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Chapter 1
The Necessity of Adhering to the Sunnah and Forbidding Defying it Early generations of Muslims are unanimous in that the Sunnah of the Prophet is the second and last source for Islamic Jurisprudence in all matters of life, belief, the unseen, Laws and Commandments, politics and education. They also unanimously prohibit shunning the Sunnah in any of the matters mentioned above, or preferring opinions, Ijtihad (trying one’s best to reach a Fatwa concerning a matter that has no clear rule in religion) or Qiyas (to establish a rule concerning a new matter by comparing it to a similar matter that has a rule in religion) to the Sunnah. Imam Ash-Shafi’i said in his book Ar-Risalah: “Qiyas is not permitted when a Khabar (Hadith) exists.” Similar to this saying is what some scholars say: “If Athar (Hadith) exists, Qiyas is abandoned,” and, “There is no Ijtihad where the Nass (text of the Quran or Hadith) exists.” Their proof to these sayings are found in the Quran and the Sunnah. The Quran Orders Muslims to Revert to the Sunnah The Quran provides many Ayat that order Muslims to refer to the Sunnah for judgment, some of them are mentioned here as a reminder, And remind (by preaching revelation, O Mohammad) for verily, the reminding profits the believers. [51:55]. 1 -- It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [33:36]. 2 -- O you who believe! Do not forward (& speech or objection) in the presence of ‘Allah and His Messenger (the Quran & Sunnah), and fear Allah. Verily, Allah is All-Hearing, All-Knowing. [49:1]. 3-- Say (O Mohammad): “Obey Allah and the Messenger (Mohammad).” But if they turn away, then Allah does not like the disbelievers. [ 4-- And We have sent you (O Mohammad) as a Messenger to mankind, and Allah is sufficient as a Witness. He who obeys the Messenger, has indeed obeyed Allah, but he who turns away, then We have not sent you (O Mohammad) as a watcher over them. [4:79-80]. 5 — O you who believe! Obey Allah and obey the Messenger (Mohammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. This is better and more suitable for final determination [ 6 -- And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and [ Make not the calling of the Messenger among you as your calling of one another. Allah knows of you who slip away under shelter (of some excuse without taking permission to leave, from the Messenger). And let those who oppose the Messenger’s commandment (Sunnah, orders, statements, etc.) beware, lest some Fitnah (trials, calamities, disbelief, etc.) befall them or a painful torment be inflicted on them. [24:63]. 9 -- O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered. [ By the Star when it goes down (or vanishes). Your companion (Mohammad) has neither gone astray nor erred. Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. And We have also sent down unto you the Reminder and the Advice, that you may explain clearly to men what is sent down to them, and that they may give thought [16:44]. Hadiths that Call upon Muslims to Obey theProphet in All Matters As for the Sunnah, it contains numerous evidences, that clearly attest the obligation of following the Messenger in all matters of religion. The following are some of them: 1 — Abu Hurairah narrated that the Messenger of Allah said, what translated means: “All of my Ummah (nation) will enter 2 — Jabir ibn Abdillah said: “Angles came to the Prophet while he was sleeping. Some of them said: lHe is asleep.’ Others said: ‘The eye is asleep, but the heart is awake.’ They said: ‘There is an example to this friend of yours, therefore say your example.’ Some ofthem said:’He is asleep.’ And others said:’ The eye is asleep, but the heart is awake.’ They said: ‘His example is like the example of a man who built a house, threw a feast and sent a caller (inviting to the feast). Whoever accepts the invitation, will enter the house and will eat from the feast Whoever does not accept the invitation, will not enter the house and will not eat from the feast’ They said: ‘Clarify it (this example) so that he understands it’ Some of them said: ‘He is asleep.’ And others said: ‘ The eye is asleep, but the heart is awake.’ They said: ‘The house is 3 -- Abu Moosa narrated that the Prophet said, what translated means: “The example of me and what Allah has sent me with, is like the example of a man who came to a people, saying: ‘O my people! I saw the army (of the enemy) with my own eyes. I am the naked warner (the habit of Arabs before Islam was that when one wants to warn his people of an invading army, he does so while naked to be more dramatic). Therefore, escape escape.’ Some of his people obeyed him and left at night, traveling at ease, and they were safe. Others disbelieved and in the morning they were still in their places. The army attacked them in the morning, destroyed and overwhelmed them. This is the example of whoever obeys me and follows what I was sent with, and the example of whoever disobeys me and disbelieves in what I was sent with of truth” [Al-Bukhari & Muslim]. 4 -- Abu Rafi’ said that the Messenger of Allah said, what translated means: “Let me not find any of you, and while resting on his couch, that if an order of mine is mentioned in front of him, either a command of mine or a prohibition, he says: ‘I do not know! Whatever we find in the Book of Allah (the Quran) we follow (otherwise we do not!).”’ [Ahmad, Abu Dawood, At-Tirmithi, ibn Majah, At-Tahawi & others]. 5 -- Al-Miqdam narrated that the Messenger of Allah said, what translated means: “Verily! I was given the Quran and its equal with it (the Sunnah). There may be a man, his stomach is full and he is (laying) on his couch, and saying: ‘Hold fast to this Quran. Whatever you find of ‘permissible matters, take it as permissible, and whatever you find in it of prohibitions, consider it prohibited,’ However, whatever the Messenger of Allah renders impermissible is equal to what Allah renders impermissible. Verily, (the meat of) domestic donkeys is impermissible, also all carnivores which have fangs, also all what one finds that belongs to a Mu ‘aahid (people of the Scripture who live under Muslim rule) unless its owner gives it away. And whoever stays with a people (as a guest), then they must be generous to him, if they do not, then he can take from them what he needs (of sustenance).” [Abu Dawood, At-Tirmithi, Al-Hakim & Ahmad]. Abu Hurairah narrated that the Messenger of Allah said, what translated means: “I have left with you two things, that (if you hold fast to them) you will never be misled after them (as long as you hold fast to them): The Book of Allah and my Sunnah. They will not separate from each other till they meet me on the Hawdh (the pool of The Meaning of the Above Evidences The above Ayat and Hadiths have benefits of very crucial importance, mentioned as follows: 1 -- There is no difference between Allah’s Decrees and the decrees of the Messenger. Believers are not given any choice to disobey them. Disobedience of the Prophet is the same as disobeying Allah, both are utter misguidance. 2 -- No one has the right to introduce his preference between the hands of the Prophet (after his Sunnah has been decreed or mentioned), exactly as no one has any preference between Allah’s Hands (after His order has been decreed). It is impermissible to defy the Sunnah of the Messenger. IbnAl- Qayyim sa id in his book Flam Al-Muwaqqi’in: “This means the following: Do not say until he (the Messenger) says, do not order until he orders, do not issue a Fatwa (legislative opinion) until he says his Fatwa, and do not decide in any matter until he issues his decision concerning it and until his order is established.” 3 -- Whoever obeys the Messenger obeys Allah, the Praised One. 4 -- To shun the obedience of the Messenger is a Kufr. 5 -- The necessity of referring to Allah and His Messenger when divisions and differences arise in matters of religion. Ibn Al-Qayyim said: “The Praised One decreed that He and His Messenger must be obeyed. He repeated the order (saying [ 6 -- In the sight of the Shari’ah (Islamic Law), accepting divisions, by not referring to the Sunnah to end this division, is a major cause for the failure of Muslims in all their matters and the cause for their losing their strength and effectiveness. 7 -- Warning against disobeying the Messenger because of what this disobedience leads to of an evil end in this life and in the Hereafter. 8 -- Those who defy the order of the Messenger deserve to fall in calamities in this life, and face the painful torment in the Hereafter. 9 -- The necessity of accepting the Message of the Messenger and his decrees. This acceptance is the cause for the good life and happiness in this life and in the Life After. 10 — Obeying the Prophet leads to entering 11 -- One of the characteristic of the hypocrites, who show Islam and conceal Kufr, is that if they are called to refer to the Messenger and his Sunnah as a judge, they refuse and hinder from this path. 12 -- Mu’mins (believers) are different from the hypocrites. If they are called to the Messenger to judge between them, they hurry to this path with full acceptance, as if saying: “We hear and we obey.” Therefore, they are the successful ones and the ultimate winners of 13 -- Whatever the Prophet has ordered us, must be followed and obeyed, and we must shun all that he has prohibited us from doing. 14 -- The Messenger is our example and leader in all matters of religion, that is if we seek the pleasure of Allah and the best of the Hereafter. 15 -- All the Prophet has uttered, in matters of religion or the unseen, that cannot be comprehended with our limited minds or proved with experimentation, are a revelation from Allah to him. Misguidance can never touch this revelation. 16 -- The Sunnah of the Messenger clarifies whatever is revealed in the Quran. 17 -- The Quran cannot be a substitute for the Sunnah. On the contrary, the Sunnah is equal to the Quran in terms of the necessity of adherence and implementation. Whoever substitutes the Quran for the Sunnah defies and disobeys the Messenger, consequently committing disobedience of the Ayat mentioned above. 18 -- Whatever the Prophet has prohibited is equal to whatever Allah has prohibited. All decrees of the Messenger, that cannot be found in the Quran, are considered as if they were in the Quran. The Messenger said, what translated means: “Verily! I was given the Quran and its equal with it” [Abu Dawood, At- Tirmithi, Al-Hakim & Ahmad]. 19 -- Immunity from error and misguidance is only attained through adherence to both the Quran and the Sunnah. This rule is valid till the Day of Judgment. Therefore, it is impermissible to differentiate between the Book of Allah and the Sunnah of His Prophet. The Necessity of Adhering to the Sunnah in Matters of Belief and Laws The above evidences from the Quran and the Sunnah clearly attest that adhering to the Sunnah, and all what the Prophet has decreed, is absolutely necessary. Whoever refuses to refer to the Sunnah for judgment and does not accept whatever the Sunnah decrees, is not a believer. I would also like to point out that there are two important matters that these evidences clarify: First: These evidences provide general guidance to whoever hears about this religion, till the Day of Judgment. This is clearly stated in the Ayah: that 1 may warn therewith you and whosoever it may reach. [ This was further explained by the Prophet himself in the Hadith: “And Prophets were only sent to their own people. However, I was sent to all mankind.” [Al- Bukhari & Muslim], and, “By Whom my soul is in His Hand, no man of this nation hears of me, also no Jew or Christian, and then does not believe in me, but will be of the people of Hell” [Muslim, ibn Mandah & others]. Second: This rule (that the Sunnah must always be obeyed) includes all matters of religion, let it be matters of belief, Laws, etc. Every companion was obligated to believe in all of this (matters of belief and Laws) whenever he heard a decree of the Prophet, or was informed about it by another companion. It was not permissible for any companion to reject the Hadith of the Prophet if it was an Ahad Hadith by another companion, even in matters of ‘Aqidah (belief). Likewise, whoever comes after the companions, has no right to reject the Hadith using the same excuse (that it is an Ahad Hadith), as long as whoever is narrating the Hadith is truthful himself. This must be the case till Allah inherits the earth and all that is on it. This was the case during the time of the Tabi’in (the second generation of Islam) and the Mujtahid Imams (who perform Ijtihad which is trying one’s best to reach a decision concerning a matter of religion, depending on the Quran and the Sunnah), as we will narrate of Imam Ash -Shaffi later on in this book. Al-Khalaf (Later Generations) Judged the Sunnah Instead of Judging With the Sunnah After the righteous generations, came generations that ignored the Sunnah of the Prophet and lost their grip on it. This happened because the later generations adopted rules and basics that some people of Al-Kalam (philosophers), and some scholars of Fiqh and Usul (those who establish general rules comprised of numerous minor rules) adopted. As a result of these adopted rules, the Sunnah, or at least a major part of it, was ignored and doubted. A part of the Sunnah was even rejected because this part was in opposition to the general rules that Al-Khalaf established!! The Ayah was changed: Instead of referring to the Sunnah for judgment, they did the opposite. They referred the Sunnah to their own rules and regulations for judgment!! Whenever their rules agreed, they accepted the Sunnalv Otherwise, the Sunnah was rejected!! As a result, the strong ties between Muslims, from among Al-Khalaf, and the Sunnah, were severed. Muslims of Al-Khalaf have become ignorant in the Messenger, his belief, Seerah (life story), worship, fast, prayer, Hajj, Laws and his legislative decrees. If these people are asked about any of the above, their answer will be issued based on weaker even fabricated Hadiths!! Or they may answer with a Mathhab (a school of though and a way of understanding the religion according to a certain scholar). If their answer is in opposition to a correct Hadith, and if they are reminded with this fact, they do not change their decision. Nor do they accept to adhere to the truth because of some doubts that they raise, or because of their rules and regulations. We will mention some of these rules later on in this book, God willing. This disease, that we explained above, has become widespread in the Muslim world today. It even touched the majority of religious magazines and books. Very few refer to the Quran and the Sunnah when issuing Fatwas. The majority depend on one of the four Mathaheb (schools of thought of Abu Hanifah, Malik, Ash-Shafi’i & Ahmad). Occasionally, they refer to other than these four Mathaheb for Fatwa, but only for certain interest of the Muslim nation, so they claim. To these people, the Sunnah has become a forgotten matter, unless this certain interest requires referring to the Sunnah!! An example of this is the attitude of some of these people concerning the Hadith by ibn Abbas that, at the time of the Prophet, if one divorces his wife three times in the same time, that it was considered one divorce only. These people considered this Hadith as a long ignored Mathhab!! Later, they adopted it (because of Masla’ha [certain necessity of the Muslim nation] and not because it was the Sunnah!), but after they were fighting against it and against who calls to it!! The Sunnah has Become a Stranger to Al-Khalaf What proves that the Sunnah has become a stranger in this later generation is the following. One famous Islamic magazine was asked if Allah gathers animals on the Day of Judgment. Their answer was: “Imam Al-Alosi said, in his transliteration of the Quran: ‘There is no Nass (text) from the Book or the Sunnah concerning this matter that we can use to confirm that other than mankind and Jinn, of animals and carnivores, will be gathered (on the Day of Judgment).’” This was the answer to the above question! This answer is amazing, and self-evident to how people of knowledge, let alone the ignorant, ignore knowledge of the Sunnah. There are many correct Hadiths concerning this matter. They all attest that animals and carnivores will be gathered and will be judged against each other. One of these Hadiths is. “You (people) will give back each his dutiful right (on the Day of Judgment). Even the sheep that does not have a horn will be able to revenge (harm done to it by) the sheep that has a horn!” [Muslim]. (Then all animals will be made dust). As ibn Amr said, this is when the Kafir says, as mentioned in the Quran: “Woe to me! Would that I were dust [78:40] Rules of Al-Khalaf That They Substituted for the Sunnah What are these rules and regulations that Al-Khalaf introduced and substituted for the Sunnah? To answer this question, we say that these rules can be summarized by the following: First: Some scholars of Al-Kalam said that Hadith Al-Ahad is not valid in matters of’Aqeedah (matters of belief and the unseen)!! As a consequence, some Du’at (those who propagate Islam) of today repeated this rule, saying that matters of ‘Aqeedah (belief) cannot, and ev en said that itisHaram (impermissible) to, be taken from Ahad Hadiths!! Second: There are some Mathaheb that established some rules concerning the above matter (of Hadith Al-Ahad): a—They preferred Qiyas (to establish a Fatwa concerning a new matter by comparing this matter to a similar one that has a ruling in Islam) to the Ahad Hadith! [Al I’lam & Shar’h Al-Manar]. b—Ahad Hadith is rejected if it is in opposition to (their own) established rules and regulations!! [Al-I’lam & Shar’h Al-Manar]. c—Rejecting the Hadith that introduces a decree that adds to a rule in the Quran. They claim that since the Sunnah does not perform Naskh (replacing or overruling) over the Quran, then this Hadith must not be accepted. If we accept it, they claimed, then this will constitute a Naskh!! [Shar’h Al-Manar & Al-I’hkam]. d—They claimed that when a general rule is opposed by a specific rule, then the specific rule is overruled. Therefore, they claimed that general rules of the Quran cannot be restricted by Ahad Hadiths [Shar’h Al-Manar & Irshad Al-Fu’hul]. e—They accepted the way people of Al-Madinah conducted their religion as dominant over the correct Hadith!! Third: Taqleed (following a certain Mathhab in all matters of religion) and accepting it as a Mathhab (path) and religion. Chapter 2 Correct Hadiths Cannot be abandoned for Qiyas It is not for a believer, man or woman, when Allah and His Messenger Abandoning a correct Hadith for Qiyas or because the Hadith is in opposition to the practice of people of Al-Madinah, is a clear rebuttal to the above mentioned Ayat and Hadiths. These Ayat and Hadiths clearly state that it is a necessity to refer to the Quran and the Sunnah in matters of differences. People of knowledge do not all agree that a Hadith can be rejected for the reasons that Ahlu Al-Kalam (philosophers) introduced. On the contrary, the majority of scholars are in opposition to these rules and regulations. They refer to the Quran and the Sunnah and accept correct Hadiths instead of following these rules. And why shouldn’t they? It is an obligation on Muslims to adhere to a Hadith, even if one thinks that scholars oppose or do not implement it. Imam Ash-Shafi’i said, in his book Ar-Risalah: “The Khabar (Hadith) must be accepted at the time it is proven to be correct, even if previous scholars have not practiced what is contained in it.” IbnAl-Qayyim said, in his book I’lam Al-Muwaqqi’in: “Imam Ahmad neither preferred a practice to the correct Hadith, nor an opinion, Qiyas, an opinion of a companion or matters that many call Ijmaa’ (unanimity of the Muslim nation on a matter of religion). In reality, it is not Ijmaa’, but rather not knowing if an opposition (to the claimed Ijmaa’ on an opinion) exists. Many consider this Ijmaa’ more valid than a correct Hadith. Imam Ahmad refuted this kind of Ijmaa’ and did not agree to prefer it over a correct Hadith. Also, Ash-Shafi’i said in his new Risalah” that even if one does not know of an opposition to a matter, he still cannot call it Ijmaa’. Texts of the Hadith of the Messenger of Allah are more revered to Imam Ahmad and to the rest of the scholars of Hadith than to prefer a non-existing Ijmaa’, which is based on not knowing of an opposition to an opinion. If this method is valid, then texts (of the Hadith) will be annulled, and then it will be possible for whoever did not know of an opposition to a decision on a matter, to claim Ijmaa’, thus preferring this non-existing Ijmaa’ to the Nass (text form the Sunnah).” Ibn Al-Qayyim also said: “Our righteous ancestors were furious in their anger against whoever preferred sayings, Qiyas, Isti’hsan (preferring an opinion concerning a certain matter of religion) or the opinion of any person, whoever he was, to the Hadith of the Messenger of Allah. They used to shun whoever does the above and refute whoever takes preferences in matters where a Nass exists. They only accepted complete submission, adherence, listening with care and obedience for the Messenger. They rejected the idea of not accepting a Hadith till it is proven that the Hadith was implemented, that Qiyas approves of it, or that a saying of someone agrees with it. Rather, they were adhering to: have decreed a matter that they should have an option in their decision. [33:36], and other Ayat. We now live at a time when if it is said to someone that it was proven that the Prophet said such and such (Hadith), he would say: ‘Who agreed with this (Hadith)?’, thus rejecting the Hadith in this manner. He considers his ignorance, in not knowing whoever agrees with the Hadith, reason enough for him to reject and shun it. If he gives sincere advice to him self, he will know that this manner is a great misguidance, and that it is impermissible to reject Sunnahs of the Messenger of Allah with this kind of ignorance. What is even worse, is that he uses his ignorance as an excuse. He thinks that Ijmaa’ exists against a Sunnah. This is an evil thought to have of the Muslim nation. He thinks that all Muslims agreed to defy the Sunnah of the Messenger of Allah. What is even more wrong is that he claims an Ijmaa’ exists, and says that the reason behind this claim is his not knowing in whoever confirmed, and thus implemented, the Hadith. Therefore, he reverted to his ignorance and preferred it to the Sunnah!! All our dependence is only on Allah.” This is the case with whoever defies the Sunnah, thinking that scholars have agreed on this position. However, what can we say about whoever defies the Sunnah, knowing that many scholars have accepted it, and that the only proof for those who defied it is the rules and regulations of Ahlu Al-Kalam, mentioned before, or because of Taqleed (to blindly imitate others in all matters of religion)? Why is Qiyas Preferred by Some Over the Hadith? This mistake, of preferring the above mentioned rules and regulations of Ahlu Al- Kalam occurs for the following reasons: First, some consider the Sunnah to be in a lesser grade than what Allah has given it. Second, they are in doubt of the validity of the Sunnah. Otherwise, how can they prefer Qiyas over the Sunnah? Qiyas is based on personal opinions and Ijtihad, which are not immune from error. This is why Qiyas must not be used unless it is absolutely necessary. The saying of Ash-Shafi’i, mentioned before, stipulates: “Qiyas is impermissible when there is a Khabar (Hadith).” How can they prefer the practice of some communities (like the people of Al-Madinah) over the Sunnah? They are ordered to refer to the Sunnah in matters of differences as was mentioned before. Imam As-Subki has a beautiful saying concerning this matter. He said, about the one who follows his Mathhab while there is a Hadith that his Mathhab does not refer to, or a Hadith that he does not know who agreed with it: “The best course of action, to me, is to follow the Hadith. Let one imagine himself standing between the hands of the Prophet, and hears him saying the Hadith, can he delay implementing it? No, by Allah. Each is obligated to practice the religion according to his comprehension.” We suspect that this mistake happened because these people doubted the validity and correctness of the Sunnah. What solidifies this suspicion, is knowing that if they knew that the Messenger really said it, they would not have mentioned the rules and regulations of Ahlu Al-Kalam, let alone prefer them over the Sunnah. They would not have used these rules to defy hundreds of correct Hadiths of the Messenger. Their only basis for doing this is following sayings, Qiyas and practices of other people blin dly. Correct practice is what is in total agreement with the Sunnah. To add or delete from the Sunnah is an addition or deletion from the religion itself. To explain this matter (of adding or deleting from the Sunnah), ibn Al-Qayyim said, in I’lam Al-Muwaqqi’in: “The first (adding to the religion) is Qiyas. The second (deleting from religion) is unacceptable Takhsis (restricting the meaning of the Hadith). Both are not of the (accepted) religion. Whoever does not seek to agree with a Nass (text from the Sunnah) sometimes adds to it what is not of it, saying that this is Qiyas. Also, he sometimes applies the Hadith in a restrictive manner, therefore, altering the wider meaning of the Hadith, saying that this is Takhsis. He, sometimes, defies all of the Hadith saying that the followed practice does agree with it! Or he says that this Hadith defies Qiyas or the rules that Ahlu Al-Kalam invented!! We (ibn Al-Qayyim) say that the more one depends on Qiyas, the more he defies the Sunnah. We only see defiance of the Sunnah and Hadith in those who follow Qiyas and opinions. Allah knows how many correct Sunnahs that were abandoned, and how many Athars (Hadiths) that were annulled because of this (Qiyas and opinions). Sunnah and Athars, to those philosophers who follow Qiyas or their opinions, are meaningless and powerless, and their rules and reign are shunned and defied. To them, Sunnah is only a name, and something else (Qiyas and opinions) is obeyed; Sunnah has the reputation and people speak in its name, but the obeyed order or prohibition is for something else (Qiyas and opinions). Otherwise, why were the following Hadiths abandoned? Correct Hadiths Abandoned Because of those Rules of Ahlu Al-Kalam 1 -- The Hadith about the rights of a newlywed virgin. She has exclusive rights to her husband for seven nights. If the newlywed was married before, she has three nights and then he (the husband) divides the time between his wives equally. 2 -- The Hadith about expelling the unmarried adulterer man for one year. 3 -- The Hadith about conditions in Hajj (in a situation of Fhsar [not being able to continue performing the obligations of Hajj beyond a certain area due to an emergency], one asks Allah that his Hajj is valid till the area that he reaches but cannot continue beyond it. He does not have to perform this Hajj again, unless it is the first Hajj, which is obligatory). After this, one can end the state of Fhram (which disallows him to wear sown clothes, sleep with his wife, etc.) 4 -- The Hadith about Mas’h (wiping) the socks (if one wears them after performing ablution). 5 -- What Abu Hurairah and Mu’awiyah ibn Al-Hakam narrated that if one is praying and says (whatever is not a part of the prayer) out of ignorance or by mistake, that his prayer is still valid. 6 -- The Hadith about continuing praying Fajr (dawn prayer) if the sun rises while one has only finished one Rak’aah (kneeling prayer). 7 -- If one forgets that he is fasting and eats, that he continues his fast. 8 -- To fast and give the reward to a dead relative. 9 -- To perform Hajj on behalf of the terminally ill. 10 -- The Hadith with regards to (the judge) accepting one witness and that the plaintiff swears (by Allah to his truthfulness). 11-- To cut off the hand of whoever steals at least a quarter of a Dinar, or its equal. 12 -- The Hadith about capital punishment and confiscating of possessions of whoever married his step mother. 13 -- The Hadith about not killing a Mu’min (believer) for a Kafir (that the Mu’min murdered). 14 -- The Hadith about cursing Al-Mu’hallil (if one divorces his wife at three different occasions and, because Islam does not permit him to remarry her, he hires someone [a Mu’hallil] to marry her briefly and then divorce her so he can remarry her for the fourth time) and whoever hires him. 15 -- The Hadith that states that marriage cannot be conducted without a Wali (an agent [a father, brother, son, the judge, etc.] for the woman who wants to be married). 16 -- The Hadith about whoever is divorced at three different occasions, that she has no obligation on her husband to provide her with life expenses or housing. 17 -- The Hadith: “Give her (a dowry) even if it was an iron ring.” 18 -- The Hadith that permits eating horse meat. 19 -- The Hadith: “And every intoxicant is Haram (impermissible).” 20 -- The Hadith that stipulates that Zakah (obligatory charity) is not required for less than five Awsuqh (around 1,600 pounds of produce). 21 -- The Hadith about hiring people to farm or for irrigation (both in return for a part of the produce). 22 -- The Hadith that the sacrifice offered by a pregnant woman includes her fetus too. 23 -- The Hadith: “The pawned (animal) can be ridden and milked (however, the lender must pay for the animal’s expenses in order for him to ride or milk it).” 24 -- The Hadith that prohibited turning liquor into vinegar. 25 -- The Hadith about sucking (milk while nursing) once or twice (nursing in this case is done by other than the mother. Sucking milk once or twice) will not make the nursing woman be treated like the infant’s mother. 26 -- The Hadith: “You and your possessions are for your father.” 27 - Performing ablution after eating camel meat. 28 -- The Hadith about wiping on the ‘Imamah (turban) during ablution. 29 -- The Hadith about ordering whoever prayed behind the line (the Jama’ah, group) by himself (without necessity), to repeat the prayer. 30 -- The Hadith that orders whoever enters the Masjid while the Imam is giving Khutbah (Friday speech) that he must pray two Rak’ahs (kneeling prayers) for Ta’hiyyat Al-Masjid (to hail the Masjid by offering two Rak’ahs) before he sits down. 31 -- The Hadith about Al-Gha’ib prayer (which is a prayer offered on Muslims who die in another area, but only if notone, in their area, prayed Janazah on them). 32 -- The Hadith about saying “Amin” aloud during prayer (and after reciting the first chapter of the Quran [Al- Fati’hah]). 33 -- The Hadith that permits the father to take back from his son what he gave him as a gift. Others cannot do this. 34 -- Going for Eid (feast) prayer the next day, if one knows about Eid in the afternoon. 35 -- The Hadith that permits sprinkling water over the urine of the boy who eats solid food. 36 -- The prohibition of praying on graves. 37 -- The Hadith about Jabir selling a camel on the condition that he can ride it till he reaches Al-Madinah. This happened when the Muslim army was returning to Al-Madinah after the battle of Khaibar. 38 -- The Hadith that prohibits wearing, sitting or riding on skins of carnivores. 39 -- The Hadith: “None of you should prevent his neighbor from sticking apiece of wood in his side of the wall (if the wall is shared by both neighbors).” 40 -- The Hadith about if someone becomes a Muslim while married to two sisters, that he should choose any one of them and divorce the other. 41 -- The Hadith about the permission to offer voluntary Witr prayer while riding (a horse, camel, etc.). 42 -- The Hadith: “All carnivores that have fangs are Haram (impermissible to eat their meat).” 43 -- The Hadith: “Putting the right (hand) on the left (hand) while (standing) in prayer, is from the Sunnah.” 44 -- The Hadith: “A man’s obligation to pray is not fulfilled unless Sujud (bowing down while praying).” he straightens his back while performing Ruku’ (kneeling in prayer) or 45 -- The Hadiths about raising the hands before and after performing Ruku’. 46 -- The Hadiths about supplication after starting the prayer (and before reciting the Fati’ha). 47 -- The Hadith about the prayer: “What makes it Tahrim (by only indulging in acts of prayer while praying) is Takbir (saying ‘Allahu Akbar,’ Allah is The Greatest), and what makes it Tah’lil (to say and do what one wishes after the prayer is finished, end of prayer) is Salam (saying ‘As-Salamu Alaikum Wa Rahmatu Allah’ twice, once to the right and once to the left at the end of the prayer).” 48 -- The Hadith about the permission of carrying children while praying. 49 -- Hadiths about Al-‘Aqiqah (offering sacrifice when Allah gives one the gift of a son or a daughter). 50 -- The Hadith about what to do: “If someone peeks in (your house) without your permission.” 51 -- The Hadith: “Bilal performs Athan (calls for the prayer) at night..” This Hadith informed Muslims that the Athan of Bilal at night is to remin d them to prepare to eat Su’hur during the nights of Ramadhan, and is not the Athan that prohibits eating or drinking at dawn, that Athan is called for afterwards. 52 -- The Hadith that prohibits fasting on Fridays (except if it falls during the lunar month of Ramadhan, or if one fasts one day either before or after Friday). 53 -- The Hadith about performing the prayer of Al- Kusuf (the eclipse) and Istisqaa’ (asking Allah to send rain). 54 -- The Hadith about prohibiting breading the bull (with a cow for money. However, one can permit this breading as a favor to others). 55 -- That if death touches a Mu’hrim (who is performing I’hram during Hajj), his head should not be covered when buried, nor should he be perfumed.” [I’lam Al-Muwaqqi’in]. All the above Hadiths, and many more, are among the Hadiths that were shunned because of Qiyas or the above mentioned rules and regulations of Ahlu Al- Kalam. Some of these Hadiths were shunned because the practice of the people of Al- Madinah was against them, as Imam ibn Hazm said. Following are more Hadiths that were defied by these people (who follow Qiyas and Ahlu Al-Kalam instead of Hadith): 1 -- The Hadith about the Messenger’s reciting Surahs (chapters) At-Tur [52], during Maghrib (just after sunset) prayer, and Al-Mursalat [77], during the last period of his life. 2 -- The Messenger’s saying “Amin” after reciting Al- Fati’ha. 3 -- His bowing down in Sujud while reciting (Surah, chapter): When the heaven is split asunder [84:1] (and after reading Ayah 21). 4 -- His praying while sitting down (because he was ill) and the companions were also sitting down behind him. They (people of Taqleed & Qiyas) said that this kind of prayer is not valid!! 5 -- The Hadith about Abu Bakr, that he started leading the prayer, when the Prophet was ill, and that the Prophet suddenly entered the line and sat next to Abu Bakr and started leading the prayer. They (people ofTaqleed& Qiyas) said: “This practice is abandoned, and whoever prays like this will have nullified his prayer.” 6 -- The Hadith about when the Prophet prayed Thuhr (afternoon) and then Asr (evening) prayers immediately after Thuhr, in Al-Madinah, without a reason of fear from enemies or traveling (to show his nations that this can be done when needed, as ibn Abbas said). 7 -- The Hadith that the Messenger was holding a male infant, when the infant urinated on the Prophet’sThawb (long shirt). He called for water and followed the trace of urine on his Thawb and sprinkled water on it and did not wash it. 8 -- The Hadith that the Prophet used to recite Surah (chapter) Qaf [50] and: The Hour has drawn near [54], during Eid (feast) prayer. 9 -- The Hadith that the Messenger prayed (Al- Janazah) on (the body of) Suhail ibn Baidhaa’ in the Masjid. 10 -- The Hadith that the Prophet stoned two Jews who committed adultery. They (people of Qiyas and Taqleed) said: “Their stoning is prohibited.” 11 -- The Hadith that the Prophet used Hijamah (blood letting to suck bad blood out of the body) while in a state of I’hram (during Hajj or Umrah). 12 -- The Hadith that the Prophet wore (permissible) perfume after ‘Hill (when the state of I’hram is ended after completing acts and obligations of Hajj or Umrah) and before Tawaf (circling) the Kaa’bah. 13 -- The Hadiths about the two Taslims (saying As- Salamu Alaikum Wa Rahmatu Allah) at the end of the prayer. There are many other Hadiths that people of Taqleed and Qiyas have rejected what they contained of the Messenger’s orders. If one sought to count them, the number will be in the thousands, as Imam ibn Hazm has said. During this chapter, we studied referring to Qiyas and other incorrect methods, instead of the Hadith. The Following chapters are reserved for studying Hadith Al-Ahad and the matter of Taqleed. Chapter 3 Ahad Hadiths Must he Accepted in Matters of ‘Aqeedah There are those who claim that Ahad Hadiths are not accepted in matters of ‘Aqeedah. However, at the same time they attest that Ahad Hadiths are accepted in matters of Laws and Commandments. They, therefore, have differentiated between matters of’Aqeedah and Laws. Can anyone find this differentiation in the above evidences from the Quran or the Sunnah? No, indeed. The Ayat and Hadiths, that we mentioned before, contain matters of belief, along with matters of Laws and Shari’ah (Islamic Jurisprudence). These texts obligate on us the obedience of the Messenger. This obedience, no doubt, is contained in the Ayah: It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision, [33:36] This is how Allah ordered the believers to obey His Prophet, and warned against [59:7]. disobeying him. Allah praised the believers who say, when they are called to refer to Allah and His Messenger for judgment: “We hear and we obey.” All these evidences confirm the obligation of obeying the Messenger and following him in matters of belief and Laws. Also, Allah said, what translated means: And whatsoever the Messenger gives you, take it “Whatsoever,” is a word that means and entails everything. If one asks those, who accept Ahad Hadiths in matters of Laws, about the proof to their saying, their proof will be the same Ayat and Hadiths that we mentioned before!! There are still many Ayat that we did not mention. Imam Ash-Shafi’i mentioned all these Ayat, (the ones we mentioned and other Ayat), in his book, Ar-Risalah One must ask: “What made these people exclude ‘ Aqeedah from these Ayat, when they are contained in the general meaning of these Ayat?” This differentiation, between ‘Aqeedah and Laws, has no proof to support it. Not having proof makes it false. And what is false in essence and beginnings can only produce false ends. A Doubt and a Rebuttal These people, who differentiate between ‘Aqeedah and Laws, have taken in ‘Aqeedah the following doubt: They claim that Ahad Hadiths lead only to Thann (doubts). They confirm that this Thann is Raji’h (closer to certainty than to falsehood), which must be adhered to in matters of Laws, as agreed by all scholars. However, they claim that this Thann Raji’h must not be accepted in matters of ‘Aqeedah, belief and the unseen. If, for the sake of argument, one went along with their saying that Ahad Hadiths are not accepted in matters of belief, then shouldn’t we ask them: “What is the proof to your differentiation (between matters of ‘Aqeedah and Laws)?” Also, “What is the proof to your claim that Ahad Hadiths are not accepted in matters of’Aqeedah?” Some people of today use as evidence, to the above explained claim, the following Ayat: They follow but a Thann (guess,) and that which themselves desire. [53.23], and, Certainly, Thann (conjecture) can be of no avail against the Truth [ They use, as evidence, these and other Ayat in which Allah is criticizing the unbelievers for following conjecture and guessing. These people have ignored the fact that this rejected Thann, in these Ayat, is not the Thann Raji’h of the Ahad Hadiths, which is accepted by scholars. This Thann, mentioned in the above Ayat, is a doubt that is built on guessing and conjecture. Al-Lisan and An-Nihayah. both dictionaries of the Arabic language, offer us the following meaning for this kind of Thann: “Thann: A doubt that arises in you, and then you take it as a certainty and refer to it for judgment.” This is the Thann that Allah criticized the disbelievers for believing in. What supports this meaning is the Ayah: They follow nothing but Thann (conjecture), and they do nothing but lie. [6:116]. Allah said that this rejected Thann is built on conjecture and doubts. If the Thann rejected in the above Ayat is the Thann Raji’h, as some claim, then we must not accept this Thann in matters of Laws also for the two following reasons: First: Allah strongly criticized the unbelievers for depending on Thann in all matters and did not differentiate between ‘ Aqeedah and Laws. Second: Allah specifically mentioned, in some Ayat, that the Thann that He criticized the disbelieves for is in matters of Laws, too. Let us read the very plain and clear Words of Allah, which translated mean: Those who took partners (in worship) with Allah will say: “If Allah had willed, we would not have taken partners with Him, nor would our fathers (matters of ‘Aqeedah and belief), and we would not have forbidden anything (against His Will, [and these are matters of Law]).” Likewise belied those who were before them, (they argued falsely with Allah’s Messengers), till they tasted of Our Wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie.” [6:148]. What further explains this Ayah is: Say (O Mohammad): “(But) the things that My Lord has forbidden are Al-Fawahish (great evil, sins, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge. [ If the above is the case, then the following must be accepted: All the above Ayat and Hadiths that obligate us to accept Ahad Hadiths in matters of Laws, also obligate us to accept them in matters of’Aqeedah. Differentiating between matters of’Aqeedah and Laws, with regards to accepting Ahad Hadiths in either subject, is an alien philosophy to Islam. As-Salaf As-Saleh (our righteous ancestors), including the four Imams that many Muslims follow today, did not know, nor did they approve, of such an alien philosophy. “Ahad Hadiths are not Accepted in Matters of ‘Aqeedah,” is Based on Thann and Doubts What amazes one the most, is the attitude of many Du’aat and writers of today. Whenever their Iman is weak and are faced with a matter of belief of their dislike, even if it was mentioned in a Mutawatir Hadith, like the second coming of Jesus, they reject it, saying: ‘”Aqeedah cannot be taken from Ahad Hadiths!” What amazes one even more, is that this saying is an ‘Aqeedah in itself, as I once told one of them. Therefore, they must produce their unequivocal and indisputable proof to the validity of their claim, otherwise, they will be contradicting themselves. And they will not produce such evidence. They only built their claim on doubts and guessing, which are rejected in matters of Laws, let alone matters of’ Aqeedah. They have fallen victim to what is worse than what they sought to escape from, which is Thann Raji’h, by following Thann Marjo’h (rejected Thann), Then take admonition, O you with eyes (to see). [59:2]. They reached this end because they rejected depending on the light and guidance of the Quran and the Sunnah and followed men’s opinions and ideas. The Proofs to the Necessity of Accepting Ahad Hadiths in Matters of’Aqeedah There are other proofs that specifically obligate accepting Ahad Hadiths in ‘Aqeedah. Following we mention some of these proofs and their meanings: First: Allah said, what translated means: And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a Tai’fah (party) only should go forth (and stay with the Prophet), that they (who are left behind with the Prophet) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so they may beware (of evil). [9:122]. Allah encouraged the believers to have a group from among them to stay with the Prophet to learn their religion from him. There is no doubt that this rule applies not only to matters of Laws and Commandments, but also applies to other matters of religion. There is no doubt that the teacher and his pupil must start teaching, or learning, the most important parts and then what is less in importance. There is no doubt, again, that matters of ‘Aqeedah (belief and the unseen) are more important than matters of Laws and Commandments. This is the reason behind the false claim that matters of ‘Aqeedah cannot be taken from Ahad Hadiths. The above Ayah refutes this claim. Allah encouraged this group, from among the believers, to learn the religion, in matters of ‘Aqeedah and Laws. Also, He ordered them to warn their people when they return to them, teaching them matters of ‘Aqeedah and Laws. A “Tai’fah” in Arabic means one person or more. If matters of ‘Aqeedah, along with matters of Laws, cannot be taken from Ahad Hadiths (that are narrated by a few pious persons), then why did Allah encourage such Tai’fah (party of one or more) to warn their people, saying: So they (their people) may beware ? This Ayah is clear in meaning that knowledge can be attained through this warning by the Tai’fah to their people. This is similar to: so they may reflect [7:176], also, that they may comprehend. [ Second: Allah said, what translated means: And follow not (O man, i.e. say not, or do not or witness not, etc.) that of which which you have no knowledge. [ It is well known that Muslims, since the time of the companions, followed and accepted Ahad Hadiths in Laws and matters of ‘Aqeedah and the unseen, such as the job of creation, signs of the Last Day and Allah’s Attributes. If these Ahad Hadiths are not to be accepted with certainty in matters of belief and the unseen, then the companions, Tabi’in (the second generation of Islam) and all Imams of Islam have all followed that of which they had no knowledge, as Imam ibn Al-Qayyim said. No Muslim can utter such nonsense. Third: Allah said, what translated means: O you who believe! If a rebellious evil person comes to you with a news, verify it. [49:6]. This Ayah used the word “Tabayyanu,” and in another way of reading it Tathabbatu,” which both mean “verify it”. This Ayah means that if a truthful Muslim brought forward a Khabar, then the news must be taken with certainty. Tathabbut (verifying) in this case is not obligated on Muslims, rather, it must be accepted at once. This is why ibn Al-Qayyim said: “This (Ayah) means that the Ahad Khabar (narrated by one or few pious persons) is to be accepted without the necessity of verification. If this Khabar does not lead to certainty, then verification would have been ordered until certainty occurs. What proves this meaning, is that the Salaf and Imams of Islam used to always say: ‘The Messenger of Allah said, did, ordered or forbade such and such.’ This is very well known in their speech. One reads in Sahih Al-Bukhari (the book of Hadith that is the most correct after Allah’s Book): ‘The Messenger of Allah “said” (with certainty, otherwise he would say: “Was reported to have said”)... on numerous occasions.’ Many Hadiths by the companions have said the following: ‘The Messenger of Allah said...’. He (the companion and narrator of the Hadith) only heard it from another companion (not directly from the Prophet). This saying, (“the Prophet said...”), is a testimony, from the narrator, that he accepts, with certainty, that the Messenger did or said what it (the Ahad Khabar or Hadith) says he did or said. If the Ahad Khabar does not lead to certainty, then he (the companion or the narrator) has followed that which he has no knowledge and used it as proof coming from the Messenger.’” [I’lam Al- Muwaqqi’in]. Fourth: The Sunnah of the Messenger and his companions confirm that Ahad Khabar is accepted in matters of ‘Aqeedah. The Sunnah of the Messenger and his companions, during the Messenger’s life and after his death, unequivocally confirms that there is no difference between ‘Aqeedah and Laws, if both are narrated by Ahad Hadiths. The Sunnah confirms that Ahad Hadith is proof itself in all these matters (belief and Laws). Following are some correct Hadiths to support the above: Imam Al-Bukhari said: “Chapter: Accepting the Ahad Khabar by a Truthful (man) in Athan (calling to prayer), Prayer, Fasting, Inheritance and Laws, and Allah’s saying: Of every troop of them, a Tai’fah (party or group) only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so they may beware (of evil). [9:122] A man can be called a Tai’fah because Allah said, what translated means: And if two Tai’fahs (parties or groups,) among the believers fall to fighting [49:9]. ‘If two men fought each other, then they are also meant by this Ayah. Also, 0 you who believe! If a rebellious evil person comes to you with a news, verify it The Prophet sent Amirs (governors of provinces or army leaders) one after the other. If one of them forgot the Sunnah, he will be reminded of it (and will have to accept it without verification).” Afterwards, Al-Bukhari narrated many Hadiths to support what he mentioned of accepting Ahad Khabars. He wanted to prove that Ahad Khabars must be adhered to and that they are accepted with certainty, following are some of these Hadiths followed by my explanation: 1 -- Malik ibn Al-Huwairith said: “We, some young men of the same age, came to the Prophet and stayed with him for about twenty days. The Messenger of Allah was merciful and kind. When he thought that we missed our families and felt homesick, he asked us about whoever we left behind (their families), and we told him. He said: ‘Go back to your families, stay with them, teach and order them (to do good) and pray as you saw me pray.’” The Messenger ordered each one of these young men to teach his family. Teaching contains matters of belief. The first of what is contained in the meaning of teaching must be about ‘Aqeedah. If Ahad Khabar was not accepted, then this order of the Prophet would have been empty of any meaning. 2 -- Anas ibn Malik said that people of saying: “Send a man with us to teach us Islam and Sunnah.” TheMessenger held Abu’Ubaidah’s hand and said: “This (Abu ‘Ubaidah) is the Amin (trusted man) of this Ummah (Muslim nation).” [Narrated by Muslim, and Al-Bukhari narrated a part of it]. If Ahad Khabars are not accepted with certainty, then the Prophet would not have sent Abu’Ubaidah by himself to 3 -- Abdullah ibnUmar said: “While people of Qibaa’ where praying Fajr (dawn prayer), a man came to them. He said: ‘(Ayat of the) Quran have been revealed to the Messenger tonight, and he was ordered to face the Kaa’bah (in Makkah [during prayer]), therefore face it.’ Their faces were towards Ash-Sham (facing This Hadith is a Nass (text) that the companions accepted the Ahad Khabar which nullified facing 4 -- Sai’d ibn Jubair said that he said to ibn Abbas: “Nawf Al-Bakkali claimed that Musa (Moses) the companion of Al-Khidhr is not the Moses of the Children of Israel” Ibn Abbas said: “The enemy of Allah hashed. ObaiibnKaa’b told me that the Messenger of Allah stood in speech...” and he mentioned the Hadith of Musa and Al-Khidhr in a way that proves that Musa (sent to the Children of Israel) is the same Musa who accompanied Al-Khidhr. [Al-Bukhari, Muslim & Ash-Shafi’i]. Ash-Shafi’i said: “Ibn Abbas, as knowledgeable and pious as he is, accepted the Khabar by Obai ibn Kaa’b from the Messenger of Allah. He even called a Muslim man “a liar.” This is because Obai ibn Kaa’b told him of the Prophet what clearly indicates that Moses, who was sent to the Children of Israel, is the same one who accompanied Al- Khidhr.” The above saying by Imam Ash-Shafi’i is evidence that he did not differentiate between ‘Aqeedah and Laws with regards to Ahad Khabar. To decide if Moses, (of the Children of Israel), is the companion of Al-Khidhr or not, is a matter of the unseen and not a matter of Laws and actions, as is evident. What further proves this conclusion, is that Ash-Shafi’i included an important chapter in his book, Ar-Risalah. under, “Chapter: Evidence to the Necessity of Accepting the Ahad Khabar.” In this chapter, he introduced many proofs from the Quran and the Sunnah. These proofs are general in meaning, and confirm that the Ahad Khabar must be accepted in matters of’Aqeedah, too. Also, the Imam’s explanation of these proofs is general and contains accepting Ahad Hadiths in matters of’Aqeedah. He ended the chapter with the following: “There are many Hadiths, with regards to accepting the Ahad Khabar. We introduced enough evidence to this fact. This is the way of our Salaf, and the generations that followed, till the generation that we have witnessed. This is the (correct) way. Also, this is what was reported to us about people of knowledge in other countries.” These words have a general meaning that includes accepting Ahad Khabar in matters of’Aqeedah. Ash-Shafi’i also said: “If anyone is permitted to say that all Muslims, of old an new, have agreed to accept the Ahad Khabar and adhere by it, saying that there is not a Muslim scholar who did not accept of it (Ahad Khabar), I will be that person. However, I say: ‘I do not know of any Muslim scholar who disagreed on the matter of accepting the Ahad Khabar’”. Disregarding Ahad Hadiths in Matters of ‘Aqeedah is a Bid’ah (Innovation in the Religion) Texts of the Quran and the Sunnah, the way of the companions and the sayings of scholars are all clear evidence to the necessity of accepting Ahad Hadiths in all matters of religion, whether Laws or ‘Aqeedah. To differentiate between them is an innovation that the Salaf did not know. This is why ibn Al-Qayyim said: “This differentiation is false, according to the consensus of the Ummah (the Muslim nation). This Ummah used to accept, and still does, these Hadiths in mattress of the knowledge of the unseen (matters of’Aqeedah), the same way it accepts them in matters of Laws and actions. This is because even matters of Laws contain the Khabar about Allah that He commanded such and such, obligated and accepted it as a necessity of the religion. His Law s and Religion are a reflection of His Names and Attributes. The Companions, At-Tabi’in, their followers and followers of Hadith and Sunnah, all accepted these Khabars in matters of the Attributes (of Allah), predestination, the Names (of Allah) and Laws. It has never been reported of any of them, that they accepted them (Ahad Khabars) in matters of Laws and not in matters of Allah, His Names or His Attributes. Therefore, where are the Salaf of those who differentiate between these two (‘Aqeedah and Laws)? Yes, indeed. Their Salaf are some of Ahlu Al-Kalam of later generations. These are the ones who did not have interest in what Allah, His Messenger and the companions have said. They hinder the hearts from following guidance in such matters, found in the Quran, the Sunnah and the sayings of the companions. They refer to the sayings of Ahlu Al-Kalam and the rules of those who seek to complicate matters. They are the only ones who are known to differentiate between these two matters (‘Aqeedah and Laws). They have claimed Ijmaa’ (unanimity of scholars) on this rule. However, what they claimed to be Ijmaa’ was not recorded of any Muslim Imam. Nor was it recorded of the companions or the Tabi’in. We demand from them a valid differentiation, with proof, between what can or cannot be accepted of Ahad Khabars in matters of religion. However, they will never find what validates their differentiating between ‘Aqeedah and Laws. They will only find false claims. Some of them say: ‘The major matters are matters of the unseen (‘Aqeedah), and the minor matters are matters of Laws.’ This is a false claim, indeed. Two basics are required in matters of Laws: Knowledge (that Allah revealed and obligated the Law) and adherence. The same basics, knowledge and adherence, are required for matters of the unseen. Adherence (in matters of the unseen) can be attained by the love, or hatred, felt by the heart. The heart must feel love for the truth that these (Khabars of the unseen) contain, and hatred for the misguidance that defies what they contain. Actions are not only required of the limbs. On the contrary, action taken by the limbs follow actions taken by the heart. They (actions of the heart) are the basis of the actions taken by the limbs. All matters of the unseen require belief, acceptance and love felt in the heart (for them). These are actions (that are taken by the heart). This is the basis of all actions. This is the basis that so many of Ahlu Al-Kalam ignored, concerning matters of belief. They consider the belief to contain matters of acceptance but not matters of actions! the above error is a major mistake. Many disbelievers believed that the Prophet was truthful and they did not doubt this fact. This belief, however, was not coupled with actions that must be taken by the heart: Loving what he (the Messenger) was sent with, accepting, approving and giving loyalty for it, and disloyalty against those who defy it. Do not ignore this subject because it is very important and, by knowing it, you will understand the essence of Iman (belief). All matters of belief contain actions, and all matters of actions contain belief. The Legislator (Allah) did not require only the performing of actions, without belief. Nor did He require only the belief in matters of the unseen, without actions.” What we can understand from what ibn Al-Qayyim has explained above, is that the stated differentiating between ‘Aqeedah and Laws is false according to Ijmaa’. This is because it opposes the way of the Salaf and the meanings of the evidences we introduced before. It is also false because those who use this method (of differentiating between ‘Aqeedah and Laws) do not think that belief is connected to action and that actions are connected to belief. This is a very important matter that helps the believer to clearly understand this subject with certainty, and to refute the differentiating (between ‘Aqeedah and Laws) that we explained above. Many Ahad Khabars Lead to Certainty and not only to Thann Raji’h What we have explained above, concerning the falsehood of differentiating between ‘Aqeedah and Laws with regards to Ahad Hadiths, are all built around the assumption that Ahad Hadiths only lead to Thann Raji’h, and that they do not lead to certainty as to their validity. This is not true of all cases concerning Ahad Hadiths. This matter is explained, as well, in detail in other books. What is useful to say here, however, is that many Ahad Hadiths do lead to certainty in many cases. For example: The Ummah accepted certain Ahad Hadiths, including Hadiths that are narrated by Al-Bukhari and Muslim that are not disputed by other scholars of Hadith. These Hadiths lead to certainty in their truthfulness and sure knowledge in their validity. This was confirmed by what Imam ibn As-Salah said, in his book, Ulum Al-Hadith. by ibn Kathir, who summarized Ulum Al-Hadith. by Imam ibn Taimiyah and by his student ibn Al- Qayyim, in his book, Mukhtasar As-Sawa’iq. Ibn Al-Qayyim introduced many Hadiths as examples to this fact, like the Hadith by Umar: “Actions are weighed according to the intentions,” and “If he (the husband) laid on her between her four limbs and tires her (during sexual intercourse), then Ghusul (washing up) is a Wajib |