Nobody Has The Right To Criticise Imam Shafi'i Rh

Assalaamu'alaikum Warahmatullahi Wabarakatuh

I have received many forwarded emails giving new "unique" and so-felt "intelligent" ways to approach Islamic juristic laws. I am no expert myself, and have always regarded that the Ulama (scholars) are my guides and means of myself being protected from the Fire of Jahannam.

When I read these entries / posts - it fumes me with rage, firstly because of my own weakness of being unable to contain my anger against blasphemous claims of righteousness; but more secondly and primarily - due to the fact that these claims are actually tools of Shaytaan to destroy our Deen of Islam, and hence our practice of our Deen, and hence our spiralling down into the pit of Jahannam. May Allah protect us all. Ameen.

In my humble mind, I find it extraordinarily dubious that people who claim to be knowledgeable say things that directly or indirectly attack the credibility of Imam Shafi'i Rahmatullahu 'Alaih. These people go about looking for Dalils (evidences) from Hadith, and they do not stop. Even "better" they back their Hadith evidences with "certification" - claiming that their evidences either come from the collections of Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah, and so forth. This is actually very comical; because little do they know that these illustrious Imams of Hadith are all Shafi'is in practice themselves. It is absolutely hillarious. In other words, they follow, abide and carbon copy the methodology of Imam Shafi'i Rh in deriving, abiding, following and conveying the Laws of Shari'ah.

Infact, many illustrious scholars are Shafi'is. If we were to spend our post here to name them all, then I guess I would have to use up an extra hour for the time I spend in crafting this email response. But anyway, let us just list some of our frontliners, to give a taste of reality...and of course - Ilm (knowledge).

Among the glorious Scholars of Islam who were Shafi'is in their juristic practices are:

(Imam of Aqidah)
1. Abu Al-Hasan Ash'ari Rh

(Imams of Hadith)
2. Imam Muhammad ibn Ismail Al-Bukhari Rh
3. Imam Muslim ibn al-Hajjaj Rh
4. Imam Nasa'i Rh
5. Imam Bayhaqi Rh
6. Imam Tirmidhi Rh
7. Imam Ibn Majah Rh
8. Imam Ibn Hibban Rh
9. Imam Daraqutni Rh
10. Imam Al-Hafiz Ibn Hajar al-Asqalani Rh
11. Imam Abu Dawud Rh
12. Imam Nawawi Rh
13. Imam As-Suyuti Rh
14. Imam Ibn Kathir Rh
15. Imam Dhahabi Rh
16. Imam Al-Hakim Rh

(Imams of Fiqh)
17. Sheikh Khatib Shirbini Rh
18. Ibn Hajar Haytami Rh
19. Imam Al-Rafi'i Rh
20. Imam An-Nawawi Rh
21. Al-Hafiz Izzuddin Abdus-Salam Rh
22. Imam Daqiiqul-Eid Rh

(Imams of Tafsir & Sirah)
23. Imam Mawardi Rh
24. Imam Al-Baghawi Rh
25. Imam Fakhruddin Ar-Razi Rh
26. Al-Hafiz Ibn Kathir Rh
27. Shaykh Khatib Al-Baghdadi Rh
28. Imam Al-Baydhawi Rh

(Other Leading Scholars and Religious Experts)

29. Imam Jalaluddin Al-Mahally Rh
30. Imam Taqiyuddin As-Subki Rh
31. Imam Tajuddin As-Subki Rh
32. Shaykhull-Islam Zakariyya Al-Ansari Rh
33. Imam Ramli Rh
34. Imam Al-Ghazali Rh
35. Imam Tabari Rh (who later became an independent Mujtahid)

See - it is a colourful, magnificent, glorious and supreme list of Ulama - who are the flagbearers and legacy of Rasulullah SAW.

Now - one may ask in irony - how come Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah - are all Shafi'is?

Were they not capable too?

Were they not pious?

Were they not accessible to the various sources of Deen?

Were they not closer in their time to Rasulullah SAW?

Were they not in an age when the reasonings in Islamic Law and the Arabic medium was understood crystal clear?

I tell you now - if there were Imam Bukhari Rh standing in front of me here on one side, and the other side was a charismatic critique-blogger from year 2009 with a loose tongue also in front of me - then of course I would want to follow Imam Bukhari Rh. Default selection by using the minutest basic intelligence.

And then I think I will want to ask Imam Bukhari Rh - why is it that you are following Imam Shafi'i Rh although you are a Hadith Master, the most authentic in nature, the strictest in requirements, and when you sit in Hadith readings during your glorious time, you didn't even need to use a pen to jot down notes, yet you memorised the narrations; you can memorise each hadith text, and their narrators right up to Rasulullah SAW; and you know the qualities, strengths and weaknesses of these narrators as if you knew them like your own family - then why still do you follow the juristic requirements of Imam Shafi'i Rh?

Why O Imam Bukhari Rh?

I can imagine, that the realistic answer from Imam Bukhari Rh to this hypothetical question would be:

"I am an expert in the collection of authentic narrations of Hadith, but the best integrator, systemiser of the evidences we have in the forray of Islamic Jurisprudence - so that every Muslim can abide by the rules of the Lord Almighty was Imam Shafi'i Rh.

Imam Shafi'i Rh is the scholar of Islam who developed established, integrated, and documented the systematised and cohesive form of fundamentals / origins for Islamic legal reasoning. This helped to further eradicate the problem when various sources of Hadith gave conflicting conclusions or so-seemed confusing / inconsistent."

The A-B-C for any Muslim who plans to understand the core-ultra-basics of Islamic Law is to firstly understand the term: Usul-ul-Fiqh.

What is it?

Well, Usul-ul-Fiqh, literally translates in Arabic as "The Origins / Fundamentals of the Laws" - which is the study of the origins, sources, and principles upon which Islamic Jurisprudence is based.

In narrow terms, it simply refers to the question of - what are the sources of Islamic Law?

In an extended sense, it includes the study of the philosophy and rationale of Islamic Law and the procedures by which the law applicable to particular cases is derived from the sources.

Thus, Imam Shafi'i Rh was responsible to raise the Sunnah of the Prophet Muhammad SAW to a place of prominence and fixed its position for legal use - that is to say - only practices directly passed down from the Prophet Muhammad SAW were valid. Imam Shafi'i Rh is best known for writing Al-Risalah, which is a prime example of applying logic and order to Islamic Jurisprudence.

Imam Shafi'i Rh was the one who established that there are basically four major sources of jurisprudence: that is -

(i) the Qur'an,
That is - Imam Shafi'i Rh established that the first source of law covers those duties made clear in the Qur'an. For example, Al-Risalah says that in the Qur'an men must "perform the Solat, pay the Zakat, perform the Hajj, and observe the Sawm (fast)". On the other hand, in the Qur'an, men are forbidden from "adultery, (the drinking of wine), eating (the flesh of) dead things and of blood and pork."

(ii) the Sunnah (Hadith) of the Prophet Muhammad SAW,
That is - the Sunnah covers those duties which are required by the Qur'an, but whose methods are made clear only through the words and practice of Muhammad SAW. Extending the examples cited for the first source, Al-Risalah describes "the number of Solah (each day) and the (amount of) Zakat and their time (of fulfillment)" as examples of issues that may be clarified through the Sunnah.

(iii) the Ijma' (consensus), and
Then, for those issues that are addressed by neither the Qur'an nor the Sunnah, the Ulama (Islamic Scholars) can be consulted in order to arrive at an Ijma (i.e. scholarly consensus).


(iv) Qiyas (analogy).
Finally, as a last resort, Ijtihad (personal reasoning) may be used to seek the truth. This personal reasoning entails the use of analogy (qiyas) to relate a specific issue to something that has already been addressed by any of the other three sources of Sacred Law.

In this day and age, this kitab is not easy to find. I was extremely fortunate to purchase this book, ironically in an "Islamic" bookstore in London porported by those who were rejecters of the Ahlus Sunnah Wal Jama'ah. Still, although being very hard-headed in their juristic preferences, they still cannot deny the legitimacy of Al-Risalah - as being a core reference for finding the means in deriving Islamic Law.

An example of the contribution of Imam Shafi'i Rh is as follows:

"If anyone does or says something before Rasulullah SAW, and Rasulullah SAW does not stop or rebuke the act / words, then this serves a proof as to the permissibility of this act, and this was solely to the undisputed fact that Rasulullah SAW was infallible. Others beside Rasulullah SAW cannot rely on this, as they are not infallible."

In the foray of Hadith sciences, Imam Bukhari Rh, who was also Shafi'ite said:

"Other than Rasulullah (SAW), the silence of someone cannot be advanced as proof."

Hence, all of the above is through the rigorous application of legal principles as opposed to speculation or conjecture. It is considered one of the most conservative and most systematic of the four schools of Islamic Jurisprudence.

For this reason, Imam Shafi'i Rh is also known as the "First Among Equals" for his exhaustive knowledge and systematic methodology to religious science. His approach to Islamic Jurisprudence has become the standard reference of the scholars not only among his School but among others as well.

There is hence - the famous Fiqh saying:


"The Shafi'is Are The Pillars of Our Religion (of Islam)."


May This Be Beneficial and A Means of Guidance.

Jazakamullahu Khairan Katheer.

Who Has The Authority To Interpret The Qur'an & Hadith ?

Allah SWT states in the Qur'an:

"Hence, ask those with (knowledge) of the Divine Book if you know not."

The above verse is clear that one should refer to the Ulama (learned scholars) in matters of Deen (religion). When a person requires advise on a worldly matter, he refers to an expert on that matter. Similarly, in religious matters, one should refer to an expert in religion.

One should be cautious that in pursuit of gaining satisfaction, he/she does not become disrespectful to the learned scholars of Deen.

In worldly affairs, derogating the opinion of any expert may not cause any serious repercussions beyond the earthly existence but to lose respect of the learned scholars of Deen is extremely hazardous to one's faith.

It is stated in one Hadith:

"Whomsoever shows no mercy to our youngsters, does not respect the elders among us, and exalts not our Ulama (learned scholars) is not of us."

Therefore, a person should follow such an Aalim (scholar), in all Deeni (religious) matters as long as he is consistent upon the Sunnah. If any doubt arises in his piety, another Aalim may be consulted.

Allah SWT says in the Noble Qur'an,

"Verily those that fear Allah from among his slaves are the Ulama."

True Ulama are those who have true knowledge of the Shari'ah and by virtue of their knowledge attain a colour of the fear of Allah in them. They endeavour to accomplish the orders of Allah in every walk of their life, domestic, social and political. In order to achieve the ultimate spirit of knowledge, the obedience to Allah SWT and His Rasul SAW, one needs to examine the lives of the preceding Allah-fearing Ulama and the knowledge they acquired in order to imbibe in them such outstanding qualities. Among the torch bearers of true knowledge and guidance after the illustrious Sahabahs RA were the four famous Imams of Fiqh who possessed deep understanding of the Shari'ah. They extracted the fundamental rules and principles of Shari'ah in the light of the Qur'an and Ahadith and thereby extracted many Shari'ah rulings. The fundamental rules and principles are known as Usul-ul-Fiqh and the laws extracted there from are known as Fiqh.

In brief, an Aalim should be well acquainted with the Qur'an and its sciences of commentary as well as its commentary (Usul-ul-Tafsir and Tafsir), he should be well acquainted with the sciences of commentary of Ahadith and Ahadith (Usul-ul-Ahadith and Ahadith). Obviously, since the Qur'an and Ahadith are in Arabic, one has to study Arabic and have profound knowledge of Arabic language as well.

In traditional Islamic institutions of Academic Islamic studies, the above subjects are offered over a period of approximately eight years. Thereafter, one may spend another two years to study a specialist course in Qur'an, Ahadith or Fiqh. Furthermore, in traditional institutes much emphasis is made on good character, conduct and fear of Allah.

(Today unfortunately many people go to Arabia for a three-year university degree and believe / expect to have the same kind of proficiency. It is a joke.)

So basically, to become an Aalim, a person would have to enrol into a reputable institute of Islamic higher learning. That person must also spend time with other Ulama to increase knowledge and learn about contemporary issues and witness how the Shari'ah is interpreted and brought to life. As, attaining entry into Jannah – that is the goal of each and every one of us, InshaAllah i.e. we all need to follow the Shari'ah to its fullest.


SOME ISSUES WHICH HAVE CONFUSED US NON-SCHOLARS – AND WITH THAT CONFUSION AND MISUNDERSTANDING – HAVE POLLUTED OUR PRINCIPLES OF BELIEF, THOUGHTS AND ACTIONS

Misunderstanding: Modern vs. Classic

These days some people say that now we have access to books easily which Ulama before did not have access to. They had to travel far just to get one Ahadith. Therefore it is so-said that contemporary "scholars" can make better decisions because they have access to more knowledge.

This is obviously wrong. Firstly, true contemporary Ulama make decisions that are all based on the views, explanations and interpretations of their predecessors. True Contemporary Ulama are dependent on their predecessors. Yes, nowadays, we do have easier access to books than before. However, this is only with reference to 'access books'.

As for knowledge and expertise, then this was found to a far greater extent in the earlier times. The earlier scholars sacrificed much more for knowledge and they possessed much more expertise in all fields of knowledge which is why contemporary Ulama are dependent on their interpretations and explanations.

Another important aspect is this that our Pious Predecessors lived closer to the time of Nabi SAW. Our pious predecessors had the opportunity to experience, learn and practice the teachings, understanding and approach of Rasulullah SAW. During the time of Nabi SAW, Deen was complete. It was then passed on generation by generation down till today. Thus we cannot compare the understanding of Imam Shafi'i RA with contemporary pious Ulama. But it is very wrong to then act by then ignoring these Ulama and then rely on our own thoughts to understand.

On the other hand, secular education changes daily. The more technology progresses, the more deductions man makes. Hence, in technology, contemporary scientists have more exposure and are more capable than previous times.


A Historical Background of the Refutation of Ahadith and the Authenticity of its Compilation

The Ahadith of Rasulullah SAW have been unanimously accepted by the entire Ummah as the source of Islamic Law, after the Noble Qur'an. In fact, upon pondering, it can be concluded that the entire Ahadith contain the real essence of Islamic Law (Islamic Shari'ah) as Ahadith comprise of the mubaraq beautiful words, actions and approvals of the Holy Prophet SAW who has interpreted the Noble Qur'an and defined its object and purpose.

However, it is regrettable that a certain group of people influenced by the corrupt western culture and "civilisation," have begun refuting Ahadith.

In the beginning of the twentieth century, when the Western nations dominated over Muslims, many Muslims of poor understanding and little knowledge became overwhelmed by western ideologies and concepts. They opined that progress was impossible without upholding and adopting the western lifestyle. They began propagating this concept among the masses. In order to propagate this concept they distorted all the Islamic teachings that opposed this western culture and ideology. This group was called the modernists.

Among the leaders of such groups were people like Sir Sayed and Ahmed Khan of India, Taha Hussain of Egypt and Ziyad Khog of Turkey. It should be borne in mind that the objects and aims of this group could not be achieved without rejecting Ahadith because, Ahadith contain detailed guidelines to every aspect of life which are totally opposed to western norms and trends.

Consequently, a group among this cult began to negate Ahadith and called themselves the "Qur'anic Group". Sir Sayed and his companion Moulvi Chirag Ali were the founders of this movement in India. They did not negate Ahadith completely; instead they rejected all those that were contrary to their aims and objectives and their limited understanding and reasoning even though all these Ahadith were authentically narrated. They discreetly propagated that Ahadith are not legal Shari'ah proof in this age and era. This led to the legalising of interest and usury; the rejection of the Prophets, the denial of the Angels, the negation of Hijab and other essentials of Islam, and moreover, legalising of prohibited things.

Thereafter, Abdullah Chakardalwi formed a group called, Qur'anic Group (Jemaah Al-Qur'an) and his object was the total rejection of Ahadith. This concept was further promoted by Aslam Inerajpuri. Finally, Gulam Ahmed Parwez established this erroneous belief among the masses through his influential writings. This fitnah spread widely in his period (era). Basically this fitnah revolves around 3 different beliefs i.e:

1. The nonsense belief that the Holy Prophet's SAW mission was to deliver the Qur'an only

2. The nonsense belief that obedience is restricted to the Qur'an only.

3. The nonsense belief that adherence to the Holy Prophet SAW is not binding upon us, nor was it binding upon the Sahabah RA.

These three concepts implied three further false notions:

1. The lie that Divine Revelation was only in the form of the Qur'an. Hence there is no need for Ahadith.

2. The lie that the Sayings of the Holy Prophet SAW were binding and obligatory upon the Sahabah RA only, not upon us.

3. The lie that the teachings of the Holy Prophet SAW are binding upon the entire Ummah. However, due to Ahadith being unauthentic, we are not obliged to accept them.

All these concepts are totally false and absolutely and wholly rejected by the grand jamaah of Muslims in this world i.e. the Ahlus Sunnah Wal Jamaah lead by theUlama. Numerous verses of the Noble Qur'an, prove that divine revelation besides the Noble Qur'an, was revealed to the Holy Prophet SAW.

Somehow, common sense has been lost by these nonsense makers. The mission of the Holy Prophet SAW as mentioned in the Noble Qur'an is to teach and explain the Noble Qur'an and its wisdom. If Ahadith are rejected, can this object of teaching and explaining the Qur'an be realised?

Another clear indication towards the authenticity of Ahadith is the fact that the Noble Qur'an commands us to show obedience to the Holy Prophet SAW together with obedience to Allah. In one verse, obedience to the Holy Prophet SAW has been regarded as the basis of Iman. Logically, it is not possible to follow the Qur'anic injunctions without Ahadith as the details of many Qur'anic injunctions such as Solat, Zakat, Hajj, etc. are explained in Ahadith. The entire Ummah has accepted the authenticity of Ahadith in order to make the divine injunctions practical. Can it be claimed that the entire Ummah is misguided? Such nonsense is baseless.

The fallacy of the second (concept) belief i.e. as so to say – the obedience of the Holy Prophet is binding upon the Sahabah RA only, is evident and exposed that needs no further elaboration.

This concept implies that the Prophethood of the Holy Prophet SAW was restricted only to the period of his companions whereas numerous verses of the Qur'an very clearly indicate the opposite:

(MAFHUM)

"O people I am a Prophet to all of you."

"We did not send you except to all the people, as a giver of glad tidings and as a warner."

"We did not send you, except as a mercy to all the worlds."

"Blessed is the one who revealed the Furqan (Qur'an) that he may be a warner to the worlds."


Another question that arises with this concept is: Are the Sahabah RA who witnessed the revelation of the Noble Qur'an more in need of its explanation or are the ones that came after them more in need?

The third concept is also totally unacceptable because the Qur'an has reached us through the same method as Ahadith have reached us.

If Ahadith are unauthentic, can one declare the Noble Qur'an unauthentic as well?

The divine promise of safeguarding Noble Qur'an embodies the safeguarding of Ahadith also, because Ahadith explain the Qur'an without which one cannot practise upon the Qur'an.


A FINAL ADVICE

For any deed to be accepted by Allah SWT there must be two basic requisites:

(1) Ikhlas – from Laa Ilaa Ha Illallah

(2) Sunnah – from Muhammadar Rasulullah (SAW)

If someone is doing a religious action with full Ikhlas, but without Sunnah, for example if someone prays Zuhur with sincerity, but does five rakaats – then Allah SWT will not accept this deed.

On the other hand, If someone is doing a religious action with full Sunnah, but without Ikhlas, for example if someone reads Qur'an in musabaqah (competition) beautifully, but with the intention to win the prize money and not the pleasure of Allah – then again, Allah SWT will not accept.

It is also important to understand the term "Ahlus Sunnah Wal Jamaah". Literally, it translates as, "The people of the Sunnah (way of Nabi SAW) and the Majority."

Therefore, the leader of the Ahlus Sunnah Wal Jamaah is undisputedly Nabi SAW himself and his illustrious Sahabah RA.

Nabi Muhammad SAW said:

"My Ummah will split into 73 factions, all will enter the fire save one."

The Sahabahs (RA) enquired:

"Which is that faction (that will be saved)?"

Nabi SAW replied:

"(The one that follows) my way and the way of my companions." (Mishkat)


Nabi SAW also:

"Follow the way of the majority. He who separates himself from the majority will be alone in the fire." (Ibid)

In view of the above Ahadith (and similar other Ahadith),the Ulama (scholars) among the (Pious Predecessors) began using the term Ahlus Sunnah Wal Jamaah to differentiate between the path of truth and the already widespread Fitnah (mischief) of sectarianism. Therefore, it is obvious that the criteria for the true way will always be conformity to the Sunnah way of Nabi SAW and the beliefs of the Muslim majority.

As a final note, let us all of us remember that there is always opportunity to seek knowledge. But to fully understand, there is no short-cut but to sit with the Ulama. Knowledge earned from Emails / the internet cannot replace the wisdom and understanding obtained directly from the Ulama.

Preservation of Sacred Text & Their Authentic Elaborations

Allah SWT has ordered us in the Qur'an to practice on the Sunnah. The Prophet Muhammad SAW has ordered us in Ahadith to practise on the Sunnah. The Qur'an and Shari'ah are relevant till the Day of Qiyamah. Therefore, the orders therein will apply till then. It is obligatory to follow the Sunnah of Rasulullah SAW in all walks of life.

Both Allah SWT as well as Rasulullah SAW have given definition to Sunnah.

The verses of the Qur'an and Ahadith defining and confirming this are too numerous to mention here. A few are reproduced below:


Allah SWT says (mafhum):

"Whatever the Messenger SAW gives you, then grasp it (implement it) and whatever he prohibits you then stay away from it. (Surah Al-Hashr: Verse 7)


Allah SWT says (mafhum):

"Say - O Muhammad SAW – 'if you love Allah follow me, then Allah will love you and forgive your sins'." (Surah Al-Imran: Verse 31)



Allah SWT says (mafhum):

"Indeed in the Messenger of Allah is a beautiful lifestyle for you, if you have hope for (meeting) Allah and for the Last Day." (Surah Al-Ahzaab: Verse 21)


Irbaadh ibn Saariyah RA narrated the following (mafhum):

"Rasulullah SAW once advised us with such eloquence that our hearts trembled and our eyes flowed with tears. We said, "Ya Rasulullah, as though this is the advice of one bidding farewell therefore advise us." Rasulullah SAW said, "I advise you to fear (have Taqwa of) Allah and to hear and obey even if a slave is made your leader. Whoever lives after me will indeed see many divisions, therefore follow my way and the way of the Khulafa Ar Rashideen (the Rightly-Guided Caliphs) – cling to it with your teeth, and stay away from innovations for indeed every innovation is misguidance." (Riyadhus Salihin: No.157)


Abu Hurairah RA reports that the Prophet SAW said (mafhum):

"My entire Ummah will enter Jannah except he who refuses. The Sahabah enquired, "Who will refuse Ya Rasulullah?" Rasulullah SAW said, "Whoever obeys me will enter Jannah, and whoever disobeys me, he has refused." (Sahih Bukhari)


From the above it is apparent that it is obligatory to follow the Sunnah of Rasulullah SAW.

In principle, any action that was carried out by the Prophet SAW, or was carried out in front of him and he did not object to it, is called Sunnah. This is what has come to us from our Pious Predecessors who were in the blessed company of Rasulullah SAW i.e. his (SAW) Companions RA.


The Various Stages of the Compilation of Ahadith

The Ahadith of Rasulullah SAW were not compiled and codified in the time of the Holy Prophet SAW like it is today. There existed no real need for this as the Sahabahs memorised virtually every word spoken by the Holy Prophet SAW. Allah SWT had granted them such perfect and excellent memories that once they heard anything they used to remember it throughout their lives. The remembering of lengthy poems and the ancestral details of horses and camels bears testimony to this fact.

Once Ibn Umar RA repeated Ahadith to a Bedouin (Badwi), for him to memorise. The Bedouin remarked, "Enough. Once is sufficient. I shall not forget it till death. I have performed 60 pilgrimages on 60 camels and I know perfectly well which Hajj I performed on which camel."

This was the condition of the Bedouins in ordinary matters and mundane talk. How much more did they preserve the speech of Rasulullah SAW? Not only his speech but every action notion, indication, approval, disapproval and deed of Rasulullah SAW was preserved by them. They valued these more than their lives and wealth. They used to alternate with their business partners in sitting in the gathering of the Holy Prophet SAW. Each partner used to narrate to his companion what he had heard the Holy Prophet SAW say. Such was the reverence given.

Extreme measures were taken to safeguard the words of the Holy Prophet SAW. Many of them were not literate and did not know how to write. However, the Sahabah RA who knew how to write used to record and write down Ahadith as well. Ahadith were recorded in the presence of the Holy Prophet SAW. And this is also proof that much of what was written and recorded as Ahadith were actually approved by the master himself – Rasulullah SAW.


A Period When the Prohibition of Writing Ahadith – The Reasons For Its Prohibition and Later The Reasons For Its Annulment

The Holy Prophet SAW has mentioned in one Hadith:

"Do not record (write) from me anything except the Qur'an. Whosoever has written anything should obliterate it." (Sahih Muslim: volume 2: Page 44)

Those who are aware of the history of Risalah and Revelation will be quick to point out that this prohibition is of a temporary nature when the Qur'an was initially being revealed and there was a possibility of Ahadith and Qur'an being mixed up, and thus the main purpose of this instruction of Rasulullah SAW was so that Ahadith and the Qur'an did not get mixed up.

When this initial period has passed and this possibility was then unlikely and ruled out, this prohibition ceased and an order was given to write and record Ahadith as the grand classical scholar – Hafiz Ibn Hajar RA has detailed in his commentary on Sahih Bukhari.

Imam Nawawi RA in the commentary of Sahih Muslim has stated that the prohibition was when the mixing was feared. Thereafter when it was safe, permission was granted for writing.


The Three Methods of Preserving and Safeguarding Ahadith

The classical and traditional Ulama of the Ahlus Sunnah Wal Jama'ah have detailed all the methods utilised to preserve Ahadith from the era of Rasulullah SAW up to this day. There is consensus and agreement within these righteous Ulama that recording and writing was not the only method of safeguarding Ahadith. There existed other reliable methods as well as marked below:

1. Memorising Ahadith

The most reliable method adopted by the Sahabah RA to safeguard Ahadith was through memory.


2. Preservation Through Action and Practice

This was another reliable means of protecting and safeguarding Ahadith. The Sahabah RA used to transform the words of Rasulullah SAW into action immediately and each and every one of them used to practice upon each and every Hadith. This resulted in every word of Rasulullah SAW becoming a practical action and deed, which was thoroughly remembered and preserved.

Therefore, many traditions contain the phrases:

"…This is how I saw the Holy Prophet SAW carry out and perform this…"

This practical method was very effective in preserving Ahadith. It continues up to this day – by the practice and prescriptions of the righteous and pious Ulama, by their students and those under their custody i.e. their followers – ardent adherents of the Ahlus Sunnah Wal Jamaah.

It is a shame that in this day and age, many practices of Rasulullah SAW are as if unheard of even by an adult Muslim who has gone through so-called basic Islamic education. How shall we fair on the Day of Judgement? It is shameful. And these are the people who have the odesity to dispute prior to undergoing patience and perseverence to know, understand, practice and spread Islam as taught by Nabi Muhammad SAW.


3. Writing and Recording Ahadith

And the third method of preserving Ahadith is in writing and recording. This method was also customary in the time of Rasulullah SAW. And this procedure had passed through four stages (phases):

1. Recording of Ahadith without any arrangement or sequence

2. Arranging Ahadith relating to a certain subject (topic) or subjects into one small book

3. Accumulating of various Ahadith into one book

4. Compiling Ahadith and codifying them


The first two types of compiling were extensively practised during the time of the Prophet SAW and the Sahabah RA.

Some examples of the above methods to preserve the words, actions and approvals of Rasulullah SAW are as described below:


Example 01

Abu Hurairah RA reports that the Holy Prophet SAW indicated to a certain Sahabat of the Ansar whose memory was weak, to write:

"One Ansari Sahabat RA used to sit by Rasulullah SAW and listen to Ahadith; it used to please him, but he was unable to memorise it. He complained to the Holy Prophet SAW who replied, "Seek assistance with your right hand", and he indicated towards writing with his hand." (Sahih Tirmidhi: Volume 2: Page 107)


Example 02

In a tradition recorded in Mustadrak Al-Hakim, Amr bin Aas RA reports:

"I used to record everything the Holy Prophet SAW used to say with the intention of accumulating and gathering. The Quraysh stopped me saying:

"Do you write everything the Holy Prophet SAW says? He is a human being, he speaks in anger and happiness."

I then abstained from writing. I mentioned this to the Holy Prophet SAW and he indicated towards his tongue and said:

"Write! By Him in whose hand is my life. Nothing except the truth comes out of it." " (Mustadrak Al-Hakim: Volume 1: Page 104)


Example 03

In another Ahadith recorded in Mustadrak Al-Hakim, an explicit and clear order of writing is given. The words said by the Prophet Muhammad SAW are as follows:

"Tie down knowledge."

The Sahabah RA enquired:

"What is tying down knowledge?"

The Prophet SAW replied:

"It is writing." (Mustadrak Al-Hakim: Volume 1: Page 106)


Example 04

The incident of Abu Shah Yamani RA is famous.

Once the Holy Prophet SAW mentioned an incident and upon the request of Abu Shah Yamani RA the Holy Prophet SAW instructed the Sahabah RA to write it for Abu Shah Yamani RA. (Sahih Bukhari: Volume 1: Page 23 & Sahih Tirmidhi: Volume 2: Page 107)


The Writing of Ahadith During The Era Of The Prophet Muhammad SAW

There are numerous traditions indicating the instruction of writing Ahadith. Therefore, many Sahabah RA recorded Ahadith in the era of Nabi SAW. References are many of such collections and compilations, and some are described below in brief:


The Sahifah of Abdullah bin Amr RA

Abu Hurairah RA is the greatest narrator of Ahadith. Despite this he says:

"No person has learnt more Ahadith than me. However, Abdullah bin Amr RA used to write Ahadith and I didn't."

This is clear evidence that Ahadith used to be written in that era, and Abdullah bin Amr RA possessed a collection that exceeded one thousand Ahadith.

The scholar – Ibn Rushd RA has mentioned in his Kitab Asadul Ghaaba (Volume 3: Page 233) - that, this collection was named As-Sadiqah.


The Sahifah of Saiyidina Ali ibn Abi Talib RA

Imam Bukhari RA has mentioned this Sahifah in the chapter of "Ilm" (Volume 1: Page 21) and, he has mentioned it in four places.

The narrator Abu Juhaifa reports:

"I enquired from Saiyidina Ali RA, do you possess a book?" He replied: "No, except the Book of Allah or the understanding granted to a Muslim or what is in this Sahifah." I asked him, "What is in this Sahifah?" He replied, "Orders relating to 'Diyat' (penalty or murder) - the freeing of prisoners and no Muslim will be killed in lieu of a kafir."

The above collection contained orders regarding, murder, compensations, capital punishments, details of Zakat and matters relating to non-Muslim citizens in an Islamic State.


Kitab-us-Saqah

This collection was personally dictated by the Holy Prophet SAW. It contained details regarding Zakat, Ushar etc. According to some reports it was written for the Zakat collectors.

However, the Holy Prophet SAW left this world before it was sent to them. This kitab remained with Saiyidina Abu Bakr RA and Saiyidina Umar RA. Eventually Saiyidina Umar bin Abdul Aziz RA memorized it and thereafter Ibn Shihaab Zuhri RA memorised it.


The Sahifah of Abdullah Ibn Abbas RA

Ibn Saad RA mentions in his kitab "Tabaqaat" that the slave of Abdullah Ibn Abbas RA said:

"He found a large collection of the kitabs of Ibn Abbas equal to a camel-load."


The Sahifah of Jaabir Ibn Abdullah RA

Imam Muslim has reported that Saiyidina Jaabir RA had compiled a book on Hajj. Imam Bukhari mentioned this is his Tarikh-al-Kabir: Volume 7: Page 186) - Saiyidina Qataqda bin De'aama As-Sodusi had memorised this Sahifah.


The Sahifah of Samura Ibn Jundub RA

Hafiz ibn Hajar RA reports that Saiyidina Samura RA has narrated a big chapter from his father. Imam Muhammad ibn Sireen RA reports that the Kitab which Saiyidina Samura RA has written for his children contains great knowledge.


The Sahifah of Saad Ibn Ubadah RA

Ibn Saad reports in 'Tabaqaat' that Saiyidina Saad RA had a collection of Ahadith.


The Sahifah Abu Hurairah RA

Imam Hakim RA mentions in his Mustadrak that once Saiyidina Hassan ibn Umar RA narrated Ahadith to Saiyidina Abu Hurairah RA. Saiyidina Abu Hurairah RA denied the Ahadith. Saiyidina Hassan told him, "I have narrated this Ahadith from you". He replied, "If I have narrated it, it will definitely be written down". He had written down all his Ahadith in the end.


The Sahifah of Abdullah Ibn Mas'ud RA

Hafiz ibn Abdul-Barr RA mentions in his Kitab, 'Jaame Bayaan Nul-Ilm' that Abdullah Ibn Mas'ud RA took out one Kitab and swore an oath that it was compiled by him.


The Sahifah of Amr Ibn Hazam RA

When the Holy Prophet Muhammad SAW appointed Saiyidina ibn Hazam RA as governor of Najran, he gave him a Sahifah which was written by Saiyidina Ubay bin Ka'ab RA. It contained orders regarding cleanliness, purification, Solat, Hajj, Umrah, Jihad, etc.


The Sahifah of Abdullah Ibn Mubaraq RA

Saiyidina Sa'eed ibn Hilaal RA says:

"When we frequented Saiyidina Anas bin Malik (RA) he took out a volume and said, "I heard these from the Holy Prophet SAW. I have written it and preserved it." (Mustadrak Al-Hakim: Volume 3: Page 54)


Other Sahifahs

As previously mentioned, there are also many other Sahifahs which the Holy Prophet SAW sent to kings and rulers, as well as other compilations - which have not been mentioned here for the sake of brevity.


The Era of Umar bin Abdul Aziz RA

Though the writing of Ahadith had commenced, it was not done in an arranged manner, i.e. it was not codified. Because the Khulafa Ar Rashideen RA were pre-occupied with the compilation of the Noble Qur'an and other important matters, it was not possible for them to perform this task.

However, when certain blameworthy politicians during the time of Saiyidina Ali RA began to fabricate false Ahadith, Saiyidina Ali RA became concerned about safeguarding the authentic Ahadith. He used to stand on the mimbar and announce the authentic Ahadith to the people. This continued till the period of Umar bin Abdul Aziz RA who became the Khalifah after the demise of Sulaiman bin Abdul Malik.

Umar bin Abdul Aziz RA's Caliphate lasted only for two years - but his contributions were tremendous. After accepting Khilafah, he wrote to the Judge of Madinah, Abu Bakr bin Hazm RA saying, "Whatever you find from Ahadith of the Holy Prophet SAW, write it down. I fear the loss of knowledge and the passing away of the Ulama. (Sahih Bukhari: Volume 1: Page 20)

Hafiz Ibn Hajar RA mentions that this letter was addressed to all the Judges of every province. A large collection of Ahadith were compiled in this manner in the first century.

Thus we can appreciate that the recording and writing of Ahadith had began from the time of the Holy Prophet SAW and was done by the Companions RA. Further efforts then continued to preserve its authenticity. And those pious people who record are aware of all injunctions, its depth, its black and white, inferences, understanding, depth and breadth etc. So these people have helped us to understand Ahadith. Alhamdulillah. Ahadith complements the explanation of the Qur'an. Safeguarding of the Qur'an entails safeguarding of Ahadith, and vice versa.