believe in Allah and His messenger and the Scripture which He has
revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso
disbelieves in Allah and His angels and His scriptures and His messengers and the Last
Day, he verily has wandered far astray.
*Qur’an 4:136+
Verse A.2
And He said:
So believe in Allah and His messenger and the light which We have revealed. And Allah
is Aware of what you do.
*Qur’an 64:8+
Verse A.3
Say, O Muhammad], "O mankind, indeed I am the Messenger of Allah  to you all,
[from Him] to whom belongs the dominion of the heavens and the earth. There is no
deity except Him; He gives life and causes death." So believe in Allah and His
Messenger, the unlettered prophet, who believes in Allah and His words, and follow
him that you may be guided.
*Qur’an 7:158+
Al-Qadi Ìyad said:

"Eeman in the Prophet Muhammad  is specifically obligatory, no iman is complete
except through it, and no islam is correct except with it. Allah Almighty and Exalted said
"And whoever has not believed in Allah and His Messenger - then indeed, We have
prepared for the disbelievers a Blaze."
[Qur’an 48:13. See Iyad, al-Shifa' (2:1)]
Verse A.4
Lo! We have sent you (O Muhammad) as a witness and a bearer of good tidings and a
warner, that you (mankind) may believe in Allah and His messenger, and may honor
Him, and may revere Him, and may glorify Him at early dawn and at the close of day.
*Qur’an 48:8-9]
Verse A.5
The true believers are only those, who believe in (the Oneness of) Allah and His
Messenger (Muhammad SAW), and when they are with him on some common matter,
they go not away until they have asked his permission. Verily! Those who ask your
permission, those are they who (really) believe in Allah and His Messenger. So if they
ask your permission for some affairs of theirs, give permission to whom you will of
them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.
[Surah al-Noor, verse 62]
Shaykh Mustafa Sibaaee in his Book role of Sunnah, page no. 84 quotes Ibn Qayyim
(r.h) in I`lam al-Muwaqqiìn (1:58), who said:
If Allah made it a necessary element of faith for the companions to seek permission to
go somewhere when they were with the prophet , then it is even more obvious that
it is a necessary element of faith for them not to adopt a view in Religion without first
seeking his permission.
Concerning this verse al- Shafiì said: "He has made the completion of the beginning of
belief - to which everything else is subordinate - belief in Allah then in His Messenger.
So if a human being believes in Him but does not believe in His Messenger, the
designation (ism) denoting completion of belief in no way whatsoever applies to him,
until he believes in His Messenger together with Him.
[in As-Sha`fee's al-Risala (p. 75). Al-Sha`fee’s statement reminds me of the verse
wherein Allah enjoins his slaves to keep his commandments together. Meaning, some
people during the time of the prophet rejected him by rejecting his hadeeth. Thereby
claiming or indicating that they would believe in Qur’an but not the Prophet so this is a
violation of Qur’an and breaking the commandment of Allah such as Obey Allah AND
his Messenger]
Verse A.6
"....when they are sincere/true (‫ص ُحىا‬
َ َ‫ )ن‬to Allah and His Messenger....."
*Qur’an 9:91+
Abu Sulayman al-Khattabi said:

Being true (nasiha) is a term that expresses the generality of one's will toward the
good of the party to whom one is being true. It is impossible to come up with a
synonym for it. Its lexical meaning is sincerity (ikhlas).... Thus one's being true (nasiha)
to Allah is one's correct belief in Him with unicity (al- wahdaniyya) and one's describing
Him in terms appropriate to Him, declaring His transcendence from what is
impermissible to apply to Him, desiring what makes one beloved to Him, staying far
away from what causes His wrath, and sincerity in worshipping Him. Being true to His
Book consists in believing in it, putting in practice its contents, beautifying its
recitation, being humble before it, magnifying its status, striving to understanding it
and acquire knowledge of it, and defending it from the interpretation of extremists and
the attacks of atheists. As for being true to His Messenger it consists in confirming his
prophethood, and doing one's utmost to obey his commands and prohibitions.
[As quoted in Àbd al-Khaliq, Hujjiyya al-Sunna (p. 293)]
Al-Ajurri said about the meaning of being true to Allah's Messenger:

It consists in coming to his aid, supporting him, and protecting him both alive and dead;
in giving life to his Sunnah by pursuing it, defending it, disseminating it; and in acquiring
his noble manners and beautiful traits. [Ibid]
Another verse that proves the above explanation is:
Verse A.7
And when it is said to them, "Come to what Allah has revealed and to the Messenger,"
you see the hypocrites turning away from you in aversion.
The And here clearly abolishes the false argument that this verse implies ONLY towards
obedience of Allah because had it been so then the "and" was not needed to
differentiate the obedience towards Allah and his Messenger .
Ibn Hazm (r.h) refuting the Munkirul Hadeeth said with regards to this verse that:
Let one therefore beware of Allah Almighty and Exalted to Whom is the return. Let his
soul feel fear upon recitation of this verse and his anxiety increase in intensity that he
should be meant by the epithet mentioned in that verse - that despicable, ruinous trait
which necessitates hellfire. So whoever debates his opponent in a given matter of the
Religion and its rulings - which we were commanded to learn and understand - calling
him unto what Allah has revealed and what the Prophet  has said, but the other turns
away and calls him unto analogy or to So-and-so's saying: let him know that Allah has
named him a dissimulating hypocrite.... And if someone were to say: "We do not take
except what we found in the Qur'an," such a person would be an apostate (kafir) by
consensus of the Islamic Community, and would not thereby be obligated to pray more
than one rakàh between the going down of the sun and the dark of night, and another
one at dawn [Qur’an 17:78]. For this is the least that has been called salat, and there is
no limit (hadd) set for the most in that chapter. One who follows such a position is an
idolatrous disbeliever (kafir mushrik) whose life and property are licit. The only ones to
go that path are some of the extremist Rafidis upon whose apostasy consensus has
formed in the Community. And success is from Allah Almighty and Exalted. Now,
should someone follow only what the entire Community has agreed upon and nothing
else, leaving all that they differed about with regard to what the texts mention: such a
person is a transgressor (fasiq) by consensus of the Community. These two
preliminaries make it obligatory to accept what is transmitted.
[al-Ihkam fi Usul al-Ahkam (1:101, 2:80)]
Verse A.8
It is not for a believing man or a believing woman, when Allah and His Messenger have
decided a matter, that they should [thereafter] have any choice about their affair. And
whoever disobeys Allah and His Messenger has certainly strayed into clear error.
[Qur’an 33:36]
Concerning this verse Ibn al-Qayyim (r.h) said:

"Allah Almighty and Exalted has stated in this verse that there is no choice left for a
believer after Allah's judgment and the judgment of His Prophet. Whoever makes an
alternative choice after this, has strayed in manifest misguidance."
[I`lam al-Muwaqqiìn (1:57)]
Verse A.9
But No, by your Lord! they will not believe (in truth) until they make you judge of what
is in dispute between them and find within themselves no dislike of that which you
decide, and submit with full submission
*Qur’an 4:65+
Concerning this verse Ibn Hazm said:

This verse suffices for whoever understands and shows caution, believing in Allah and
the Last Day, and knowing with certainty that this covenant is his Almighty Lord's
covenant with him and His will recorded against him. Therefore, let every human being
examine his soul, and if he finds in it any reserve towards the Prophet's  judgment in
any report he knows to be authentic among those reports that reached him; or if he
finds his soul reticent to submit to what has reached him from Allah's Messenger ,
but leaning instead to So-and-so's saying, or to his analogies and preferences; or if he
sees that this soul sets up as judge over what he contends, someone other than Allah's
Messenger  whether a Companion or anyone lesser: let him know that Allah Almighty
and Exalted has sworn an oath - and His Word is the truth! - that he is not a believer,
and Allah has spoken the truth. If he is not a believer, then he is an apostate, and there
is no middle way. Let him know also that all those he imitates, whether a Companion,
or a Successor, or Malik, or Abu Hanifa, or al- Shafiì, or Sufyan, or al-Awzaì, or Ahmad,
or Dawud - Allah be well-pleased with all of them - they are all innocent of him in this
world and the next, and the Day that witnesses rise forth.
[al-Ihkam fi Usul al-Ahkam (1:100).]
Ibn al-Qayyim said concerning the same verse:

Allah Almighty and Exalted swore by Himself that belief was absent from people until
they made His Prophet a judge between whatever is in dispute between them whether
minute or major. But He did not consider their making such arbitration a sufficient
factor of their belief until the least element of reservation or unease at his verdict and
judgment had completely disappeared from their hearts. And He did not even make
the latter condition sufficient until they submitted with full submission and let
themselves be led in complete followership.
[I`lam al-Muwaqqiìn (1:57). ]
Al-Shafiì explained thus the circumstances in which the verse was revealed:
This verse was revealed - according to what has reached us, and Allah knows best - in
the matter of a man who contended with al-Zubayr over a piece of land, whereupon
the Prophet ruled in favor of al-Zubayr. This judgment is a Sunna of Allah's
Messenger  and not a ruling stipulated in the Qur'an. The Qur'an shows - and Allah
knows best - what I have just described. If it had been a judgment based upon the
Qur'an, it would have been a ruling stipulated by Allah's Book, in which case they, in
refusing to submit to a stipulated ruling of Allah's Book, would have been considered
not to be believers without any difficulty, simply for rejecting the ruling that had been
revealed and refusing to submit to it.
[al-Risala (p. 83)].
B) VERSES THAT INDICATE THAT THE PROPHET CLARIFIES THE

BOOK AND EXPLAINS ITS WISDOM IN A MANNER THAT CARRIES
AUTHORITY ON ALLAH’S PART
Verse B.1
And Allah said
"...And We revealed to you the message that you may make clear (explain) to the
people what was sent down to them and that they might give thought.
[Qur’an, (16:44).]
Verse B.2
And He said:
And we have revealed the Scripture unto you only that you may explain unto them
that wherein they differ, and (as) a guidance and a mercy for a people who believe.
*Qur’an 16:64+
Verse B.3
And He said:
Even as We have sent unto you a messenger from among you, who recites unto you
Our revelations and cause you to grow, and teach you the Scripture and wisdom, and
teach you that which you knew not.
*Qur’an 2:151, A similar verse is found at (3:164) and 62:2)]
Subhanallah, what a verse! This verse clearly, explicitly distinguishes between Qur’an
(scripture), recital and wisdom. All are three different things. So Allah clearly says that
the Prophet  not only recited the Qur’an, but he also taught/explained the Qur’an
plus the wisdom (i.e Sunnah) PLUS that which they did not know!! Subhanallah! If all of
these actually meant Qur’an and Qur’an only then this is how it would appear:
Does this verse mean or imply "the prophetic teachings, hadeeth, etc, are not
required? Or All the 6 points point towards Qur’an and Qur’an only? If yes this is how it
would look:
1) Even as We have sent unto you a messenger from among you, 2) who recites unto
you Our Qur’an 3) and cause you to grow (via Qur’an) 4) and teach you the Qur’an 5)
and Qur’an, 6) and teach you that which you knew not (once again Qur’an)
Does this make sense? Is this the speech of Allah?
Verse B.4
And He said:
Remember Allah's grace upon you and that which He has revealed unto you of the
Scripture and of wisdom, whereby He does exhort you.
*Qur’an 2:231, also see 4:113+
Verse B.5
And He said:
And bear in mind that which is recited in your houses of the revelations of Allah (i.e.,
Qur’an) and wisdom. Lo! Allah is Subtle, Aware.
*Qur’an 33:34]
Verse B.6
"Do not move your tongue concerning [the Qur'an] to make haste therewith. It is for Us
to collect it [in your heart] so you may recite [and compile it]. But when We have
recited it, follow its recital [by proclaiming it]: Nay more, it is for Us to explain it
[through your tongue]."
[Surah Al Qiyamah, 75: 16-19]
Verse B.7
Our Lord! Send amongst them a Messenger of their own, who shall recite unto them
Your verses andinstruct them in the Book (this Quràn) and Al-Hikmah (wisdom) and
sanctify them. Verily! You are the All-Mighty, the All-Wise.”
[Al-Baqarah 2:129]
As you can see here Allah clearly speaks that the Prophet  would not merely recite
the verses (as the Munkirul Hadeeth assume) but he would instruct them and also
teach them the Wisdom. Both the instructions and Wisdom of the Prophet  are not
found in Qur’an but the hadeeth.
Verse B.8
Those who follow the Messenger, the Ummiyy (unlettered) prophet whom they find
written with them in the Torah and the Injeel, and who bids them what is fair and
forbids what is unfair, and makes lawful for them good things, and makes unlawful
for them impure things, and relieves them of their burden, and of the shackles that
were upon them. So, those who believe in him and support him, and help him and
follow the light sent down with him, – those are the ones who are successful.
*Qur’an 7:157+
Here making lawful and declaring the unlawful is termed as an act of the Prophet 
which proves the independent authority of Hadeeth along with that of the Qur’an and I
think this verse needs no further explanation.
A CHALLENGE TO THE MUNKIRUL HADEETH

“This Quran is not such as can be produced by other than Allah; on the contrary it is a
confirmation of (revelations) that went before it, and a fuller explanation of the Book
wherein there is no doubt – from the Lord of the worlds.”
[Surah Younus [10], ayah 37]
Question: Quran explains the book, which book? Here we would take the meaning of
book as shariah and the correct meaning would be Qur’an explains the shariah.
If we are to say (according to your understanding that) it means ‘Quran explains the
Quran’, then why the different usage of words to represent the same thing?
Furthermore we found that there are many things that are not explained in the Qur’an,
for example how to offer salaah or which are the forbidden months and etc. Also the
"ahadeeth" have been addressed as Kitaab-Allah in our Books of hadeeth so we have
no problem understanding this verse but you surely do in giving a justified explanation.
To prove our point further here's an example about the word ‘ayah’.
“Verily! In the creation of the heavens and the earth, and in the alternation of night
and day, there are indeed ayah for men of understanding.”
(Surah Al-Imran [3], ayah 190)
“And on the earth are ayaat for those who have faith with certainty and also in your
own selves. Will you not then see.”
(Surah Dhariyat [51], ayah 20-21)
So here the word ayah doesn't mean or refer to verses but to signs of Allah, so
similarly the above verse of Surah Yunus and other verses which speak of Hikmah is
clearly understandable to us that it undoubtedly means Sunnah. How will they
reconcile? Proper reconciliation is not possible for a Munkirul Hadeeth, but it is for us
as we use both Qur’an and Hadeeth
It is reported that Al-Hasan Al-Basri – Allah have mercy on him said, “Al-Kitab is the
Qur’an, and Al-Hikmah is the Sunnah.”
It is also reported that Qatadah – Allah have mercy on him said,

“And *he will+ teach them The Book and Al-Hikmah, i.e. the Sunnah.”
[Al-Lalakaì, Sharh Usul I’tiqad Ahl Al-Sunnah wa Al-Jama’ah Vol.1 p86, 87; Ibn Battah, Al-Ibanah Al-Kubra
Vol.1 p98; and Al-Tabari in his Tafsir.]
Shaykh Al-Islam Ibn Taymiyah said (Majmu’ Al-Fatawa Vol.3 p366), “A number of the
Salaf said that Al-Hikmah refers to the Sunnah, because that which was recited in the
houses of *the Prophet’s+ wives – Allah be pleased with them – apart from the Quràn
was his Sunnah – Allah’s peace and blessings be upon him.”
Indeed Hassaan Ibn Attiyyah (d.120 H) rahimahullaah used to say: "Jibreel used to
descend upon the Prophet sallAllaahu alayhi wa sallam with the Sunnah just like he
used to descend upon him with the Quraan.”
[Collected by Imaam Daarimee (587 or see ad-Daarimee, Muqaddimah, 49), Imaam Abu Dawood in
Maraaseel (1/361), Imaam Marwazee in As-Sunnah (1/33) , Imaam Laalakaa’ee in I’tiqaad Ahlus-Sunnah
(1/83), Ash-Sharhwal-Ibaanah of Ibn Battah, p. 128 and Majmoo’ul-Fataawaa of Shaikhul-Islaam Ibn
Taymiyyah, 3/366]
Imam al-Shafèe (r.h) said concerning these verses that:

"Allah -- Almighty and Exalted -- mentioned the Book, and that is the Qur'an; He also
mentioned wisdom. I have heard those whose opinion I trust among the people of
knowledge of the Qur'an say that "wisdom" means the Sunna of Allah's Messenger 
This supports what Allah -- Almighty and Exalted -- said - and Allah knows best -
because the Qur'an is a reminder (dhikr) and wisdom follows it, and Allah mentioned
that He lavished favor on His creatures by teaching them the Book and wisdom. It is
therefore impermissible - and Allah knows best - to say that wisdom here is anything
other than the Sunna of Allah's Messenger  That is because it is coupled (maqruna)
with the Book, and that Allah has made obedience to His Prophet a strict obligation,
imposing upon people the absolute duty to follow his commands. Thus it is not
permissible to say about anything that it is a strict obligation (fard) except about Allah's
Book and the Sunna of His Messenger  due to what we just said, namely, that Allah
has coupled belief in His Messenger with belief in Him"
[Al-risalah, Page 78]
C) VERSES THAT INDICATE THE OBLIIGATION OF OBEYING THE

PROPHET  IN ABSOLUTE TERMS IN WHATEVER HE ORDERS AND
WHATEVER HE PROHIBITS FROM
Verse C.1
“Obey Allah and the Messenger, so that you may be blessed.”
*Qur’an 3:132+
Verse C.2
“And obey Allah and His Messenger, if you are believers.”
*Qur’an 8:1+
Verse C.3
“O you who believe, obey Allah and obey the Messenger, and do not nullify your
deeds.”
*Qur’an 47:33+
Some other verses are 4:59, 5:92, 8:20, 8:46, 24:54, 58:13 and 64:12 (there are more
than these)
Every single verse of the Holy Qur’an which speaks of the ‘Obedience to Allah’ without
an exception mentions ‘Obedience to the Messenger’ as well. Why is the Obedience to
the Messenger mentioned separately if it has no implication other than obeying
Allah’s commands in the Qur’an?
Same is true for all the verses in which there is a warning for not being obedient to
Allah.
Verse C.4
“Whoever disobeys Allah and His Messenger and transgresses the limits set by Him, He
shall admit him to the Fire, where he will remain forever. For him there is a humiliating
punishment.”
*Qur’an 4:14+
Verse C.5
And He said:
O you who believe! Obey Allah and His messenger, and turn not away from him when
you hear (him speak)? Be not as those who say, We hear, and they hear not.
*Qur’an 8:20-21]
Verse C.6
'And whatsoever the Apostle gives you take it and whatsoever he forbids you, you
abstain (from it).
*Qur’an 59.7+
Verse C.7
So if they deny you, [O Muhammad], say, "Your Lord is the possessor of vast mercy;
but His punishment cannot be repelled from the people who are criminals."
[Qur’an, 6:147]
Here Allah is explicitly saying "deny you" and not deny Allah's signs or etc. Whereas in
many other verses we see Allah rebuking the disbelievers for denying him, his signs,
commandments and etc but here Allah is speaking explicitly against those who deny
the Prophet . This is further affirmed by the following Surah:
Indeed, your enemy (one who abuse, mock, reject, refuse the prophet or his sayings) is
the one cut off.
*Qur’an 108:3+
Some Other verses are 8:13, 9:63, 33:36 and 72:23 (there are more than these).
Be it the Mushrikeen of Quraysh or The Jews and Christians, or the Khawarij and Shià's
later on, all of them have rejected the ahadeeth/sayings of the prophet . Some of
them have rejected both the Qur’an or its injuctions, whereas some objected to what
the prophet  spoke. And eventually they were categorized into being one of his
enemies because how is it possible that you love a man whom Allah loves and
commands to follow his suit, yet reject his sayings and claim to love him? This is like
saying "I steal but i'm not a thief". May Allah give them a higher IQ.
Al-Qadi 'Iyad narrated from 'Ata' ibn Abi Rabah, as did al-Tabari, Ibn 'Abd al-Barr, al-
Bayhaqi and others from Mujahid, Qatada, and Maymun ibn Mahran: "Referring it to
Allah Almighty and Exalted means to go back to His Book, while referring it to the
Messenger  means to go back to him in his lifetime, and to his Sunna after his death.”
[Al-Tabari, Tafsir (5:151, 25:78); al-Qurtubi, Tafsir (5:260-261); al-Lalika'i, I'tiqad Ahl al-Sunna (1:73); al-
Nahhas, Ma'ani al-Qur'an (2:123); al-Bayhaqi, al-I'tiqad (p. 227-228), al-Madkhal (p. 184); al-Bukhari, Khalq
Af'al al-'Ibad (p. 61); Ibn 'Abd al-Barr, al-Tamhid (4:264), Bayan Fadl al-'Ilm (1:765-766, 2:910, 2:1177,
2:1189); Ibn al-Jawzi, Zad al-Masir (2:117); al-Suyuti, al-Durr al-Manthur (2:579).]
Thus we find that in all the verses that deal with the positive and negative aspects of
obedience mention ‘Obedience to the Messenger (PBUH)’ along with ‘Obedience to
Allah’ separately.
There is not a single verse in the Holy Qur’an wherein ‘Obedience to Allah’ is
mentioned without that of the Messenger. On the other hand there are certain verses
in which only ‘Obedience to the Messenger’ has been mentioned. Same is the case
with the verses warning about disobedience. Following are a couple of examples;
Verse C.8
“Establish Salah and pay Zakah and obey the messenger, so that you may be favored
with mercy.”
*Qur’an 24:56+
Verse C.9
“On that Day, those who have disbelieved and disobeyed the Messenger shall wish
that the earth were leveled with them. They shall not (be able to) conceal anything
from Allah.”
*Qur’an 4:42+
Here we see that those who reject or disobey the prophet's command by negating it
hold the same status as those who disbelieve in him and his authority All together.
[Also see 4:115 & 24:54.]
The reason for attaching this much importance to the obedience to the Messenger  is
that obedience to Allah is simply not possible without following the Prophet  i.e. it is
not possible to follow Qur’an without Hadeeth. And as to the verses that mention only
‘Obedience to the Messenger’ or warn against disobedience to him, it is because
whatever the Messenger  says is from Allah and obedience to him is in reality
obedience to Allah. Qur’an itself says;
Verse C.10
“Whoever obeys the Messenger obeys Allah”
*Qur’an 4:80+
Verse C.11
And He said: O you who believe! Obey Allah, and obey the messenger and those of you
who are in authority; and if you have a dispute concerning any matter, refer it to Allah
and the messenger if you are (in truth) believers in Allah and the Last Day. That is
better and more seemly in the end.
*Qur’an 4:59]
Regarding the above verses, the Arabic and Hadeeth Masters like al-Sha`fee, Ibn Hajar
and others have given an excellent refute to Munkirul Hadeeth using the Arabic
grammer and its emphasis which many Munkirul Hadeeth have no idea about because
they rely and depend on the translations.
[See: Al-Shafi'i, al-Risala (p. 79-81); Ibn Hajar, Fath al-Bari (1959 ed. 13:111); Ibn al-Qayyim, I'lam al-
Muwaqqi'in (1:54) and others]
Verse C.12
And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I
had followed the Messenger (taken a path with the Messenger.'')"
*Qur’an 25:27+
D) VERSES THAT INDICATE THE OBLIGATION OF FOLLOWING AND

IMITATING HIM IN ALL THAT ISSUES FROM HIM AS BEING
EXEMPLARY SO AS OT BE LOVED BY ALLAH AND FOLLOW THE
TRUE DEEN
Allah says "Indeed there has been an excellent example for you in Ibrahim and those
with him," meaning, his followers (his Sahaba) who believed in him,
"....when they said to their people: Verily we are free from you...'' meaning, `we disown
you (the Sahaba of Ibraaheem),'
[Qur’an, Chapter 60, Verse 4]
So when Allah commanded the people of Ibraheem (a.s) to follow him as he was an
exemplary example to be followed, the Kuffars rejected him and his Sahaba who
taught his way . Now lets see what our Modern Day Munkirul Hadeeth folks do:
There has certainly been for you in the Messenger of Allah  an excellent pattern (to
follow) for anyone whose hope is in Allah and the Last Day and [who] remembers Allah
often.
[Qur’an, 33:21]
What did the Munkirul Hadeeth do? They rejected Muhammad and his Sahaba just like
how the Kuffar rejected Ibraheem  and his Sahaba. Allah praised both the Sahaba of
Ibrahim  as well as the Sahaba of Rasool Allah  such as in verses 9:100, and many
other places as you can see in the articles i enlisted at the very begining showing the
virtues of the Sahaba from Qur’an and hadeeth. So you see the similarity? May Allah
save us from this misguidance.
Al- Qadi Ìyad quoted al-Hakim al-Tirmidhi and other commentators as saying:
"Following the example of the Messenger means taking him as one's leader, following
his Sunna, and not contravening him whether in speech or in deed."
[Ìyad, al-Shifa' (2:7).]
Allah Almighty and Exalted said: Say, (O Muhammad, to mankind): If you love Allah,
follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.
*Qur’an 3:31+
Some people came and said: "Messenger of Allah, verily we love Allah!" whereupon
Allah revealed {Say: If you love Allah...}. Al-Hasan said: "Thereafter, the mark of their
love for Him was their adherence to the Sunna."
[Narrated from al-Hasan and Ibn al-Jurayj by al-Tabari in his Tafsir (3:232) and al-Qurtubi in his (4:60); and
Narrated by al-Lalika'i in Sharh Usul I`tiqad Ahl al-Sunna (1:70)]
Some Other verse relevant to this sub topic are of (9:24); (68:4- 7); (7:156-157) and
(33:37).
There are numerous accounts on this topic. For convenience, we'll enlist only a few.
1)Narrated ‘Abdullah (r.a): ALLAH’s apostle (May peace and blessings be upon him) said
“The best talk (speech) is ALLAH’s Book (Quran), and the best way is the way of
Muhammad (peace be upon him) and the worst matters are the innovations (those
new things which are introduced into the religion i.e. Bidàt); ......”
(Sahih Bukhari: Volume 9, Book 92, Number 382)
2)Narrated from al-Miqdaam that the Messenger of Allaah  (peace and blessings of
Allaah be upon him) said: "Soon there will be a time when a man will be reclining on his
couch, narrating a hadeeth from me, and he will say, 'Between us and you is the Book
of Allaah: what it says is halaal, we take as halaal, and what it says is haraam, we take
as haraam.' But listen! Whatever the Messenger of Allaah  forbids is like what Allaah
forbids."
[Al-Fath al-Kabeer, 3/438.; Jami` at-Tirmidhi 2664, in the Book of Knowledge, under the Chapter: What
Saying Has Been Prohibited Regarding The Hadith Of the Prophet and Al-Tirmidhi reported it with different
wording, and said that it is hasan saheeh. Also see Sunan al-Tirmidhi bi Sharh Ibn al-'Arabi, al-Saawi edn.,
10/132, Also see Shaakir edition no. 2663. Al-Tirmidhi also narrated a similar narration on the authority of
Abu Rafi` in his Jaami` in the Book of Knowledge, Chapter: What Saying Has Been Prohibited Regarding The
Hadith Of the Prophet Hadeeth no. 2663 and it is Saheeh]
3)Al-’Irbaad ibn Saariyah, may Allaah be pleased with him, reported "...... They (the
Sahaba) gathered and the Prophet  led them in prayer, stood up and said: Does any
of you, while reclining on his couch, imagine that Allah has prohibited only that which is
to be found in this Qur'an? By Allah, I have preached, commanded and prohibited
various matters as numerous as that which is found in the Qur'an, or more
numerous...... "
[(Reported by Abu Dawud in Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah), Hadeeth
no. 3050 , Hasan as declared by Ibn Hajar in Takhreej Mishkat al-Masaabeh 1/30 and Albaanee also in the
same book at 163; Also in Silsilah al-Saheeha 882; Al-Suyuti declared it to be Saheeh in Jaami` al-Sagheer
3021. Abu Dawood has brought similar narrations on the Authority of Miqdam and Abu Rafi` under Kitaab
al-Sunnah, Chapter: Adherence To The Sunnah, Hadeeth no. 4604 and 4605 respectively and both are
Saheeh as declared by Shaykh Albaanee]
The continuation of the above hadeeth further states that the prophet  continued to
say (giving examples of how he prohibited that which isn't mentioned in the Qur’an)
cont….."And I have said that fanged beasts of prey are not permissible for you to eat,
nor domestic asses, and that Allah -- Exalted is He -- did not make it permissible for you
to enter the houses of the People of the Book except with their permission, nor beat
their womenfolk, nor eat their crops if they give you what they are due to give."
[Narrated from al-Ìrbad ibn Sariya by Abu Dawud in his Sunan, al-Bayhaqi in al- Sunan al-Kubra (9:204
#18493) and Muhammad ibn Nasr al-Marwazi at the very end of his book al-Sunna (p. 111-112 #405), all
with a fair chain according to Ma`ruf and al-Arna'ut's assessment of the narrators in al-Tahrir, while Salim
ibn Ahmad al-Salafi in al-Sunna declared the chain good (jayyid) and al-Albani declared this latter part of
the hadeeth to be weak!]
The prophet  said: "Verily I have been given the Quraan and it’s like with it.”
[Collected by Imaam Abu Dawood (4604), Imaam Ahmed (4/130), Imaam Tabaraani in Musnad Ash-
Shamiyeen (2/137), Imaam Marwazee in As-Sunnah (71) and Ibn Abdil-Barr in Tamheed (1/150) from the
Hadith of Miqdaam Ibn Ma’d Yakrib radhi Allaahu anhu.+
Muhammad ibn Nasr al-Marwazi (d. 294) said: "Allah revealed two types of revelation,
naming one Qur'an and the other hikmah, differentiating between them, both being
from Him, and the hikmah is whatever the Messenger  instituted (sanna) that is not
mentioned in the Book. Otherwise it would be as if He said "Allah reveals unto you the
Scripture and the Scripture" which is far-fetched. ... No-one denies this except one who
is dim-witted."
[al-Sunna (p. 110 #401).]
4) Allah (s.w.t) says in Surah al-Najm: "Your companion (Muhammad ) has neither
gone astray nor has erred.He does not speak out of (his own) desire. It is but
revelation revealed (to him) ..."
[Qur’an chapter 62]
This is what Al-Mirwazi (r.h) explained above and the below will elaborate further:
Abdullah ibn Amr reported: I would write down everything I heard from the Messenger
of Allah, peace and blessings be upon him, wanting to memorize it, but the Quraish
told me not to do it and they said, “Do you write down everything you hear from him?
The Messenger of Allah  is a human being; he speaks when he is angry and content.”
So I stopped writing things down. I mentioned it to the Messenger of Allah  and he
pointed to his mouth and he said, “Write, for by the one in whose Hand is my soul,
nothing comes out of it except the truth.”
[Sunan Abu Dawud, Book of Knowledge, Number 3646, Sahih, Also reported in Tabaqat Ibn Sa'ad ,
Mustadrak Al Haakim]
Ahadeeth that show how metticulous and careful the Messenger of Allah  was:
Imaam Ahmad (may Allaah have mercy on him) reported in al-Musnad from al-
Mugheerah ibn Shu’bah: “The Messenger of Allaah (peace and blessings of Allaah be
upon him) ate some food, then got up to pray. He had already done wudoo’ before
that, but I brought some water for him to do wudoo’, He rebuffed me and said, ‘Go
away!’ I felt upset, by Allaah. He prayed, and I complained to ‘Umar about what had
happened. He said, ‘O Prophet of Allaah, al-Mugheerah feels hurt by your rebuff, and
he is worried that you may be angry with him for some reason.’ The Prophet (peace
and blessings of Allaah be upon him) said: ‘I see only good in him, but he brought me
water to do wudoo’ after I had eaten some food, and if I had done wudoo’ then, the
people would have followed suit [i.e., they would have thought that they had to do
wudoo’ every time they had eaten something+.’”
[al-Musnad, 4/253 , Hasan]
5)Narrated Irbad ibn Sariyah that the Prophet (peace be upon him) said : Those of you
who live after me will see great disagreement (contradictions and new practices in
Islam etc). You must then follow my sunnah and that of the rightly-guided caliphs (Abu
bakr, Umar, Uthman and Ali) .Hold to it and stick fast to it. Avoid novelties, for every
novelty is an innovation (In Islam) and every innovation is an error.
[Narrated by Abu Dawud under Kitaab al-Sunnah and a similar narration is found in Ahmad (4/126), Ibn
Maajah (no. 43), al-Haakim (1/96]
6) Another chain brought by Ibn Hajar in al Isaaba states:

When prices soared in Madina it was said to the Prophet -- Allah bless and greet him --:
"O Messenger of Allah, set the market prices for us." He replied: "Allah -- Exalted is He -
- will not ask me of any Sunnah which I originated (ahdathtu) among you without His
commanding me to do so. But ask Allah for His favor.
[Narrated from Talha ibn Nudayla by al-Bayhaqi in al-Madkhal. Ibn Hajar cited its different chains in al-
Isaba (3:535). Another similar report is Narrated from Anas by al-Tirmidhi (hasan sahih), Abu Dawud, Ibn
Majah, Ahmad, al-Darimi, and Abu Ya`la in his Musnad (5:245) all with sound chains as stated by Ibn Hajar
in Talkhis al-Habir (3:14). Also narrated from Abu Saèed al-Khudri (r.a) by Ahmad, and from Abu Hurayra
by Ahmad and Abu Dawud, both with fair chains as stated by Ibn Hajar. The latter mentioned two other
chains for this hadith, one from Àli and one from Ibn Àbbas. This is an example of the narrations which
Ibn al-Jawzi incorrectly included in his Mawduàt. Another chain of narration for this is mentioned by Abu
Nuaym in “Marifatus sahaba" Baab ul-Àin, Min ismuhu Ùbayd 4268]
Note:
The Jarh on Bakr Bin Sahl in the first chain of the above report is invalid as the Jumhoor
declared him to Hasan ul-Hadeeth [Detals will be furnished upon request]
7) The prophet  said: "Whoever obeys me certainly obeys Allah. Whoever disobeys
me certainly disobeys Allah. "
[Narrated from Abu Hurayra by Bukhaari 7137, Muslim, al-Nasa'i, Ahmad, and Ibn Majah. The latter has
the words "the imam" instead of "the amir.”+
8) Allah's Messenger  said to us, "Honesty descended from the Heavens and settled in
the roots of the hearts of men (faithful believers), and then the Qur'an was revealed
and the people read the Qur'an, (and learnt it from it) and also learnt it from the
Sunna." Both Qur'an and Sunna strengthened their (the faithful believers') honesty.
(See Hadith No. 208)
[Saheeh al Bukharee 7276; Chapter: Following the Sunna of the Prophet]
9) Mu'adh ibn Jabal said: "When Allah's Messenger  sent me to Yemen he said: 'How
will you pass judgment if a judgment is asked of you?' I replied: 'I shall pass judgment
on the basis of Allah's Book.' He said: 'What if it is not in Allah's Book?' I replied: 'Then
on the basis of the Sunna of Allah's Messenger -- Allah bless and greet him --.' He said:
'What if it is not in the Sunna of Allah's Messenger?' I replied: 'Then I make a personal
effort and I leave no stone unturned.' Whereupon the Prophet  slapped my chest and
said: 'Praise to Allah Who has graced the messenger of Allah's Messenger with what
pleases Allah's Messenger.'"
[This is an example of a hadith that is not established from the perspective of isnad but which is
considered nevertheless authentic and relied upon. Narrated by Abu Dawud, al-Tirmidhi who said that a
link of its chain was missing, Ahmad, al-Darimi, Ibn Abi Shayba in his Musannaf (4:543, 6:13), al-Tayalisi in
his Musnad (p. 76), 'Abd ibn Humayd in his Musnad (p. 72), al-Tabarani in al-Kabir (20:170), Ibn Sa'd in al-
Tabaqat al-Kubra (2:347-348, 3:584), al-Khatib in his Tarikh (13:77) and al-Faqih wa al-Mutafaqqih (1:188-
189), al-Bayhaqi in al-Sunan al-Kubra (10:114), Ma'rifa al-Sunan (1:173-174 #291) and al-Madkhal (p. 207),
Ibn 'Abd al-Barr in Jami' Bayan al-'Ilm (2:844-846 #1592-1594=2:56), al-Baghawi in Sharh al-Sunna (10:116),
Ibn 'Asakir in Tarikh Dimashq, and others. Al- Bukhari in al-Tarikh al-Kabir (2:277) stated that it has no
sound chain, as reiterated by Ibn al-Jawzi in al-'Ilal al-Mutanahiya (2:758-759 #1264) and Ibn Hazm in al-
Ihkam (7:417=6:36). However, because it is unanimously considered authentic by the jurists, it is
considered sahih as a hadith as indicated by Abu Bakr al-Razi in Ahkam al-Qur'an (3:179), Ibn al-'Arabi in
'Arida al-Ahwadhi, Ibn Kathir in his Tafsir (1:4), Ibn al-Qayyim in I'lam al-Muwaqi'in (1:202-203), Ibn Hajar
in Talkhis al-Habir (4:182), al-Tahanawi in Muqaddima I'la' al-Sunan (2/2:57-58), al-Arna'ut in al-Tahawi's
Sharh Mushkil al-Athar (9:213-214 #3584), al-Zayn in Musnad Ahmad (16:164 #21906), and the author of
Nibras al-'Uqul (1:82-83) as cited in Hujjiyya al-Sunna (p. 287 n. 6). Al-Arna'ut cites other hadiths of similar
type.]
10)The Prophet  also said, on the day of the campaign of Tabuk: "O people! Verily I do
not command you anything except what Allah -- Exalted is He -- has commanded you,
and I do not prohibit upon you anything except what Allah -- Exalted is He -- has
prohibited upon you. Therefore be graceful in your requests from Him. By the One in
Whose hand is Abu al-Qasim's life, the sustenance of each one of you shall surely come
to him just as his term of life shall surely come to pass. Therefore, if you find yourself in
difficulty because of some need, ask for your sustenance through obedience to Allah --
Exalted is He.
[Narrated from al-Hasan ibn Àli by al-Tabarani in al-Kabir (3:83-84) with a chain containing Àbd al-
Rahman ibn Ùthman al-Hatibi whom Abu Hatim declared weak as stated by al-Haythami in Majma` al-
Zawa'id (4:71-72), but Ibn Hibban has mentioned him in his Thiqaat as stated by Ibn Hajar . However, the
contents of the hadith itself are confirmed by other evidence]
11) The prophet  rebukes the people for not following his Sunnah. There are too
many examples but here is one out of many:
The Obligation to obey:

The Prophet  said: "Do not fast [two days] in succession without breaking your fast [in
between]." They said: "But you do." He replied: "I am not like you. During the night my
Lord feeds me and gives me drink." Yet they did not discontinue it. So the Prophet 
did not break his fast with them for two days - or two nights - then they saw the new
moon. He said to them: "Had it come later, I would have made you fast longer," as if he
was punishing them.
[Narrated from Abu Hurayra by Bukhari, Muslim, Ahmad, and ad-Darimi.]
12) He  also said: "Verily this Qur'an is difficult and felt as a burden to anyone that
hates it, but it is made easy to anyone that follows it. Verily my sayings are difficult and
felt as a burden to anyone that hates them, but they are made easy to anyone that
follows them. Whoever hears my saying and preserves it, putting it into practice, shall
come forth together with the Qur'an on the Day of Resurrection. Whoever dismisses
my sayings dismisses the Qur'an, and whoever dismisses the Qur'an has lost this world
and the next."
[Narrated from al-Hakam ibn Ùmayr al-Thumali by al-Khateeb in Al-Jami‘ li Akhlaq al-Rawi wa Adab al-
Sami‘ ("The Compendium on the Ethics of the Hadith Narrator and the Manners of the Auditor") in the
chapter of Fa ammal Ahadeethu Musnadatu Ila al-Nabi  () 1983 ed. 2:189 or 1584 ), al-Qurtubi in his
Tafsir (18:17 see :
http://library.islamweb.net/newlibrary/display_book.php?idfrom=3417&idto=3417&bk_no=48&ID=2874),
Abu Nuàym, Abu al-Shaykh, and al-Daylami, but this is weak. However the meaning of the first few
sentences stands absolutely correct as seen from other verses, ahadeeth and Historic See Proves from
Qur'an section above and point no. 8 above]
13) Narrated Abu Saìd bin Al-Mu'alla: While I was praying in the Mosque, Allah's
Messenger  called me but I did not respond to him. Later I said, "O Allah's Messenger
! 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)
[Narrated by Bukhari Vol. 6, Book 60, Hadith 1 and Ahmad. Also narrated from Ubay ibn Ka'b instead of
Abu Sa'id by al-Tirmidhi (hasan sahih), al-Nasa'i in al-Sunan al-Kubra, Abu Dawud, Ahmad, and others. Ibn
'Abd al-Barr cites both reports in Jami' Bayan al-'Ilm (2:864-865 #1630-1631).]
14)Muhammad Ibn al-Ala' told us that Ibn Numayr reported from Mujalid from Ibn
Aamir from Jaabir that Umar Ibn al-Khattab brought a copy of the Torah to the Prophet
(peace be upon him) and said:
"O Apostle of God, this is a copy of the Torah." But [the Prophet] kept silent. Then
Umar started reading and the face of the Prophet kept changing. So, Abu Bakr
interrupted him violently: "Don't you see the face of the Prophet (peace be upon
him)?" Umar looked at the Prophet's face and said "May God preserve me from His
anger and from the anger of his Apostle (peace be upon him), we accepted God as Lord
and Islam as religion and Muhammad as prophet." Then the Prophet (peace be upon
him) said: "By the One Who owns Muhammad's soul, if Moses (peace be upon him)
appeared to you and you followed him and left me, you would go astray from the right
path and if he were alive and reached [the time of] my prophethood he would have
followed me."
[Sunan Al Daarimi, Kitab: Al Muqadimmah, Bab: Maa Yuttaqaa min tafseer Hadeeth Al Nabi Salaah Allaahu
'Alayhi Wassallam, Hadith no. 436, Similar narrations are also related by Jabir by al-Bayhaqi in Shuàb al-
Iman (1:200) and mursal from al-Hasan by al-Khatib in al-Jami` li Akhlaq al-Rawi (1991 ed. 2:228
#1531=1983 ed. 2:161) with weak chains. Also see Ibn Hajar in Fath al-Bari (13:525). Narrated mursal from
Abu Qilaba by Àbd al-Razzaq in his Musannaf (6:112-113); Narrated from Jabir by Ahmad, and Ibn Abi
Àsim in al-Sunna (p. 27 #50) with weak chains because of Mujalid ibn Saìd as indicated by al-Haythami in
Majma` al-Zawa'id (1:174) - notwithstanding Hamza al-Zayn's lax grading of a "fair chain" in the Musnad
(12:85 #15094). Also narrated from Jabir by Ibn Àbd al- Barr in Jami` Bayan al-Ìlm (2:805-806 #1497) with
the addition: "Do not ask them about anything so that they will not tell you of something true which you
might declare false, or something false which you might declare true." Al- Dhahabi in the Siyar (al-Arna'ut
ed. 13:325) described the hadith as gharib while Albani in his Irwa' al-Ghalil (#1589) declares the narration
fair on the basis of its shawaahid. Anothe route is Narrated from Àbd Allah ibn Thabit by Ahmad, al-
Tabarani, Àbd al-Razzaq in his Musannaf (6:113), and al-Bayhaqi in Shuàb al-Iman (3/4:307), all with weak
chains because of Jabir ibn Yazid ibn al-Harith al-Ju`fi as indicated by al- Haythami in Majma` al-Zawa'id
(1:173)]
Note:
If ùmar (r.a) would have gone astray following Musa (a.s) and leaving Muhammad
(a.s), then what abou the Munkirul Hadeeth who neither follow Musa nor
Muhammad?
15) Narrated Anas: It was narrated from Anas that there was a group of the
Companions of the Prophet, one of whom said: "I will not marry women." Another
said: "I will not eat meat." Another said: "I will not sleep on a bed." Another said: "I will
fast and not break my fast." News of that reached the Messenger of Allah  and he
praised Allah then said: "What is the matter with people who say such and such? But I
pray and I sleep, I fast and I break my fast, and I marry women. Whoever turns away
from my Sunnah is not of me.”
[Sunan an-Nasa'i 3217, Saheeh and Reported by al-Bukhaaree (Eng. trans. 7/1-2/no.l), Muslim (Eng. Trans.
2/703/no.3236)]
16) Abu Hurairah said that Allaah's Messenger said, "All of my Ummah will enter
Paradise except those who refuse." It was said, "Who will refuse?" He replied.
"Whoever obeys me enters Paradise and whoever disobeys me has refused."
[Reported by al-Bukhaaree (Eng. trans. 9/284/n0.384)]
17) Al-'Irbaad ibn Saariyah, radiallaahu'anhu, reports that the Prophet said, ".... I have
left you upon clear guidance. Its night is like its day. No one deviates from it after me
except that he is destroyed."
[Reported by Ahmad, Ibn Maajah (no. 43) and al-Haakim. It is declared saheeh by Shaikh al-Albaanee in as-
Saheehah (no. 937). ]
18) The Prophet  said: "None of you believes until his likes and dislikes be in
conformity with what I have brought."
[Narrated from Àbd Allah ibn Àmr by al-Baghawi in Sharh al-Sunna, Ibn Abi Àsim in al-Sunna (p. 12 #15),
and al-Nasawi in al-Arbaìn (p. 52), the latter two with weak chains because of Nuàym ibn Hammad; also
from Abu Hurayra with a chain of sound narrators according to Ibn Hajar in Fath al-Bari (1959 ed. 13:289),
while al-Nawawi declared it hasan sahih in his Forty Hadiths (#42) as related by al-Qari in Sharl al-Mishkat
(1994 ed. 1:412-413 #167). ]
Al- Nawawi said this hadith corresponded to the verse (And it becomes not a believing
man or a believing woman, when Allah and His messenger have decided and affair (for
them), that they should (after that) claim any say in their affair; and whoso is rebellious
to Allah and His messenger, he verily goes astray in error manifest( (33:36), adding:
"One is obligated to evaluate his every deed in the light of the Qur'an and the Sunna,
contravening his likes and dislikes and following what the Prophet  brought."
[Sharh Matn al-Arbaìn (p. 134)]
Ibn Katheer (r.h) cited this hadith in elucidation of the same verse in addition to two
more: (But nay, by your Lord! they will not believe (in truth) until they make you judge
of what is in dispute between them and find within themselves no dislike of that which
you decide, and submit with full submission) (4:65) and (And let those who conspire to
evade orders beware lest grief or painful punishment befall them) (24:63).
[See Tafseer Ibn Katheer (3:491).]
19)that the Messenger of Allah  said: "Love Allah for what He nourishes you with of
His Blessings, love me due to the love of Allah, and love the people of my house due to
love of me.”
[Jaami` al-Tirmidhi, Vol. 1, Book 46, Hadith 3789]
How can you Love the prophet yet contradict him when Allah has issued a stern
warning in the Qur’an against those who contradict the Messenger's actions especially
when Allah declares that Indeed in Muhammad is a good example to follow? And how
will we love his family when we don't even know their names from the Qur’an?
20) The prophet  said: "Every servant of Allah possesses some inclination/enthusiasm
(shirra), and every inclination has its course (fatra) - either to the Sunnah, or to
innovation. If one's inclination is for the Sunnah he has succeeded. If otherwise, he has
perished".
[Narrated from Àbd Allah ibn Àmr by Ahmad with five chains,Narrated by Ibn Hibbaan in his Saheeh
(1/187); classed as saheeh by al-Albaani in Saheeh al-Targheeb, 56. A similar narration is also reported
from Abu Hurayra (r.a) which is Narrated by al-Tirmidhi, 2453; classed as hasan by al-Albaani in Saheeh al-
Targheeb, 57. Also found in al-Tahawi in Sharh Mushkil al-Athar (2:88), Ibn Abi Àsim in al-Sunna (p. 27-28
#51), al- Bayhaqi in Shuàb al-Iman (3:399-400), Ibn Khuzayma in his Sahih (3:293-294 #2105), and his
student Ibn Hibban in his (1:187-188 #11), all with sound chains as stated by Shaykh Shuàyb al-Arna'ut in
the latter and al-Haythami in Majma` al-Zawa'id (3:193). Also narrated from Ibn Àbbas by al-Bazzar with a
chain of sound narrators, and from Abu Hurayra by al-Tabarani with a weak chain, both as indicated by al-
Haythami also (2:259). The collation of the various accounts in Ahmad reveals that the events in which the
hadith was uttered: Àbd Allah ibn Àmr married a Quraysh woman but did not cohabit with her, being
engrossed in worship and fasting. News of this reached the Prophet -  - who said to him: "Fast three days
of the months" but Àbd Allah kept saying that he could bear with more until the Prophet  told him to
fast every other day. Then he told him to recite the Qur'an (in prayer once a month), finally allowing him to
recite it in whole every three days. This account is also narrated by Bukhari and Muslim. See. Ibn Hajar,
Fath al-Bari (4:218). Àbd Allah's ibn Àmr's propensity for worship is one of the reasons why he reported
less than Abu Hurayra, although the latter acknowledged that no-one heard more than he from the
Prophet , except Àbd Allah ibn Àmr, because the latter would write, unlike Abu Hurayra; (see the
document titled Preservation of Qur'an and hadeeth given above) and Allah knows best.]
Another route says: Whoever follows my example is part of me, and whoever desires
other than my Sunnah has nothing to do with me. Every deed stems from a inclination
and has its term. If one's course is to innovation then he has gone astray. If one's
course is to the Sunnah then he has followed guidance.
[See the same ref as above i.e by Ahmad in his Musnad with a chain of sound narrators as stated by al-
Haythami in Majma` al-Zawa'id (3:193)]
21) Allah even commanded the Prophet  to fight those who disobey him: 'Iyad b.
Him-ar reported that Allah's Messenger (may peace be upon him), while delivering a
sermon one day, said:
Allah says: "I have sent thee (the Holy Prophet) in order to put you to test and put
(those to test) through you. And I sent the Book (Quran) to you which cannot be
washed away by water, so that you may recite it while in the state of wakefulness or
sleep. Verily, Allah commanded me to burn (kill) the (defiant and troublesome)
Quraish. I said: My Lord, they would break my head (like the tearing) of bread, and
Allah said: You turn them out as they turned you out (of your land), you fight against
them and We shall help you in this, you should spend and you would be conferred
upon. You send an army and I would send an army five times greater than that. Fight
against those who disobey you along with those who obey you. "
[Sahih Muslim Book 40, Hadith 6853]
We will see ahead how Abu Bakr (r.a) Himself followed suit later on in the below
sections
22) The Prophet (peace be upon him) stated:

“May allah brighten (the face of) a person who hears a hadeeth from us (me) and
memorizes it to convey it to others; for perhaps a receptor of knowledge is more
knowledgeable than a transmitter, and perhaps a transmitter (of knowledge), is not
versed in knowledge.”
[A mutawatir hadith beginning with the words naddar Allahu imri'an and narrated from the following
Companions: Zayd ibn Thabit by al-Tirmidhi (hasan in the printed eds.), Abu Dawud, Ibn Majah, Ahmad, al-
Darimi, al-Shafiì in his Risala (#1102), al-Tabarani in al- Kabir (#4891-4892, #4925, #4994), Ibn Àbd al-Barr
in Jami` Bayan al-Ìlm (1:175 #184), al-Ramahurmuzi in al-Muhaddith al-Fasil (p. 64), Ibn Abi Àsim in al-
Sunna (p. 45 #94), al-Khatib in Sharaf Ashab al-Hadith (p. 24) and al-Faqih wa al-Mutafaqqih (2:71), al-
Tahawi in Sharh Mushkil al-Athar (2:232= 4:282 #1600), and Ibn Hibban in his Sahih (1:270 #67, 2:454
#680), all with sound chains as stated by al-Arna'ut, al-Albani, and al-Zuhayri; (2) From Jubayr ibn Mutìm
by Ibn Majah, Ahmad, al-Darimi, al-Tabarani in al-Kabir (#1541-1544), Abu Ya`la in his Musnad (1:347
#7413), al-Hakim (1:87=1990 ed. 1:162), al-Qudaì in Musnad al-Shihab (#1421), al-Tahawi in Sharh
Mushkil al- Athar (2:232=4:282 #1601), al-Khatib in Sharaf Ashab al-Hadith (p. 18), and Ibn Àbd al-Barr in
Jami` Bayan al-Ìlm (1:184-187 #195-197), all with weak chains because of Muhammad ibn Ishaq who is a
concealer in his narrative chains (mudallis), cf. al-Haythami in Majma` al-Zawa'id (1:139); (3) Anas by Ibn
Majah, Ahmad, al-Tabarani in al-Awsat, and Ibn Àbd al-Barr in Jami` Bayan al-Ìlm (1:187-189 #198-199)
with weak chains - as stated by al- Haythami (1:138-139) - the collected force of which raise the hadith to
the grade of fair as stated by al-Zuhayri and his shaykh al-Albani; (4). Abu Saìd al-Khudri by al-Bazzar with
a chain of trustworthy narrators except for Saìd ibn Bazigh who may be unknown as stated by al-Haythami
in Majma` al- Zawa'id (1:137); (5). Abu al-Darda' by al-Darimi and al-Tabarani in al-Kabir with a very weak
chain because of Àbd al-Rahman ibn Zayd ("ibn Zubayd al-Yami" in al-Darimi) as stated by al-Haythami
(1:137); (6.) Ùmayr ibn Qatada al-Laythi by al-Tabarani in al-Kabir with a chain containing one narrator
whose state is unsure as mentioned by al-Haythami (1:138); (7). al-Nu`man ibn Bashir by al-Tabarani in al-
Kabir with a very weak chain because of Ìsa al-Khabbat and by al-Hakim (1:88=1990 ed. 1:164) with a
sound chain as confirmed by al-Dhahabi and as indicated by al-Haythami (1:138); (8). Jabir and (9). Sa`d ibn
Abi Waqqas by al-Tabarani in al-Awsat with weak chains as stated by al-Haythami (1:138-139); (10).Wabisa
by al-Bazzar with a chain of sound narrators according to al-Haythami (1:139); (11). Ibn Masùd by al-
Tirmidhi with two chains (hasan sahih), Ibn Majah, Ahmad, Abu Ya`la in his Musnad (#5126, #5296), al-
Shafiì in his (1:14), al-Baghawi in Sharh al-Sunna (1:233-234), al-Khatib in al-Kifaya (p. 29, p. 173) and
Sharaf Ashab al-Hadith (p. 18-19, p. 26), al-Bayhaqi in Ma`rifa al-Sunan (1:15-16, 1:43) and Dala'il al-
Nubuwwa (6:540), Abu Nuàym in Tarikh Asbahan (2:90) and al-Hilya (7:331) where he graded it sahih, al-
Hakim in Ma`rifa Ùlum al-Hadith (p. 322), Ibn Àbd al-Barr in Jami` Bayan al-Ìlm (1:178-182 #188-191), Ibn
Hibban in his Sahih (1:268 #66, 1271-272 #68-69) with three fair chains according to al-Arna'ut, one of
them with the wording "Allah have mercy on someone who hears a hadith from me then conveys it..." Al-
Kattani in Nazm al-Mutanathir adds the following Companion-narrators of this hadith: 12. Bashir ibn al-
Nu`man;13. Muàdh ibn Jabal; 14. Abu Qirfasa; 15.Rabià ibn Ùthman al-Taymi; 16.Ibn Ùmar; 17. Zayd ibn
Khalid al-Juhani; 18. À'isha; 19.Abu Hurayra; 20.Shayba ibn Ùthman. Al-Tirmidhi's version does not
mention the last sentence, while al-Shafiì's adds "and guard them from delusion." On the variant wordings
of this important hadith also see Àbd al-Fattah Abu Ghudda's al-Rasul al-Muàllim (p. 55-56)..]
There are two reasons to enlist the big list of references. They are
(i) Hadeeth here is referred the speech of the Prophet  with regards to his actions,
sayings and traditions. This is affirmed by the Qur’an itself when it says:
And has there come to you the Hadeeth of Musa?

*Qur’an 20:9+
Has the Hadeeth reached you, of the honoured guests of Ibrahim?*Qur’an 51:24+
Has the Hadeeth reached you of the hosts,

*Qur’an 85:17+
Has there come to you the Hadeeth of the overwhelming (i.e. the Day of Resurrection)?
*Qur’an 88:1+
...Thus did We establish Yusuf in the land, that We might teach him the interpretation
of Hadeeth...
*Qur’an 12:21+
And when you see those who engage in a false conversation about Our Verses by
mocking at them, stay away from them till they turn to another Hadeeth...
*Qur’an 6:68+
There are more than 25 instances (Dr. Bilal says there are 23) where the word Hadeeth
has come into usage in the Qur’an.
(ii) Such a vastly reported hadeeth since centuries, can it merely be a lie? Something to
Ponder upon
23) Prophet  said: "I have left among you two matters by holding fast to which, you
shall never be misguided: Allah's Book and the Sunnah of His Prophet."
[This narration has many routes and all of them combined support each other. Narrated from Ibn Àbbas
by al-Bayhaqi in al-Sunan al-Kubra (10:114 #20108) and - as part of a longer hadith - by al-Hakim
(1:93=1990 ed. 1:171) who declared it sahih and - without chain - by Malik in his Muwatta]
24)At the tree of Khumm the Prophet  took Àli by the hand and said: "O people! Do
you not bear witness that Allah  is your Lord?" They said yes. He said: "Do you not
bear witness that Allah is nearer and His Prophet is nearer to you all (awla bikum) than
your own selves [See: Qur'an 33:6], and that Allah -- Almighty and Exalted -- and His
Prophet are your two protecting friends (mawlayakum) [Qur'an 3:150, 8:40, 22:78,
66:2]?" They said yes.....
[Narrated from Àli by al-Tahawi with a fair chain as stated by al-Arna'ut in his edition of Sharh Mushkil al-
Athar (5:13 #1760), while Ibn Hajar declared the chain sound (sahih) in al-Matalib al-Àliya (#3972), yet
some have declared it to be weak]
Again, how can we take the Messenger of Allah  to be our friend or to be nearer to us
then our ownselves in right (hukooq) by denying that which he brings? (hadeeth). You
take someone to be closer than yourself and deny his sayings?
25) He  said: "There shall dawn upon my Community exactly what dawned upon the
Israelites, as near [in resemblance] as a sandal-span. If the Israelites had a man openly
commit incest with his mother then there shall also be someone who does this in my
Community. Truly the Israelites divided into seventy-two sects and my Community shall
divide into seventy-three - all of them in the Hellfire except one group." They asked:
"Who are they, O Messenger of Allah?" He replied: "[Those that follow] that which I
and my Companions follow (Qur’an and the Sunnah)
[This is mentioned in the hadeeth of ‘Abd-Allaah ibn ‘Amr which was recorded and classed as hasan by al-
Tirmidhi (2641). It was also classed as hasan by al-‘Iraaqi in Ahkaam al-Qur’aan (3/432), al-‘Iraaqi in
Takhreej al-Ihya’ (3/284) and al-Albaani in Saheeh al-Tirmidhi.]
It is known that the Sahaba themselves followed the Ahadeeth (as will be shown in the
latter sections below) so Munkirul Hadeeth are undoubtedly a new off-shoot from
Islam and they have deviated.
26) It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with
him) that he said: The Messenger of Allaah  stood among us and said: “Those who
came before you of the people of the Book split into seventy-two sects, and this
ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that
is the jamaa’ah (main body of Muslims).”
[Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128), who said: it is an
important hadeeth that represents a basic principle. It was classed as hasan by Ibn Hajar in Takhreej al-
Kashshaaf (63). It was classed as saheeh by Ibn Taymiyah in Majmoo’ al-Fataawa (3/345), al-Shaatibi in al-
I’tisaam (1/430), and al-‘Iraaqi in Takhreej al-Ihya’ (9/133). It is mentioned frequently and often quoted as
evidence by the scholars in the books of Sunnah, and it was narrated from a number of the Sahaabah via
many isnaads, most of the soundest of which specify the number of sects as being seventy-three. ]
The Prophet (peace and blessings of Allaah be upon him) described the saved group as
the jamaa’ah, i.e., the consensus of the Muslim scholars. In other reports he also
described them as “the vast multitude”, as in the hadeeth of Abu Umaamah and others
which is recorded by Ibn Abi ‘Aasim in al-Sunnah (1/34) and al-Tabaraani in al-Mu’jam
al-Kabeer (8/321), with an isnaad that is hasan li ghayrihi (hasan because of
corroborating evidence). In Both the cases, the main body of Muslims followed
Ahadeeth .
27) The prophet  is reported to have prophesised the Munkirul Hadeeth: Hudhayfa al-
Yamani states:
"The first thing you will lose from your Religion is humility (khushu`) and the last,
prayer (salat). You shall certainly undo the bonds of Islam one by one. Women shall be
praying while in menses. You shall certainly walk the road of those that came before
you as closely as the arrow-feather and the sandal-span, not missing a step of the way,
nor shall their way be any different from yours. In the end two out of many [wayward]
sects shall remain. The first shall say: `What are these five prayers? Surely those that
came before us went astray. Allah - Almighty and Exalted -- only said: {Establish
worship at the two ends of the day and in some watches of the night} (11:114). Do not
pray except three prayers!' The other sect shall say: `The faith of the believers in Allah
is just like the faith of the angels. There is not, among us, a single apostate nor
dissimulator!' It shall be right that Allah raise them together with the Antichrist”
[This is raised to a Marfoo` narration. Narrated by al-Hakim (4:469 and 4:516) who declared its chain sahih
and al-Dhahabi confirmed it but the Jumhoor disagrees . However some parts of this narration has other
shawaahid (such as the first statement about losing khushoo`, and then few other statements such as the
bonds of islam being undone via Ùmar (r.a) as reported by Ibn Taymiyyah and then some more parts of
the narration. but overall it remains weak due to a faulty transmission chain as said by Shaykh Muqbil bin
Haadee (r.h). Nevertheless the prophecy has been proven from other narrations {see Hadeeth 2 and 3
above}. Also the two characteristic traits such as those of Munkirul hadeeth and the sect that equates the
Emaan as mentioned in this narration are so distinguishly emphasized in this which makes us ponder that
centuries ago such a narration was narrated and written and look how it came true !]
Other ahadeeth that is general yet it encompasses Munkirul Hadeeth within it and thus
serves to be another prophecy about them states:
The Prophet  said: and the example of the hypocrite who recites the Qur’an is like the
example of Rayhaanah (sweet basil). It’s smell is pleasant but its taste is bitter.
[Saheeh Bukhaaree 5059, Muslim 797]
The Prophet  said “How will you be when a fitnah (calamity, i.e. innovation such as
Munkirul Hadeeth) engulfs you such that the adult will grow old (with it) and the youth
will be raised upon it, and the people will take it as a Sunnah? So when any part of it
(i.e. the innovation) is abandoned, it will be said: Have you abandoned the
Sunnah?They said: When will that be? He said: (It will be) When your scholars have
passed away, your (Qur’an) reciters have increased, your Fuqahaa have become few,
your leaders become many, your trusted ones decrease, the worldly life is sought after
by (doing) the works of the Hereafter, and knowledge is sought for a reason other than
the Religion.”
[Reported by ad-Daarimee (1/64) with two chains of narration, the first of which is authentic while the
second is hasan. It is also reported by al-Haakim (4/514) and others]
Shaykh Naasiruddin al-Albaane (rahimahullaah) said regarding this hadeeth
“I say: This hadeeth is one of the signs of his ’s Prophethood and the verity of his
Messengership, for indeed every one of its portions has become actualized in this
present time. From them is the spread of various innovations, which the people are
tested with, such that they have taken them as a Sunnah and (part of the) Religion to
be followed. So when the real Ahlus- Sunnah turn away from them towards the
Sunnah, which is authentically established on the Prophet (sallAllaahu ‘alayhi wa
sallam), it will be said: ‘Has the Sunnah been abandoned?’”
[Source: “Qiyaam al-Ramadaan” (The Night Prayer) by Shaykh Naasiruddin al-Albani (rahimahullaah),
pages 4-5.]
28) The Prophet  said: "My similitude and that of the message Allah sent me with is
that of a man who came to his people and said: 'O my people! I have seen the [enemy]
army with my own two eyes, and I am warning you of the naked truth, so save
yourselves!' Then a group of his people obeyed him and fled when night came,
proceeding stealthily until they were safe, while another group disbelieved him and
stayed where they were until morning. At that time the army came upon them,
destroying and trampling them. This is the similitude of those who obey me and follow
what I have brought [i.e the Qur’an and the Sunnah], and the example of those who
disobey me and disbelieve the truth I have brought.”
[Narrated from Abu Musa al-Ashàri by Bukhari and Muslim, but Bukhari omits the last sentence.]
29) The prophet  is reported to have said:
'Knowledge is based on three things, and anything beyond that is superfluous: a clear
Verse, an established Sunnah, or the rulings by which the inheritance is divided fairly.’
[Dhaèef Sunan Ibn Maajah, Vol. 1, Book 1, Hadith 54; Shaykh Zubayr Àli Zaee enumerates other routes in
his tahkeeq of Ibn Maajah but declaring all of them to be weak. but the commentary states the meaning is
saheeh. ]
A similar Mawqoof narration is also found from Ibn Umar (r.a)

“Knowledge is of three types, the Book that is forever speaking (Quran), an established
Sunnah, and ‘I do not know’.”
[Ibn Hazm in al-Ihkam (8:509-510), and al-Dhahabi in the Siyar (Arna'ut ed. 15:61) and Tadhkira al-Huffaz
(3:807). Ibn Hajar in Tahdhib al-Tahdhib (6:159) ; Ad-Daraqutni: Ghara’ib Mälik. Al-Khatib al-Baghdadi:
Asmä’ man rawa Abu Dawud. Kitab al-Fara’id, vol. 3, p. 164. Ibn Majah: in the lntroduction to his Sunan,
chapter eight.)]
This statement is a gem in itself. Only those with insight would understand this. We
have discussed the dangers of Attributing or speaking anything about Allah or his
Messenger or the Deen without knowledge here in our article titled: The Dangers of
being an Admin of a Group, Page and its likes:
http://the-finalrevelation.blogspot.in/2013/05/the-danger-of-being-admin-of-page-
group.html
30) The prophet  said: "O people! Allah -- Almighty and Exalted -- has made
pilgrimage obligatory upon you, therefore accomplish the pilgrimage." A man asked:
"Every year, O Messenger of Allah?" The Prophet  kept silent. The man asked again,
and then asked a third time. Whereupon the Prophet  said: "If I said yes it would
become obligatory and you would not be able to fulfill it." Then he said: "Leave me
alone as long as I leave you alone. Those before you perished for no other reason than
asking too many questions and then differing with their Prophets. If I order you to do
something then do it to the extent that you can, and if I forbid you something, then
leave it.”
[Narrated from Abu Hurayra by Muslim, al-Nasa'i, and Ahmad. Also narrated from the words "Leave me
alone" to the end by Bukhari, al-Tirmidhi (hasan sahih), Ibn Majah, and Ahmad. ]
31) It is reported that the prophet  said “There is nothing that will take you closer to
Paradise but that I have enjoined it upon you, and there is nothing that will take you
closer to Hell but that I have warned you from it."
[Albaane graded it Saheeh in an-Naseeha 232, Also quoted by shaikh Ibn Uthaymeen in his Majmoo’
fataawa under the chapter/topic “Ziyaarah ; al jawaab al baahir fee ziyaaratil maqaabir”, also quoted by
ibn Taymiyah in Majmoo’ al fataawa ibn Taymiyah under the chapter of aqeedah; Page 360 and has
varying shawaahids: http://library.islamweb.net/hadith/display_hbook.php?bk_no=13&hid=705&pid=989]
32) Abu Dharr (r.a) said: "The Prophet  (is reported to have) ordered us not to be
overcome in commanding the good, forbidding the wrong, and teaching people the
sunan."
[Narrated by al-Darimi in his Musnad and in Sunan (566) and al-Bayhaqi in al-Madkhal (p. 258), Shuàb al-
Iman (6:18), and al-I`tiqad (p. 232) with a chain of sound narrators except for one unknown narrator as
stated by al-Haythami in Majma` al-Zawa'id (5:216).Also narrated by Musnad Ahmad in Baab al-Ansaar,
Hadeeth Abi Dharr, 21002 ; Also in the work of Ibn Abi Dunya titled al-Amru bil Ma`rufi wal Nahya anil-
Munkar..... (82) . This Matn of this narration is further supported by the Prophet  when he asked us to
take a moderate approach, be in the middle and when he said thrice that the Extremists have perished !
(Sunan Abi Dawud 4608, Saheeh) And also to avoid certain nullifiers of Da`wah like make things easy , do
not chase away people so on and so forth]
Al-Bayhaqi narrated it then commented (showing what the scholars have understood
from such statements):
If following Allah's Messenger  in what he made a Sunna is obligatory and knowing it

is an enduring obligation, it is also true that following his Sunna is impossible until we
know it, and knowing it is impossible until we accept truthful reports from him.
Accepting such reports is therefore a precondition for followership. Hence we were
commanded to teach them [the Sunan] and to invite people to them.
[al-I`tiqad (p. 232)]
33) The Prophet  said in his Farewell Pilgrimage: "Lo! ‘Let those who are present
convey to those who are absent. Perhaps the one who is conveyed to shall understand
better than the one who heard in the first place."
[Narrated from Abu Bakrah by Ibn Majah in his Sunan and Ibn Àbd al-Barr in Jami` Bayan al-Ìlm (1:182-
184 #192-194) with three chains, two of them sound; also, as part of a longer narration, by Bukhaari,
Muslim, Ahmad, and al-Darimi. Also narrated from Ùbada ibn al-Samit by al-Tabarani in al-Kabir with a
chain of sound narrators as stated by al-Haythami in Majma` al-Zawa'id (1:139). The second sentence is
narrated without the first from Àbd Allah ibn Àmr by Ibn Àbd al-Barr in Jami` Bayan al-Ìlm (1:190 #200)
with a very weak chain because of Àbd al-Àziz ibn Ùbayd Allah]
Al-Bayhaqi said in Ma`rifa al-Sunan: "If it were not for the definite proof cited by the
Sunna, the Prophet  would not have said in his address, after teaching whoever saw
him the matter of their Religion: `Let every witness tell the absent one etc.'"
[As cited by Àbd al-Khaliq in Hujjiyya al-Sunna (page. 320)]
34) Prophet  said,"By Him in Whose Hands my life is, none of you will have faith till he
loves me more than his father and his children." (in another narration it adds wealth to
the list)
[Saheeh Bukhaaree 1:13]
See the Immense love of the Sahaba for the prophet :

http://the-finalrevelation.blogspot.in/2012/08/Sahaba-love-for-prophet.html
35) Narrated by 'Aisha (r.a):

The Prophet did something as it was allowed from the religious point of view but some
people refrained from it (thinking it was more appropriate to refrain). When the
Prophet heard of that, he, after glorifying and praising Allah, said, "Why do some
people refrain from doing something which I do? By Allah, I know Allah more than
they."
[Saheeh Bukhaari, Volume 9, Book 92, Number 404]
Ibn Hajar (r.h) said:

Ibn al-Tin related from al-Dawudi that the latter said: "Refraining to take up whatever
method or task the Prophet  used is among the greatest sins because one sees
himself as more God-fearing than Allah's Messenger ”
…There is no doubt that one who believes this is a heretic. However, those that did it in
the hadeeth gave as their reason that the Prophet's past and future sins had been
forgiven and so his case was different from theirs. Hence - according to their reasoning
- those whose sins have not been forgiven are in need of following the stricter and
harder way in order to be saved. So the Prophet informed them that even if Allah --
Almighty and Exalted -- had forgiven him, he was still the most God-fearing and most to
have Taqwa of all of them in fear of Him. Therefore, whatever he does - whether in the
way of dispensation or strictness - he does with the most God wariness and intense
fear of Allah. The immense favour of being forgiven in no way impelled him to leave
earnest effort in his deeds. On the contrary, he showed gratitude.
[See: Fath al-Bari (13:279).]
A weak report says,
“A man kissed his wife while fasting and experienced great pleasure from it, so he sent
out his wife to ask about it. She went to see Umm Salama who said to her: "The
Prophet  kisses us even when he is fasting." She went back and told her husband,
whereupon he said: "The Prophet is not like us, Allah makes licit for His Messenger
whatever He wishes." The woman went back to see Umm Salama and found the
Prophet  with her. The Prophet  said: "What does this woman want?" Umm Salama
told him. He said: "Why do you not tell her that I kiss even when I am fasting?" She
said: "I did, then she went back to her husband and he said: 'The Prophet is not like us,
Allah makes licit for His Messenger whatever He wishes.'" Hearing this, the Prophet 
became angry and said: "Verily! I am the most God fearing among you, and the most
aware and knowledgeable of the limits set by Allah.”
[Dhaèef. Narrated mursal from 'Ata' ibn Yasar by Malik in his Muwatta' but there are other routes and are
discussed here by Ibn Abdil Barr In his Tamheed:
library.islamweb.net/newlibrary/display_book.php?idfrom=247&idto=248&bk_no=78&ID=14]
36) Narrated: Abu Huraira and Zaid bin Khalid Al-Juhani
A bedouin came to Allah's Apostle and said, "O Allah's apostle! I ask you by Allah to
judge My case according to Allah's Laws." His opponent, who was more learned than
he, said, "Yes, judge between us according to Allah's Laws, and allow me to speak."
Allah's Apostle said, "Speak." He (i .e. the bedouin or the other man) said, "My son
was working as a labourer for this (man) and he committed illegal sexual intercourse
with his wife. The people told me that it was obligatory that my son should be stoned
to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave
girl. Then I asked the religious scholars about it, and they informed me that my son
must be lashed one hundred lashes, and be exiled for one year, and the wife of this
(man) must be stoned to death." Allah's Apostle said, "By Him in Whose Hands my
soul is, I will judge between you according to Allah's Laws. The slave-girl and the sheep
are to be returned to you, your son is to receive a hundred lashes and be exiled for one
year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to
death." Unais went to that woman next morning and she confessed. Allah's Apostle
ordered that she be stoned to death.
[Ref: Saheeh Bukhaari 52, Hadeeth 900]
Examples where the Sahaba (whom Allah praised in 9:100 and other verses) were
corrected by the prophet  for a wrong interpretation of a Qur’anic verse.
Once, during a journey, 'Umar ibn al-Khattab and 'Ammar ibn Yasir happened to have
nocturnal emissions, and could not get water to take baths. When the prayer time
came, 'Umar did not pray and delayed it until he could have access to water. But
'Ammar rolled himself on the ground to perform tayammum (ablution with dust) and
offered the prayer.
Note:
He exercised his ijtihad and compared through analogy the tayammum for grave
impurity with the tayammum for minor impurity using the verses of Qur’an in this
regard.
On return to Medina, he mentioned to the Prophet who said (correcting him), “It is
enough for you to strike the ground with your hands, then blow into them, then wipe
up your face and the palms of your hands with them.
[Al-Bukhari, al-Jami’al-Sahih, vol. 1, p. 51., Also no. 347; 1/455 of Fath al-Baari and Sunan An-Nasai,
Chapter No: 1, The Book of Purification, Hadith No: 320 , Narrated: Ibn Abdur Rahman bin Abza]
Another example:
When the ayah, "It is those who believe and confuse not their belief with Zulm "(6:82)
was revealed, the Companions (Sahaba) of the Messenger of Allah  were distressed
by this, and said, `Who among us does not confuse his belief with Zulm' (translated as
oppression or injustice in the literal sense) The Messenger of Allah  said: That is not
what it means. Have you not heard what Luqman (a.s) said: "O my son! Join not in
worship others with Allah. Verily, joining others in worship with Allah is a great Zulm
(wrong) indeed.”
[This hadeeth was recorded by Muslim. Sahih al-Bukhari 6918; Jami` al-Tirmidhi Vol. 1, Book 44, Hadith
3067]
It was narrated that Ya’la bin Umayyah said:

“I asked ‘Umar bin Khattab: ‘Allah says: “And when you travel in the land, there is no
sin on you if you shorten the prayer if you fear that the disbelievers may put you in trial
(attack you), verily, the disbelievers are ever to you open enemies,” *4:101+ but now
there is security and people are safe.’ He said: ‘I found it strange just as you do, so I
asked the Messenger of Allah  about that, and he said: “It is charity that Allah has
bestowed upon you, so accept His charity.”
[Ibn Maajah, 5:1118; Narrated in the Nine Books of Sunnah except Bukhaari and Malik.]
Shaykh Maahir al Qahtaani said in one of his tapes on this hadeeth:
Without the Sunnah and the words of the Prophet one can’t interpret the Quràan with
the Àrabic language. This wasn’t even possible with the Sahaaba (who spoke the same
language). The Sahaaba came one time interpreting the Qur’an with the Àrabic
language and the Prophet denied the meaning of what they had come up with.
[See Tafseer (Interpretation) of Surah 31:13), from Kitaab al Emaan Min al Saheeh, Imaam Muslim]
Al- Suyuti said in commentary of this hadith: "The scholars said that the Companions
had understood the verse to mean that, short of a situation in which there is fear, the
command to shorten the prayer is reversed, until the Prophet  told them that the
dispensation held in both cases."
[Al-Suyuti, Miftah al-Janna (p. 89 #165). See al-Baghawi, Sharh al-Sunna (4:168)]
The interpretation they brought from, They interpreted it with only using the Arabic
language, ٍ‫ب ُِظ ْ مل‬
meaning, out of justice. So, the Prophet showed them that this is not
relevant. He showed them, that it means shirk. So what has been revealed now is that
it doesn't matter how knowledgeable the man is in the Arabic language and he returns
back to it, that the Sunnah is priceless.
[The Arabic language is worthless when interpreting the Qur'aan (without the Sunnah).
And the Sunnah is known by the Hadiths and evidences.....(cont.).... End Quote]
“And eat and drink until the white thread becomes distinct from the black thread of the
dawn (Al Baqarah 187)”. After this verse was revealed , a sahaabi used to keep two
threads; one black and one white, under his pillow and checked to see if he could
distinguish between the two at appropriate time of dawn. The Messenger of Allah
(s.a.w) heard about this and clarified that the verse is referring to the differentiation
between the white streak of the dawn and the blackness of the night.
[Ref: Saheeh Muslim]
Mughira b. Shu'ba reported: When I came to Najran, they (the Christians of Najran)
asked me: You read" O sister of Aaron", whereas Moses was born much before Jesus.
When I came back to Allah's Messenger (may peace be upon him) I asked him about
that, whereupon he said: “The (people of the old age) used to call names (of their
persons) after the names of the Prophets and pious persons who had gone before
them.”
[Ref: Sahih Muslim, Book on General Behaviour, Hadith 3962]
Narrated Ibn Abu Mulaika:

Whenever Àisha (the wife of the Prophet) heard anything which she did not
understand, she used to ask again till she understood it completely. Aisha said: "Once
the Prophet (‫ )ﷺ‬said, "Whoever will be called to account (about his deeds on the Day
of Resurrection) will surely be punished." I said, "Doesn't Allah say: "He surely will
receive an easy reckoning." (84.8) The Prophet (‫ )ﷺ‬replied, "This means only the
presentation of the accounts but whoever will be argued about his account, will
certainly be ruined."
[Ref: Saheeh al-Bukhaari 103]
Another example is Surah al-Faatiha. The messenger of Allah (sallalahu àlayhi wa

sallam) explained that those who portion is wrath refers to the Jews whereas the verse
stating about those gone astray refers to the Christians.
[Ref: Sunan at-Tirmidhi, Saheeh al-Albaanee]
This particular reference thus could not have been known except via the prophet
himself.
Ibn al-Qayyim (r.h) has summarized a few examples in a short yet perfect paragraph
explaining how various Qur’anic verses may have a different understanding and
context contrary to their literal translation or meaning which was explained by the
Prophet :
Note: Qur’anic verses or implications are quoted and bold
“…. The dhulm , oppression that is mentioned in His saying, “…and who do not mix
confuse their Emaan with dhulm…” (6:82) that (Dhulm in this verse here is actually)
Shirk (and not injustice as it appears from the literal meaning of the word).
Also that “al-Hisaab al Yaseer (the Easy reckoning)“ (84:8) that this actually refers to
being examined and questioned (on the Day of Judgement) ,
and that the “white and black thread” is actually in reference to the whiteness of the
day and the darkness of the night and that the one whom he  saw for the second
time at Sidrat ul-Muntahaa, was actually Jibraeel (a.s).
Also he  explained the saying of Allah “….or (the day) when some of the signs of
Allah come…” that it (this sign) is the rising of the sun from the west (i.e a time when
the tawbah will not be accepted anymore).
And he  also explained the saying of Allah …”And the example of a good tree…” to be
the date-palm tree (in comparison to a Muslim).
And he  also explained the saying of Allah “…Allah will make firm those who believe
with an established and firm saying in the life of this world and the hereafter…” that
this is in reference to when a person is asked who is his Lord and what is his religion
whilst in the grave.
Also he  explained ar-Ra`d, as occurs in Surah Ra`d, to be in reference to the Angel

who is entrusted with the clouds,
and he explained the taking of the People of the Book, their priests and rabbis as
Lords besides Allah to be their treating as halaal whatever they made halaal for them
(from those things that were Haraam by Allah) and their treating as Haraam whatever
they (their priests/scholars) made Haraam for them (from those things that Allah made
halaal).
And he also explained the saying of Allah “…Whoever does an evil (act) will be
recompensed for it..” that it is what befalls the servant (of Allah) in the life of this
world of worry, anxiety, fear, distress and hardship.
And he  explained “ziyaadah” in the saying of Allah that “… Those who have done
good is the best (reward, i.e paradise) and even more…” that it refers to looking at the
Noble face of Allah.
[From Ibn al-Qayyim’s I`laam al-Muwaqqièen 2/315]
So you see how the direct students of the Prophet  went to the Prophet themselves
to clarify a text that was revealed in their mother tongue? Also how various verses
have a completely different meaning as explained by our Prophet ? This shows the
importance of the Sunnah. This is why many Muhadditheen have distinguished
seperate chapters within their Books of Sunan titling them as "Tafseer of the Qur’an by
the Prophet" and likewise.
Another important sub-section under this discussion is what Habib ur-Rahman Azmi
has explained. He said: “ If there is no authentic source of knowledge other than the
Qur’an and if the prophetic traditions were discarded assuming them to be inauthentic
then many of the verses of Qur’an itself will remain unclear and incomplete. For
example:
“ So when Zaid had performed the necessary formality (of divorce) from her, we gave
her unto thee in marriage “ *Al Ahzab, 33-37]
Now without the prophetic traditions is it possible to conceive who zaid was, who was
the wife, what happened and how it happened?
Likewise the verse wherein Allah says: “And when Allah promised you one of the two
bands that it should be yours” *Al Anfal 7+.
Can anyone determine what were the two bands referred to? Where in the Qur’an is
the promise that is here recalled?
[Ref: Muhaddith Habib ar-rahman Azmi page 29-31]
Thus Qur’an without the prophetic ahadeeth cannot be understood in it’s totality and
this is precisely why (as we covered above in the first 4 sections under the title
Authority & importance of Sunnah/Hadeeth from the Qur’aan) allah so clearly
commanded us to follow and learn hikmah from Muhammad (sallalahu àlayhi wa
sallam).
Self-Interpretation and Out of Context Understanding did not start recently. It was
present even during the time of the prophet . The blessed Sahaba do not come
under this list but others who interpreted bowing down to their desires or being a
victim of ignorance are many. One major example of this is the interpretation of the
Qur'an by the khawarij. They did what they did and became what they became only
because they had deviant interpretations of the Qur'an. The prophet  prophesised
them by saying, "Qur'an will not get down their throat", meaning they won't truly
understand what Qur'an says. Following their suit the Shiàs and then the Mu`tazilah
and the people of Kalaam , so on and so forth emerged all due to their deviant Fahm
(understanding) of the Qur’an and hadeeth. This is why the prophet  said the saved
path is the one upon which the prophet and his companions were.
1) Umar (r.a) wanted to give a speech in front of the people but ‘Abdur-Rahmaan said:
‘O Leader of the Believers! Do not do this. For the Hajj season gathers the ra’aa
(common people) and the ghawghaa (those who incline towards mischeif and evil),
and it will be those who will gather closest to you when you stand to address the
people. I fear that you will rise and address the people, but some of them will spread
your words and will not understand them, and some will twist your words and take
them out of context. So wait until you reach al-Madeenah, the land of Hijrah and the
Sunnah, where you will be amongst the people of knowledgeand understanding and
the noblest of people. So there you may have to say what you wish to say, with
confidence. Since the people of knowledge will understand your words and put them
their correct context.’ So ‘Umar said: By Allaah! That is what I shall do in my first
address to the people of al-Madeenah – if Allaah wills…”
[al-Bukhari #6830]
2) Another example:The Qadiyanis (a recent fraction or an offshoot from Islam) say
that the door to prophethood has not yet been closed, they say that messengers after
Muhammad  will come, and they believe that one of them came to Qadiyan in a town
In the Indian subcontinent, and that whoever does not believe in this prophet who was
with them is a disbeliever. How did they say this when there is the clear aayah, “But he
is the Messenger of Allaah  and the Seal of the Prophets …?” [Ahzaab 33:40]
How did they say this when there are mutawaatirhadiths (i.e. too many reports handed
down since centuries that it is impossible for so many to agree on falsehood) that,
“There is no prophet after me?” [Bukhaari and Muslim].
So they misinterpreted the Quraan and the Sunnah and did not explain them as the
Pious Predecessors (salafus saaliheen, the scholars) explained them, [an explanation]
which the Muslims followed one another in, in succession, without any difference
between them, until this aberrant, misguided one came alone, called Mirza Ghulam
Ahmad al-Qadiyani, so he claimed to be a prophet.
What did he do with the aayah, “But he is the Messenger of Allaah  and the Seal of
the Prophets …”? They said, “The Seal of the Prophets doesn’t mean that there is no
prophet after him. It means that he is the adornment of the Prophets, just as a ring is
the adornment of the fingers, in the same way, Muhammad is the adornment of the
Prophets.”
So they did not disbelieve in the aayah, they didn’t say, “Allaah did not reveal this to
the heart of the Prophet.” But they disbelieved in its true (correct) meaning.
Thus, what benefit is there in believing in the wording without believing in the true
meaning? And when this is the reality in which there is no doubt, what is the path to
attaining the true meanings of the Book and the Sunnah?
After the death of the prophet , the people of the first and second generation (and
until today) used to go (refer) to the Sahaba to clarify their doubts about the Qur’an
and Islamic concepts.
[See for e.g: Sunan Abi Dawud 4699; Saheeh al Bukhaaree, Vol. 6, Book 60, Hadith 404 and many others].
This is more relevant because as a society, it is bound to have multiple problems,

situations, uprisals and each of them varying with one another. Can one imagine
dealing with more than a hundred thousand different types of queries merely by
reading out the Qur’anic verses and completely ignoring the Prophetic explanation that
clarify other injunctions? Can one fathom the idea that the Arabs and Non Arabs during
the time of the prophet  and even after him were only to follow the Qur’an? Of
course not because the reality is otherwise (i.e the opposite). So how can some people
comply with this all-of-a-sudden modern-era concept of “Only Qur’an”?
Imraan ibn Hussain (r.a) said: "Oh People! Learn the Knowledge of the religion from
us (the direct students of the prophet who know more than you), If you do not do so
then you will certainly be misguided!"
[Al Kifaayah (p.15) of al Khateeb al Baghdaadi (r.h)]
"Verily, this knowledge is our Religion, therefore let each of you carefully observe
from whom he takes his Religion!"
[From Abu Hurayra and Anas in al-Khatib's al-Jami` li-Akhlaq al-Rawi and al-Hakim's Mustadrak; from Ibn
Sirin or spelled as Sireen and Ibn Àwn in Muslim's Sahih and al-Khatib's al-Faqih wal-Mutafaqqih and also
via Ibn Abbas and Collected by Ibn Haban in Al-Majruheen 1/152].
Imaam Maalik (r.h) said:"The knowledge of hadeeth is your flesh and blood and you
will be asked concerning it on the Day of Judgement. so Look whom you take it from!
[Al Muhaddithul Faasil (p.416) an al-Kifaayah (p.21) of Al Khateeb]
Imaam Abdullah bin al-Mubaarak said: “Isnaad is part of the Deen, and were it not
for the Isnaad, anyone would have said whatever he wished.”
[Narrated by Muslim in his Muqaddimah of As-Saheeh (1/15), Al-Tirmidhi in al-Ilal from al-Jaami (6/232),
Ibn Abi Haatim in Al-Jarh wat Ta’deel (1/1/16), Ar-Raamahurmuzi in Al-Muhaddith al-Faasil (P. 209), Ibn
Hibbaan in al-Majroheen (1/26), Al-Haakim in Ma’rifah Uloom al-Hadeeth (P. 6), Al-Khateeb in his
Taareekh (6/165) in al-Kifaayah (P. 558), in Al-Jaami Li-Akhlaaq ar-Raawi (1643), and in Sharaf Ashaab ul-
Hadeeth (77, 78) all from Abdullah bin al-Mubaarak with a Saheeh chain]
Muhammad ibn Ismaa’eel narrated to us, that Ibraheem ibn al-Mundhir narrated to
him, that Ma’een ibn ‘Eesaa said: Maalik ibn Anas (r.h) used to say:
Knowledge must not be taken from four types of people, and can be taken from
other than them:
1) A foolish person whose foolishness is known, even if he narrates the most
Ahaadeeth amongst people.
2) A liar who lies about people’s narrations if this is known about him, even if he is not
accused of lying upon the Messenger -
3) One who follows his desires/an innovator who calls the people to his
desires/innovations.
4) A Shaykh who has virtue and worship if he does not know Hadeeth (because he may
keep praying and praying without having the knowledge that informs him of the right
from the wrong. An E.g : A man may know how to drive a car and he can even drive for
hours but he may not be able to distinguish the right way from the wrong due to lack of
knowledge)
[Ibn Muflih al-Maqdisee in Al-Aadaab ash-Shar’eeyyah: P.146]
For more such examples and to know the obligation and virtues of seeking
knowledge from righteouss scholars see:
http://the-finalrevelation.blogspot.in/2013/06/the-obligation-and-importance-of.html
See the warning from self-interpretation of Qur’an and Hadeeth from the sahaba and
those who followed them: http://the-
finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html
The numerous statements haven’t been added in this document so as to avoid

increasing it’s length anymore.
E.g: "The Roman Empire has been defeated in a land close by; but they, (even) after
(This) defeat of theirs, will soon be victorious within a few years. With God is the
Decision, in the Past and in the Future: On that day shall the Believers rejoice with the
victory of God. He helps whom He will, and He is Exalted in Might, Most Merciful. (It is)
the promise of God. Never does God depart From His promise: But most men
understand not."
(Holy Qur'an 30:2-6)
This miracle needs Non-Qur’anic resources to clarify its stance. How will the Munkirul
hadeeth prove this miracle from within the Qur’an? See our explanation:
http://www.islamweb.net/emainpage/index.php?page=articles&id=114432
Narrated Al-Amash: Abu hurayrah radhiallahu anhu said: Allaah’s Apostle  said:
“Between the two sounds of the trumpet, there will be forty.” Somebody asked Abu
Hurairah, “Forty days?” But he refused to reply. Then he asked, “Forty months?” He
refused to reply. Then he asked, “Forty years?” Again, he refused to reply. [This is an
example to how when the Sahaba didn’t knew something they refrained from speaking
on it or attributing it to the Prophet] Abu Hurairah added. “Then (after this period)
Allaah will send water from the sky and then the dead bodies will grow like vegetation
grows, There is nothing of the human body that does not decay except one bone;
that is the little bone at the end of the coccyx of which the human body will be
recreated on the Day of Resurrection.”
[Saheeh al-Bukhaaree (4862, 4985) and Saheeh Muslim (7603)]
Abu Hurairah radhiallahu anhu narrated so many Ahaadeeth from Allaah’s Apostle 
and amongst these one was this that Allaah’s Messenger  said: “There is a bone in the
human being which the earth would never consume and it is from this that new bodies
would be reconstituted (on the Day of Resurrection).” They said: Allaah’s Messenger,
which bone is that? Thereupon he  said: “It is the little bone at the end of the
coccyx.”
[Saheeh Muslim (7605)]
Link #1: http://www.nicheoftruth.org/pages/the_coccyx_bone.asp
Link #2: Taken from Prof. Hans Spemman - Noble prize winner: http://www.way-to-
allah.com/en/miracles/TheTailboneMiracle.html
Dr. Muhammad Àli Al Barr hold this Hadith as evidence in his book (Deformed
Foetus and Genetic Diseases) (The Deformed Foetus and Genetic Diseases, P. (403)),
after talking about the formation of the nervous system, he referred to this Hadith.
However, the point of his reasoning is not clear to me, so I am quoting some part of
his explanation about the primitive node or primitive streak of human body, he says
in this context:
"The first phase of the nervous system begins to appear after the formation of
primitive node which appears since the fifteenth day of conception."
Then he adds: "Since the appearance of the first node and its extensive activity, the
following developments take place:
1 - The appearance of notochord (or dorsal nerve cord, or primitive spinal column) that
extends towards the head from the primary node or primitive steak.
2 - After the initial appearance of the node, the embryonic disk turns into the shape of
a pear so both ends could be distinguished; the wider end is called “Head Side” while
the thin end is called the “Caudal Side” or the tail side.
3 - Then the nervous system starts to appear...” Furthermore, Dr. Muhammad Àli Al
Barr continued his explanation under the title of (Fate of the First Node) and added
saying:
"The first node -as we have said- is very important; because its extensive activities lead
to the formation of notochord (or the spinal column) and forms the interior middle
layer or what is called (the Mesoderm) which condenses on the side of the axis forming
the fetus. Whenever the first node completes its mission during the fourth week it
begins to emaciate and remains hidden in the sacrococcygeal region of the foetus, then
in the baby and afterwards it disappears totally except its small remnant part which
could not be seen with the naked eye. And the Prophet (may the peace and the
blessings of Allah be upon him) also pointed out that nothing of human body remains
safe except the coccyx bone."
For more details visit: Why Allah does not show his signs as and when requested:
http://the-finalrevelation.blogspot.in/2013/03/why-allah-does-not-show-signs-as-
and.html
For More scientific Miracles of the Sunnah download:
http://www.mediafire.com/view/gxw706x8p121hsy/Scientific_Miracles_in_the_Sun
nah.pdf
Allah says: ”*As for+ the thief, the male and the female, amputate their hands …”
*Maa’idah 5:38+.
Can we soley rely on the Àrabic language or the text of Qur’an to implement this
verse? Since linguistically a thief is anybody who steals some wealth from a secure
place, whatever this wealth is, it can have no value, [maybe] he stole an egg, for
example, a penny or five, linguistically such a person is called a thief. He (Allah) said,
“*As for+ the thief, the male and the female, amputate their hands …” does everyone
who steals have their hand amputated?
The answer is No. Why? Because the one who explains and who was charged with
explaining i.e the Prophet of Allaah  explained this verse by saying :
“It is not cut off except for a quarter of a deenaar and upwards.”
[Reported by Bukhaari and Muslim [no. 4494] by way of Abu Bakr ibn Muhammad ibn Amr ibn Hazm from
Amrah from Aishah, may Allaah be pleased with her.]
Then at the end of the aayah, He (Allah s.w.t) said, “… amputate their hands …” what is
a hand linguistically? From the fingertips onwards, one could go upwards covering the
entire hand and say All of this is a hand, so where exactly is it amputated from? Which
point and what’s the area that is to be covered? Can the Qur’an alone explain this?
Ofcourse not, an this is why the Prophet explained this through his actions, we do not
have an authentic saying [from him] as there was regarding the definition of the theft
for which the hand of the thief deserves to be cut off, we do not have a hadith defining
the place that is to be amputated from his verbal explanations. We only have his
actual, practical, applied [non-verbal, physical] explanation. Where did we get this
practical implementation from? From our Pious Predecessors, the Companions of the
Prophet  who passed it on to the next generation of scholars and who kept passing it
on to us today.
*Taken from Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of
Shaikh Shady Noaman, vol. 1, pp. 212-230]
Abu Hurayra and Zayd ibn Khalid al-Juhani informed him that two men brought a
dispute to the Messenger of Allah, may Allah bless him and grant him peace. One of
them said, "Messenger of Allah! Judge between us by the Book of Allah!" The other
said, and he was the wiser of the two, "Yes, Messenger of Allah. Judge between us by
the Book of Allahand give me permission to speak." He said, "Speak." He said, "My son
was hired by this person and he committed fornication with his wife. He told me that
my son deserved stoning, and I ransomed him for one hundred sheep and a slave-girl.
Then I asked the people of knowledge and they told me that my son deserved to be
flogged with one hundred lashes and exiled for a year, and they informed me that the
woman deserved to be stoned." The Messenger of Allah , said, "By him in whose
Hand myself is, I will judge between you by the Book of Allah . As for your sheep and
slave girl, they should be returned to you. Your son should have one hundred lashes
and be exiled for a year." He ordered Unays al-Aslami to go to the wife of the other
man and to stone her if she confessed. She confessed and he stoned her.
[Al-Muwatta Hadith Hadith 41.7, Saheeh Bukhaaree 6820 , Muslim 1697, 1698]
In this hadeeth the two disputants requested the Messenger to judge betwee them
with the Book of Allah. The Messenger of Allah in return also swore that he would
judge by the Book of Allah, yet we see that the verdicts or judgements wherein the
servant should be lashed 100 times, banished or exhiled for a year, or the returing of
the goat , or them going to the woman the next morning and etc are nowhere to be
narrated in textual form in the Qur’an and we see that nobody objected to this at that
time of the era. So this is a tiny little example showing how the Book of Allah meant
both Qur’an and Sunnah.
[For more details see the statements of al-Waahidee and ar-Raazee in Mafaateeh ul-Gaib 6/12/227]
Is it merely a coincidence that several numerous prophecies of the prophet  coming
true? Or does a sane man think just as how the group of scientists thought [See video:
http://the-finalrevelation.blogspot.in/2013/01/the-comments-of-some-scientists-on-
quran.html] that Muhammed  couldn’t just guess these all out and was but naturally
a recipient of divine revelation/inspiration.
E.g: Aboo Qaabeel said: We were with ‘Abdullaah ibn ‘Amr ibn al-‘Aas and he was
asked which city will be conquered first Constantinople or Rome? So ‘Abdullaah called
for a sealed trunk and he said, “Take out the book from it.” Then ‘Abdullaah said,
“While we were with the Messenger of Allaah  writing, The Messenger of Allaah 
was asked, “Which city will be conquered first, Constantinople or Rome?” So Allaah’s
Messenger  said: “The city of Heracilius will be conquered first,” meaning
Constantinople.
[Saheeh: Musnad Ahmad (2: 176), Sunan ad-Daarimee (1: 126), Mustadrak al Haakim (3: 422)]
The Prophet  said, “How will you be when a fitnah (calamity, i.e. innovation such as
Munkirul Hadeeth) engulfs you such that the adult will grow old (with it) and the youth
will be raised upon it, and the people will take it as a Sunnah? So when any part of it
(i.e. the innovation) is abandoned, it will be said: Have you abandoned the Sunnah?
They said: When will that be? He said: (It will be) When your scholars have passed
away, your (Qur’an) reciters have increased, your Fuqahaa have become few, your
leaders become many, your trusted ones decrease, the worldly life is sought after by
(doing) the works of the Hereafter, and knowledge is sought for a reason other than
the Religion.”
[Reported by ad-Daarimee (1/64) with two chains of narration, the first of which is authentic while the
second is hasan. It is also reported by al-Haakim (4/514) and others]
Please see more than 50+ prophecies come true: http://the-

finalrevelation.blogspot.in/2012/10/the-minor-and-major-signs-of-qiyamah.html
As we can see from all the above topics that the dependency upon the
Sunnah/Ahadeeth is absolutely mandatory and not negotiable.
The Sahaba were known for their Love of the prophet  and his teachings. At every
point they referred to the Prophet  so much so that Abu Bakr (r.a) said the famous
statement, “Those who worship (seek his constant council in every matter by
personally going to him) Muhammad, let them know that he has died….”Nevertheless
the Sahaba being the direct recipient of ahadeeth and of those whom Allah praised
their emaan even for taking the permission of the Prophet  for leaving somewhere
[See verse quoted in A.5 above]. These Sahaba even at their old age travelled months
only to hear and record ahadeeth of the prophet . Such as:
Ibn Àjlaan narrated on the authority of Ùbaidullaah bin Muqsim that he said: Jaabir
bin Àbdullaah travelled to Makkah in the last age (when he was ninety or so), in search
for the Ahaadeeth that he had heard. Then he went back to Madeenah.
It has been reported that Jaabir undertook the journey of one month to Egypt to
hear (only one single Hadeeth) the Hadeeth of Punishment (on the Day of Judgment)
from Àbdullaah bin Unais.
Jaabir ibn Àbdullaah said, "I purchased a camel and rode it hard for a month until I
reached al-Shaam. Àbdullaah ibn Unais was there, and I sent word to him, saying,
“Jaabir is at the door.” The messenger returned and asked, “Jaabir ibn Àbdullaah?” I
replied: “Yes”. So Àbdullaah came out and embraced me. I said, “A Hadeeth reached
me (on your authority) which I had not heard before and I feared that one of us might
die.” He (Àbdullaah bin Unais) went on, “I heard the Prophet  say, The people will be
gathered uncircumsised and buhman. ......(cont)
[Adab al-Mufrad (970) of al-Bukhaaree and graded as “Hasan” (good) by Shaikh al-Albaanee. He also
authenticated it in “Takhreej Kitaab al-Sunnah” (514)+
Abu Ayyoub al-Ansaari (r.a) travelled to learn a hadeeth to Egypt. Upon reaching (his
destination), Maslamah Ibn Mukhallid al-Ansaari – the leader of the region – welcomed
Abu Ayyoub, hugged him and said, “What brings you hear, Oh Abu Ayyoub? He (r.a)
said: “A hadeeth you heard from the Messenger of Allah  about covering the fault of
a believer.” He (Maslamah r.a) said: “Yes I heard the Messenger of Allah  say.
“Whoever covers the fault of a believer in this world over his suffering, Allah covers
him (his faults) on Qiyamah” . Upon hearing the hadeeth, Abu Ayyoub (r.a) headed for
his mount, climbed it and began his return journey to Madeenah.
[Al Bayhaqi and Ibn Àbdil Birr narrated this from Àta Ibn Abee Rabah from Abu Ayyoub al-Ansaari (r.a),
See Mustafa Sibaee’s book page 107+
This and much more was the love, curiosity and keenness of the Sahaba to learn and
implement the Sunnah such as:
Rifi’ ibn Khadij says, “We used to hire out our lands on the basis of temporary
sharecropping *muzara'a+. This was very beneficial to us but Allah’s Messenger 
prohibited us from it. Obedience to Allah and His Messenger precedes all benefits.”
[Sahih Muslim. Kitabul al-Buyu (Book 10), Hadith 3742]
Note:
Sharecropping has a detailed ruling and one must consult a scholar to know more.
They used to abandon speaking to their own children for opposing the Sunnah on
purpose such as Ibn Ùmar (r.a) not speaking to one of his sons for opposing the
command of the prophet  on purpose.
[Reported by Muslim (988, 991-994) in his Saheeh and Musnad Ahmad, 4/455/4933, Authenticated by the
Hadeeth Master Ahmad Shaakir].
Or such as Abu Bakr (r.a) fighting for those who abandoned the command of the
prophet  [Will be quoted below], or Ibn Àbbas (r.a) censuring those who put forward
the opinions of Abu Bakr & Ùmar (r.a.a) against that of the Messenger’s [see : Ad-Diyaa’
(10/331), Ibn Muflih (Al-Aadaab-ush-Sharìyyah, 2/164), Al-Haithamee (Al-Majma`, 3/234), and
others] so on so forth. This is such a huge topic that we could discuss this in a variety of
ways such as dividing this section into sub topics like 'Obedience of the Sahaba and
Salaf towards the Sunnah', ' The Sahaba and Salaf's love for the Sunnah'. ‘The Sahaba
and Salaf's hatred towards Ahlul Bidàh'’ so on and so forth and each of these sub
topics could be further explained in a lengthy way citing different examples, so this
would delve into forming a huge compilation, which i want to avoid so i will enlist some
narrations that gives us (Muslims) an Idea of the importance or the Obligation of
Sunnah as reported by the Sahaba, keeping in touch with our context of Munkirul
hadeeth.
THE ATTITUDE OF THE SAHABA TOWARDS THOSE WHO INCLINED
TO OPT ONLY THE QUR’AN OR THOSE WHO HAD DOUBTS FROM IT
Lets see a few examples where the Sahaba explained the Qur’an from the Sunnah or
the prophetic narrations
1) Narrated Alqama: 'Abdullah ibn Masòod (r.a) said. "Allah curses those ladies who
practice tattooing and those who get themselves tattooed, and those ladies who
remove the hair from their faces and those who make artificial spaces between their
teeth in order to look more beautiful whereby they change Allah's creation." His saying
reached a lady from Bani Asd called Um Yaqub who came (to Abdullah) and said, "I
have come to know that you have cursed such-and-such (ladies)?" He replied, "Why
should I not curse these whom Allah's Apostle has cursed and who are (cursed) in
Allah's Book!" Um Yaqub said, "I have read the whole Quran, but I did not find in it
what you say." He said, "Verily, if you have read it (i.e. the Quran), you have found it.
Didn't you read:
'And whatsoever the Apostle gives you take it and whatsoever he forbids you, you
abstain (from it).
*Qur’an 59.7+
She replied, "Yes, I did," He said, "Verily, Allah's Apostle forbade such things." "She
said, "But I see your wife doing these things?" He said, "Go and watch her." She went
and watched her but could not see anything in support of her statement. On that he
said, "If my wife was as you thought, I would not keep her in my company."
[Bukhaare, Volume 6, Book 60, Number 408 , Saheeh Muslim, Volume 3, Hadeeth no 1076; Sunan Abo
Dawood, Volume 3, Hadees no 777 ; Sunan An-Nasaèe, Volume 3, Hadees no 1403 ; Jami` al-Tirmidi,
Volume 2, Hadees no 697 ; Sunan Ibn Maajah, Volume 2, Hadees no 146; Mishqat, volume 4, Hadees no
360.]
In another instance,
‘Abd al-Rahman ibn Zaid said, “ibn Mas’ood met a man with something haraam on his
clothing, so he said to him, “Remove this from yourself!” The man said, “Did you read
this in an ayah from the Book of Allah?” He said, “Yes. *And he recited+ ‘And whatever
the Messenger gives you, take it, and whatever he forbids you, abstain’.
[Ref: Tafseer al-Qurtubi (18/17) and others]
2) It is reported that ‘Imrān b. Husayn – Allāh be pleased with him – was once relating
hadeeth amongst a group of people, when a man said:
“Leave this and give us something from the Book of Allāh.” ‘Imrān said, “You are a
dunce (stupid). Do you find in the Book of Allāh the details of prayer. Do you find in
the Book of Allāh details of fasting!? This Qur`ān prescribes those matters, and the
Sunnah explains them.”
[Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.+
Another version states: A man questioned the Companion Ìmran ibn Husayn. When
the latter answered him, the man said: "Talk to us from Allah's Book and do not talk
to us from other than it." Ìmran said: "You are an idiot! Can you find it in Allah's
Book that zuhr is four rakàs in which one does not recite loud?" He went on to
enumerate prayer, zakat, and other than that, then said: "Do you find all these
explained in Allah's Book? Rather, Allah's Book has ruled all this, and the Sunnah
explains it.
[Narrated from Abu Nadra by Ibn al-Mubarak in his Musnad (p. 143), al-Ajurri in al-Sharià (p. 51), and Ibn
Àbd al-Barr in Jami` Bayan al-Ìlm (2:1192 #2348), where it is declared authentic by al-Zuhayri. ]
3) "O Abu Nujayd (the kunya of Imraan bin Husayn), certainly you narrate to us the
ahaadeeth for which we do not find any basis in the Qur'aan. Thus Imraan got
infuriated and said to the man: 'Do you recite the Qur'aan?' He replied: 'Yes.' He (then)
asked: 'Do you find in it the (mention of) Salaat al-Ishaa as four rak'ahs, Maghrib as
three, Fajr as two, Dhuhr as four and Asr as four?' The man replied: 'No.' He asked:
'Then where do you take this from?' 'Did we not take it and receive it from the
Messenger of Allaah  Do you find in it (the mention) that for every forty sheep,
there is a sheep (to be given as zakaah) and for every so and so camel so and so (should
be given), and for this much dirham this much (should be given)?' He said: 'No' Imraan
said: 'Then where do you take that from?' Have we not received it and taken it from
the Messenger of Allah  (sallallaahu alayhi wasallam)? and He has said in the Qur'aan
{perform Tawaf around the ancient House. (Hajj:29) } Do you find in the Qur'aan (the
mention) that there is no Jalaba, Janaba and Shighar in Islam?' Indeed have you not
heard Allah (s.w.t) say in His Book: {And whatever the Messenger has given you - take;
and what he has forbidden you - refrain from (Hashr:7) }?! 'Imraan (r.a) said: 'So we
take these things from the Messenger of Allaah; you have not any knowledge of it.'"
[Ref: bin Battah al-Ùkbari al-Hanbali [known as Ibn Battah] in his Ibaana 66/234-235; Al-Haakim in his
Mustdrak 1/109; Ibn Àbdul Birr in his Jami' Bayan al-'Ilm (2/1192) in a summarized/short manner; and the
Muhaqqiq of al Ibaana said Laa Basa bi sanadiha, Source:
http://www.ansarsunna.com/vb/showthread.php?t=364
You may see many more such examples on this thread]
Another version states:

While Ìmran ibn Husayn was relating ahadeeth from the Prophet  a man said to him:
"O Abu Nujayd! Talk to us from the Qur'an." Whereupon Ìmran said to him: "You and
your friends all read the Qur'an, so can you tell me about the salat, what it contains
specifically and what its features are? Can you tell me in what consists the zakat for
gold? camels? cows? the different types of goods? No. But I witnessed it, and you were
not there." Then he said: "Allah's Messenger  imposed upon us such-and-such in the
zakat etc." The man said: "You have given me new life, may Allah Almighty and Exalted
give you new life also!" Al-Hasan said: "This man did not die before he had become one
of the authoritative jurists of the Muslims.
[Narrated from al-Hasan al-Basri by Abu Dawud in his Sunan with a chain declared sound by Ibn Hajar in
Lisan al-Mizan (1:3) and by al-Hakim (1:109-110) with a sound chain as confirmed by al-Dhahabi. See: al-
Suyuti, Miftah al-Janna (p. 73 #131, p. 23-25 #23).]
Another version states:

The people were rehearsing the narrations of hadith whereupon a man stood and said:
"Enough of that, bring us something from Allah's Book!" Ìmran ibn Husayn became
angry and said: "You are an idiot! Allah Almighty and Exalted mentioned zakat in His
Book; where then, is it mentioned that it consists in 5 parts out of every two hundred?
Allah Almighty and Exalted mentioned salat in His Book; where then is it mentioned
that zuhr consists in four rakàs?" Then he mentioned all the other prayers. He
continued: "Allah mentioned circumambulation in His Book; where then did He say that
tawaf consists in seven circumambulations? And where did He say that coursing
between Safa and Marwa is sevenfold? We rule according to what is there [i.e. in the
Qur'an], but the Sunna explains it.
[Narrated by Abu Nadra by Ibn al-Mubarak in al-Zuhd (p. 23). ]
Here is Ìmraan bin Hussain (radhiallahu ànhu), he narrated in a gathering that the
Prophet (sallalahu àlayhi wa sallam) said: “al-Hayaa’ (Modesty) is good altogether.”
One of those who was in the gathering 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 - i.e. not everything in it is good. Ìmraan was so much
enraged that his eyes became red and he said: I am narrating to you the Hadeeth of the
Messenger of Allaah (sallalahu àlayhi wa sallam) and you are mentioning something
from your books?
[Ref: Saheeh Muslim (60) and Sunan Abu Dawood (4796) and the wordings are his.]
Another version states
Al-Hasan al-Basri said, “Ìmran bin Husain was sitting with his companions, and one of
them said, ‘Will you narrate to us about the Qur’an?’ Ìmran said, ‘Come close.’ The
man came close. Ìmran then said, ‘Do you think that if you and your friends only relied
on the Qur’an, would you find that Dhuhr prayer is four units, Àsr is four units, and
Maghrib prayer is three, while you recite out loud in two of the three units? Do you
believe if you and your friends only relied on the Qur’an, you would find that the
circling of the Ka`bah is seven times, and that of as-Safa and al-Marwa is seven, as well?
O people, take from us, because if you do not, you will be misguided
[Ref: Collected by al-Baihaqi in, Madkhal ad-Dala’il, 1/25, al-Khatib in, Al-Kifayah, pg.
48, and Ibn Àbd al-Barr in, Jami` Bayan al-Ìlm, 2/191]
4)A man asked Abdullah ibn Umar: "We find in the Quran Salat al-Haddar and of fear,
but we don't find the prayers of the traveller." Ibn Umar responded: "Allah sent to us
Muhammad as we knew nothing (about the Quran). We practice as we saw the
prophet practicing. "
[Ref: Muwatta Maalik (Book 9, Hadith 8); Sunan ibn Maajah (Vol. 1, Book 5, Hadith 1066); and Musnad
Ahmad ]
Another similar narration says :

It was narrated from Umayyah bin 'Abdullah bin Khalid that:He said to 'Abdullah bin
'Umar: "We find (mention of) prayer when one is at home (i.e., not traveling) and
prayer at times of fear in the Qur'an, but we do not find any mention in the Qur'an of
prayer when traveling. Ibn Umar said to him: 'O son of my brother, Allah (SWT) send
Muhammad  to us when we did not know anything, and all we should do is to do that
which we saw Muhammad  doing.
[Sunan an-Nasaèe 1434, Saheeh]
5) Narrated Saìd bin Jubair:

I asked Ibn Àbbas about Surat Al-Tauba, and he said, "Surat Al-Tauba? It is exposure
(of all the evils of the infidels and the hypocrites). And it continued revealing (that the
oft-repeated expression): '...and of them ...and of them.' till they started thinking that
none would be left unmentioned therein." I said, "What about) Surat Al-Anfal?" He
replied, "Surat Al-Anfal was revealed in connection with the Badr Battle." I said, "(What
about) Surat Al-Hashr?" He replied, "It was revealed in connection with Bani an-Nadir."
[Saheeh al Bukhaaree, Vol. 6, Book 60, Hadith 404/ As wee see Ibn Ùmar answered these from the
hadeeth of the Messenger of Allah ]
6) Sa’eed bin Jubair reported:

A man asked Ibn Abbas, may Allah be pleased with him, saying: I find some things in
the Qur’an which confuse me (ie the contradict), “There will be no kinship among
them that Day, nor will they ask of one another” (23:101), and “They will turn to one
another and question one another” (37:27), and “They will never be able to hide a
single fact from Allah“ (4:42),and“By Allah, our Lord, we were not those who joined
others in worship with Allah” (6:23) However, in this verse they did hide something.
Allah said, “Are you more difficult to create or is the heaven that He constructed”
until, “And after that He spread the earth” (79:27-30). So He mentioned the creation
of the heavens before the earth, then He said, “Say: Do you verily disbelieve in Him
Who created the earth in two days” until, “We come willingly.” Here He mentioned the
creation of the earth before the creation of the heavens, and He said, “Verily, Allah is
Forgiving, Merciful” (4:23) and, “Almighty, Wise” (4:56), and “Hearing, Seeing” (4:58).
It is as if He was and is no longer.
Ibn Àbbas, may Allah be pleased with him, replied, “There will be no kinship among
them that Day, nor will they ask of one another” (23:101), this will happen when the
Trumpet is blown for the first time, “All who are in the heavens and all who are on the
earth will perish, except him whom Allah wills” (39:68), and at that time there will be
no kinship among them, nor will they ask one another. Then when the Trumpet is
blown again, “They will turn to one another and question one another” (37:27).
Regarding the verse, “By Allah, our Lord, we were not those who joined others in
worship with Allah” (6:23), and, “They will never be able to hide a single fact from
Allah” (4:42), Allah will forgive the sincere believers their sins, then the idolaters will
say, “Let us say that we never joined others in worship with Allah.” Then a seal will be
placed over their mouths and their hands will speak. Then it will be known that not a
single fact can be hidden from Allah, and at that point, “Those who disbelieved will
wish” (4:42). Allah created the earth in two days, then He created the heavens, then
He rose above the heaven and gave it shape in two more days. Then He spread the
earth, which means that He brought forth therefrom its water and its pasture, and He
created the mountains, sands, inanimate things, rocks, hills, and everything in between
in two more days. This is what Allah says, “He spread the earth” (79:30) Allah said, “He
created the earth in two days,” so He created the earth and everything in it in four
days and He created the heavens in two days, and “Verily, Allah Forgiving, Merciful”
(4:23). This is how He described Himself and this is how He still is. Whatever Allah wills
comes to pass, so do not be confused about the Quran, for all of it comes from Allah.
[Source: Sahih Bukhari 4358, Subhanallah See how Ibn Àbbas explains using the Sunnah?]
7)Urwa b. Zabair reported:

I said to 'A'isha, the wife of Allah's Apostle : I do not see any (fault) in one who does
not circumambulate between al-Safa' and al-Marwa, and I do not mind if I do not
circumambulate between them, whereupon she said: O, the son of my sister, what you
say is wrong. Allah's Messenger  observed Sa'i and so did the Muslims. So it is a
Sunnah (of the Prophet).
[Saheeh Muslim, Book 7, Hadith 2925. This is Àisha censuring her own nephew]
8) ‘Umar ibn Abdullah al-Ashaj said: Umar Ibn al-Khattaab radhiallahu anhu said:
“(Soon a group of) people will come to you, arguing with you regarding the
Mutashaabih (unclear verses) of the Qur’aan. So debate with them using the Sunnah
(of the Prophet ). For verily the As-haab al-Sunan (those who know the Sunnah of the
Prophet ) are the most knowledgeable people about the Book of Allaah ta’ala.”
[al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/559-560)]
9)Mu’adh b. Jabal – Allah be pleased with him – used to say:

Ahead of you are times of trials (fitan) in which there will be much wealth and in which
the Qur’an will be opened and taken (read) by believers and hypocrites, men and
women, young and old and freemen and slaves. At that time it is likely that there will
be people who will say, “Why aren’t the people following me when I have read the
Qur’an? They will not follow me until I invent something else.” So, beware of
everything that is innovated (in religion), for those things that are innovated are
misguidance.
[Ibn Waddah, Al-Bida’ p62, Al-Lalakaì, Sharh Usul I’tiqad Ahl –Al-Sunnah wa Al-Jama’ah Vol. 1 p125 and
others.]
10) Al Awzaa’ee rahimahullah said: One of the people of desires was arguing with
Alee Ibn Abee Taalib radhiallahu anhu. So Ibn Abbaas radhiallahu anhu said to him
(Àlee):
“O Abu al-Husain! (They) interpret the Qur’aan as per there wishful thinking, so you’ll
say (something) and they’ll say (something back). Rather, fight them back with the
Sunnah (of the Prophet ), for verily they cannot lie about the Sunnah.”
[al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/560) By Allah this is exactly how these
Munkirul Hadeeth today argue]
11)The Great Debate between Ibn Àbbas (r.a) and the Khawarij – This teaches us
many lessons (I’ll be adding notes for important points)
When the Hurooreeyah (Khawarij) rebelled, they isolated themselves in a place.

Therewere 6000 of them and they were united in rebelling against ‘Alee.Continuously
people would come to ‘Alee and say: O Ameer ul-Mu’mineen!Verily these people are
rebelling against you.He said: ‘Leave them, verily I will not fight them until they fight
me and*they will fight me+ that’s what they will do.’So when it came to that day, I came
to ‘Alee before the Zuhr prayer and Isaid to him: ‘O Ameer ul-Mu’mineen! Delay the
prayer until it is coolerperhaps I will speak to these people.
He said: ‘Verily, I fear for you.’
I said: 'Never! I used to be known as a man of good manners, I never harmed anyone.'
He gave me permission to go. So, I put on a very nice garment, the best ofwhat ne
could get from Yemen and I combed my hair. Then, I visited them at midday whilst they
were eating. I had entered upon a people, the likes of whom I had never seen with
regards to their exertion in worship. Their foreheads were wounded due to Sujood
(prostration) and their hands had become rough like camels' feet, wearing recently
washed, untidy shirts with very high, raised clothing with tired and worn out faces
[due to not caring for themselves].
Author’s Note:
Despite all this, their worship availed them nothing because the prophet  had
already prophecised this and said still they are the dogs of hell fire. So if a person
does not arrange his actions / deeds for Allah and as per the Sunnah it is of no avail
to him
So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this
cloak you are wearing?’
I said, ‘what deficiency do you see from me? Indeed, I saw the Messenger of Allaah  -
dressed in the best of what you can find inYemeni clothing, then I recited this verse,
“Say, who has forbidden the adornment given by Allaah, which He hasproduced for His
slaves, and the good things He has provided.”
[Soorah Al-A’raf:32]
Then they said, ‘What has brought you here?’
I said to them, ‘I have come to you from amongst the Companions of the Prophet -
sallAllaahu alayhi wa sallam- the Muhaajiroon and the Ansaar and from theson of the
uncle of the Prophet -sallAllaahu alayhi wa sallam- (‘Alee), who is his son-inlaw– and
upon them descended the Qur’aan; and they are moreknowledgeable about it than
you and there is not one of themamongst you. I have come to convey to you what they
say, and to conveyto them, what you say.
Author’s Note:
Indeed several verses, in fact the entire Qur’an mostly was revealed under different
circumstances in which the Sahaba found themselves in, thereby the people upon
whom revealed the Qur’an , are they to be followed or this modern sect? At the start
of our document, I have enlisted few links that discuss their virtues in detail.
A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah,
Azza wa Jaal, says
“Nay! But they are a quarrelsome people”

[Soorah az-Zukhruf:58]
Author’s Note:
Here the Khawarij are using a verse that was explicitly revealed for the Mushriqeen.
The entire verse is: And when the son of Maryam is quoted as an example, behold,
your people cry aloud thereat.) (58. And say: "Are our gods better or is he'' They
quoted not the above example except for argument. Nay! But they are a
quarrelsome people.
"Ibn Umar considered the Khawarij and the heretics as the worst beings in creation,
and he said: They went to verses which were revealed about the disbelievers and
applied them to the Believers.
(Sahih Bukhari Volume 9, Page No 49-50, Chapter on killing Khawarjites and
Mulhidin)
Imam Ibn Hajr al Asqalani (Rahimuhullah) writes in Fath ul Bari (5/259 OR 12/298)
under this hadith: Imam Tabri (rah) has mentioned this hadith in Musnad of Ali with
the chain of Bakeer bin Abdullah in Tahdhib al Athaar, He asked Nafi’ that what was
the opinion of Abdullah Ibn Umar (ra) regarding Haruriya (Khawarij), he replied that
he (Ibn Umar) used to consider them worst creations of Allah because they applied
ayahs revealed for disbelievers on believers. So you see how these Khawarij mis-
interpreted the ayats based on their own reasoning just like how we have Munkirul
hadeeth do today! Subhanallah!
Then a group of them turned towards me and two or three of them said: ‘Verily, we
will speak to him.’
So I said, ‘come forward, what is the grudge you have against theCompanions of the
Messenger of Allaah – and the son of his uncle (‘Alee).’
They said ‘three points’.
I said, ‘And what are they?’
They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter (i.e a
matter of war or dispute that occurred between the Muslims back then) of Allaah
whilst Allaah said
“The judgment is for none but Allaah”

[Soorah an-Anaam: 57 and Soorah Yusuf : 40 & 67]
What have men got to do with the Hukm?’
I said, ‘This is one point.’
They said, ‘As for the second point; then he fought and he did not takecaptives nor did
he take the war booty, if they were Kuffaar, then theircaptives are permissible for us
and if they were believers then their captivesare not permissible to take nor was it
allowed to fight them.’
I said, ‘This is the second point, and what is the third point?’ Or he said something
similar.
They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is notthe
Ameer ul-Mu’mineen then he is the Ameer ul-Kaafireen.’
I said, ‘Do you have any points other than this?’
They said: ‘This is sufficient for us.’
I said to them: ‘Do you understand, that if I read to you from the Book ofAllaah, Jalla
wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahualayhi wa sallam –
that which refutes what you say; will you return (back)?’
They said: ‘Yes.’
I said: “As for your statement That ‘Alee had men judge in a matter that wasfor Allaah;
then I will read to you from the Book of Allaah, where Allaahhas delegated His Hukm to
men regarding the eighth of a quarter of adirham. Allaah, Tabaraka wa Ta'aala,
commanded the people to judge in thismatter.Do you not understand the saying of
Allaah, Tabaraka wa Ta'aala:
O you who believe, do not kill the game while you are in a state ofihram, and
whosoever of you kills it intentionally, then the penalty is anoffering equivalent to the
one he killed, as adjudged by two just men among you.
[Soorah al-Ma’idah : 95+
And it is from the Hukm of Allaah that He delegated men to judge in thismatter, if
Allaah willed, He could have judged in this matter, but He allowedmen to judge.I ask
you, for the sake of Allaah! Are men judging in reconciling in disputesand in preventing
bloodshed or judging regarding hunting a rabbit better?”
They said: ‘Of course, this is better.’
‘And regarding a woman and her husband: “If you fear a breach between the husband
and wife, appoint two arbitrators, one from his family and the other from hers.”
[Soorah an-Nisa: 35]
Is not men judging in reconciling disputes and in the prevention ofbloodshed better
than men judging regarding the private parts of a woman? Have we finished with this
point?’
They said, ‘Yes.’
I said: ‘As for your statement, He fought but did not take captives (from the opposite
party of Muslims which also had Àisha r.a in it) and didnot take war booty (women,
clothes, money, horses, slaves, etc) , then would you take your mother, Aa’ishah, as a
captive,making her permissible for yourselves for that which you make
permissiblefrom other than her whilst she is your mother? If you say: “We make
Halaalfrom her that which we make Halaal from other than her,” then you
havemade/committed Kufr. And if you say that, “she is not our mother,” thenyou have
also made Kufr: “The Prophet is closer to the believers thantheir own selves, and his
wives are their mothers.” [Soorah al-Ahzab : 6] and so you arebetween the two ill
judgments. So, which of them do you want to take?Havewe finished with this point?’
(Ibn Abbas continued): ‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, Then I
will give yousomething that will please you: Verily, the Prophet of Allaah – made
anagreement/contract with the Mushrikeen on the Day of Hudaybeeyah, andthe
Prophet -sallAllaahu alayhi wa sallam- said to ‘Alee: “Write, O ‘Alee! This is
whatMuhammad, the Messenger of Allaah, -sallAllaahu alayhi wa sallam- agrees with.”
They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah,we would
not have fought you.” So, the Messenger of Allaah  said: ‘Erase it, O ‘Alee! O Allaah,
Indeed You know that I am theMessenger of Allaah, erase it O ‘Alee! And write this,
“This is what Muhammad ibn Abdullaah makes an agreement/contractupon.”’
I swear by Allaah, that the Messenger of Allaah is better than ‘Alee and even he
erased his own name and erasing his name does noterase his Prophet hood.
Have we finished with this point?’
2000 of them came back while the rest of them rebelled and fought, basedupon their
misguidance, and the Muhaajiroon and Ansaar fought them.
[Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim(2/150-152), Ibn

Abdul Barr in his Jama' Bayaan Uloom (2/962-964/ 1834) and others.See 'Silsilah as-Saheehah' (5/12-13), &
'Moonazaraat 'aimmat as-Salaf' p.89-91 for different routes]
See how Ibn Abbas (r.a) debated them quenching their false interpretations using the
Sunnah as well as the right understanding of Qur’an? They took one verse and left
the other and they interpreted them with their own reasoning plus they neglected
the sunnah. These traits are similar to what we have today with the Munkirul
Hadeeth.
Imam Malik (r.h) said: "A ruling is one of two kinds (al-hukm hukman): a ruling brought
by Allah's Book, and a ruling stipulated by the Sunnah.
[Narrated from Ibn Wahb by Ibn Àbd al-Barr in al-Tamhid (4:266).]
12)Another example wherein Abu Bakr (r.a) fought all those who abandoned the
Sunnah.
When RasulAllah  breathed his last and Abu Bakr was appointed as his successor
(Caliph), those amongst the Arabs who wanted to become apostates became
apostates. 'Umar b. Khattab said to Abu Bakr: Why would you fight against the people,
when RasulAllah declared: I have been directed to fight against people so long as they
do not say: There is no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except for a right? His (other) affairs
rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him
who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would
fight against them even to secure the cord (used for hobbling the feet of a camel)
which they used to give to The prophet (as zakat) but now they have withheld it. Umar
b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the
heart of Abu Bakr for (perceiving the justification of) fighting (against those who
refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.”
[Ibnu'l Jawzi, Muntazam 4/76; Bukhari; Muslim; Abu Dawud 1556; Nasai, Mujtaba 5/14, 15; Tirmidhi 2733;
Balazuri, Futuhu'l Buldan 1/113; Ahmad, Musnad; Bayhaqi, S. Kubra; Hakim 2/522; Abdurrazzak no 6916,
10020, 18718; Hatib 9/315, 10/464, 12/201; Bukhari Tarihk Kaber 3/367, 7/35; Ibnu Abi Shayba 10/122,
123, 12/374, 376, 377, 380; Tabarani Kaber 2/198, 347, 6/161, 8/382; Said b. Mansur Sunan 2901, 2933
etc]
Abu Bakr as-Siddiq (radiyAllahu'anhu):

“I will not leave anything Allah's Messenger  did, except that I will also do it; for I fear
that if I were to leave any of his commands and ways I would deviate.”
[Ibn Battah, Al-Ibaanah,# 77]
13) It is reported to have said that Umar ibn al-Khattab (May Allah be well-pleased with
him) advised Sa’d ibn Abi Waqaas (May Allah be well-pleased with him) and said:
“Do not be deceived in regards to Allah that it may be said [of you]: He is the uncle of
the Messenger of Allah (Blessings and Peace of Allah upon him) and his companion, for
Allah does not erase evil with evil, but erases evil through good.
Indeed there is no relation between Allah and any other except through His obedience.
The people altogether, their noble and their lowly, are in front of Allah alike. Allah is
their Lord and they His slaves. They surpass one another when it comes to wellbeing,
but attain what He has through His obedience.
So see the matters which you have witnessed the Messenger of Allah (Blessings and
Peace of Allah upon him) was upon, from the day he was sent to us to the day he
parted, and adhere to it, for it is the matter [of success and salvation].
This is my advise to you. If you choose to leave it and favour other over it, then all your
work will be in vain and you will be among the losers.”
[Al-Bidaya w Al-Nihaya 7/42]
14) It is narrated that Ibn ‘Abbaas, may Allaah be pleased with him, performed Tawaaf
with Mu‘aawiyah, may Allaah be pleased with him, one day and saw him touching all
the corners of the Ka‘bah. Ibn ‘Abbaas, may Allaah be pleased with him,disapproved of
that and said to him, "Why do you touch these two corners (i.e. the Iraqi and the Syrian
corners), and the Prophet, sallallaahu ‘alayhi wa sallam, did not touch them?"
Mu‘aawiyah, may Allaah be pleased with him, replied, "Nothing from the House should
be abandoned." Ibn ‘Abbaas, may Allaah be pleased with him, recited (what means):
There has certainly been for you in the Messenger of Allaah an excellent pattern (to
follow)[Qur'aan 33:21+ Thereupon Mu‘aawiyah, may Allaah be pleased with him, said,
"You are absolutely right
[Al-Awsat by At-Tabaraani (3/17) See a shorter narration:

http://library.islamweb.net/hadith/display_hbook.php?bk_no=121&pid=60277&hid=1808, Shaykh Shuàb
al-Arnaout said Hasan Ligayrihi. Even here Ibn Àbbas (r.a) explains that this Ayah of 33:21 undoubtedly
means to follow the Sunnah]
15) Ùmar (r.a) said: Verily, the followers of opinion (such as self interpretations based
on their own reasonings) are the enemies of the Sunan (the teachings of Allah’s
Messenger as passed down in hadith): they were unable to preserve them (the sunnah
by memorizing or acting upon it)and their meanings escaped them, and when asked
*questions+ they were too embarrassed to say ‘We don’t know,’ so they opposed the
Sunan with their opinions. As a result they went astray and misguided.
[Narrated from Àmr ibn Hurayth by al-Daraqutni in his Sunan (4:146), al-Bayhaqi in al-Madkhal (p. 190),
Ibn Hazm in al-Ihkam (6:213), and al-Lalika'i in Sharh Usul I`tiqad Ahl al-Sunna (1:123 or article 200). See
the definition of permissible ra'i by Ibn Hajar in Fath al-Bari (1959 ed. 13:189) and Ibn al-Qayyim in I`lam al-
Muwaqqiìn (1:83) as well as al-Kawthari's Fiqh Ahl al-Ìraq and the introduction to al-Tahanawi's I`la' al-
Sunan. Ibn Abi Zamanin, Usul Al-Sunnah article 8]
16) Jaabir (r.a) said: The prophet  was among us while the Qur'an was being revealed
to him and he knew its explanation (interpretation). Whatever he put into practice, we
put into practice
[Part of a long hadeeth narrated by Muslim, Ahmad and Sunan Abi Dawud 1905, Saheeh al-Albaanee]
Here you can see 50+ Narrations showing the authority and prime importance of
hadeeth for the sahaba from their own statements and actions :http://the-
finalrevelation.blogspot.com/2014/04/part-1-authority-of-hadeeth-and.html
 The above article gives a brief vision of how important and mandatory were the
prophetic traditions and commands for the sahaaba. They ruled miles and miles using
the prophetic sunnah. They made decisions both personal and administrative based on
ahadeeth. In short they practically nurtured and preserved it with utmost love,
concern, respect and need.  
As I mentioned in the beginning, we could show the authority and importance of
ahadeeth in a variety of angles such as showing how much the Sahaba revered the
saying of the prophet , however this would lengthen the topic so we will discuss
those in another article in sha allah.
Related read (must): PART 1 - THE AUTHORITY OF HADEETH AND ABSOLUTE

OBEDIENCE TOWARDS IT BY THE SAHAABA :http://the-
finalrevelation.blogspot.com/2014/04/part-1-authority-of-hadeeth-and.html
The above article enlists 50+ narrations showing how the sahaaba throughought their
lives remained absolutely and uncompromisingly loyal to the prophetic commands
and habits even if it be in minute or major matters.
THE ATTITUDE OF OUR ASLAAF TOWARDS THOSE WHO REJECTED
THE SUNNAH OR AHADEETH
The Tabaèen and those who came after them followed suit of the Sahaba in their
tedious and praiseworthy effort of hadeeth collections. They too travelled for months
and months only to acquire a single statement coming from the Prophet . Such as:
Katheer ibn Qais reported: We were sitting with Abu Ad-Darda in the mosque of
Damascus (Syria) when a man came and he said, “O Abu Ad-Darda, I have come to you
from Madeenah, the city of the Messenger of Allah, for a tradition narrated to you
from him.He (Abu Darda) then said : …..(cont.)
[Sunan Abu Dawud 3641]
On another occasion, Ash-Sha'bee related a hadeeth from the Prophet , and when he
finished, he said to the man to whom he spoke, "You have taken it for nothing (i.e for
free); a man used travel for something less than this to Madeenah.”
[Jami` al-Bayiin al- 'Ilm, 1/92.]
This topic could gather such a huge content that a hundred pages would fall short as
we have umpteen narrations from our salaf who have authored great books on this
topic. So moving on briefly to show their attitude towards those who abandon the
Sunnah, I’ll quote a few narrations.
1) The very first proof that the salaf (including the Sahaba) hated the idea of rejecting
the ahadeeth is evident from their hatred towards Bidàh, because Bidàh is nothing
but either opposing or substituting a sunnah. You will find 50+ statements of our salaf
against Bidàh here:
http://the-finalrevelation.blogspot.in/2012/07/what-is-bidah-and-why-is-it-most.html
2) Secondly, our famous Imaams such as Abu Haneefah (r.h), Maalik, Al-shaa`fi, Ahmad
ibn Hanbal and others (rahimahullahu ajmèen) have openly censured against the act
of neglecting ahadeeth and following someone or something else blindly other than
that. You will find 40+ such narrations here In sha Allah: http://the-
finalrevelation.blogspot.in/2012/08/4-imams-forbidding-taqleed.html
3) Imam Maalik (r.h) said:

Noahs ark is like the sunnah Whoever embarks upon it is saved.
[Quoted by Shaikh Ibn Taimiyyah in Majmoo' ul-fataawaa (4/57).]
Imam Maalik (rahimahullaah) also said,

Everyone after the Prophet (sallallaahu alaihi wa sallam) will have his saying accepted
or rejected, not so the Prophet (sallallaahu alaihiwa sallam).
[Reported by Ibn Abdul-Barr in Jaami Bayaan al-Ilm (2/91).]
4) Al-Humaydee narrated to us saying:

“By Allaah, that I should fight against those who reject the ahaadeeth of Allaah’s
Messenger (sallallaahu ‘alayhe wa sallam) is more beloved to me than that I should
fight against a like number of Turks.”
[Ref: ‫ﺹص ﺍاﺭرﻱي‬
‫ ﺫذ ﻡم ﺍاﻝلﻙكﻝل ﺍا ﻡم ﻭو ﺃأ ﻩهﻝل ﻩه ﻝلﻉعﺏب ﺩد ﺍاﻝلﻝل ﻩه ﺍاﻝل ﺃأﻥن‬207]
Al-Humaydee narrated from the likes of senior most scholars such as: Fudayl Ibn ‘Iyaad,
Sufyaan Ibn ‘Uyaynah, Imaam Ash-Shaafi’eeamongst others. Those who narrate from
him include the likes of: Imaam Bukhaaree, Adh-Dhuhlee, Aboo Hatim, amongst others.
He died in the year 229H.
[Siyaar of al-Dhahabi Vol. 10, Pp. 616-621]
5) Imaam az-Zuhree (the famous taabi'ee, d.124H) said,
"The people of knowledge who came before us used to say,'Salvation lies in clinging to
the Sunnah.'"
[Reported by ad-Daarimee in his Sunan (no.96).]
6) ... And 'Umar bin 'Abdul 'Aziz (r.h) wrote to Abu Bakr bin Hazm,
"Look for the knowledge of Hadith and get it written, as I am afraid that religious
knowledge will vanish and the religious learned men will pass away (die). Do not accept
anything save the Hadiths of the Prophet. Circulate knowledge and teach the ignorant,
for knowledge does not vanish except when it is kept secretly (to oneself)."
[Sahih Bukhari, Volume 1, Book 3, Number 98]
7) Imam Muhammad Ibn Sireen (r.h) said:
“There were people who abandoned knowledge and sitting with the scholars, and
[instead] took to their chambers and prayed until their skin dried [from exertion in
worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By
Allah, never does a person act without knowledge, except that he spoils and corrupts
more than he fixes and rectifies.”
(Al-Asbahaanee, Al-Targheeb Wa Al-Tarheeb 3:98)
8) Imam Al-Shafi’ee said:

“… I was fatherless and my mother couldn’t afford paper for me (to write down the
ahadeeth). When I found a bone, I wrote on it.”
(Jami' Bayan-il-'ilm, 157)
And ‘Abdullah ibn Muhammad ibn Haaroon al-Faryaabi: I heard al-Shaafi’ say, “Ask me
about whatever you wish. I will inform you of it from the Book of Allah and the sunnah
of your Prophet (‫)ﷺ‬.” So I said to him, “What do you say – May Allah bless you – about
the one in ihraam who kills wasps?” So he said, “Bismillaah al-Rahman al-Raheem,
Allah the Exalted said, ‘And whatever the Messenger gives you, take it, and whatever
he forbids you, abstain’. And Hudhaifah ibn al-Yamaan narrated that the Messenger of
Allah (‫ )ﷺ‬said, “Stick to the two after me, Abu Bakr and ‘Umar.” Ibn Shihaab narrated
that ‘Umar ibn al-Khattaab commanded the killing of wasps. Our scholars said, “And
this is a response to the prohibition of good, issuing a fatwa for the permission to kill
the wasps while in ihraam, and clarifying that this is following the example of ‘Umar,
and that the Prophet (‫ )ﷺ‬commanded us with following his example. And Allah
commanded us with accepting what the Prophet said (‫)ﷺ‬, so therefore the
permissibility of killing wasps is derived from the Qur’an and sunnah.
[Tafseer al-Qurtubi 18/17]
Al Bayhaqee relates with his Sanad (another version) from Àbdullah bin Muhammad
bn Haroon who said “I heard al-Shaa`fee saying in Makkah:
“Ask me about whatever you wish and I will inform you from the Book of Allah.” So a
Man said to him “May Allah rectify you. What do you say concerning the man who is in
the state of Ihram (in Hajj) and then he kills a hornet (zunbur)?” So he replied:
“Bismillahir Rahmaanir Raheem, Allah (àzzawajal) said : “And whatever the Messenger
orders you except it”.(59:7) *1+. Sufyaan bin Uyaynah narrated to us from Abdul Malik
bin Umayr from Rabee` bin Harrash from Hudayfa (r.a) who said Allah’s Messeger 
said: “Guide yourselves by those who are after me, Abu Bakr and Ùmar, [2] and
Sufyan narrated to us from Misàr from Qais bin Muslim from Tariq bin Shihaab from
Ùmar (ibn al-Khattab) that he ordered with the killing of the hornet”
[Manaaqib us-Shaa`fee of al-Bayhaqee 1/362]
Al-Waahidee stated:
“Hence he replied from the Book of Allah, seeking evidence with three levels (of
authority originating from the Book itself)”
[Mafaateh ul-Ghayb 6/12/227]
He also said:
"Most of what is abrogated in Allah's Book is known only through the indications of the
Sunan ofthe Messenger of Allaah .
[Al-Shafiì, al-Risala (p. 222).]
Based on what is known as said by the scholars, the first to write about such Munkirul
Hadeeth issue was Imam Ash-Shafèe (rahimahullah). In al-Umm, under the book
[‫اعُِ ْالع ِْل ُِن‬

ُ ‫] ِكت َابُُُ ِج َم‬
He dedicated a chapter called “ the narrative regarding what is said by the group who
reject all narrations” *‫ارُ ُكلَّ َها‬ َّ ُ‫ل‬
َُ َ‫الطائِفَ ُِةُالَّتِيُ َردَّتُُْ ْاْل َ ْخب‬ ُِ ‫بَابُُُحِ كَايَ ُِةُقَ ْى‬.]
After this chapter he also dedicated another chapter refuting those who reject the
ahadeeth partially and not fully. So Imam shafèe dedicated the former chapter to give
an account of a debate that took place between him and a man who denied the
legislative authority of hadeeths. Imam Shafèe relates the debate in the form of a
dialogue, first beginning with his opponent who supposedly was a learned man.
Now the debate is very lengthy. Below is a rough summarized translation of the same
His opponent said: "You are an Arab, and the Qur’an was revealed in your tongue... If
one were to doubt a single letter of the Qur’an, you would ask him to repent, and if he
had repented, you would have left him alone; but if he had not, you would have killed
him. Allah says in the Qur’an:
“... as an exposition of everything.. (Qur’an 16: 89)
So then how does it become permissible for you or for anyone else to say that a
command (of Allah) is (applied or taken to be as) general one time and a specific
another time?...And for the most part, your rulings have thus differed because of a
hadeeth that you relate from one man who has related from another...And I have
found that you as well as those of your school do not deny that those to whom you
give precedence for their veracity and memory could possibly forget or make a mistake
in their ahadeeth. I have often found you saying, 'Such and such person made a
mistake in such and such hadeeth.'... Is it correct to distinguish between different
commands of the Qur’an, when their apparent meaning (i.e.,that they impart a
command) is one? .. In spite of your description of certain narrators, you place their
narrations at the same level as Allah's Book, and you make halal (certain matters)
based on those narrations and forbid (others) based on them as well."
Imam Shafi èe replied: "We rule based on certainty of knowledge, on authentic
narrations, and on analogy: though some are stronger than others, we rule based on all
of the above... For example, in a court case, we issue a ruling based on a man's
confession, based upon proof (i.e., for the most part, witnesses), or finally, based on an
oath. If any of the above proofs are established, we issue a ruling, yet they vary in their
strength."
His opponent: "You accept that which narrators inform you of, yet you even
acknowledge possible faults in them; what is your proof, then, against (people like me
or ) those who reject such ahadeeth (due to this reason)? Because of the possibility of
error, I accept nothing from them. I only accept Allah's Book, which no one can have
doubts about, not even about a single letter. Can something have the same weight as
sure knowledge, though that something does not reach its level?"
Imam Shafèe responded back : When one has knowledge of Arabic and of the Qur'an
which was revealed in that tongue, that knowledge will make it binding upon him to
accept the narrations of truthful people regarding the Messenger of Allah (sallalahu
àlayhi wa sallam)...
(Next, Ash-Shafèe began mentioning some proofs to back up his statement)
Allah says
“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 and the Hikmah (Qur’an 62: 2)
His opponent: "We know that 'the Book' is Allah's Book, but what is the ‘al-Hikmah’?"
lmam Shafèe said: 'The Sunnah [1] of the Messenger of Allah."
His opponent: "It is possible that 'the Book' is the Qur'an in general, whereas al-
Hikmah is specific, and refers to its rulings?."
Imam Shafèe said : '' (let me make it easy for you, did) You mean to say that Allah has
clarified his commands to them in a general way - commands such as the Prayer, Zakat
, Hajj and so on? These matters he clarified in his book yet he clarified their rulings and
details (of it) on the tongue of his Messenger?
His opponent: 'That is indeed possible!"
Imam Shafèe: "If you accept that, then you accept what I said earlier, which means
that you will not arrive at those detailed rulings except through narrations from the
Messenger of Allah
His opponent: "Unless one takes the view of repetition in speech (i.e. that 'the Book'
and the Hikmah have one meaning - the Qur’an)."
Imam Shafèe: "When you say, 'The Book and the Hikmah', which is more probable,
that they represent two things or one thing?"
His opponent: "It is possible that they refer to two matters, as you have said - the
Qur’an and the Sunnah. And it is also possible that they signify one and the same
thing."
Imam Shafèe: "What you first said is more likely to be correct, and in the Qur’an is
proof for what we said, proof that invalidates your view."
His opponent: "Where?"
Imam Sha`fee quotes the verse : “And remember [Oh you members of the Prophet's
family] that which is recited in your houses of the Verses of Allah and the Hikmah.
Verily, Allah is always Most Courteous, Well Acquainted with all things) (Qur’an 33: 34).
He (àzza wa jall) informs us (in this verse) that two matters are recited in the home."
His opponent: "I understand that the Qur’an is recited, but how is the Hikmah recited?"
Imam Shafèe: "The meaning of 'that which is recited" here is that both the Qur’an and
the Sunnah are articulated."
His opponent: "Yes, more than your previous argument, this more clearly shows that
the Hikmah is not the Qur’an."
Imam Shafèe said: "Allah commanded us to follow and obey His Prophet "
His opponent: "Where?"
Imam Shafèe: "Allah says, ‘But no, by your Lord, they can have no Faith, until they
make you [0 Muhammad] judge in all disputes between them, and find in themselves
no resistance against your decisions, and accept *them+ with full submission, (Qur’an 4:
65)
Allah also says: He who obeys the Messenger [Muhammad], has indeed obeyed Allah..
, (Qur’an 4: 80)
And Allah says:
“... And let those who oppose the Messenger's [Muhammad] commandment beware,
lest some discord befall them or a painful torment be inflicted on them) (Qur’an 24:
63)"
His opponent: "It is clear then that the Hikmah is the Sunnah of the Messenger of Allah
Imam Shafèe "Allah ordered us to obey the Prophet's commands:
“... And whatsoever the Messenger [Muhammad] gives you, take it, and whatsoever
he forbids you, abstain [from it]... (Qur’an 59: 7)"
His opponent: "It is clear in revelation that we must follow what the Prophet)
commanded us to do and abstain from what he forbade us from doing."
Imam Shafèe: "Is that obligation equally binding on us, on those who came before us,
and on those who will come after us?"
His opponent: "Yes!"
Imam Shafèe: "As regards those who did not meet the Prophet , but who came after
him, do you not see that they can follow the commands of the Prophet only through
narrations about him that have been passed on?" Ask yourself this: "Knowing that
certain parts of the Qur’an abrogate other parts, how can we achieve knowledge of
such matters except through reports that come to us from the Prophet ?"
His opponent: "The proof is well established on your side; we must accept narrations
from the Messenger of Allah . I now believe that it is compulsory upon Muslims to
accept narrations from the Prophet…….
After Imam Shafèe's opponent retracted his previous statements and accepted the
truth, he asked the Imam why commands in the Qur’an are at times general and at
other times specific. Imam Shafèe explained to him that the Arabic language is
complex and that though a statement might seem to be general in its implications, it
might in reality be specific. But if it happens that an apparently general command is in
reality specific, then that must be established either by the Qur' an or the Sunnah. He
then went on to mention examples of commands that seemed to be general in their
implications, but that are not truly general, because the Sunnah mentions exceptions
for those commands. For example, the Prayer is obligatory upon every sane adult;
however, menstruating women are exempted. Though the command to pay zakat on
wealth may seem comprehensive, certain categories of wealth are exempted. That
fathers, mothers, and children inherit from one another is indicated by a general
command, yet there are exceptions: the disbeliever does not inherit from a Muslim
(even if the Muslim is his father), the slave does not inherit from the one who is free
(even if the latter is related to the former), and the murderer does not inherit from the
one whom he murdered. All these exceptions are established in the Sunnah. Imam
Shafèe's opponent was thus led to acknowledging that the knowledge thereof can be
achieved only through the Sunnah...
His opponent: "If we are sure (through a proof that imparts certainty of knowledge)
that a matter is Haram, can a proof that does not impart sure knowledge change that
ruling to permissibility?" [He meant to say that quràn’s commandments are certain
and there is no shak in it but what about the halal and haram which ahadeeth impose?]
Imam Shafèe "Yes. Is (it not certain knowledge or ruling that ) the blood and wealth of
this man sitting beside me inviolable (as he is a Muslim)?"
His opponent: "Yes, it is."
Imam Shaf`'ee: "But what (would be the case ) if two men testified that he killed a man
and took his money?"
His opponent: "I would have him executed (for that crime) and his wealth returned to
those who inherit from the one who was murdered."
Imam Shaf`'ee: "We have sure knowledge that his wealth and blood are inviolable, yet
we cannot be absolutely sure that he murdered the man (the two witnesses might
have lied, for example)."
His opponent: "We have been ordered to accept such testimony..."
Imam Shafèe: "Indeed, you have been ordered to accept that which witnesses inform
you of, though only Allah knows what is hidden in their hearts. But we demand much
more from a narrator (of hadeeth) than we do from a witness. In certain instances, we
may accept the testimony of someone yet reject his narration of hadeeth, when the
scholars of hadeeth have shown that he had erred earlier."
In the end, Imam Shafèe’s opponent in the debate was satisfied that to accept the
Prophet's narrations is tantamount to accepting from Allah .
[Ref: Al-Umm Volume 7, Page 287 to 292 (Maktabah Shamela version)]
[1] See page no. 22 of this book
9) Shaikh al-Islaam, Ibn Taymyyahrahimahullaah said:
“It was said to Imaam Ahmad ibn Hanbal: ‘A person who fasts, offers the prayers, and
does I`tikaaf (seclusion in the Masjid) more beloved to you or the one who speaks
against the Ahl al-Bidàh?’ He (Imaam Ahmad) said: ‘If he stands (in the night), prays
and does I`tikaaf, then these are all for himself. But when he speaks against the Ahl al-
Bidàh, then this is for (the welfare of) the Muslims and this is better.’
(Ibn Taymiyyah continues):

So he (Imaam Ahmad) has made it clear that this benefits all the Muslims in general
regarding their Deen, similar in nature to Jihaad in the Cause of Allaah.”
[Majmoo` al-Fataawa (28/231-232)]
Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah – also said:
"Refuting ahlul-bida' (the innovators) is a Jihaad, to the extent that Yahyaa ibn Yahyaa
(d.226H) said: "Defence of the Sunnah is more excellent than Jihaad in the path of
Allaah.
[Siyar A'laamun-Nubalaa (1015 18)2. Naqdul-Mantaq wal Kalaam(p.12)]
10) Al-Abbas bin Al-Walid that Uqbah said:
I was once with Artah bin Al-Mundhir when one of the people in the gathering said,
“What do you say about a man who sits with the followers of the Sunnah and mixes
with them, but when the followers of Bidah are mentioned he says, ‘Spare us from
mentioning them, do not talk about them?’” Artah said, “He is one of them (i.e. he is
also from the people of bidah), do not let him confuse you about his condition.” I felt
this was strange, so I went to Imam Al-Àwzaee (one of the senior most tabe tabain) –
and he used to clarify these matters when they came to him. He said, “Artah is right,
the matter is as he said; (if) this person forbids talking about (i.e.Ahlul Bidah), so how
can people be on guard against them if they are not exposed?”
(Recorded by Imam Ibn Asakir in Tareekh Dimishq Vol 8 page 15)
11) Shaikh Albaanee rahimahullah said:
"That remaining silent about weak or fabricated ahaadeeth is a major reason for the
appearance of innovations e.g. setting prisoners free on ‘Aashoraa, staying awake on
the middle night of Sha’baan and fasting its day etc. These and many other innovated
practices find their origin in weak/fabricated ahaadeeth"
[Introduction to Sahih Targheeb by Albani and 'Al Albani on Weak Ahadith', Taken by brother Syed Asif.]
12) Nasr bin Zakariyaa (rahimahullaah) said: I heard Muhammad bin Yahyaa adh-
Dhuhlee (rahimahullaah) saying, I heard Yahyaa bin Yahyaa (rahimahullaah) saying:
"Defense of the Sunnah is more superior than jihaad in the path of Allaah." So I said, "A
man spends his wealth, tires his body and strives (in jihaad), so is this one (still) better
than him? He said, "Yes, by many times!"
[Siyar A'laamun-Nubalaa` (10/518) of adh-Dhahabee]
13) And Imam Ibn al-Qayyim (rahimahullaah) said:

"The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes
precedence over the jihaad with the sword and the spear."
[al-Jawaab as-Saheeh of Ibn Taymiyyah (1/237)]
14) Here is the scholar of Madeenah: Ibn Abu Dhi’b rahimahullah (the author of
Muwatta along with another Muwatta which Imam Malik compiled) who was narrating
a Hadeeth of the Prophet  when a person asked him: Do you follow this Hadeeth? So
Ibn Abu Dhi’b hit him in his chest and scolded him saying:
“I narrate to you from the Prophet  and you say: ‘do you follow this?!’ Yes, I follow it
and it is Fardh (binding) upon everyone who hears it (to follow the Sunnah). Verily!
Among the people, Allah ta’ala chose Muhammad  and guided them through him
and by him. So upon the creation is to follow him, willingly or unwillingly. There is no
escape for the Muslim from that.”
[Siyar A`laam al-Nubalaa’ (6/563)+
15) Imam Abu’l-Muzaffar Al-Sam’aani (Rahimahullah) said:
"The reason why people of hadeeth were united is that they learned their religion from
the Quran and Sunnah and sound reports, which united them and brought them
together, whereas the followers of innovation learned their religion by means of
reasoning, which divided them and made them differ."
(See Al-Intisaar Li Ahl Al-Hadith, p#47).
16)Imām Saèed b. Al-Musayyib – Allāh have mercy on him – once saw a man praying
more than two rak’ah after the beginning of Fajr (time, and before the Fardh prayer),
making many bows and prostrations (ie praying many rakàhs) and so he forbade him.
The man said, “O Abu Muhammad (i.e Saèed), is Allāh going to punish me for
praying?” Sa’īd said, “No, but He will punish you for contradicting the Sunnah.”
[Al-Bayhaqī, As-Sunan Al-Kubraa 2:466. graded saheeh by Shaykh Al-Albaanee. See Irwa Al-Ghaleel 2:236.]
Shaykh Al-Albaanee writes:

This is one of the superb answers given by Sa’īd b. Al-Musayyib - Allāh have mercy on
him. It is a strong weapon against heretics (mubtadi’ah) who recommend many
different types of religious innovation in the name of them being dhikr and prayer.
They then criticize the followers of the Sunnah for criticizing them, and accuse them of
censuring dhikr and prayer, when in fact [Ahl Al-Sunnah] are only criticizing the
contravention of the Sunnah in matters such as dhikr and prayer.
Sa'eed ibn aI-Musayyib once also said,
"I used to travel for nights and days, searching out a single hadeeth.
[Jami' al-Baydn al- 'llm, 1/94.]
Apart from the above quotes, if anyone opens a book of hadeeth, he will surely find
chapters and topics at length discussing the importance of Sunnah, the warning against
those who reject it, so on so forth. This again shows how Sunnah or Ahadeeth in
general was something the Muslims have acquired generation to generation since the
time of the Prophet .
17) And in one of the gatherings of the Khaleefah Haroon al-Rasheed rahimahullah,
Abu Mu’aawiyah al-Dhareer rahimahullah narrated the following Hadeeth: “Aadam
and Moosaa debated with each other…” till the end of the Hadeeth.” [Saheeh al-Bukhaaree
(3409, 6614, 7515)]
One of those present in the gathering said: How is that possible knowing that between
Aadam and Moosaa (is a long gap)? So the Khaleefah al-Rasheed got angry and said:
“He is narrating to you the Hadeeth of the Messenger of Allaah  and you oppose it by
saying: ‘How?’” And he kept on rebuking that person till those in the gathering calmed
him down.
[Àqeedah al-Salaf As-haab al-Hadeeth of al-Saaboonee (1/40)]
18) One of Ìmran ibn Husayn (r.a)’s students, Mutarrif ibn Àbd Allah ibn al-Shikhir
replied to someone who argued with him to refer only the Qur’an:
"By Allah! We certainly do not seek a substitute for the Qur'an, but only him who is
more knowledgeable of the Qur'an than we." [Meaning: Allah's Messenger]
[A sound narration from Ibn Shihab by al-Nasa'ee, Ibn Majah, Ahmad, and Malik. ]
19) A Tabaèe, Hasan ibn Àtiyya, said:

"Revelation would descend upon Allah's Messenger and Gibril - peace upon him -
would also tell him the Sunna that explained it.
[Narrated from al-Awzaì by al-Darimi, Abu Dawud in al-Marasil (p. 361 #18490), Muhammad ibn Nasr al-
Marwazi in al-Sunna (p. 28), al-Lalika'i in Sharh Usul I`tiqad Ahl al-Sunna (1:83), and Ibn Àbd al-Barr in his
Jami` (2:1193 #2350) and it is a sound narration according to Ibn Hajar in Fath al-Bari (13:291 - 361) and al-
Zuhayri.]
20) Another Tabaèe, Maymun ibn Mahran, said:

"Truly this Qur'an has been torn to tatters (akhlaqa) in many breasts. Therefore, learn
the hadiths that are beside it. Truly there are some who seek this knowledge as a
commodity for worldly gain, while others learn it for self-display, and others to be
pointed at. But the best of them are those who learn it in order to obey Allah by means
of it."
Ibn Àbd al-Barr said:

"By the words `this Qur'an has been torn to tatters' he means - and Allah knows best -
that its interpretation has been torn to tatters except that by means of the narrations
of the practicing Salaf. So its interpretation is limited to whatever sound hadiths are
narrated from them and excludes what people come up with in their minds or dispute
about in their opinions, in the fashion of those who follow their lusts."
[Narrated by Abu Nuàym in the Hilya (1985 ed. 4:84) and Ibn Àbd al-Barr in Jami` Bayan al-Ìlm (2:1203
#2366) with a fair chain according to al-Zuhayri. ]
21)Imam al-Awzaèe said:

"The Book stands more in need of the Sunnah than the Sunnah stands in need of the
Book."
Ibn Àbdil-Barr explains:

"He means that the Sunnahadvances the Book (Qur’an) and explains its meaning, and
this is the meaning of the saying of the scholars: `The Book has left a spot (I.e the
Sunnah), and the Sunnah has left a spot for [qualified] opinion.
[Narrated by Ibn Àbd al-Barr in his Jami` (2:1193 #2350) and it is sound according to al-Zuhayri. Ibn Àbd
al-Barr also cites it (2:1194 #2352) as narrated by al-Awzaì from Makhul. ]
22)Yahyaa ibn Katheer (Tabàee d. 129H) said,

“The Sunnah is decisive over theBook of Allaah.”
[Reported in Sunan ad-Daarimee, 1/144 and Ash-Sharhwal-lbaanah of Ibn Battah, p. 128. See Usool al-
Sunnah (the foundation of Sunnah) fil Imam Ahmad, page 11]
23)Yahya ibn Abi Kathir, also said:

"The Sunnah adjudicates on (qadiya àla) the Qur'an, but not the Qur'an on the
Sunnah." Ahmad ibn Hanbal said: "I do not go so far as to say that the Sunnahis over
the Qur'an, but the Sunnahdetails the Book and explains it.
[Narrated respecticely from al-Awzaì and al-Fadl ibn Zyad by Ibn Àbd al-Barr in Jami` Bayan al-Ìlm
(2:1194 #2353-2354)]
24)Imam Ahmad further said:

"The Sunnah in our definition consists in the reports transmitted from Allah's
Messenger and the Sunnah is the commentary (tafseer) of the Qur’an and contains
its directives (dala'il).
[by al-Lalika'i in Sharh Usul (1:156).]
Imaam Ahmad (rahimahullaah) also said,

Whoever rejects a hadeeth ofAllah's Messenger (sallallaahu alaihi wa sallam) is on the
brink of destruction.
[Reported in Tabaqaatul-Hanaabilah (2/15) and byIbn battah in al-Ibanatul-Kubraa (1/97).]
25)Al-Ajurri said: “The ruling concerning all of the obligatory duties that Allah has
made incumbent in His book is not known except by the way of the Sunnah of the
Messenger of Allah . This is the saying of the scholars of the Muslims, and whoever
says otherwise has left the fold of Islam and entered into the religion of the
apostate heretics.”
[See Ash-Shareeàh 1/412, Taken from the notes of Dr. Uthmaan bin Muàllim]
26)Al-Muàllami said: “The one who rejects the obligation of acting upon the hadeeth
in absolute terms, the proof is established upon him and if he persists , then he is a
Kaafir. And the rejectors of the obligation to act upon some of the ahadeeth. Then if he
has an excuse amongst the genuine excuses amongst the people of knowledge and
what approximates to them then he is excused. But otherwise he is ….A sinner and
faasiq.
[Anwaar ul-Kaashifah page 81-82]
27)Another Tabaè, Saèed ibn Jubayr, was narrating a hadith of the Prophet 
whereupon a man said: "There is something opposite to this in Allah's Book." Saèed
replied: "Do not, when I narrate to you from Allah's Messenger , claim a contradiction
with Allah's Book. For Allah's Messenger was more knowledgeable of Allah's Book
than you."
[Narrated from Ya`la ibn Hakim by al-Darimee. 1/475]
28)The Tabaè Ayyub al-Sakhtyaani said: "If you tell someone of a Sunnah and he then
says: `Leave this and (rather) tell us from the Qur'an”: (then) Know that that person is
gone astray (dall)….. "
[Narrated from Makhlad ibn al-Husayn by al-Hakim in Ma`rifa Ùlum al-Hadith (p. 65) and from al-Awzaì
by al-Khatib in al-Kifaya (Madina ed. p. 16).]
The following statements are taken from As-Suyuti’s Miftah al-Jannah (page 74) and
Àbdul Khaaliq (345-382)
29) Ibn Khuzayma (rahimahullah) said :
No one can say anything if the Messenger of Allah (sallalahu àlayhi wa sallam) has
already spoken (on a topic) and it comes to us through a sound chain.
30) Urwah said :
Following the sunnah is to establish the religion
31) Mujahid said :
We accept some sayings of (certain) people and reject (some sayings of) others except
(the sayings of) Prophet Muhammad sallalahu àlayhi wa sallam
32) Abu Qilaabah said : “If you speak to a person with the sunnah and he says : “Leave
that from me and bring me the book of Allah , then you should know that he is
misguided.”
[Ref: Tabaqat Ibn Saad in al-Sihaibaani, page 25]
33) Abul Àala sufyan al-Ghassanee

Abu Salmah ( Sulayman ibn Muslim) said I narrated this hadeeth to al-Àla bin Sufyaan
al-Ghassanee (also known as al-Hadhrami) who said: ‘Indeed it has reached me that
from the evil hidden sins which Allaah has made Haraam, which are not clearly
mentioned in the Qur’an, are that a man marries a woman and when his companion
becomes old and she has stayed with him for a long time, and has produced all that her
womb can, then he divorces her without any reason to do so.’
[Ref: Tareekh ad-Dimishq by ibn Àsaakir , Sanad Saheeh]
As a summary in this section we have more than 90 narrations emphasizing the

Importance of Sunnah and one could only imagine the dire consequences of
abandoning it.
The very first category of scholars to have defended the Sunnah are the Muhaddithoon
themselves who collected the very Sunnah. The Muhadditheen invented the science of
Asma’ ar-Rijal and stipulated the laws of Jarh and Ta‘diil. They scrutinised every Hadith
thoroughly, in a manner that has no precedence. They distinguished fabricated Ahadith
from authentic ones and even compiled fabricated Hadith in separate books. They
made lists of fabricators and pinpointed all those narrators who are considered
unreliable. Orientalists have applauded this science known as Asma‘ ar-Rijal; they
attest that no nation has ever been able to document and preserve the teachings of its
religion as the Muslims have and no nation will ever be able to do so ever again.
[See al-Risaalah al-Muhammadiya page 47]
The orientalists, Jews and Christians testify that the Muslims have preserved the
teachings of Islam in a most remarkable and phenomenal manner. They are able to
trace every sanad back to Rasulullah Sallallahu Alayhi Wasallam, linking every fact to its
original source. Historical reports generally contain unsubstantiated facts and there is
no system in place to detect true reports from false reports. This misguided group
regards historical reports credible but fails to acknowledge the authenticity of Hadith.
Moving on, some exclusive books written in refutation of this deviant creed are:
Ash-Shaa`fee authored the book Al-Risaalah.
Al-Ahmad ibn Hanbal authored Taaàt ur-Rasool (Obedience to the Messenger) [This
book is mentioned by Ibn al-Qayyum in al-Muwaqqièen 2/290]. Imam Ahmad here
refutes those who use the apparent meanings of the Qur’anic verses to contradict the
Sunnah.
Abu Muhammad Abdullah bin Muslim bin Qutaibah followed in their tracks and
authored his book Ta`weel Mukhtalif al-Hadeeth
Ibn Àbdil Birr has authored a magnificent work called Jaami` Bayaan ul-Ìlm wa
Fadhlihi
Abu Mudhaffar as-Samàanee authored his delightful book al-Intisaar Li Ahlil-Hadeeth

Ibn Taymiyyah authored Minhaj us-Sunnah
Ibn Qayyim al-Jawzee authored al-waaìq al-Mursalah and I`laam al-Muwaqqièen in

which he singled out many hundreds of pages to defend the Sunnah
Muhammad Ibn Ibraaheem al-Wazeer al-Yamani authored Al-Awaasim wal-

Qawaasim. He then summarized it and called it Ar-Rawd al-Baasim Fee adh-Dhabb àn
Sunnah Abil Qaasim.
As-Suyuti authored Miftaah ul-Jannah Fil-I`tisaam Bis-Sunnah.
Abdul Haleem Mahmoud, the Shaykh of Al-Azhar authored As-Sunnah wa

Makaanatuha Fit-Tashree
Àbdul Aziz bin Raashid Aal Hussain authored Radd Shubuhaat il-Ilhaad an Ahadeeth
Ahaad
Shaykh Muhammad Amaan al-Jamee authored as-Sunnah wa Manzilaatuha Fit-

Tashree` al-Islamee.
Salih Ahmad Ridhaa authored Dhaahiratu Rafd is-Sunnah wa Àdam al-Ihtijaaj Bihaa.
Muhammed Abdur Razzaq Hamza wrote Dhulumaat Abee Rayyah. This Abu Rayyah
was a predessor for the present day Munkirul Hadeeth who also reject Ahadeeth
absolutely.
The Dhahaabe of his era , The Yemeni Shaykh Abdul Rahmaan bin Yahyaa al-
Muàllimee authored his book Anwaar al-Kaashifah Limaa Fee Kitaab Adwaa as-Sunnah
Minat-Tadeel wal-Mujaazafahwhich is a refutation of the book ‘Adwaa’ alas-Sunnah’ by
Mahmood Abu Rayyah . It is said that Shaykh Zubayr Ali Za'ee has said to the extent
that the entire science of Jarh wa Ta'deel, I have learnt from the book of Shaykh
Mu'allami ‘s called al-Tankeel.
Abdul Ghaniyy Abdul Khaaliq wrote Hujjiyat us-Sunnah
Muhammad Abu Shuhbah wrote Difaàn is-Sunnah wa Radd Shubah al-Mustashriqeen

wal-Kuttab al-Muàasireen
Taqi ud-Deen an-Nadwi has written As-Sunnah Maà Mustashriqeen wal-Musta`ribeen
Dr. Ahmad Mahmoud Abdul Wahhab ash-Shanqeetee has authored a treatise with
title Khabr al-Waahid wa Hujjiyatuhu. This was printed in the Islamic University of
Madeenah.
There are Master Thesis in the University of Ummul-Quraa with the name, Hujjiyat us-
Sunnah Fee at-Tashree` al-Islaamee and another one at Al-Imaam Muhammad Ibn
Saùd University with the title Hujjiyat us-Sunnah war-Radd àla ash-Shubah
Munkireen.
Shaykh Al Albaanee wrote three works , the first of them being ‘Al-Hadeeth Hujjah Bi
Nafsihi Fil-Aqaaìd wal-Ahkaam’, the second one being ‘Manzilat us-Sunnah Fil Islaam
Wa Bayaan Annahu Laa Yustaghnaa Ànha bil-Qur’an’, and the third being “Wujoob al-
Akhadh Bi Hadeeth al-Aahaad Fil-Aqeedah wal-Ahkaam”.
Abdul Mutaàl Muhammad Al-Jabiree wrote Hujjiyat us-Sunnah wa Mustalahaat al-

Muhadditheen wa A`laamihim’.
Muhammad as-Saadiq bin Mahmoud Basiyyas at-Tunisee wrote Difaaàn àn is-
Sunnah an-Nabawiyyah
Salah ud-Deen Maqbool wrote Zawaabi Fee Wajh is-Sunnah Qadeeman wa Hadeetha.
Muhammad Luqmaan al-Salafi wrote Makaanat us-Sunnah Fee at-Tashree’ al-Islaamee
Abu Abdur-rahmaan al-Qaadee Barhoon wrote Khabr ul-Waahid fee at-Tashree al-
Islaamee
Abdullah ibn Abdur-Rahmaan al-Jibreen wrote Akhbaar ul-Ahaad Fil Hadeeth an

Nabawiyy, Hujjiyatuha, Mafaaduhaa, al-Àmal bi Mawjibihaa and this is one of the
master Thesis.
Àbdul Azeez Faisal ar-Raajihee wrote Qudoom Kataaìb ul-Jihaad Li Ghazwi Ahl iz-
Zandaqah wal-Illhaad al-Qaaìleen bi Adam al-Akhdh bi Hadeeth al-Ahaad Fi Masaaìl il-
I`tiqaad.
Mohammed Gondalwi authored one of the best 2 Volume books on this called as
Dawaam-e-Hadeeth.
The Muhaddithoon dedicated lengthy chapters in their compilation of ahadeeth about

the obedience to the Messenger of Allah (sallalahu àlayhi wa sallam) such as for
example Imaam Ibn Maajah in his famous Sunan brings the very first chapter titled as :
Following the Sunnah of the Messenger of Allah . Likewise scores of Muhadditheen
have dedicated books and chapters and what have you bringing forth a decisive sword
against those who would dare deny and defy the prophetic ahadeeth. And many more.
1. Imagine if an individual says, “Give me the car; I don’t need a tutor to learn it”.
Would this make sense or be a rational approach? Ofcourse not! Then how can we
abandon the saying of the Prophet  upon whom the Qur’an was revealed? How can
we understand the Qur’an better than what the Prophet did?
2. Praise be to Allah! We Muslims have been blessed with a gift that surpasses every
modern technology and is no less than a highly secure standard. i.e., the knowledge
and preservation of Chains. This is unique to the Muslims only. No other religion or
idealogy has this trait with them. For us we have preserved the Qur’an since 1400
centuries and even so with the Hadeeth. Generation by Generation we have the chains
verified and approved in the light of cuting edge protocols that implement the
maximum security process of verifying narrations. In fact even today Shaykh Zubair Ali
Zaee (hafidhaullah) himself once narrated the Silsilah or chain of learning Saheeh
Bukhaari upto Bukhaari himself [See:
https://www.youtube.com/watch?v=EyBpf8HarRU]. So we have numerous
methods,and routes that prove the preservation of Qur’an and Hadeeth since centuries
but when you pose this Question to the Munkirul Hadeeth they will be baffled and
astonished eventually leading them into making baseless comments. How could they
prove that the Qur’an they use or read is preserved since 1435 years from the Qur’an
only? No doubt the book is a book of miracles and none can produce like it, however
they can never by Allah prove or even state the preservation of Qur’an since 1400
centuries now.
On the contrary the Muslims have both Qur’an and hadeeth preserved during and after
the Prophet (sallalahu àlayhi wa sallam) . Here are the evidences and an article on the
same :http://the-finalrevelation.blogspot.com/2013/01/hadeeth-books-and-
compilations-by.html
3. How did Islam reach us? Via people who rejected the saying of the very prophet 
whom they pledged by Hand to be faithful and sincere to? Or the Prophet  upon
whom Allah revealed the Qur’an to explain it further (as shown in section 5 above)?
Can’t this be true? Of course Not!
Even the Historical books dating back to centuries of Non Muslims very well accept the
fact that Muslims did not merely rule or practice based upon the Qur’an only because
have many Non Muslim philosophers and learned personalities praising Muhammad
from his biopgraphy and his teachings.
[See this link: http://the-finalrevelation.blogspot.in/2012/10/who-was-muhammad-by-
non-muslims.html]
So, it does not make any sense to claim whatsoever that the Sahaba or their students
until today or say a few decades ago rejected the Ahadeeth of the Prophet  and
survived only following the Qur’an as a stand-alone source. Thus the only conclusion
that can be drawn is the fact that these Munkirul Hadeeth are a newly formed idealogy
which has seperated from the Mainstream and more daringly claims to be better
guided and aware than the direct students of the Prophet  himself and their students
until today! This is like saying, “All of Mankind who believed Human was Human until
today were wrong for we are something other than a Human and this is the correct
way and opinion”
4. For the Jews the best people and most sincere in following the command of Allah
and his Prophet Musa (a.s) were his companions. Same with the christians regarding
the companions of the Isa  and same with the Muslims but with the Munkirul
Hadeeth the Sahaba are the worst kinds or are the kinds who cannot be relied upon
and their statements are rejected because these Sahaba even though Allah praises
them, their efforts and sincerity have failed to preserve the authentic teachings of the
Prophet . Once again this is merely one of their excuses because had this been a
genuine reason they would not argue so stubornly using the Qur’an to falsify the
notion that the Prophet  was sent to explain and enact upon the Qur’an. In other
words when they use the Qur’an to argue that the Prophet ‘s teachings are not
required at all then what’s the point in making such excuses about the preservation
theory? They have no knowledge in the sciences of Islam that cherishes the
preservation protocols and yet they pick one or two sentences and make their own
interpretations from it. One of the Salaf rightly said, “I have never debated with a
knowledgeble man but have won and I have never debated with an ignorant but have
lost.” So this speaks for itself.
5. It is said that“The speech of kings is the king of all speech”. Since Allah Ta’ala is the
King of kings, would it be possible for just anyone to grasp the essence of His speech?
When just anyone cannot understand a philosophic text (or a mere poetic work like
that of Shakespere), then how can everyone independently understand the Qur’an
Majid, which is the speech of the King of all kings? Can it really be said that there is no
need for elucidation and clarification?
 Zuhr prayer is four rakàs?
 Maghrib is three rakàs?
 Ruku` is done in such-and-such a way?
 Sujud is done in such-and-such a way?
 Qur'anic recitation in the prayer is done in such-and-such a way?
 Salam is given at the conclusion of prayer, in such-and-such a way?
 What one must avoid when fasting?
 The modality of zakat for gold and silver, sheep, camels, and cattle?
 The determination of the zakatable capitals and amount of their zakat?
 The rituals of hajj from the time one stands in Àrafa?
 The modality of prayer at Àrafa and Muzdalifa?
 The modality of stoning at the three jimar in Mina?
 The description of the pilgrim's sacralized state (ihram)?
 What must be avoided in ihram?
 The amputation of the thief's limb?
 The definition of the breast-feeding that creates non-marriageable kinship?
 What prepared foods are prohibited to eat?
 The description and definition of butchering and sacrificial slaughters?
 The modalities of penal rulings (ahkam al-hudud)?
 The description of the enactment of divorce?
 The rulings that pertain to selling?
 The exposition of usurious transactions (al-riba)?
 The modalities of juristic verdicts and appeals?
 Those of solemn oaths, water-dams (al-ahbas), life tenancy resulting in ownership
of the tenant's heirs (al-ùmra), collection of legal alms (al-sadaqat), and all the
other topics of the Law?
 And much much more
As I mentioned in the very beginning of this compilation that there are multiple angles
to refuting these people. But in this particular document I would stick to proving the
authority and Importance of Sunnah using Islamic literature only. In sha Allah, soon we
will be publishing another refutation from a different angle.
The Prophet  said:

"Verily I have been given the Quraan and it’s like with it…”
*Musnad Ahmad 4/131, See Sunan Ibn Maajah’s cover page – Tahkeeq of Zubayr Àli Zaee, Also collected
by Imaam Abu Dawood (4604), Imaam Tabaraani in Musnad Ash-Shamiyeen (2/137), Imaam Marwazee in
As-Sunnah (71) and Ibn Abdil-Barr in Tamheed (1/150) from the Hadith of Miqdaam Ibn Ma’d Yakrib radhi
Allaahu anhu.]
Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - said:

"The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of
His Prophet sallallaahu 'alayhi wa sallam, and that which the Ummah has agreed upon.
So these are the three infallible usool (fundamentals).
[Majmoo' Fataawaa (20/164) of Ibn Taymiyyah.]
Imam Ahmad said:

"Allah revealed His Book to His Prophet  and made the latter the indicator (al-dall) of
both its outward meaning (zahiruhu) and its hidden meaning (batinuhu); its specific
meaning (khassuhu) and its general meaning (àmmuhu); its abrogating verses
(nasikhuhu) and its abrogated ones (mansukhuhu); and all that the Book purports. So
Allah's Messenger  was the expounder (al-muàbbir) of Allah's Book, indicating its
meanings. His Companions witnessed him in this act, the very same men whom Allah
Almighty and Exalted was content to choose as his Companions and elect for him. They
transmitted all this from him. Therefore, they were, of all people, the most
knowledgeable of Allah's Messenger  and of what Allah Almighty and Exalted meant
by His Book, by witnessing him and watching firsthand that which the Book addressed.
Therefore, they were the expounders of all this after Allah's Messenger -- Allah bless
and greet him -- Thus did Jabir say: "Allah's Messenger  was among us while the
Qur'an was being revealed to him and he knew its explanation. Whatever he put into
practice, we put into practice."
[Ibn al-Qayyim, I`lam al-Muwaqqiìn (2:290-291, And for the Hadeeth of Jaabi (r.a) see Hadeeth no. 16
above under Section 13.1)]
Allah’s apostle (May peace and blessings be upon him) said,

“The best talk (speech) is ALLAH’s Book (Quran), and the best way is the way of
Muhammad (peace be upon him) and the worst matters are the innovations (those
new things which are introduced into the religion i.e. Bidat)
[Sahih Bukhari: Volume 9, Book 92, Number 382]
The Prophet  said: Those of you who live after me will see great disagreement
(contradictions and new practices in Islam etc). You must then follow my Sunnah and
that of the rightly-guided caliphs (Abu bakr, Umar, Uthman and Ali) .Hold to it and stick
fast to it. Avoid novelties, for every novelty is an innovation (In Islam) and every
innovation is an error.
[Narrated by Abu Dawud and a similar narration is found in Ahmad (4/126), Ibn Maajah (no. 43), al-Haakim
(1/96]
Al-Haafidh Al-Mundhiree reported in his book At-Targheeb Wat-Tarheeb under the

chapter Tarheeb Min Ad-Dawee Fil Ilmi Wal Quràan that the Prophet (sallallaahu
‘alayhi wasallam) said that:
A people will appear who will recite the Qur’an and say: ‘Who recites (better) than
us? Who knows more than us? Who has more understanding than us?’ Then the
Prophet (sallallaahu ‘alayhi wasallam) said to his companions: ‘Is there any good
from these people?’ They said: ‘Allaah and His Messenger know best.’ The Prophet
(sallallaahu ‘alayhi wasallam) said: ‘These ones are from you, from this Ummah, and
they are fuel for the fire.’”
[Imaam Al-Albaanee (rahimahullaah) Declared this hadeeth Hasan Li-Ghayrihee-Saheeh At-Targheeb Wat-
Tarheeb: Number: 135]
All good is from Allah and all the mistakes are mine. May Allah have mercy on the one
who corrects me. Assalamu Àlaykum

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What is this book about..................................................................................................07

A brief introduction to Munkirul Hadeeth......................................................................08

What are the main reasons for this deviant ideology?...................................................10

Authority and importance of Sunnah/Hadeeth from Qur’an…………...............................14

Authority of the Hadeeth/Sunnan from the sayings of the Prophet ...........................30

We need the Prophet’s ahaadeeth or commentary to understand the Qur’an

Warning from self-interpretation of Islamic texts.....................……………….....................56

Many of the Qur’anic miracles are dependent upon non-Qur’anic...............................60

The Legislative dependency upon the Sunnah................................................................63

The prophecies of the Prophet  coming true, adds to its reliability............................ 65

Some questions to ponder upon…..................................................................................96

Where in the Qur’an does it state that..........................................................................99

Images for Mobile:

2. Virtues of Sahaba from Qur’an and Ahadeeth:

3. The status of the Sahaba in the eyes of Muhadditheen:

4. The Manners of the Sahaba while learning Islam:

5. The Sahaaba immense love for the prophet :

6. All the above in One Android App:

You may see the article here:

Scientists believe in God and Religion too:

[al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/560)]

Umar ibn `Abdullaah al-Ashaj said: `Umar Ibn al-Khattaab  said:

Umar bin Al-Khattaab (radiyAllahu'anhu) said:

[Iqtidaa-u al'ilmi al'amal pg 71]

Al-Qadi `Iyad said:

[Qur’an 48:13. See Iyad, al-Shifa' (2:1)]

Abu Sulayman al-Khattabi said:

Al-Ajurri said about the meaning of being true to Allah's Messenger:

Concerning this verse Ibn al-Qayyim (r.h) said:

Concerning this verse Ibn Hazm said:

Ibn al-Qayyim said concerning the same verse:

B) VERSES THAT INDICATE THAT THE PROPHET CLARIFIES THE

Does this make sense? Is this the speech of Allah?

A CHALLENGE TO THE MUNKIRUL HADEETH

It is also reported that Qatadah – Allah have mercy on him said,

Imam al-Shaf`ee (r.h) said concerning these verses that:

C) VERSES THAT INDICATE THE OBLIIGATION OF OBEYING THE

[Also see 4:115 & 24:54.]

D) VERSES THAT INDICATE THE OBLIGATION OF FOLLOWING AND

6) Another chain brought by Ibn Hajar in al Isaaba states:

The Obligation to obey:

[Narrated from Abu Hurayra by Bukhari, Muslim, Ahmad, and ad-Darimi.]

22) The Prophet (peace be upon him) stated:

And has there come to you the Hadeeth of Musa?

Has the Hadeeth reached you of the hosts,

Shaykh Naasiruddin al-Albaane (rahimahullaah) said regarding this hadeeth

29) The prophet  is reported to have said:

A similar Mawqoof narration is also found from Ibn Umar (r.a)

If following Allah's Messenger  in what he made a Sunna is obligatory and knowing it

[Saheeh Bukhaaree 1:13]

See the Immense love of the Sahaba for the prophet :

35) Narrated by 'Aisha (r.a):

[Saheeh Bukhaari, Volume 9, Book 92, Number 404]

Ibn Hajar (r.h) said:

A weak report says,

36) Narrated: Abu Huraira and Zaid bin Khalid Al-Juhani

It was narrated that Ya’la bin Umayyah said:

Shaykh Maahir al Qahtaani said in one of his tapes on this hadeeth:

Narrated Ibn Abu Mulaika:

Another example is Surah al-Faatiha. The messenger of Allah (sallalahu `alayhi wa

Also he  explained ar-Ra`d, as occurs in Surah Ra`d, to be in reference to the Angel