Note: The following transcript was generated using AI and may contain inaccuracies.
In the name of Allah, the Most Gracious, the Most Merciful.
Indeed, all praise is due to Allah. We praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves
and from the bad consequences of our deeds. Whomever Allah guides, none can misguide; and whomever Allah allows to be led astray, none can guide.
I bear witness that there is no deity worthy of worship except Allah, alone without any partners.
And I bear witness that Muhammad is His servant and Messenger, peace and blessings of Allah be upon him.
To proceed: Welcome, dear viewers and listeners, both male and female.
The topic I will address, Allah willing, in this session is something I pray to Allah, the Most High, to make evidence for us, not against us, and to make it a gathering filled with remembrance, surrounded by the angels, enveloped in mercy, and upon which tranquility descends.
The topic is related to the Prophetic hadith and the authority of the hadith. This topic, as is well known, holds great importance in the religion of Islam, because Allah, the Exalted, revealed the Quran to the Prophet of guidance, Muhammad, peace and blessings be upon him.
Allah, the Exalted, says, "And We have sent down to you, [O Muhammad], the message that you may make clear to the people what was sent down to them" [Quran 16:44]. Thus, Allah, the Mighty and Majestic, revealed the Quran, the "Reminder," to the Prophet, peace and blessings be upon him. The wisdom behind its revelation, as stated in this verse, is for the Prophet, peace and blessings be upon him, to explain it to them.
This explanation occurs in two aspects: The first is that the Prophet, peace and blessings be upon him, conveyed this Quran as it was revealed to him, in its exact wording, with its letters and words. The second aspect is that the Prophet, peace and blessings be upon him, clarified the meanings of this magnificent Quran and what it contains of explanation.
Allah, the Exalted, has preserved His Book, and He says, "Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian" [Quran 15:9]. In this noble verse, Allah, the Exalted, has promised to preserve the "Reminder," which is the Quran.
Allah, the Exalted, revealed the Quran to the Prophet, peace and blessings be upon him, and commanded him to explain it. Thus, Allah has guaranteed the preservation of this magnificent Quran, as well as the explanation provided by the Messenger of guidance, peace and blessings be upon him.
For this reason, when Imam Abdullah ibn al-Mubarak was asked about fabricated hadiths and their nature, he replied, "The great scholars will take care of them." This means that Allah, the Mighty and Majestic, prepares great scholars—the learned, the strong, and the capable—to defend the Messenger of Allah, peace and blessings be upon him, and to expose what has been falsely attributed to him, peace and blessings be upon him. Then he recited the words of Allah: "Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian" [Quran 15:9].
This is undoubtedly the apparent meaning of this preservation of Allah's Book, the Quran, and the inclusion of the Sunnah within the "Reminder." Allah's preservation of the Quran includes the explanation provided by the Messenger of guidance, peace and blessings be upon him.
This is why, when a woman approached Abdullah ibn Mas’ud, may Allah be pleased with him and all the Companions, and said to him, “Are you the one who said: ‘May Allah curse the women who pluck their eyebrows, and those who request to have their eyebrows plucked, and those who lengthen their hair or have it lengthened, and those who file their teeth for beauty and change the creation of Allah?’”
He replied, “Yes.” She said, “I have read the Book of Allah from beginning to end, and I have not found what you are saying.” Meaning, she questioned where the curse mentioned in the hadith appeared in the Quran. He replied, “If you had truly read it, you would have found it. Have you not read the words of Allah: ‘And whatever the Messenger has given you—take; and whatever he has forbidden you—refrain from’?” [Quran 59:7]
Consider this profound understanding of the Companions. This demonstrates clearly that the Sunnah—the sayings of the Prophet, peace and blessings be upon him—is as binding as following the Book of Allah, and that the command to follow the Sunnah is explicitly supported in the Quran.
There are numerous Quranic verses commanding obedience to Allah, the Exalted, and highlighting the great rewards Allah has prepared for those who obey the Prophet, peace and blessings be upon him. Those who obey Allah and His Messenger are promised paradise and magnificent blessings, while those who disobey Allah and His Messenger are warned of severe consequences in many verses.
All of this emphasizes that obeying the Messenger, peace and blessings be upon him, is distinct from obeying Allah, although they are interconnected. This means that obedience to the Prophet, peace and blessings be upon him, is an additional command, not limited to merely obeying the Quran. Otherwise, what would be the purpose of the verse: "Obey Allah and obey the Messenger and those in authority among you"? [Quran 4:59]
The repetition of the command to obey Allah and His Messenger in this verse is intentional. Scholars have noted that in this verse, the command to obey Allah is expressed with the verb "obey," and the same verb is repeated when referring to the Prophet, peace and blessings be upon him. However, the verb is not repeated for those in authority. Why? Because their obedience is conditional upon it being in accordance with the Quran and the Sunnah. There is no obedience to a created being in disobedience to the Creator. This is a vital distinction.
The point here is that the command to obey Allah, the Exalted, and to obey the Prophet, peace and blessings be upon him, clearly shows that if obedience to the Prophet was merely encompassed in obedience to Allah, then there would be no need for this distinct emphasis. Allah, the Exalted, also says, “And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is the best [way] and best in result” [Quran 4:59].
If there is a dispute, to whom is the matter referred? To Allah—meaning His Book—and to the Messenger. During the lifetime of the Prophet, peace and blessings be upon him, this meant directly referring to him, as the Companions would do. After his passing, it means referring to his Sunnah.
Thus, “if you disagree over anything, refer it to Allah and the Messenger” emphasizes that the Sunnah is binding and obligatory, not optional. Why is this repeated if the Sunnah were not obligatory? It becomes evident that referring disputes to Allah and the Messenger is essential. There is no option but to return to Allah and His Messenger, peace and blessings be upon him, in all matters of religion.
I do not want to delve too deeply into the numerous evidences affirming the obligation to obey Allah and His Messenger, as we all read the Quran and many have memorized it. My purpose is to clarify that if the Sunnah were not intended to be followed, as indicated in these verses, then why would Allah repeatedly mention obedience to the Prophet, peace and blessings be upon him?
"And whatever the Messenger has given you—take; and whatever he has forbidden you—refrain from." [Quran 59:7] If the teachings of the Prophet were merely what is contained in the Quran, there would be no need for this additional emphasis in so many places. Perhaps it could have been mentioned in one or a few verses. This all serves as clear evidence that the Sunnah is commanded just as the Quran is commanded.
This is a fundamental aspect of faith in the Quran. A person cannot have sound belief in the Quran without belief in the Sunnah of the Prophet, peace and blessings be upon him. Why? Because the One who commanded us to follow the Quran and revealed it to us also commanded us to follow the Sunnah of the Prophet, peace and blessings be upon him. For this reason, those who claim to be “Quranists,”
Meaning those who believe in the Quran alone and reject the Sunnah of the Prophet, peace and blessings be upon him, are fundamentally misguided. Even the label “Quranists” is invalid, but this is what they claim. Their assertion that they follow the Quran is like a fabricated hadith falsely attributed to the Prophet. It is not a true claim. Such people, who reject the Sunnah, are not truly followers of the Quran; rather, they are disbelievers in the Quran.
These are important points that we must be aware of. Separating the Quran from the Sunnah in matters of worship, beliefs, and all aspects of religion is clear misguidance and deviation. This is a serious matter. We ask those who reject the Sunnah, how do you pray? From where do you derive the details of the prayer? In the Quran, there are general instructions about establishing prayer, bowing, and prostrating. There are general references to Hajj, such as performing Tawaf and Sa’i. Similarly, fasting is mentioned briefly. But the detailed rulings regarding prayer, Zakah, fasting, and Hajj—where do these come from?
Neglecting the Sunnah is neglecting the Quran. Neglecting the Sunnah is neglecting the religion itself. Neglecting the Sunnah is neglecting the rulings of the religion. It is impossible to understand the religion properly without returning to the Sunnah of the Prophet, peace and blessings be upon him.
Even the Companions, may Allah be pleased with them, despite their virtue, knowledge, piety, and close companionship with the Prophet, peace and blessings be upon him, were the most knowledgeable, righteous, and pious of people after the Prophet, peace and blessings be upon him. Yet, they could not understand the Quran completely without referring back to the Prophet, peace and blessings be upon him.
For example, when the verse was revealed: "They who believe and do not mix their belief with injustice—those will have security, and they are [rightly] guided" [Quran 6:82], the Companions were confused. They said, “Who among us does not wrong himself? Does this mean we are deprived of security, as no one is free from wrongdoing?” They returned to the Prophet, peace and blessings be upon him, for clarification. He explained, “It is not as you think. Have you not heard the advice of Luqman to his son: ‘O my son, do not associate others with Allah. Indeed, association [with Him] is great injustice’” [Quran 31:13]. Thus, the Prophet clarified that the injustice referred to in the verse is shirk (associating others with Allah).
Who explained this? It was the Prophet, peace and blessings be upon him, who clarified the meaning of the Quran. This example is one among many that illustrate the necessity of referring to the Sunnah to understand the Quran. No matter how knowledgeable someone is in the Arabic language, even if they are the linguistic expert of their time, they cannot fully understand the Quran without referring to the Sunnah.
The Sunnah serves multiple purposes: some parts clarify and explain what is mentioned in the Quran, while other parts provide additional rulings that are not explicitly stated in the Quran. For instance, the prohibition against combining a woman and her aunt in marriage, or against eating certain animals, such as predators with fangs or birds with talons. These rulings were established through the Sunnah. Therefore, adherence to the Sunnah is obligatory.
The people of Islam unanimously agree on this point. Every Muslim is obligated to refer matters of their religion, whether related to beliefs, legal rulings, or any aspect of the faith, to the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. Allah, the Exalted, says: "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" [Quran 4:65].
In this verse, Allah denies the faith of those who do not fulfill these three conditions: referring disputes to the Prophet, peace and blessings be upon him, accepting his judgment without any hesitation, and submitting fully to his ruling. It is not enough to merely refer to the Prophet’s judgment; one must also be completely satisfied with it. Full submission is required, embodying the attitude of, “We hear, and we obey.” This is the state of the true believers.
Allah also says: "The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, ‘We hear and we obey.’ And those are the successful" [Quran 24:51].
This emphasis on obedience to Allah and His Messenger is due to its great importance. The repetition of the command to obey Allah and His Messenger, and to refer disputes to them, comes with promises of rewards for those who obey and warnings for those who disobey. Why would this be mentioned so frequently if it did not emphasize adherence to the Sunnah of the Prophet, peace and blessings be upon him? To reject this is disbelief in the Quran itself.
If someone does not believe in the necessity of referring to the Sunnah and adhering to it alongside the Book of Allah, the Exalted, this is disbelief in the Quran. The Prophet, peace and blessings be upon him, informed us: “I have been given the Quran and something similar to it along with it.” He continued: “Beware! There will come a time when a man reclining on his couch will say: ‘We will only follow what we find in the Quran. Whatever it permits, we will permit, and whatever it forbids, we will forbid.’” Then he warned, saying: “Beware! I was given the Quran and something similar to it along with it.”
This indicates the obligation of believing in the Sunnah and adhering to it as a source of legislation, whether in matters of disputes, beliefs, or rulings. Referring matters back to the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him, is a foundational principle of this religion. For this reason, among the agreed-upon sources of Islamic legislation are the Quran and the Sunnah, as well as consensus (Ijma’), which is based on the first two sources. Consensus is derived from the Quran and the Sunnah of the Prophet, peace and blessings be upon him. These principles are well-established and universally agreed upon by the scholars and the people of Islam. No one who has a proper understanding of the religion of Allah or the verses of the Quran disputes the authority of the Sunnah.
Among the leaders of Islam, such as Imam Abu Hanifa, Imam Malik, Imam al-Shafi’i, and Imam Ahmad, may Allah have mercy on them all, there are countless statements affirming the obligation of following the Sunnah. For example, Imam Abu Hanifa stated: “It is forbidden for anyone to issue a ruling based on my opinion unless they know my evidence.” Similarly, Imam Malik said: “Every person’s opinion can be accepted or rejected, except the one in this grave,” pointing to the grave of the Prophet, peace and blessings be upon him. Imam al-Shafi’i said: “If a hadith is authentic, then it is my madhhab (legal opinion).” Imam Ahmad said: “Do not follow the opinions of this person or that person, but take from where they took.”
These are the teachings of Islam and the stance of the great leaders of guidance and Islamic scholarship: the obligation to return to the Quran and the Sunnah of the Prophet, peace and blessings be upon him. This includes full adherence to the Sunnah. If a hadith is authentic, it must be followed and not rejected, unless there is a valid reason, such as abrogation or specification.
The most dangerous deviation undoubtedly comes from those who outright reject the hadith of the Prophet, peace and blessings be upon him. They claim to only follow the Quran and disregard the Sunnah entirely. Such a stance, without doubt, constitutes disbelief and removes a person from the fold of Islam. It is deeply regrettable that such a heresy appeared after the early generations of Islam, particularly with the introduction of Greek philosophy and its influence on Muslim circles. With the spread of philosophical thought and logic, certain deviations began to appear, including the distinction between hadiths based on their transmission.
Some scholars classified hadiths into categories such as "mutawatir" (mass-transmitted) and "ahad" (solitary reports). While this distinction in classification itself is not problematic, it was used by some to undermine the authority of ahad hadiths. They argued that only mutawatir hadiths could establish matters of belief, whereas ahad hadiths could not. This claim lacks evidence and is baseless, as it was not known during the first three generations of Islam. The Prophet, peace and blessings be upon him, would send individual Companions, like Mu’adh ibn Jabal and Abu Musa al-Ash’ari, may Allah be pleased with them, to teach Islam in different regions. These individuals conveyed both rulings and beliefs, including fundamental aspects of the faith like the testimony of faith: “There is no deity but Allah, and Muhammad is the Messenger of Allah.” If only mutawatir reports were acceptable for matters of belief, this practice would not have occurred.
Furthermore, the hadiths categorized as mutawatir are relatively few compared to the vast body of ahad hadiths. Some who argue against ahad hadiths lack a proper understanding of these classifications and fail to apply consistent reasoning. For example, they might deny certain beliefs, such as the punishment of the grave, despite its basis in both the Quran and ahad hadiths. These ahad hadiths, when properly authenticated, are considered valid evidence by the scholars.
The rejection of ahad hadiths in matters of belief, along with their distinction from mutawatir hadiths, leads to significant confusion and inconsistency. For instance, there are hadiths that combine both beliefs and rulings, such as the supplication recited after the Tashahhud in prayer: “O Allah, I seek refuge in You from the punishment of the grave, from the punishment of Hellfire, from the trials of life and death, and from the trial of the Antichrist (Al-Masih ad-Dajjal).” These matters of the unseen are directly tied to belief. If they were to follow their own logic
They would reject these authentic ahad hadiths, which is untenable and contradictory. This flawed distinction undermines the validity of many essential teachings.
Imam al-Shafi’i, may Allah have mercy on him, brilliantly addressed the authority of the Sunnah in his famous book, Al-Risala. He emphasized that the Muslim community has unanimously agreed that anyone presented with an authentic Sunnah must not reject it for the opinion of anyone else, regardless of their status. This principle is a cornerstone of Islamic scholarship.
Adhering to the Sunnah is central to the religion of Islam. Any attempt to restrict the Sunnah, such as by rejecting ahad hadiths in matters of belief, represents a deviation from the teachings of the early Muslim generations. These misguided distinctions are neither sound nor well-founded. The Prophet, peace and blessings be upon him, would send individual Companions to teach the faith, including matters of belief, rulings, and acts of worship. Their teachings were not limited to jurisprudential rulings but also covered fundamental beliefs, such as monotheism (Tawhid). If such individual transmissions were not valid, this practice of the Prophet, peace and blessings be upon him, would not have been acceptable.
For those who argue that only mutawatir hadiths are reliable for establishing beliefs, their approach is flawed. Even by their own logic, many hadiths considered mutawatir are not easily distinguishable to them due to their lack of expertise. This ignorance leads to contradictions in their application of these principles.
For example, they may reject beliefs like the punishment of the grave, despite its basis in clear and authentic texts, because they claim it is not established through mutawatir hadiths. Yet, scholars of hadith and Islamic theology agree that the punishment of the grave is well-supported by authentic evidence. By rejecting ahad hadiths, they undermine the very foundation of Islamic jurisprudence and theology. This invalidates a large portion of the Prophet's teachings, which were conveyed through authentic ahad narrations.
The distinction between mutawatir and ahad hadiths, while valid in a technical sense, has been misused to reject foundational aspects of the faith. Furthermore, many hadiths encompass both rulings and beliefs, as in the case of the supplication mentioned during prayer, which includes seeking refuge from the punishment of the grave, the punishment of Hellfire, and the trials of life and death. These matters of the unseen are fundamental to belief. By their own flawed logic, they would have to reject such teachings, which leads to inconsistency and contradiction.
Imam al-Shafi’i, may Allah have mercy on him, eloquently addressed the authority of the Sunnah in Al-Risala. He stated that it is impermissible for anyone to abandon an authentic Sunnah for the opinion of any scholar or individual, regardless of their status. This principle underscores the necessity of adhering to the teachings of the Prophet, peace and blessings be upon him.
The distinction between mutawatir and ahad hadiths, when misapplied, undermines the integrity of Islamic teachings. Scholars have universally agreed on the validity of authentic ahad hadiths in both beliefs and rulings. The rejection of the Sunnah in any form represents a deviation from the consensus of Islamic scholarship. It is essential to adhere to the Quran and the Sunnah together, as they complement and explain one another. This misapplication of the distinction between mutawatir and ahad hadiths has caused many to fall into error and deviation.
Among those who propagated such distinctions were groups like Hizb ut-Tahrir. Their views often included elements of Mu’tazilite theology and other significant deviations in matters of creed and rulings. This group has influenced some young people, but their teachings are in direct conflict with the principles established by early Islamic scholars. Such deviations lack a firm and sound foundation and contradict the established understanding of Islam.
The outright rejection of the Sunnah is a clear act of disbelief, while the flawed distinction between mutawatir and ahad hadiths in matters of belief constitutes a serious error and misguidance. Both lead to significant harm to one’s understanding of the religion. Additionally, rejecting authentic hadiths because they do not align with one’s particular school of thought or opinion represents a severe form of bias and deviation.
Some later scholars, driven by rigid adherence to their schools of thought, dismissed authentic hadiths solely because they contradicted their established positions. This form of sectarianism has led to peculiar rulings, such as the refusal to marry someone from another school of thought, or the claim that followers of certain schools could be treated as if they belonged to the People of the Book. For example, some argued that one could marry women from another school of thought but not allow their women to marry followers of other schools, akin to the treatment of Jews or Christians.
Such extreme positions are absurd and have no basis in the teachings of Islam. Even in prayer, some sectarians refused to pray behind imams of other schools of thought. This issue persisted in the Sacred Mosque in Mecca during the late era of King Abdulaziz.
Where separate congregations were held for each school of thought, thankfully, these practices were eventually abolished, and unity in prayer was restored. Such sectarianism and rigidity, where adherence to a particular school becomes akin to a separate religion, are far removed from the essence of Islam.
Allah commands in the Quran: "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you—when you were enemies and He brought your hearts together, and you became, by His favor, brothers" [Quran 3:103]. Islam is a religion of unity, and any practice that divides Muslims on the basis of sectarianism goes against the principles of the faith.
Studying a particular school of thought is acceptable for gaining knowledge and understanding, but rigid adherence to a school to the extent of rejecting clear evidence from the Quran and Sunnah is not from the religion. Some scholars, out of sectarian loyalty, went so far as to claim that any verse or hadith contradicting their school must either be reinterpreted or considered abrogated. Such views resemble claims of infallibility for their scholars, which is utterly unacceptable.
Islam commands obedience to the Quran and the Sunnah, and rejecting them for sectarian opinions is a grave error. Following the Sunnah means adhering to the sayings and actions of the Prophet, peace and blessings be upon him, as transmitted authentically. The term "Sunnah" has various meanings in Islamic discourse.
In some contexts, "Sunnah" refers to the correct creed and methodology, as in the term "Ahl al-Sunnah wa al-Jama’ah" (the people of Sunnah and community). In this sense, "Sunnah" signifies the foundational beliefs of Islam that align with the Quran and the Prophet’s teachings. The term "Sunnah" is also used to describe the general way of life and practices of the Prophet, peace and blessings be upon him. For instance, the Prophet said: “Whoever turns away from my Sunnah is not from me,” referring to his overall guidance and example.
In a more technical, legal sense, "Sunnah" can also mean recommended acts, as opposed to obligatory ones. For example, in fiqh (Islamic jurisprudence), Sunnah actions refer to practices that are rewarded if performed but not sinful if omitted. However, in the context of this discussion, the Sunnah refers to the hadith—the sayings, actions, and approvals of the Prophet, peace and blessings be upon him.
This is the focus of the topic at hand: the authority of the hadith and the necessity of adhering to the Sunnah as conveyed through authentic narrations. Unfortunately, some people, when confronted with certain rulings or teachings, question whether they are explicitly mentioned in the Quran. This reflects a misunderstanding of the role of the Sunnah in Islam.
They behave as though they will only accept what is explicitly stated in the Quran, disregarding the fact that Allah, the Exalted, has commanded in His Book to follow both the Quran and the Sunnah. The Quran itself is filled with verses emphasizing obedience to Allah and His Messenger. This dual obligation is not redundant but necessary, as the Sunnah complements, explains, and legislates alongside the Quran.
This fundamental principle must be understood by all Muslims. My intention here is to highlight the importance of the Sunnah, as well as its role in clarifying and complementing the Quran. For those who wish to delve deeper into this topic, I recommend studying books such as the introduction to Imam al-Darimi’s Musnad, the introduction to Sunan Ibn Majah, or contemporary works like Shaykh al-Albani’s The Authority of the Sunnah. Additionally, the classic work Al-Risala by Imam al-Shafi’i remains one of the most comprehensive treatises on this subject.
Ibn al-Qayyim, in his book Al-Sawa’iq al-Mursala, also dedicates significant sections to defending the authority of the Sunnah. These resources are invaluable for understanding the role and significance of the Sunnah in Islamic faith and practice.
I pray to Allah, the Most High, to guide us all to the truth, to enable us to adhere to His Book and the Sunnah of His Prophet, peace and blessings be upon him. May Allah make what we have learned and discussed a source of benefit for us and evidence in our favor on the Day of Judgment. All praise is due to Allah, Lord of the worlds. Peace, mercy, and blessings of Allah be upon you all.
