Proof from the hadith of Rasulullah salla Llahu `alayhi wa sallam

Proving our Belief From Accepted Sources of the Shi`ah
October 1, 2015
Proof from the Qur’an
October 1, 2015

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Proof from the hadith of Rasulullah salla Llahu ‘alayhi wa sallam

 

Below, we will present a few proofs from hadith which clearly state the importance of following the Sunnah, and do not ambiguously imply or indicate this. They are as follows:

 

1. Muwattaʾ of Imam Malik (d. 179 A.H.)

 

قال مالك انه بلغه ان رسول الله صلى الله عليه و سلم قال تركت فيكم امرين لن تضلوا ما تمسكتم بهما كتاب الله و سنة نبيه

Malik says that it reached him that Rasulullah salla Llahu ‘alayhi wa sallam said, “I have left amongst you two matters, you will never go astray as long as you hold onto them, the Book of Allah and the Sunnah of His Nabi salla Llahu ‘alayhi wa sallam.”[1]

 

This is a mursal narration of Imam Malik (it ends with him and he does not make mention of which Sahabi or Tabi’i he heard it from). However, the mursal narrations of Imam Malik as well as his balaghat (also those narrations where he does not mention the isnad) are acceptable. Imam al Tirmidhi states in Kitab al ‘Ilal regarding Imam Malik:

 

قال على بن عبدالله قلت ليحيى مرسلات مالك؟ قال هى احب الى ثم قال يحيى ليس فى القوم احد اصح حديثا من مالك

‘Ali ibn ‘Abdullah said, “I asked Yahya (What do you say about the) mursal narrations of Malik?” He said, “They are very beloved to me.” Then Yahya said, “None have more authentic narrations than Malik.”[2]

 

Further, according to the Hanafi scholars, a mursal narration (of the first three generations) are acceptable. It has been stated in al Tawdih wa al Talwih (the second principle – the chapter of inqita’ (when any narrator in the isnad is not mentioned)):

 

فمرسل الصحابى مقبول بالاجماع و مرسل القرن الثانى والثالث يقبل عندنا و عند مالك

The mursal narrations of a sahabi are accepted by all, and the mursal narrations of the second and third century are accepted by us (Hanafis) and Malik.

 

Hafiz Ibn ‘Abdul Barr presents his research regarding the above hadith in his book Tajrid al Tamhid,

 

هذا حديث محفوظ مشهور عن النبى صلى الله عليه و سلم عند اهل العلم شهرة يكاد يستغنى بها عن الاسناد وقد ذكرناه مسندا فى التمهيد

This hadith is preserved and famous among the people of knowledge. It is so widespread that it is as if it does not need an isnad. We have mentioned it with a complete isnad in al Tamhid.[3]

 

Now, for the benefit of the readers, we reproduce two narrations from the book of Ibn ‘Abdul Barr which have complete asanid. The asanid are available in his book; however, we will suffice upon mentioning the texts here (as we wish to keep this brief). These narrations were brought in support of the narration of Imam Malik.

 

عن ابى صالح عن ابى هريرة قال قال رسول الله صلى الله عليه و سلم انى قد خلفت فىكم اثنين لن تضلوا بعدهما كتاب الله و سنتى

Abu Salih — from Abu Hurairah that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you two matters, you will never go astray as long as you hold onto them, the Book of Allah and my Sunnah.[4]

 

عن كثير بن عبدالله بن عمرو بن عوف عن ابيه عن جده قال قال رسول الله صلى الله عليه و سلم تركت فيكم امرين لن تضلوا ما تمسكتم بهما كتاب الله و سنة نبيه صلى الله عليه و سلم

Kathir ibn ‘Abdullah ibn ‘Amr ibn ‘Auf — (his father) ‘Abdullah — from (his father) ‘Amr ibn ‘Auf that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you two matters, you will never go astray as long as you hold onto them, the Book of Allah and the Sunnah of His Nabi salla Llahu ‘alayhi wa sallam. [5]

 

2. Sirat Ibn Hisham (d. 218 A.H.)

 

عن ابى سعيد الخدرى قال قال النبى صلى الله عليه و سلم فاعقلوا ايها الناس قولى فانى قد بلغت و قد تركت فيكم ما ان اعتصمتم به فلن تضلوا ابدا امرا بينا كتاب الله و سنة نبيه

Abu Sa’id al Khudri narrated that Rasulullah salla Llahu ‘alayhi wa sallam said:

O people! Understand my speech, for I have definitely conveyed the message. Indeed I have left amongst you that which, if you hold onto it, you will never go astray. This is a clear matter; they are the Book of Allah and my Sunnah.[6]

 

3. Ibn Abi al Dunya (d. 281 A.H)

 

اخرج ابن ابى الدنيا عن ابى سعيد الخدرى قال خرج علينا رسول الله صلى الله عليه و سلم فى مرضه الذى توفى فيه و نحن فى صلاة الغداة فقال انى تركت فيكم كتاب الله عز و جل و سنتى فاستنطقوا القران بسنتى فانه لن تعمى ابصاركم و لن تزل اقدامكم ولن تقصر ايديكم ما اخذتم بهما

Ibn Abi al Dunya has reported on the authority of Abu Sa’id al Khudri narrates:

Rasulullah salla Llahu ‘alayhi wa sallam came to us during his final illness, whilst we were performing Fajr salah and said, “I left amongst you the Book of Allah—the Exalted and Glorified—and my Sunnah. Therefore, seek the explanation of the Qur’an in my Sunnah. Your eyes will not be blinded, your feet will not slip and your hands will not commit any deficiencies as long as you hold onto them.”[7]

 

4. Tarikh al Tabari (d. 310 A.H)

Al Tabari narrates from Ibn Nujayh who narrates with his own isnad that Rasulullah salla Llahu ‘alayhi wa sallam said in his sermon at Hajjat al Wada’:

 

ايها الناس اسمعوا قولى فانى قد بلغت و تركت فيكم ما ان اعتصمتم به فلن تضلوا ابدا امرا بينا كتاب الله و سنة نبيه

O people! Listen attentively to my speech, for I have definitely conveyed the message. Indeed I have left amongst you that which, if you hold onto it, you will never go astray. This is a clear matter; they are the Book of Allah and my Sunnah.[8]

 

5. Al Daraqutni (d. 385 A.H.)

The famous muhaddith, al Daraqutni, narrated this hadith with his own isnad in his al Sunan. We reproduce it below:

 

عن ابى هريرة قال قال رسول الله صلى الله عليه و سلم خلفت فىكم شيئين لن تضلوا بعدهما كتاب الله و سنتى و لن يتفرقا حتى ىردا على الحوض

Abu Hurairah narrates that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you two matters, you will never go astray as long as you hold onto them, the Book of Allah and my Sunnah. They will never separate until they meet me at the pond.[9]

 

6. Mustadrak Hakim (d. 405 A.H)

 

عن ابن عباس ان رسول الله صلى الله عليه و سلم خطب الناس فى حجة الوداع فقال يئس الشيطان ان يعبد بارضكم ولكنه رضى ان يطاع فيما سوى ذلك مما تحاقرون من اعمالكم فاحذروا ايها الناس انى قد تركت فيكم ما ان اعتصمتم به فلن تضلوا ابدا كتاب الله و سنة نبيه

Ibn ‘Abbas narrates that Rasulullah salla Llahu ‘alayhi wa sallam delivered a sermon at Hajjat al Wada’ in which he said:

Shaitan has lost hope of being worshipped in your lands. However, he is satisfied that he will be obeyed in other matters, which you consider trivial from your actions. Therefore, O people! Be careful. Indeed I have left amongst you that which, if you hold onto it, you will never go astray. They are the Book of Allah and my Sunnah.[10]

 

7. Akhbar Asfahan

 

عن انس بن مالك ان رسول الله صلى الله عليه و سلم قال قد تركت فيكم بعدى ما ان اخذتم لن تضلوا كتاب الله و سنة نبيكم

Anas ibn Malik narrates that Rasulullah salla Llahu ‘alayhi wa sallam said:

Indeed I have left amongst you that which, if you hold onto it, you will never go astray. This is a clear matter; they are the Book of Allah and the Sunnah of your Nabi.[11]

 

8. Al Ibanah of Abu al Nasr al Sajzi (d. 444 A.H)

 

…كتاب الله و سنتى و لن يتفرقا حتى ىردا على الحوض

…the Book of Allah and my Sunnah. They will never separate until they meet me at the pond.[12]

 

9. Al Sunan al Kubra of al Bayhaqi (d. 485 A.H)

 

عن ابن عباس ان رسول الله صلى الله عليه و سلم خطب الناس فى حجة الوداع فقال يا ايها الناس انى تركت فيكم ما ان اعتصمتم به فلن تضلوا ابدا كتاب الله و سنة نبيه

Ibn ‘Abbas narrates that Rasulullah salla Llahu ‘alayhi wa sallam delivered a sermon at Hajjat al Wada’. He said:

O people! Indeed I have left amongst you that which, if you hold onto it, you will never go astray. They are the Book of Allah and Sunnah of His Nabi.[13]

 

10. Al Sunan al Kubra of al Bayhaqi (485 A.H.)

 

عن ابى هريرة قال قال رسول الله صلى الله عليه و سلم انى خلفت فىكم ما لن تضلوا بعدهما ما اخذتم بهما او عملتم بهما كتاب الله و سنتى و لن يتفرقا حتى ىردا على الحوض

Abu Hurairah narrates that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you that which if you hold onto it or practice upon it, you will never go astray. The Book of Allah and my Sunnah. They will never separate until they meet me at the pond.[14]

 

11. Jami’ Bayan al ‘Ilm of Ibn ‘Abdul Barr

 

عن كثير بن عبدالله بن عمرو بن عوف العنزى عن ابيه عن جده عن النبى صلى الله عليه و سلم انه  قال تركت فيكم امرين لن تضلوا ما تمسكتم بهما كتاب الله و سنة رسوله

Kathir ibn ‘Abdullah ibn ‘Amr ibn ‘Awf al ‘Anzi — (his father) ‘Abdullah — from (his father) ‘Amr ibn ‘Auf that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you two matters, you will never go astray as long as you hold onto them, the Book of Allah and the Sunnah of His Nabi salla Llahu ‘alayhi wa sallam.[15]

 

12. Mustadrak al Hakim

 

عن ابى صالح عن ابى هريرة قال قال رسول الله صلى الله عليه و سلم انى قد تركت فىكم الشيئين لن تضلوا بعدهما كتاب الله و سنتى و لن يتفرقا حتى ىردا على الحوض

Abu Salih — from Abu Hurairah that Rasulullah salla Llahu ‘alayhi wa sallam said:

I have left amongst you two items, you will never go astray as long as you hold onto them, the Book of Allah and my Sunnah. They will never separate until they meet me at the pond.[16]

 

After presenting these twelve narrations, we wish to elaborate on a few important points:

1. Firstly, we do not need to explain any portion of the above narrations. They clearly establish the belief of the Ahlus Sunnah. All of them emphasise the importance of accepting the Qur’an and Sunnah as authorities. There is no third independent authority. The above narrations were emphatic regarding this, hence there should remain no trace of ambiguity. It was repeated that if you hold onto these two, you will never go astray. If the Ahlul Bayt were equally deserving of obedience, then it would have been necessary to mention them as well. However, they have not been mentioned anywhere in the above narrations. Thus we learn that the actual Thaqalayn are the Book of Allah and the Sunnah of His Nabi, without which din cannot be complete. They were referred to in the authentic narrations as ‘two matters’, ‘two items’ and ‘two objects’. They were also called Thaqalayn (two weighty items) since upholding them and abiding by them is a great responsibility. This is the true and famous bequest of which was emphasised repeatedly by Rasulullah salla Llahu ‘alayhi wa sallam.

 

2. In some narrations, only the Qur’an is mentioned, leaving out the Sunnah. The ‘ulamaʼ explain that this is due to the fact that the Sunnah is an explanation of the Qur’an. Therefore mentioning the Qur’an was sufficient (as it included the Sunnah). This is explained in the book al Sawa’iq al Muhriqah (chapter eleven – The Virtues of the Ahlul Bayt) in the following manner:

 

فى روايته كتاب الله و سنتى هى المراد  من الاحاديث المقتصرة على الكتاب لان السنة مبينة له فاغنى ذكره عن ذكرها

Another narration has ‘the Book of Allah and My Sunnah’. This is also meant in those narrations which only state the Book of Allah, as the Sunnah is an explanation of the Qur’an. Hence mention of the Qur’an was sufficient to include the Sunnah.[17]

 

Furthermore, the Sunnah may have been left out in these ahadith due to the fact that the Qur’an itself commands adherence to the Sunnah. This is clear from verses such as:

اَطِیْعُوا اللّٰهَ وَ اَطِیْعُوا الرَّسُوْلَ

Obey Allah and obey the Rasul’,

And,

وَمَآ  اٰتٰىكُمُ الرَّسُوْلُ  فَخُذُوْهُۗ   وَمَا نَهٰىكُمْ  عَنْهُ فَانْتَهُوْا

Hold fast to what the Rasul gives you and refrain from what he prevents you.[18]

 

In the books ‘Awn al Ma’bud Sharh Abi Dawood (vol. 2 pg. 128) and Badhl al Majhud (vol. 3 pg. 55), the following explanation is offered:

 

انما اقتصر على الكتاب لانه مشتمل على العمل بالسنة لقوله تعالى” اَطِیْعُوا اللّٰهَ وَ اَطِیْعُوا الرَّسُوْلَ “ وقوله “ وَمَآ  اٰتٰىكُمُ الرَّسُوءلُ  فَخُذُوْهُۗ   وَمَا نَهٰىكُمْ  عَنْهُ فَانْتَهُوْا” فيلزم من العمل بالكتاب العمل بالسنة

The only reason why the mention of the Qur’an was sufficed upon is that acting upon the Qur’an necessitates holding onto the Sunnah. This is due to the command of Allah, ‘Obey Allah and obey the Rasul’ and the command ‘Hold fast to what the Rasul gives you and refrain from what he prevents you.’ In light of the above explanations, those narrations which only command adherence to the Qur’an are in fact no different to the above-quoted narrations. All of them contain the exact same command.

 

Below, we present a brief sketch of those narrations which only state the importance of holding onto the Qur’an:

1. Musnad Abu Dawood al Tayalisi :

 

قال طلحة اليامى سئلت عبدالله بن ابى اوفى هل اوصى رسول الله صلى الله عليه و سلم قال لا فقلت لم امرنا بالوصية ولم يوص قال اوصى بكتاب الله عز و جل

Talhah al Yami said, “I asked ‘Abdullah ibn Abi Awfa, ‘Did Rasulullah salla Llahu ‘alayhi wa sallam bequest anything?’ He replied, ‘No.’ I asked, ‘Why did he command us to bequest when he himself did not do so?’ He replied, ‘His bequest was the Book of Allah, the Exalted and Glorified.’”[19]

 

2. Kanz al ‘Ummal :

انى تارك فىكم كتاب الله هو حبل الله من اتبعه كان على الهدى ومن تركه كان على الضلالة

I am leaving amongst you the Book of Allah; it is the rope of Allah. Whoever follows it will be guided and whoever leaves it will be misguided.[20]

 

3. Al Bidayah wa al Nihayah :

وقد تركت فيكم ما لن تضلوا بعدى ان اعتصمتم به كتاب الله

I have left amongst you that which you will never go astray after me, as long as you hold onto it, the Book of Allah.[21]

 

4. Sahih Muslim :

وقد تركت فيكم ما لن تضلوا بعده ان اعتصمتم به كتاب الله

I have left amongst you that which you will never go astray after it, as long as you hold onto it, the Book of Allah.[22]

 

5. Abu Dawood :

…و انى قد تركت فيكم ما لن تضلوا بعده ان اعتصمتم به كتاب الله

Indeed, I have left amongst you that which you will never go astray after it, as long as you hold onto it, the Book of Allah.[23]

 

6. Ibn Majah :

قد تركت فيكم ما لن تضلوا بعده ان اعتصمتم به كتاب الله

I have left amongst you that which you will never go astray after it, as long as you hold onto it, the Book of Allah.[24]

 

7. Al Bazzar :

 

عن جبير بن مطعم قال كنا مع النبى صلى الله عليه و سلم فى الجحفة قال اليس تشهدون ان لا اله الا الله وانى رسول الله وان القران قد جاء من عند الله قلنا بلى قال فابشروا فان هذا القران طرفه بيد الله و طرفه بايديكم فتمسكوا به فانكم لن تهلكوا ولن تضلوا بعده ابدا

Jubayr ibn Mut’im narrates:

We were with Rasulullah salla Llahu ‘alayhi wa sallam in al Juhfah. He asked, “Do you not testify that there is none worthy of worship besides Allah and I am the Messenger of Allah and that the Qur’an was revealed by Allah?” We replied, “Yes, indeed!” He then said, “Glad tidings! Indeed one end of this Qur’an is with Allah and the other end is in your hands. Hold onto it, for you will never be destroyed and you will never go astray after it.”[25]

 

8. Sahih ibn Hibban :

 

عن ابى الشريح الخزاعى قال خرج علينا رسول الله صلى الله عليه و سلم فقال ابشروا و بشروا اليس تشهدون ان لا اله الا الله وانى رسول الله قالوا نعم قال فان هذا القران سبب طرفه بيد الله و طرفه بايديكم فتمسكوا به فانكم لن تضلوا ولن تهلكوا بعده ابدا

Abu al Shurayh al Khuza’i said:

Rasulullah salla Llahu ‘alayhi wa sallam came to us and said, “Be happy and convey glad tidings! Do you not testify that there is none worthy of worship besides Allah and I am the Messenger of Allah?” They replied, “Yes, indeed!” He then said, “Glad tidings! Indeed one end of this Qur’an is by Allah and the other end is in your hands. Hold onto it, for you will never go astray and you will never be destroyed after it.”[26]

 

9. Sahih ibn Hibban :

 

…عن زيد بن ارقم قال يزيد بن حيان دخانا عليه فقلنا له لقد رئيت خيرا صحبت رسول الله صلى الله عليه و سلم و صليت خلفه فقال نعم وانه صلى الله عليه و سلم خطبنا فقال انى تارك فيكم كتاب الله هو حبل الله من اتبعه كان على الهدى ومن تركه كان على الضلالة

Yazid ibn Hayyan narrates that we visited Zaid ibn Arqam and said to him:

Indeed you have seen goodness. You accompanied Nabi salla Llahu ‘alayhi wa sallam and performed salah behind him. He said, “Yes, once Rasulullah salla Llahu ‘alayhi wa sallam delivered a lecture to us in which he said, “I am leaving amongst you the Book of Allah which is the rope of Allah. Whoever follows it will be guided and whoever leaves it will be misguided.”[27]

 

10. Al Tabarani:

 

عن ابى الشريح الخزاعى قال خرج علينا رسول الله صلى الله عليه و سلم فقال اليس تشهدون ان لا اله الا الله وانى رسول الله قالوا بلى قال هذا القران سبب طرفه بيد الله و طرفه بايديكم فتمسكوا به فانكم لن تضلوا ولن تهلكوا بعده ابدا

Abu al Shurayh al Khuza’i said:

Rasulullah salla Llahu ‘alayhi wa sallam came to us and asked, “Do you not testify that there is none worthy of worship besides Allah and I am the Messenger of Allah?” They replied, “Yes, indeed!” He then said, “Indeed one end of this Qur’an is with Allah and the other end is in your hands. Hold onto it, for you will never go astray and you will never be destroyed after it.”[28]

 

11. Al Kabir :

…انى اوشك ان ادعى فاجيب وانى تارك فيكم ما لن تضلوا بعده كتاب الله

Soon I will be called and I will respond. I am leaving amongst you that which if you hold onto it; you will never go astray, the Book of Allah.[29]

 

12. Al Sunan al Kubra :

وانى قد تركت فيكم ما لن تضلوا بعده ان اعتصمتم به كتاب الله

I am leaving amongst you that which if you hold onto it; you will never go astray, the Book of Allah.[30]

 

Summary

The summary of the above is that Nabi salla Llahu ‘alayhi wa sallam is advising his ummah that if you hold onto the Qur’an after my demise, you will never be misguided. Those who hold onto the Qur’an will be guided and those who abandon it will be misguided. The Qur’an is a rope, the one end of which is in your hands and the other end is with Allah. Whoever holds onto it will never be destroyed.

All these narrations exhort adherence to the Qur’an, which includes following the Sunnah. None of the narrations mention the ‘itrah and Ahlul Bayt. This is a strong indication that only the Qur’an and Sunnah are worthy of obedience. In Islam nothing can be equal in status to the Qur’an and Sunnah, not the Muslim rulers, nor the Ahlul Bayt, or the ‘ulamaʼ.

Note:- The hadith of Jabir ibn ‘Abdullah radiya Llahu ‘anhu that was quoted above has been narrated by different Muhaddithin, with their own asanid. The Shia should be extremely delighted by the fact that Imam Muhammad al Baqir is the narrator from Jabir radiya Llahu ‘anhu, and the narrator from al Baqir is Imam Jafar al Sadiq. Thereafter many different students of his narrated the hadith. All of these great Imams mentioned the Book of Allah. Acting upon the Qur’an, in light of explicit proofs, demands acting upon the Sunnah. However, the Ahlul Bayt and ‘itrah have not been mentioned even once. To omit something at an occasion when the most necessary subjects are being mentioned is a clear indication that it does not hold importance. Thus, we learn from the narrations of none other than the Imams themselves that the obedience to the Ahlul Bayt is not as necessary as obedience to the Qur’an and Sunnah. In fact it is not necessary at all. This is because, if it was necessary, it would have been mentioned along with the Qur’an and Sunnah.

 

A Possible Objection

No comments or research was presented regarding the authenticity of the narrations of ‘the Book of Allah and the Sunnah’ and the narrations which only stated ‘the Book of Allah’, which was in contrast to the method that was adopted regarding the narrations of ‘the Book of Allah and my Ahlul Bayt’. With the exception of three or four narrations, the remainder were carefully studied and their asanid were duly criticised. What is the reason behind this?

 

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The Answer

In brief, such narrations which are in complete harmony with the text of the Qur’an, and their subject matters have also been discussed in the Qur’an, are acceptable despite their asanid. In such cases it is not necessary to critically scrutinise the asanid. This is unlike the narrations of the first part, the meaning of which has not been mentioned anywhere in the Qur’an. Thus, it was necessary to examine and scrutinise their asanid.

Note:- We quoted the ahadith of ‘the Book of Allah and the Sunnah’ from many reliable books. Some people are under the misconception that all of those narrations are da’if and unreliable. Some even believe that they are fabricated. This is not correct and against the rules set out by the ‘ulamaʼ. In this edition, we have added seven more narrations, all with their asanid. They are as follows; one narration from Ibn Hazm al Zahiri, two from ‘Allamah Ibn ‘Abdul Barr, three from Khatib al Baghdadi and one from Sheikh al Marwazi.

If we add the narrations of the other ‘ulamaʼ to the above seven, then we will realise that a significant amount of ‘ulamaʼ have narrated this hadith with their asanid. Hence, this narration is famous amongst the senior ‘ulamaʼ to the extent that it does not require an isnad, as explained by Ibn ‘Abdul Barr in his book Tajrid al Tamhid (page 251). We quoted the full text above.

1. The scholars mentioned that those narrations which the ummah have accepted, should be regarded as correct. Thereafter the isnad should not be sought. Khatib al Baghdadi writes this in the following places:

  • Al Faqih wa l-Mutafaqqih (vol. 1 pg. 66) under the chapter: The Sunnah that was heard from Rasulullah salla Llahu ‘alayhi wa sallam
  • Al Faqih wa l-Mutafaqqih (vol. 1 pg. 186) under the chapter: Proving matters through correct analogy and the incumbency of practising upon it.

 

2. Abu Bakr al Jassas al Hanafi has clearly stated that if any narration is classified as ahad, but the ummah have accepted it, then it will be given the same status a mutawatir narration according to us.

 

لان ما تلقاه الناس بالقبول من اخبار الاحاد فهو عندنا فى معنى المتواتر

That which the ummah have accepted from the ahad narrations; according to us are in the same category as mutawatir.[31]

 

3. Allamah Ibn al Humam al Hanafi writes this in several places of Fath al Qadir. At one place, under the discussion of the hadith ‘A slave can be divorced twice and her mourning period is two menstruation cycles’, he quotes Imam Malik:

 

وقال مالك شهرة الحديث بالمدينة تغنى عن صحة سنده

Malik said: If a hadith is well-known in Madinah, it does not need a sahih isnad.[32]

 

4. ‘Allamah al Suyuti quoted the view mentioned in al Istidhkar of Ibn ‘Abdul Barr in his book Tadrib al Rawi (Sharh Taqrib). He states that if the ‘ulamaʼ accept a narration, it becomes authentic. Thereafter he quotes a famous scholar of this science, Abu Ishaq al Isfara’ini who says:

 

قال الاستاذ ابو اسحاق الاسفرايينى تعرف صحة الحديث اذا اشتهر عند ائمة الحديث بغير نكير منهم

Abu Ishaq al Isfara’ini said, “The authenticity of a hadith is known if it is famous among the Imams of hadith without any objection from them.[33]

 

In the light of the above quotations, it is clear that if any narration is accepted by the ummah, and the ‘ulamaʼ have accepted it without criticising it, then the narration is correct. Thus the narration of ‘the Book of Allah and my sunnah’ has been accepted by the ummah and is so famous amongst the ‘ulamaʼ that it does not need an isnad. If any criticism is levelled against the narration, it will not make a difference. The narration will still be accepted by the ummah. Therefore, the research of those who wish to reject the narration of ‘the Book of Allah and my Sunnah’ is inaccurate and contrary to the above-mentioned rules. May Allah guide them and save them from fanaticism.

 

NEXT⇒ Proving our Belief From Accepted Sources of the Shi`ah


[1]Muwattaʾ Imam Malik pg.363 The Chapter of The Prohibition of Speaking about Qadr (Predestination), Al Ihkam fi Usul al Ahkam vol.8 pg.1075.

[2]Kitab al ‘Ilal pg.239

[3]Tajrid al Tamhid Pg.251

[4]Al Tamhid of Ibn ‘Abdul Barr vol. 6 pg. 451 under the chapter Balaghiyyat.

[5] Ibid

[6]Sirat Ibn Hisham-The Sermons of the Farewell Hajj.

[7]Al Sawa’iq al Muhriqah of Ibn Hajar-Pg.75 – Virtues of ‘Ali al Murtada, the second chapter, under hadith forty, with reference to Ibn Abi al Dunya.

This narration is also narrated by Khatib al Baghdadi in his book al Faqih wa l-Mutafaqqih vol.1 pg.94 (of the Saudi print) under the chapter ‘Those narrations which prove that the Qur’an cannot be separated from the Sunnah’.

[8]Tarikh al Umam wa l-Muluk of Ibn al Jarir al Tabari – the sermon of Hajjat al Wada’ vol. 3 pg. 169.

[9]Al Sunan of al Daraqutni pg. 529

This narration is also narrated by Khatib al Baghdadi in his book al Faqih wa l-Mutafaqqih vol.1 pg.94 (of the Saudi print) under the chapter ‘Those narrations which prove that the Qur’an cannot be separated from the Sunnah’.

[10]Mustadrak al Hakim vol. 1 pg. 93 – The Chapter of Knowledge, Kitab al Sunnah of Muhammad ibn Nasr al Marwazi pg. 21, al Ihkam fi Usul al Ahkam of Ibn Hazm vol. 6 pg. 809-810 (Chapter 36).

[11]Akhbar al Asfahan of Abu Nuaim vol.1 pg.103 – Under the biography of Ahmed ibn al Khattab.

[12]Kanz al ‘Ummal vol.1 pg.48 with reference to Al Ibanah of Abu al Nasr al Sajzi from Abu Hurairah.

[13]Al Sunan al Kubra of al Bayhaqi vol. 10 pg. 114, Al I’tiqad ‘ala Mazhab al Salaf of al Bayhaqi pg.112

[14]Al Sunan al Kubra of al Bayhaqi vol.10 pg.114, This narration is also narrated by Khatib al Baghdadi, with his own isnad in his book al Faqih wa l-Mutafaqqih vol.1 pg.64 (of the Saudi print) under the chapter ‘Those narrations which prove that the Qur’an cannot be separated from the Sunnah’.

[15]Jami’ Bayan al ‘Ilm wa Fadlih of Ibn ‘Abdul Barr al Andalusi pg.110

[16]Mustadrak al Hakim vol. 1 pg. 93 – The Chapter of Knowledge, al Ihkam fi Usul al Ahkam of Ibn Hazm vol. 6 pg. 809-810 (Chapter 36).

[17]Al Sawa’iq al Muhriqah Pg.89

[18]  Surah al Hashr: 7

[19]Musnad Abu Dawood al Tayalisi, Musnad ‘Abdullah ibn Abi Awfa Pg.110-Dairat al Ma’arif-Dakkan.

[20]Kanz al ‘Ummal Vol.1 Pg.47 with reference to Ibn Shaibah.

[21]Al Bidayah wa al Nihayah of ibn Kathir Vol.5 Pg.170 – Ahmed from Jabir ibn ‘Abdullah.

[22]Sahih Muslim vol.1 pg.397 – The Chapter on the Hajj of Nabi salla Llahu ‘alayhi wa sallam from Jabir ibn ‘Abdullah.

[23]Abu Dawood – The Chapter of ‘The type of Hajj performed by Nabi salla Llahu ‘alayhi wa sallam, vol.1 pg.270 from Jabir ibn ‘Abdullah.

[24]Ibn Majah, The chapter of the Hajj of Nabi salla Llahu ‘alayhi wa sallam from Jabir ibn ‘Abdullah.

[25]Al Bazzar, from al Targhib wa al Tarhib of al Mundhari, The Chapter of following the Qur’an and Sunnah.

[26]Sahih ibn Hibban, ‘Negating deviation for holding onto the Qur’an’ vol. 1 pg. 287

[27]Sahih ibn Hibban, ‘Establishing guidance for those who follow Qur’an’ vol. 1 pg. 287

[28]  Al Tabarani in al Kabir, Majma’ al Zawa’id of al Haythami vol. 1 pg. 169

[29]  Al Tabarani in al Kabir, Kanz al ‘Ummal vol. 1 pg. 48.

[30]Al Sunan al Kubra of al Bayhaqi vol. 5 pg. 8 from Jabir ibn ‘Abdullah

[31]Ahkam al Qur’an of al Jassas al Hanafi vol.1 pg.456 – under the discussion of the difference of opinion as to whether divorce is only in the hands of men regarding the verse ‘Divorce is twice’.

[32]Fath al Qadir vol. 3 pg. 43 under the hadith ‘A slave can be divorced twice and her mourning period is two menstruation cycles’.

[33]Tadrib al Rawi pg. 24, 25, the discussion regarding the authenticity of a hadith, under the fifth note.

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