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AS-SUNNAH

Preface
Fatwa on the anti hadith group
Enactment no; 7/1993 (S’ngor:95/Mlk
91/Kedah 98).
Fatwa on anti hadith
JUSTIFICATION
• Contradict the Islamic Aqidah,
Syariah and Akhlaq
• Apposed the position of Hadith as the
2nd sources of Aqidah
• Disrespect the prophet
• Disrespect the Quran (insult its
contents/distort the meaning)
AL-SUNNAH
Secondary source from which the
teaching of Islam are drawn
AL- SUNNAH

Literally means;
a way, rule, a manner of
action or mode of life
SUNNAH & HADITH
Both
In Islam, theHadith
Arabic wordand Sunnah,
Sunnah has comecover
to denote
theProphet
the way same ground
Muhammad and
(saw), thedefining
Messenger of
Allah, lived his life.
the prophet’s actions, sayings
The Sunnah and silentsource
is the second approval
of Islamic
jurisprudence, the first being the Qur’an.

Both sources are indispensable; one cannot practice


Islam without consulting both of them.

The Arabic word hadith (pl. ahadith) is very similar to


Sunnah, but not identical.

A hadith is a narration about the life of the Prophet


(saas) or what he approved - as opposed to his life itself,
which is the Sunnah as already mentioned.
THREE CATEGORIES OF
SUNNAH
• Qaul; saying of the prophet which has influence
a religious matters
Eg: none of you (truly) believes until he wishes
for is brother what he wishes for himself.
• Fi’il; an action of the Prophet
Eg: perform your prayer as you see me praying
• Taqrir; his silent approval of the action or
practice of another
Eg: case of Bani Quraizah
case of Khalid eating “Dhab”
THE ROLE OF SUNNAH

TO EXPLAIN THE QURAN


The Quran generally deals with the
broad principals or essentials of
religion (going into details in vary
rare cases). The prophet generally
supplied the details, either by
showing in his practice (case of
Solah / Zakat) or by giving an
explanation in words.
THE SECOND SOURCE OF ISLAMIC RULES
AFTER THE QURAN

Eg; Conversation between Mu’az Ibn


Jabal and Rasulullah s.a.w when he was
appointed as Governor of Yemen
(reported by Ahmad and Tarmizy)
The Prophet enquired "How will you decide the cases?"
"I shall decide according to the Book of God", replied Muaz,
"And if there is nothing on the subject in the Book of God", asked the Prophet.
"Then according to the practice (Sunnah) of the Apostle of God", replied Muaz.
"And if there is nothing in the practice of the Apostle of God?" enquired the
Prophet.
“Then I will use my own judgment added Muaz.
Thereupon the Apostle of God said, "Praise be to God who enabled the envoy of

the Apostle of God to say what has satisfied him (Prophet)"


THE AUTHORITY OF
SUNNAH

"And whatever the Messenger gives


you, take it, and whatever he forbids
you, leave it. And fear Allah: truly Allah
is severe in punishment. " (al-Hashr: 7)
 
Refer;
Al-Imran: 132,
Al- Nur :63, Al-Imran: 32
Quranic verses:
TRANSMISSION OF HADITH
The transmission of practices and
sayings of the holy prophet from one
person to another.
e.g.: remember this words and
report it to those whom you have
left behind”
e.g.: Go back to your people and
teach them these things”
e.g.: he who is present here should
carry this message to those who is
COMPONENTS OF HADITH

ISNAD: Chain of reporters / chain of


transmission from person to person. The
isnad are vital for verifying the accuracy of
individual hadith. An isnad might go like this:
Abdullah told Ali who told Yusuf who told
Dawud... etc.

MATN: Text / the narration itself. One


famous anthology of hadith is that of
Bukhari.
‫‪Example of Hadith‬‬

‫حدثنا قتيبة بن سعيد حدثنا ليث عن عبيد ال عن‬


‫نافع عن ابن عمر‬
‫عن النبي صلى ال عليه وسلم أنه قال على المرء‬
‫المسلم السمع والطاعة فيما أحب وكره إل أن يؤمر‬
‫بمعصية فإن أمر بمعصية فل سمع ول طاعة‬
MUSTALAH AL-HADITH
(CLASSIFICATION OF
HADITH)

Mustalah books speak of a number of


classes of hadith in accordance with their
status. The following broad classifications
can be made:

Classification of Hadith
1. According to the reference to a
particular authority
Four types of hadith can be identified.
– Qudsi - Divine; a revelation from Allah (SWT); relayed with
the words of the Prophet (PBUH).
– Marfu - elevated; a narration from the Prophet (PBUH), e.g. I
heard the Prophet (PBUH) saying ...
– Mauquf- stopped: a narration from a companion only, e.g.,
we were commanded to ...
– Maqtu' - severed: a narration from a successor.
‫‪Example of Hadith Qudsi‬‬

‫حدثنا قتيبة بن سعيد وزهير بن حرب واللفظ لقتيبة قال حدثنا‬


‫جرير عن العمش عن أبي صالح عن أبي هريرة قال‬
‫قال رسول ال صلى ال عليه وسلم يقول ال عز وجل أنا عند‬
‫ظن عبدي بي وأنا معه حين يذكرني إن ذكرني في نفسه ذكرته في‬
‫نفسي وإن ذكرني في مل ذكرته في مل هم خير منهم وإن تقرب‬
‫مني شبرا تقربت إليه ذراعا وإن تقرب إلي ذراعا تقربت منه باعا‬
‫وإن أتاني يمشي أتيته هرولة‬
‫حدثنا أبو بكر بن أبي شيبة وأبو كريب قال حدثنا أبو معاوية‬
‫عن العمش بهذا السناد ولم يذكر وإن تقرب إلي ذراعا تقربت‬
‫منه باعا‬
2.According to the links in
the isnad, i.e. whether the chain of
reporters is interrupted or uninterrupted, e.g.
musnad (supported), muttasil (continuous),
munqati' (broken), mu'allaq (hanging), mu'dal
(perplexing) and mursal (hurried).
3.According to the number
of reporters involved in
each stage of the isnad, e.g.
mutawatir (consecutive) and ahad (isolated), the
latter being divided into gharib (scarce, strange),
'aziz (rare, strong), and mashhur (famous).
‫‪Example of Mutawatir‬‬

‫و حدثنا أبو الطاهر أحمد بن عمرو بن عبد ال بن‬


‫عمرو بن سرح المصري أخبرنا ابن وهب عن‬
‫عمرو بن الحارث عن يزيد بن أبي حبيب عن أبي‬
‫الخير أنه سمع عبد ال بن عمرو بن العاص يقول‬
‫إن رجل سأل رسول ال صلى ال عليه وسلم أي‬
‫المسلمين خير قال من سلم المسلمون من لسانه ويده‬
4. According to the nature of the
matn and isnad, Munkar - denounced:
is a hadith which is reported by a weak
narrator, and whose narration goes against
another authentic hadith.
– Mudraj - interpolated: an addition by a
reporter to the text of the hadith being
narrated.
5. According to the reliability and
memory of the reporters; the final
judgment on a hadith depends crucially on this
factor: verdicts such as sahih (sound), hasan
(good), da'if (weak) and maudu' (fabricated,
forged) rest mainly upon the nature of the
reporters in the isnad.
TRUSTWORTHINESS OF
NARRATORS
Character of the narrators;
• morally and religiously satisfactory,
• reputation for truthfulness
• had the ability to transmit what they
heard
• Competent witness (whose testimony
accepted in the court of Syariah law)
• Uprightness:
Uprightness:

1 Muslim Narration is not accepted from a non-Muslim even if he is one of the People
of the Book.
2 Adult Narration should not be accepted from a child.

3 Sane Narration should not accepted from insane persons.

4 No Debauchery Debauchery is committing grievous sins or persistence in committing minor


sins.
5 Magnanimity This condition stipulates that a narrator should behave in compliance with
the manner appropriate for his status. If he were, for example, a
scholar, he should behave like a scholar. not trader. Therefore,
scholars of hadith placed great emphasis on the moral aspect of the
narrator's character, including his honesty, trustworthiness and
freedom from all that is improper with the acceptability of narration,
especially when it is related to religion and tradition reported from the
Prophet (peace be upon him).
REPORT IS NOT ACCEPTED UNDER
ANY OF THESE CIRCUMSTANCES;

1. Apposed to (recognized) historical fact


2. the reporter was a Shiah and the hadith
was a nature of accusation against the
companion / family
3. time and circumstances of the narration
contained evidence of forgery
4. it against reasons/the basic teaching of
Islam
5. if an incident happened and would have
been known to / reported by a large
number but the incident was not reported
by anyone except the particular reporter
6. the word were not in accordance with
Arabic idiom or the subject mater was
against the prophet dignity
7. if it contained threatening of heavy
punishment for ordinary sins or promises of
mighty reward for a slight good did
8. if the narrator confessed that he fabricate
the report
SUM-UP:

“To abstract rules from the


Qur’an, hadith is the only way.
Those who try to understand
the religion solely without the
hadith, he is not going
anywhere or he might go
astray”
(Imam Ahmad Ibn Hanbal).