Obeying the Messenger of Allah Sallalhu Alayhi Wasallam is Obligatory–Part 1-Shaikh Muhammad Dhiya ur Rehman al-A'zami

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Obeying the Messenger of Allah Sallalhu Alayhi Wasallam is Obligatory–Part 1-Shaikh Muhammad Dhiya ur Rehman al-A'zami

Postby SRI » Fri Aug 26, 2016 1:33 am

Allah ordered the obedience of his Messenger (SalAllahu Alayhi Wasallam) in the Glorious Quran and he made this compulsory for all of the Muslims. Allah says

“And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.” (Surah al-Hashr:7)

“And obey Allah and the Messenger that you may obtain mercy.” (Surah Aal-Imran:132)

“O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life.” (Surah al-Anfal:24)

“He who obeys the Messenger has obeyed Allah” (Surah an-Nisa:80)

This proves that Allah declared obedience of his Messenger to be obedience to him

Imam Ibn Kathir said in explanation of the last ayah cited above,

Allah states that whoever obeys His servant and Messenger, Muhammad, obeys Allah; and whoever disobeys him, disobeys Allah. Verily, whatever the Messenger utters is not of his own desire, but a revelation inspired to him.” (Tafsir Ibn Kathir (2/319)

Allah said,

“Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.” (Surah Aal-Imran:31)

Allah declared the obedience of his Messenger a criterion for loving him. This is because Allah revealed the Quran in general and relegated its explanation and clarification to his Messenger. Hence the Messenger of Allah (SalAllahu Alayhi Wasallam) explained the Glorious Quran by his statements, actions, character and silent tacit approvals.

This is has been further explained in the following ayahs,

“And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (Surah an-Nahl:44)

and he said,

“And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe.” (Surah an-Nahl:64)

Imam Shafi’e said,

“There are different of ways the Quran makes bayan,

1) Some rulings of the din have been clarified in great detail therefore nothing else other than the Quran is required to explain them

2) The obligation of some rulings have been explained in the Quran in great detail, for instance the obligation of obeying the Messenger of Allah (SalAllahu Alayhi Wasallam). However, the details of this obeying, who it is obligatory upon, when some of this obedience is looked into, when it is established and when it becomes absolutely obligatory are all aspects the Messenger of Allah (SalAllahu Alayhi Wasallam) explained in detail.

3) Some rulings have been mentioned without a definitive text but just an indication – such aspects are explained and described from the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam).”

Allah says

“And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.” (Surah an-Nisa:113)

And he said in Surah Aal-Imran,

“Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (Surah Aal-Imran:164)

In these ayahs Allah has mentioned The Book as The Glorious Quran and The Hikmah as the illustrious Sunnah. It should also be duly noted that it is better to equate Hikmah with the Sunnah of the Messenger than the Glorious Quran according to the understanding of the Arabic Language

Imam Shaf’i also said,

“Allah has mentioned The Kitab (Book) as the Quran and he mentioned Hikmah and I have heard every expert in the science of the Quran and noble personalities say that Hikmah refers to the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam).” (ar-Risalah pg.32-33)

Allah has negated the Iman (Faith) of the individual who does not hold the Beloved Prophet (SalAllahu Alayhi Wasallam) as the judge in all of his affairs in the following Ayah,

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (Surah an-Nisa:65)

This Ayah was revealed concerning az-Zubair (RadhiAllahu Anhu) as Imam Bukhari, Imam Muslim and other Imams have transmitted from him. During the presence of the Messenger of Allah (SalAllahu Alayhi Wasallam) an Ansari quarreled with az-Zubair with regards to the Harra Canals which were used to irrigate the date-Palms and a contention arose. So both of them presented their case to the Messenger of Allah (SalAllahu Alayhi Wasallam). The full hadith is,

“An-Ansari man quarrelled with Az-Zubair about a canal in the Harra which was used for irrigating date-palms. Allah’s Apostle (SalAllahu Alayhi Wasallam), ordering Zubair to be moderate, said, “O Zubair! Irrigate (your land) first and then leave the water for your neighbour.” The Ansari said, “Is it because he is your aunt’s son?” On that the color of the face of Allah’s Apostle (SalAllahu Alayhi Wasallam) changed and he said, “O Zubair! Irrigate (your land) and withhold the water till it reaches the walls that are between the pits around the trees.” So, Allah’s Apostle (SalAllahu Alayhi Wasallam) gave Zubair his full right. Zubair said, “By Allah, the following verse was revealed in that connection”: “But no, by your Lord They can have no Faith until they make you (O Muhammad (SalAllahu Alayhi Wasallam) judge In all disputes between them.” (4.65) (The sub-narrator,) Ibn Shihab said to Juraij (another sub-narrator), “The Ansar and the other people interpreted the saying of the Prophet (SalAllahu Alayhi Wasallam), ‘Irrigate (your land) and with-hold the water till it reaches the walls between the pits around the trees,’ as meaning up to the ankles.” (Bukhari as-Saqah (5/34), Sahih Muslim al-Fadha’il (4/1829)

Imam Ibn Kathir said in his Tafsir,

“Present your mutual differences and contentions upon the Book of Allah and The Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam) and accept them as the judge and ruling.“If you should believe in Allah and the Last Day” (Suran an-Nur:2). So we find he individual who does not accept the decision of the Quran and Sunnah on contentious issue and nor does he refer and return back to them then he has denied and rejected Allah and the hereafter.” (Tafsir Ibn Kathir (2/304)

Ami al-Mu’minin Umar al-Khattab (RadhiAllahu Anhu) said,

“Repel ignorance far away from the Sunnah.”

Imam Abdur Razzaq transmits in his book, Musannaf from Abdullah ibn Mas’ud (RadhiAllahu Anhu) who said,

“The Prophet (Sallallahu Alaihi wa Sallam) of Allah cursed those ladies who practice tattooing, those who get tattooed, those who pluck their eyebrows and those who make space between their teeth for beautification, changing the creation of Allah.” This was reported to a woman from the tribe of Bani Asad called Umm Yaqub, who went to Ibn Mas’ud and said: What’s the truth about a narration that was reported to me from you that you cursed those ladies who practise tattooing, …etc. Ibn Mas’ud replied, “How can I refrain from not cursing someone the Prophet (Sallallahu Alaihi wa Sallam) cursed…. And they are also cursed in the Quran..” Thereupon that woman said: I read the Qur’an from cover to cover, but I did not find that in it. whereupon he said: If you had read (thoroughly) you would have definitely found this in that (as) Allah, the Exalted and Glorious, has said, “What Allah’s Messenger brings for you accept that. and what he has forbidden you. refrain from that.” (Surah al-Hashr:7) The lady said, “Yes I have read this.” Then Abdullah ibn Mas’ud said to her, “The Messenger of Allah (SalAllahu Alayhi Wasallam) has prohibited this and Allah said, “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.” (Surah al-Ahzab:36)” (Muslim (3/1678), Summarised in Bukhari (10/377)

This proves the statements of the Messenger of Allah (SalAllahu Alayhi Wasallam), whether they are commands or prohibitions-fulfilling his commands is in essence fulfilling the command of Allah.

“Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” (Surah al-Fath:10)

Allah informed the companions (RadhiAllahu Anhuma) giving allegiance to the Messenger of Allah (SalAllahu Alayhi Wasallam) is in reality pledging allegiance to Allah because Allah is the one who sent Muhammad (SalAllahu Alayhi Wasallam) as a Messenger, as a guide and bearer of glad tidings and revealed the Quran and Hikmah to him. This Hikmah is known as the Sunnah which is an explanation and clarification of the Quran, its meaning and understanding as Shaikh ul-Islam Ibn Taymiyyah mentioned in Aqidatul Wasitiyyah.

Imam Darimi transmits from Sa’id ibn Jubair, one day he narrated a hadith of the Messenger of Allah (SalAllahu Alayhi Wasallam) and a person said,

“The Quran opposes what you are saying.” Sa’id ibn Jubair said, “Listen, I am narrating a hadith of the Messenger of Allah (SalAllahu Alayhi Wasallam) to you and your trying to mention an apparent contradiction from the Quran, remember the Messenger of Allah (SalAllahu Alayhi Wasallam) knew the Quran better then you.” (Sunan ad-Darimi (1/145), Bab Sunnah Qadiyyah Ala Kitabillah)

This is the reason why Yahya ibn Kathir said,

“The Quran can be explained by the Hadith but the Quran does not explain the Hadith.”

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Re: Obeying the Messenger of Allah Sallalhu Alayhi Wasallam is Obligatory–Part 2-Shaikh Muhammad Dhiya ur Rehman al-A'za

Postby SRI » Fri Aug 26, 2016 1:34 am

Also because the Messenger of Allah (SalAllahu Alayhi Wasallam) was given something along with the Quran and this was the pure Sunnah.

Muttalib bin Abdullah bin al-Muttalib narrates the Messenger of Allah (SalAllahu Alayhi Wasallam) said,

“I have not left any command which Allah ordered for you except that I have ordered you with and I have not left anything that Allah prohibited for you except that I ordered you with its prohibition.” (Imam ash-Shaf’i has transmitted this, as cited in Bada’i al-Manan (no.7). However this report is mursal because al-Muttalib bin Abdullah bin Muttalib bin Hantab was a Tab’i.)

Another hadith inferring a similar meaning has been reported from Hasan bin Ali (RadhiAllahu Anhu) that on the battle of Tabuk the Messenger of Allah (SalAllahu Alayhi Wasallam) ascended the Minbar and after praising Allah he said,

“Oh people, I swear by Allah, I only order you with what Allah ordered you with and I only prohibit you what Allah prohibited you with, so be good in seeking sustenance, I swear the one whose hand the soul of Abul Qasim is in, sustenance seeks you just as death seeks you. If you find something hat is difficult then find it by obeying Allah.” (Mu’jam al-Kabir (3/86). A narrator in the chain Abdur Rahman bin Uthman bin Ibrahim Hatibi and his father have been spoken about by Abu Hatim, however Ibn Hibban has included I his book of trustworthy narrtaors, ath-Thiqat (3/422) of Ibn Hibban.)

This statement is one from amongst the commands which Allah has ordered his Messenger to spread and to propagate in the following words,

“O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.” (Surah al-Ma’idah:67)

Allah has testified in his following statement that the Messenger of Allah (SalAllahu Alayhi Wasallam) held firmly onto the command of Allah.

“And indeed, [O Muhammad], you guide to a straight path.” (Surah ash-Shura:52)

We find the way of the Messenger of Allah (SalAllahu Alayhi Wasallam) is in reality the way of Allah, which Allah ordered his servants to obey and to follow. Imams Abu Dawud, Tirmidhi and Ibn Majah transmit from Abdur Rahman bin Amr as-Sulami and Hajr bin Hajr, that both of them came to Irbadh ibn Sariyah (RadhiAllahu Anhu) and he was one of the companions from amongst those, whom this ayah was revealed about,

“Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, “I can find nothing for you to ride upon.” (Surah at-Tawbah:92)

Irbadh ibn Sariyyah (RadhiAllahu Anhu) said,

“One day after prayer the Messenger of Allah, admonished us such that the eyes wept and hearts shuddered. A man said, “Indeed, this is a farewell speech, so what do you order us, O Messenger of Allah?” He said, “I enjoin you to fear Allah, and to listen and obey your leader even if he is a slave from Abyssinia; verily, whoever lives among you will see many differences; beware of newly invented matters, for indeed they are misguidance; so whoever sees that must uphold my tradition (sunnah) and the tradition of the upright successors who are guided; bite onto it with you molar teeth.” (Sunan Abi Dawud, Kitab as-Sunnah (no.4607), Sunan Tirmidhi (5/44), Ibn Majah, al-Muqaddimah (no.42), Sunan Darimi (1/57), Imam Tirmidhi said, “This hadith is Hasan Sahih.”

Imam Ibn Rajab said in ‘Jam’e al-Ulum al-Hikam’

“This hadith commands holding onto the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam) and the Rightly Guided Khulafa firmly during times of discord and differences. The Sunnah is a path that is tread upon and this compromises holding onto the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam) and the way of the companions with regards to beliefs, actions and statements and this is the complete Sunnah.” (Jam’e al-Ulum al-Hikam (pg.230)

Imams Tirmidhi, Ibn Majah and Darimi transmit with a Hasan chain from Miqdam bin Ma’di Yakrib (RadhiAllahu Anhu) who said the Messenger of Allah (SalAllahu Alayhi Wasallam) said,

“Very soon a time will come when a person resting on a pillow, a hadith will be presented to him (as evidence), he will say ‘the Quran is sufficient for you and me, whatever is Haram and Halal in this book is indeed Haram and Halal’. For verily! What the moa makes unlawful (haram), it is like how Allah has made it haram.” (Sunan Tirmidhi (5/38), Sunan Ibn Majah, al-Muqaddimah (no.12), Sunan Darimi (1/44). Imam Tirmidhi graded it Hasan Gharib.)

In the narration of Abu Dawud and Ahmad it is transmitted with the following words, The Messenger of Allah (SalAllahu Alayhi Wasallam), said,

“Verily, I have been given the Quran and something along with it, but the time is coming when a man will recline on his couch and say: Keep to the Quran, for whatever you find in it lawful is lawful and whatever you find in it unlawful is unlawful. Certainly, it is not lawful for you to eat a domesticated donkey, beasts with fangs, or the lost item of a citizen unless he no longer wants it. If people are visited by guests then they must be entertained, but if they do not do so then the guests have a right to take what is due from them.” (Musnad Ahmad (4/131), Sunan Abi Dawud (5/12), its chain is Hasan.)

This hadith is an evidence that it is not necessary to present the Hadith on the Quran because the established and reliable hadith from the Messenger of Allah (SalAllahu Alayhi Wasallam) are evidences, proofs and worthy of a specific status in itself.

Imams Ahmad, Shaf’i and Tirmidhi transmit from Abdullah ibn Mas’ud (RadhiAllahu Anhu) in Marfu (Raised) form from the Messenger of Allah (SalAllahu Alayhi Wasallam) who said,

“May Allah make radiant the man who has heard what I said and has preserved it in his memory until he conveys it to another. Perhaps the one he conveyed it to has a better understanding than him.” (Musnad Ahmad (1/437), ar-Risalah (pg.401) of Imam Shaf’i, Sunan Tirmidhi (5/34), who graded it Hasan Sahih.)

And other variant routes of the hadith have been transmitted with the following words,

“A Muslims heart should not be deceptive in three things, making actions sincerely for the sake of Allah, wishing and advising the Muslims with good and holding onto the Jama’ah because their supplications continue to protect them” (Refer to Tadrib ur-Rawi (2/179), Qatf al-Azhar al-Mutanasirah Fil Akhbar al-Mutawatirah (no.2)

This hadith has reached the level of mutawatir because more than 30 companions narrated this from the Messenger of Allah (SalAllahu Alayhi Wasallam) and this Hadith is regarded from amongst those profound ahadith which evidences the preservation and collection of the Prophetic Sunnah, learning them and conveying them to people. (Our respected teacher, Allamah Abdul Muhsin al-Abbad (Hafidhahullah) has authored a very beneficial book in relation to the verification and explanation of this Hadith which is printed with the title, “Dirasah Hadith Nadharallah Amra Sam’e Maqalati…Riwayah Wad Dirayah.”)

The Messenger of Allah (SalAllahu Alayhi Wasallam) supplicated to make the individual radiant who emphasis the teaching and preservation of the Prophetic Sunnah. Radiant (Nadharat) here means to make his face glow and to beautify it. Radiance (Nadharat) also means that Allah guides him to the blessings of Paradise. (May Allah make us from amongst them, Amin).

Imam Shaf’i said,

“The Messenger of Allah (SalAllahu Alayhi Wasallam) telling his Ummah to hear his ahadith, to memorise them and then to propagate is evidence that this is the thing he ordered to propagate by which proof against an individual can be established that dawah was given to him. This is because the dawah can only be given based that which established to be halal from the moa, that which is to be abstained from, actions that require legal punishment, affairs of this world and the hereafter…” (ar-Risalah (pg.402-403) of Imam Shaf’i)

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