UT 2226 QURANIC & HADITH SCIENCES

QURANIC TOPIC 1: THE HOLY QURAN AND ITS CHARACTERISTICS

Ulum al-Quran • Ulum al-Qur'an (sciences of the Qur'an) is the study and subject of research connected with
the eternal Scripture of Allah. It describes and deals with the knowledge on revelation,
recording, organization, compilation, reasons of the revelation, abrogation, differences
between Makkan and Madinan revelations and other phenomena relating to the Qur'an.
• The prime objective of this study is to make people understand clearly the Kalam Allah (the
Word of Allah) in accordance with what has been narrated by the Companions, Successors
and the exegetes of the Qur'an. It further deals with the methodologies of the exegetes and
their styles of explanation in Qur’anic exegesis.
Definition of al- Scholars of the Qur'an differ as to the definition of the word Qur'an from a linguistic perspective.
Quran (Literal) 1. Some of them hold an opinion, particularly Lahyani, that the term Qur‘an is masdar (verbal
noun); synonymous and corresponding in meaning with the term qira’ah "‫"قراءة‬.

As Allah says:

"It is for Us to collect it and to promulgate it: But when We have promulgated it, follow thou
its recital (as promulgated)” [Surah al-Qiyamah, 75: 17-18].

• According to this, it means, the term Qur'an is essentially mahmuz (provided with
hamzah) and it is recited with hamzah. The term is derived from the literal word
qara ’ a "‫"قرأ‬.
• As stated above, the term Qur‘ an is on the measure of fu‘lan “ ‫“ فعالن‬by putting
dammah on the first consonant similar to ghufran and shukran.
• The meaning of the terms Qur‘ an and qira'ah is the same.

2. Some ‘ulama’ are of the opinion that the word Qur‘ an is originally ghayra mahmuz (without
hamzah) in etymology:
i. It implies that the term is a noun of non-derivative knowledge to the Prophet.
Al-Shafi'i and some other scholars support this view. It is the name of the Book of
Allah similar to other scriptures revealed earlier. Al-Suyuti strongly supports this
view. Ibnu Kathir was also inclined towards this opinion.
ii. Al-Farra', one of the well-known scholars of the Arabic language views the term
Qur'an as a derivative from qara ’in "‫ "قرائن‬plural ( "‫ "قرينة‬means sign). It is, thus
without hamzah and its nun is original.
iii. Qatadah and Abu 'Ubaydah mention that the term Qur‘ an is a derivative from
qarana "‫("قرن‬means compile) and cited the 17th verse of Surah al-Qiyamah to
substantiate their opinion.
➢ 'Abd al-Mun'am al-Namr mentions that he would prefer the opinion that the term Qur'an is
masdar qara ’ a with the meaning tala ” ‫( ”تال‬to recite).
➢ This is because the first revelation commenced with qira'ah: iqra' bismi rabbik (Read in the
name of thy Lord).
➢ He further mentions that there is no difference of viewpoints between Shafi’i, who stated
that Allah is the one who named it as Qur'an, and those who discussed the origin of the word
and its etymology. No doubt Allah is the One who named it for this name has its origin in the
language which is either qara'a with hamzah or qarana.
➢ There are others who support this approach. The term Qur‘ an appears in the mushaf seventy
times.

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 Definition of al-
Quran (Technical)
• The Qur'an is the miraculous, inimitable, indestructible, preserved and infallible Word of
Allah, revealed to the prophet Muhammad SAW, the last of the prophets and the
messengers. It was revealed through the archangel Jibril; preserved in masahif transmitted
to us gradually and by mutawatir (continued unbroken chains of numerous narrators).
• It is regarded as an act of devotion (‘ibadah) upon recitation, beginning with an inaugural
chapter entitled Surah al-Fatihah and concluded with Surah al-Nas.
• ‘UIama' and theologians, of course, have unanimously agreed to this definition. It is the
source of constitution for the entire Muslims ummah, a guide for all humanity and the sign
of the truth of the messengers.
• It is the evidence of his prophethood and mission, a perfect authority till Doomsday, a
testimony to the fact that it is an eternal miracle that challenges all generations and nations
to come.
• It is the Book par excellence, the most widely read book in existence. Though the youngest
of the epoch-making books, the Qur’ an is the most widely read book ever written.

QURANIC TOPIC 2: WAHYU

Meaning of Wahyu • The word wahyu is masdar (verbal noun). It conveys two basic meanings:
1. Khafa ‫( خفاء‬secrecy)
2. Sur’ah ‫( رسعة‬quickness or promptness)
• Thus, the meaning is comprehended as a special, quick, and secret communication towards
someone that remains concealed from others.
• The lexical meaning of the Arabic word wahy is the secret inspiration that is felt only by the
one who inspires and the other who is inspired.
• The Qur’an has used this word both for instinctive inspiration by Allah to His creation in
general and for the revelation towards His prophets in particular.
Types of revelation 1. NATURAL INSPIRATION (AL-ILHAM AL-FITRI LI AL-INSAN)
(literally defined) ✓ This natural inspiration for human beings is generally described as wahy to
common people.
✓ In this context, an Inspiration to the mother of the Prophet Moses by Allah is
mentioned.

“So We sent this inspiration to the mother of Moses: “Suckle (thy child)…”
[Surah al-Qisas, 28:7].

2. INTERNAL INSPIRATION FOR ANIMALS (AL-ILHAM AL-GARIZI LI AL-HAYAWAN)

✓ This innate inspiration for animals is described as wahy to animals, that is the
message put into the mind or heart by Allah.
✓ The bee’s instinct, for example, is referred to in Allah’s teachings. He sends wahy
to the bee and inspires it with faculties to perform the whole of its wonderful work
instinctively.

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 “And thy Lord taught the Bee to build its cells in hills, on trees, and in (men’s)
habitations”. [Surah an-Nahl, 16:68].

3. QUICK SIGNAL AS A SUGGESTION

✓ Prophet Zakariyya prayed to Allah to give him a sign, and Allah gave him a sign not
to speak for three nights.
✓ At this juncture, Prophet Zakariyya came out to his people and told them by signs,
which is referred to as wahy.

“So Zakariyya came out to his people from his chamber: He told them by signs to
celebrate Allah’s praises in the morning and in the evening.”
[Surah Maryam, 19:11].

4. WHISPERING OF THE EVIL ONE

✓ The whispering of the Evil one and his ornamentation of evil things in the soul of
human beings is referred to as wahy, a kind of inspiration.
✓ It is clear that Satan inspires human beings with his plans and models to lead them
perform violent and unlawful deeds.

“Likewise did We make for every Messenger and enemy- evil ones among men and
jinns, inspiring each other with flowery discourse by way of deception…”
[Surah al-An’am, 6:112].

5. WAHY TO ANGELS
✓ Allah commands the angels execute His orders, for they are created to serve Allah
and be involved in the administration of the universe.
✓ The message accorded to them by the Almighty is referred to as wahy.

“Remember thy Lord inspired the angels (with the message): “I am with you: give
firmness to the Believers..." [Surah al-Anfal, 8:12].

6. WAHY TO PROPHETS
✓ Generally and technically wahy is interpreted and construed as revelation from
Allah to His prophets concerning the fundamental of belief and action or, in other
words, Shari’ah.
✓ The Qur’an states that wahy was sent to many messengers, and the Inspiration was
of the same kind as was send to the Prophet for the message of Allah was always
the same.

“We have sent thee Inspiration, as We sent it to Noah and the Messenger after him:
We sent Insipiration to Abraham, Ismail, Isaac, Jacob and the Tribes, to Jeses, Job,
Jonah, Aaron and Solomon and to David we gave the Psalms. Of some apostle We
have already told thee the story: of others We have not and to Moses Allah spoke
direct.” [Surah an-Nisaa, 4: 163-164].

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 7. WAHY TO PROPHET MUHAMMAD SAW
✓ Wahy was sent to the Prophet Muhammad SAW and the entire Qur’an was
received by him through wahy.

“Verily this is a Revelation from the Lord of the worlds: With it came down the Spirit
of Faith and Truth.” [Surah asy-Syu’ra, 26: 192-193].

“So did (Allah) convey the inspiration to His Servant (conveyed) what He (meant) to
convey.” [Surah an-Najm, 53:10].

QURANIC TOPIC 3: REVELATION OF THE QURAN

Other Scriptures As for other scriptures such as Tawrat, Injil, and Zabur, they were revealed at once. No stages were
involved in their process of revelation. This is obvious from the following verse:

“Those who reject Faith say: “Why is not the Qur’an revealed to him all at once? Thus (is it revealed),
that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well arranged
stages, gradually.” [Surah al-Furqan, 25:32].
Types of Kitab • Quran: Given to Prophet Muhammad SAW
• Tawrat: Given to Prophet Musa AS
• Injil: Given to Prophet ‘Isaa AS
• Zabur: Given to Prophet Daud AS

QURANIC TOPIC 4: MAKKAN AND MADINAN REVELATIONS

Sources of Makkan Based on 2 fundamental factors:

and Madinan 1. AL-SAMA’I AL-NAQLI (NARRATIVE AUDITION)
revelations • Authentic transmission of the Companions who were acquainted with wahy and
witnessed the revelations.
• Or report of al-Tabi’un who received the knowledge from the Companions.
• Major portions of Makkan and Madinan revelations belonged to this category.

2. AL-QIYASI AL-IJTIHADI (INDEPENDENT ANALOGICAL REASONING)

• The basis of special attributes and characteristics of Makkan and Madinan
revelations.
• If specialties of Makkan revelation are identified in a chapter, it is named Makkan.
• If specialties of Madinan revelation are identified in a chapter, it is named
Madinan.
Distinction 1) BASED ON TIME OF REVELATION
between Makkan Before or after hijrah.
and Madinan Passages reveaked in Makkah, Mina and ‘Arafah or during the journey to Heaven
revelations (mi’raj) though not specifically revealed at Makkah are known as Makkan because
prior to hijrah to Madinah.

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 Passages revealed during the journey from Madinah to distant places at the time
of victory over Makkah or at Hudaybiyyah though not revealed in Madinah are
known as Madinan because after hijrah.

2) BASED ON PLACE OF REVELATION

Makkan: passages revealed in Makkah and its vicinity such as Mina, ‘Arafah and
Hudaybiyyah.
Madinan: passages revealed in Madinah and its vicinity such as Uhud, Quba, etc.
However, passages revealed during the journey and at Tabuk and Bayt al-Maqdis
are not included. They are neither recognized as Makkan or Madinan. The passages
revealed in Makkah even after hijrah are also categorized as Makkan.

3. BASED ON THE CONTENT OF A MESSAGE

Makkan: passages revealed in connection with people of Makkah and the message
are directed to them, based on the commencement “ ya ayyuhannas” (O
Mankind).
Madinan: passages revealed in connection with people of Madinah and the
message addressed to them, based on the commencement “ ya ayyuhalladhina
amanu ” (O Believers).
But, majority of chapters do not begin with either one
Characteristics of 1. Explains the prime task of the Prophet SAW.
Makkan revelation 2. Manifests great concern for da’wah to achieve the objective of highest order in the din: iman.
Deals with iman, risalah, Angels, His Books, Doomsday, Day of Judgement, Reward, Mercy,
and Punishment.
3. Reproaches polytheists, invalidates and cancels their images.
4. Refers to abominable conspiracies and sabotage plans of polytheists. Exposes their
detestable behavioral etiquettes such as killing unjustly, burying woman alive, stealing
wealth of orphans and other crimes.
5. Manifests the significance of fundamental virtues of noble deeds, such as truthfulness in talk,
modesty, purity of heart, etc.
6. Employs assertive passages or oath-like expressions (aqsam). This is conformity with the
tradition of Arabs and Arabic literacy style to strengthen the arguments of the Muslims.
Characteristics of 1. Invites People of Scripture, Jews and Christians, to illuminate themselves under the banner
Madinan of Islam. Establishes clear evidence on distortions of their doctrines, their distance from the
revelations truth and consciousness and alteration of their Divine Scriptures.
2. Contains details about the people of the revealed faith that Allah does not highlight in
Makkan chapters. Muslims are taught the kind of relations that they should have with the
People of the Scripture.
3. Permits jihad (striving in the path of Allah) and explains its rules, regulations, and legal
injunctions, for jihad was not ordained except at Madinah.
4. Constitutes details regarding the rules of Shari’ah, practical legal injunctions for ‘ibadat
(worships, acts of devotion) and mu’amalat (socio-economic transactions), laws of descent
and distributions, capital punishment and all kinds of statutory laws, personal statutes,
family laws, etc.
5. Describes the status of Munafiqun (hypocrites) and their attitudes towards the mission of
the Prophet SAW, their true state of affairs and hidden traits pertaining to envy antagonism.
6. Refers to characteristics if the unbelievers.
7. Refers to the Ansar and Muhajirun and their contributions and sacrifices to the development
of Islam in the Madinan phase.
8. Describes the characteristics of the believers, who had the quality of saying “we hear and we
obey” , a spiritual training in stages under the direct supervision of the Prophet SAW.

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 Classification Verses revealed in Makkah: The total number of chapters in the Qur’an is 114 and there are 82
chapters of the Qur’an which were revealed in Makkah. These 82 chapters are the remaining chapters
other than the ones that would be listed down under the Madinan chapters and disputed chapters.

Verses revealed in Madina: According to Manna’ al-Qattan, there are 20 chapters which were
revealed in Madina:

HADITH TOPIC 1: SCIENCES OF HADITH

Hadith & Quran • The tradition of the Prophet SAW is essential element; it is placed second to the Qur’an.
• The Qur’an and Sunnah constitute the core essence of the Islamic teachings.
• Sunnah plays an important role in the development of the entire human life and civilization.
• Being a role model, the Prophet SAW in his life may well have manifested all the teachings
of Islam by thought, speech or actions.
• The Qur’an insists the importance of the sunnah in many of its verses; whereby the former
described the latter as the second source of Islamic teachings.
• Allah SWT said in Surah al-Hashr, 59:7:

“So take what the messenger assigns to you, and deny yourselves that which he withholds
from you. And fear Allah. For Allah is strict in Punishment."
• Sunnah is considered as being the tangible and practical aspect of the Qur’anic teachings.
• It is a physical manifestation of the Qur’anic teachings through the Prophet SAW who is the
noble example for every Muslim, as the Qur’an states in many of its chapters.
Definition of ‘Ulum I. AL-‘ILM
al-Hadith (Sciences • Literal meaning: ‘Ilm has several meanings such as perception, belief, certainty,
of Hadith) knowledge, etc. By ‘Ilm we mean the state or fact of knowing, familiarity,
awareness, or understanding gained through experience or study. It is the sum or
range of what has been perceived, discovered, or learned, or specific information
about something.
• Technical meaning: ‘Ilm is generally meant and expressed as: ‘a group of issues
and common principles about a certain branch of knowledge, such as sciences of
theology, sciences of cosmology and medical sciences etc.’
• Here, sciences of Hadith comprises principles, processes, practices and tools used
by the Muhaddithun (scholars of Hadith), to confirm the authenticity of the
narrations and reliability of the narrators.
II. HADITH
• Literal meaning: Hadith means ‘new’, or ‘recent’, the opposite of old. It is used for
all kinds of conversations, stories, speeches and communications.

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The divisions of the a)
Sciences of Hadith
• Technical meaning: Hadith according to Muhaddithun means: “what was
transmitted on the authority of the Prophet SAW his deeds, sayings, tacit
approvals, or description of his physical features and moral behaviour.”
‘ILM DIRAYAH AL-HADITH (THE SCIENCES OF UNDERSTANDING THE HADITH)
• According to Ibnu al-Akfani: “it is the science which comprehends the words of the
Prophet SAW and his actions, its narrations, regulations and proliferation of its
literal expression.”
• Meanwhile, Haji Khalifah said: “it is the science that investigate about the meaning
and concepts of Hadith terms and their meaning, based on Arabic literal maxims
and shari’ah principles, as it is necessary to be consistent with Prophet’s way of
life.

b) ‘ILM RIWAYAH AL-HADITH (THE SCIENCE OF HADITH TRANSMISSION)

• According to Ibnu al-Akfani: “it is the knowledge through which we know the reality
of the narration, its conditional rules, conditions of transmitters and categories of
various reports.”
• Ibnu Jami’ah said: “it is the science of rules and regulations, through which we
come to know the conditions of Sanad and text.”
• Ibnu Hajar said: “it is the principles of knowing the conditions of reporters of
Ahadith.”
• Haji Khalifah said: “it is the science through which we investigate how the Hadith
is linked to the Prophet SAW, conditions of its narrators, in terms of their memory
and reliability; also in chain’s continuation or otherwise, etc.”

The sciences of Hadith transmission is the science that concerns with reporting, narrating, validating,
and writing of the Prophet’s words and deeds. This means that through Riwayah we come to know:
➢ The reliability of the narrations; the way of its transmission through report of narration.
➢ Its conditions; whether it was transmitted through direct hearing, reading to the teacher or
permission.
➢ Its types; continuation, suspension and the like.
➢ Its values and authority; acceptance or rejection.
➢ Conditions of transmitters; impugnment and validation.
➢ Conditions of transmission and reception.
➢ The classification of reports and understanding of their meanings.

HADITH TOPIC 2: FUNDAMENTAL TERMS OF SCIENCES OF HADITH

Al-Hadith ➢ Literal meaning: “new” or “recent”; i.e., the opposite of old.

➢ Technical meaning: Hadith, according to Muhaddithun means, “what was transmitted on the
authority of the Prophet SAW, his deeds, sayings, tacit approvals, or description of his physical
features and moral behaviours.”
Tacit approval: When one of the companions did something, or said something in the presence of the
Prophet SAW, or informed him that someone else had done something; and the Prophet SAW kept
silent without objecting or denying it. Silence in such a situation would be considered as ratification of
that action’s legality, because the Prophet did not ratify illegal actions.
Al-Sunnah ➢ Literal meaning: Sunnah means, path, way or habit whether it is good or bad habit.
Meanwhile, if the word ‘al-Sunnah’ is generalized, it would mean ‘good habit’.

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 ➢ In the Muhaddithun’s usage, it means, “Prophet SAW words, deeds, tacit approvals, his
physical features and moral characteristics.” However, some scholars included the words and
deeds of the companions and successors. Therefore, they are synonymous with the Hadith
conceptually.
➢ According to the scholars of Islamic Jurisprudence, Sunnah refers to the sayings, deeds, or
tacit approvals of the Prophet SAW. This excludes the description of his physical features and
characteristics.
His sayings, actions ✓ Verbal: Hadith of the Prophet SAW reported by Ibnu Abbas: "‫“ "ال رضر وال رضار‬Harm is neither
& approvals inflicted nor tolerated in Islam.”
✓ Deed: Hadith reported by ‘A’ishah: "‫يصل الضىح أربعا ويزيد ما يشاء‬ ‫ي‬ ‫“ ”كان رسول‬The Prophet SAW
used to pray Dhuha or forenoon prayer four raka’at and also adds sometimes as Allah wills.”
✓ Tacit approval: The prophet’s silence over the companions’ approach towards dealing with
his command at the end of the Battle of Ahzab:
“When the Messenger of God, returned from the Battle of Ahzab or Alliance, he directed the
companions towards Banu Qurayzah and said: None of you should offer the afternoon prayer except at
Banu Qurayzah. The afternoon prayer had become due while the companions were still on their way to
Banu Qurayzah. Some of them decided to postpone the prayer until they reach Banu Qurayzah saying
that they should literally obey the command of the Prophet: while others decided to pray on the way
saying that the Prophet SAW had not intended to nullify the obligation of the afternoon prayer. When
this was related to the Prophet SAW he did not blame anyone.”
Al-Khabar ➢ Literal meaning: Information or news.
➢ Technical meaning: There are three opinions:
(1) Khabar is synonymous with Hadith and hence, the meaning of Khabar is identical
with that of Hadith.
(2) Khabar is different from Hadith ; because Hadith is what has been reported directly
of the Prophet SAW, while Khabar is what has been reported from someone else.
Thus, a person who specializes in history is known as historian, while a person who
specializes in Hadith is called a Muhaddith.
(3) Khabar is more general than Hadith. Hadith is an exclusive term for whatever
related to the Prophet SAW, while Khabar covers that of the Prophet and others,
therefore Khabar and Hadith are synonymous in common features, but different
in the particulars; where every Hadith is Khabar, but not vice versa.
Al-Athar ➢ Literal meaning: Imprint, impact, sign or vestige inherited from the past, or “the remains of
anything.”
➢ Technical meaning: There are three opinions:
(1) Athar is synonymous with Hadith, and that is why Imam al-Tahawi named his two
books as: Sharh Ma’ani al-Athar and Bayan Mushkil al-Athar. Imam Ibn Jarir al-
Tabari also named his book as: Tahdhib al-Athar. In the introduction of Imam
Muslim’s book, Sahih Muslim, Athar was used as identical and synonymous with
Hadith.
(2) Athar and Hadith are distinctive terms: Athar is the sayings, actions, and approvals
of the companions and successors, and Hadith means the word of the Prophet, his
actions, tacit approvals and characteristics. Nevertheless, Khurasani’s scholars
used ‘Athar’ exclusively for what has been reported by the companions, their
words, actions, and approvals.
(3) Athar is more general than Hadith, because Hadith is used exclusively for the
Prophet SAW, while Athar includes the prophet as well as the companions and
successors. Therefore, every Hadith is Athar, but not vice versa.
(4) In conclusion, the traditionist used these three expressions Hadith, Athar, and
Khabar to refer to "what was transmitted on the authority of the Prophet SAW, his
deeds, sayings, implicit or explicit approvals, or description of his physical features

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 and moral behaviours.” Besides, it also refers to “what was transmitted on the
authority of the companions or successors.”
Al-Sanad ➢ Literal meaning: Sanad means to support, source or authority, or whatever that you can
depend on physically, e.g. wall or the like.
➢ Technical meaning: It is narrating through the text. Narrating through the text is a “chain”
because the authenticity of the Hadith depends on the reliability of its reporters, and the
linkages among them.
➢ In another definition, Sanad means, “the chain of transmitters who reported the Hadith from
the Prophet SAW.
Al-Sanad al-‘Ali ➢ Literal meaning: ‘Ali means the opposite of lower; it means higher or upper.
➢ Technical meaning: It is the chain, which has a smaller number of transmitters compared to
other chains, through which the same Hadith has been reported.
Al-Sanad al-Safil ➢ Literal meaning: Safil means the opposite of higher of upper; it means “limited portion or
share in something.”
➢ Technical meaning: It is the chain, which has more transmitters than other chain, through
which the same Hadith has been reported.

HADITH TOPIC 3: THE AUTHORITY OF SUNNAH (HUJJIYYAH AL-SUNNAH)

The authority of Sunnah (Hujjiyyah al-Sunnah)

There are various evidences portraying hujjiyyah al-sunnah which could be summarized as in the following:
First: • Allah has protected the Prophet SAW from committing mistakes or being forgetful, that may jeopardize
his mission to convey the message of Allah to humankind.
• This means that whatever comes from him in accordance with the Qur’an should be accepted because
Allah says:

“Nor does he say (aught) of (his own) desire. It is no less than inspiration send down to him: He was taught
by one Mighty in Power.” [Surah an-Najm, 53:3-5].
Second: • Allah approves the companions’ adherence and commitment to His Prophet’s Sunnah; where the Prophet
encouraged his ummah to comply with and adhere to his Sunnah and warned them against disobeying
it. The companions fully complied with his commands and adhered to it, whether they were his words,
actions, or tacit approvals. Whatever came from the Prophet was considered as a binding authority.
• Allah says:

“You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in
Allah and the Final Day, and who engages much in the Praise of Allah." [Surah al-Ahzaab, 33:21].
Third: • The Qur’an repeatedly states the authority of the Sunnah, through various Qur’anic verses, grouped in
the following types:
The Qur’anic verses which show the obligation of believing in the Prophet SAW. These verses
show that to disobey or to be unsatisfied with the Prophet’s judgements in contrary to the
belief in Allah
Allah SWT says:

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 “O ye who believe! Believe in Allah and His messenger, and the scripture which He hath sent to
His messenger and the scripture which He sent to those before (him). Any who denied Allah, His
Angels, His Books, His Messenger, and the Day of Judgement, hath gone far, for astray.” [Surah
an-Nisaa, 4:136].

In other chapter, Allah SWT says:

“A similar (favour have ye already received) in that We have sent among you a Messenger of
your own, rehearsing to you Our signs, and sanctifying you, and instructing you in Scripture and
Wisdom, and in new knowledge.” [Surah al-Baqarah, 2: 151].
The Qur’anic verses show that the role the Prophet is to explain and interpret the Qur’an and
to practically demonstrate the Qur’an to his ummah. The Prophet’s explanation is in consistent
with the Qur’an as Allah Himself affirms:

“We have sent unto you (Muhammad) the reminder (Qur’an), that you may explain clearly to
the mankind what is sent down through you for them and they may give thought.” [Surah an-
Nahl, 16:44].
There are other Qur’anic verses which show the necessity of obeying the Prophet’s SAW
commands or prohibitions. To obey him is to obey Allah SWT. Also, the Qur’an warns from the
grave consequences of disobeying the Prophet and changing the Prophet’s tradition after him.
Allah SWT says:

“Say: “Obey Allah and His Messenger: But if they return back, Allah loveth not those who reject
Faith.” [Surah al-‘Imraan, 3:32].
Further, there are another Qur’anic verses showing the necessity to adhere upon him in all
matters, as this in inevitable for securing mahabbah (love and affection) from Allah SWT.
As Allah SWT says:

“Say: “If ye do love Allah, follow me: Allah will love you and forgive your sins: For Allah is Oft-
Forgiving, Most Merciful.” [Surah al-‘Imraan, 3:31].
Fourth: • The Sunnah itself has stated his own proof, which could be grouped into certain categories:
The Prophet’s statement that the revelation of the Qur’an is from Allah SWT and not from
himself. The role of the Sunnah is in fact to explain and interpret the Qur’an. Therefore, the
ummah should obey him. Obedience to the Prophet SAW thus indicates a clear sign of Iman.
Fifth: • Al-Qur’an’s dependency over the Sunnah.
• The human mind cannot really understand the shari’ah and its subtle details of rulings from the Qur’an
alone. Thus, if the hujjiyyat al-Sunnah is not applied, it would not be easy to grasp or even understand
the subtle teachings of the Qur’an.
• For example, the Qur’an says:

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 “And be steadfast in prayer; Practice regular charity; And bow down your heads with those who bow
down (in worship).” [Surah al-Baqarah, 2:43].
• This verse carries the obligation of canonical prayer and zakat without mentioning their forms. However,
the details of that could be sought in the Sunnah.

HADITH TOPIC 4: THE RELATION OF THE SUNNAH TO THE QUR’AN

Introduction
❖ Muslim scholars in the past and the present, unanimously agree that the Sunnah of the Prophet Muhammad SAW
is the second primary source of Islam after the Glorious Qur’an.
❖ Sunnah is considered as the practical manifestation of the Qur’an. It is associated with the Qur’an strongly, to the
extent that without Sunnah, the Qur’anic message would not properly be understood.
❖ Sunnah elaborates the ambivalent, interprets the obscure and ambiguous, and specifies the general statements of
the Qur’an.
The relationship takes place in the following tasks:
(1) Sunnah’s • The Sunnah confirms and affirms Qur’anic laws and principles. For example, there are several
confirmation and Ahadith conforming the obligation of canonical prayer, zakat (poor-due), pilgrimage, fasting,
support to the truth, etc. There are also numbers of Ahadith prohibiting the enjoyment of other people’s
Qur’anic wealth (without their permission), the act of adultery, disobedience to parents, false-
principles and testimony, etc.
laws • Example:

“Islam has been built on five (pillars): testifying that there is no god but Allah and that
Muhammad is the Messenger of Allah, performing the prayer, paying the zakat, making the
pilgrimage to the House, and fasting in Ramadhan.”
(2) Sunnah’s • Major parts of the Sunnah belongs to this category, and perhaps that is the reason for calling it
interpretation “the interpreter” of the Qur’an.
and elaboration • This interpretation appears in various forms as of the following:
to the Qur’anic
concise and
ambivalent
phrases.
(a) To detail the concise or ambivalent (Mujmal)
➢ Such as the narrations that have detailed in the legal rules and transactions, which come in a
concise form in the Qur’an. For example:

“As to the thief, male or female, cut off his or her hands: a punishment by way of example,
from Allah, for their crime: and Allah is Exalted in power.” [Surah al-Maa’idah, 5:38].
➢ In this verse, the Qur’an mentions the punishment imposed on the thief without any
specifications of the stolen amount.
➢ The sunnah however, has specified it:

“The hand of a thief should not be cut off but for a quarter of a dinar and upwards.”

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 (b) To clarify the obscure and ambiguous
➢ Such as the Prophet’s SAW explanation of the meaning of “Zulm” or “Injustice” in the verse:

“It is those who believe and confuse not their beliefs with wrong, that are “Truly” in security,
for they are on (right) guidance.” [Surah al-An’aam, 6:82].
➢ When the companions asked the prophet of this verse, he replied that “Zulm” refers to the
act of associating partners to Allah SWT.
(c) To limit the absolute
➢ Such as the Prophet’s SAW limitation of, and narrowing “the hand” in the verse that
highlighted the punishment of thieves, to wrist.
➢ This is mentioned in the Qur’an “cut off the hand of the thief.”
➢ However, the Sunnah narrows the hand to the “wrist”.
(d) To specify the general statement of the Qur’an
➢ Such as the Prophet’s SAW specification of “dead meats” (carrion) and “blood” in the verse:

➢ The Prophet specified it by saying “except the dead meat of fish and locusts, and that of liver
and spleen.”
(e) To enact new branch of teachings from the Qur’an original foundation
➢ Such as the prohibition of marrying foster mothers and foster sisters.
➢ Allah SWT says:

➢ The Messenger of Allah SWT has enacted a subsidiary case from this Qur’anic foundation, by
saying:

“Allah SWT has made foster suckling relations as sacred as blood relations.”
(3) Sunnah’s The examples of this nature are as follows:
additional (a) The stories on Prophet Adam AS and some other prophets not mentioned in the Qur’an.
dogmatic and (b) The stories on Prophet Muhammad SAW superiority compared to all other prophets and
legal issues messengers.
about which the (c) The stories on the Prophet’s physical characteristics and his behavioral qualities.
Qur’an is silent (d) Prohibition upon males from wearing gold and silk dress.

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