It is all this "Online Islam teaching" that is twisted and manipulated by enemies of Islam so as to try and attempt to dilute and misguide Mumin and learners of Islam that got me to start blogging in the first place.
It is our Fardh as Muslims who can read, write and comprehend to share whatever true knowledge of the religion that we may have so as to force out the wrong doers.
Bismillahir Rahmanir Rahim.
Allah SWT says repeatedly in the Quran to obey both Him and the Messenger.
Examples are:
Surah an-Nisa ayah 59.
Ya ayyuha alladhina amanu ati Allaha wa ati ar-Rasul wa ulu'l-amr min kum. Fa in tanaza'tun fi shay'in fa rudduhu ilaAllahi wa ar-Rasul in kuntum tu'minuna bIllahi wa'l-Yawmi al-Akhir. Dhalika khayrun wa ahsanu ta'wil.
O you, those who have faith, obey Allah and obey the Messenger and those in authority among you. And if you dispute over a thing, then return it to Allah and the Messenger, if you have faith in Allah and the Last Day. That is better and more beautiful of interpretation.
He says that the Prophet (SAW) has been sent to explain the Quran, not just to deliver it (Surah an-Nahl ayah 44).
Bi al-bayyinat wa az-Zubur wa anzalna ilayka adh-Dhikra li-tubayyina li an-nas maa nuzzila ilayhim wa la'allahum yatafakkarun.
By clear proofs and scriptures, and We have sent down on you (O Prophet) the Reminder, that you can explain to humankind what is sent down for them and in order that they may reflect.
He says that people do not have faith if they do not take the Prophet (sAas) as the judge of their disputes (Surah an-Nisa ayah 65).
Fa laa wa Rabbika laa yu'minuna hatta yuhakkimuka fi maa shajara baynahum thumma laa yajidu fi anfusihim haraj min maa qadayta wa yusallimu taslima.
No, by your Lord and Sustainer, they do not have faith until they have you (O Prophet) judge what is disputed among them, then they do not find in their souls any distress at what you have decided, and they accept it wholly and completely.
He says that when He and the Prophet (SAW) have decided a matter, it is not for any believing man or woman to do anything but obey (Surah al-Ahzab ayah 36).
Wa maa kana li mu'min wa laa mu'minah idha qadaAllahu wa Rasuluhu amran an yakuna lahum al-khiyarat min amrihim wa man ya'siAllaha wa Rasulaha faqad dalla dalala mubin.
And it is not ever for a faithful man or a faithful woman, when Allah and His Messenger have decided an affair that there is any choice for them in their affair, and who disobeys Allah and His Messenger, so he is indeed wandering far astray.
He says that what the Messenger gives, people should take, and what he prohibits, they should abstain from (Surah al-Hashr ayah 7).
...Wa maa atakum ar-Rasul fa khudhuhu wa maa nahakhum anhu fa intahu. Wa ittaquAllah innAllaha Shadid al-Iqab.
...And what the Messenger gives you, so take it, and what he prohibits you, so refrain from it. And be in awe of Allah. Surely Allah is Stern of Punishment.
How do we determine what the Prophet (SAW) has ordered, in order to obey it?
How do we find out what he judged in disputes so that we can abide by it?
How do we know what he has decided on matters, so that we can submit to it?
How do we discover what he has given, so that we can take it, or what he has prohibited, so we can abstain from it?
The answer to all these questions is very simple: we look to the SUNNA. If you deny the validity of the Sunna then you may end up disobeying what the Prophet (SAW) has commanded, turning away from what he has judged, rejecting what he has decided, ignoring what he has given, and doing what he has prohibited.
And if you fall to these acts of disobedience, turning-away, rejecting, ignoring, and doing-the-prohibited then YOU HAVE DISOBEYED ALLAH. It's that simple. It is incumbent upon every Muslim to obey both the Quran and the Sunna. Read the verses I have cited for yourself. What do you think they mean?
The Mistake of Those Who Confuse the Sunna and the Hadiths
Very often, those who proclaim that they follow the Quran only, ignore the Sunna and concentrate on the hadiths. They assume that if they can refute or disprove the hadiths, they have proved their own position.
Their mistake is to assume that the Sunna and the hadiths are the same thing. This is incorrect. No scholar of Islam has ever claimed that the sources of Shari'a are "the Quran and the hadiths". Rather, the correct statement is that the sources of Shari'a are the Quran and the SUNNA.
The hadiths are a textual source for determining what the Sunna is. But they are not by themselves the Sunna.
The scholars of Islam have developed a sophisticated methodology for collecting the hadiths and for determining from them what the Sunna is. This collection of traditions of the prophet became the second major source of learning in Islam.
Collecting the hadiths: Briefly, the great collectors of hadiths such as Imam Bukhari and Imam Muslim followed a methodology that they collected everything that there was on a subject, and they marked down how authentic it was. Rather than discarding the material they felt was not wholly authentic, so that it became lost to history, they included it. This means that other scholars can examine the evidence for themselves, and make their own determination of what is authentic.
The above description of the methodology of the hadith collectors should make it abundantly clear why there are hadiths that appear to be contradictory, hadiths with variant wordings, and all the other problems with hadiths that the rejectors point to. Imam Bukhari and Imam Muslim, and the other great hadith collectors, were not incompetent. Rather, they saw their job to be preserving the evidence so that each later scholar could make his own determination.
There is no reason for any Muslim to be confused or feel doubt because of variant hadiths in the collections. It is simply a matter of learning about the methodologies and procedures of the scholars.
Determining the Sunna: The science of fiqh (Islamic jurisprudence) is the science of deriving rulings from the sources of Shari'a. Part of fiqh is determining from the hadiths what the Sunna is. This too is a sophisticated science.
First, all the hadiths on a given subject should be gathered. Next, the scholar studies their authenticity to determine which give a correct report of what the Prophet (SAW) said, did, or allowed. He may consider such factors as what the practice of the Muslims in the matter has been, if the absence of reports to the contrary actually indicates a consensus of the Sahaba (RA) behind the existing reports, even if only a few people have transmitted them, and other issues.
It is only after this analysis that the scholar has made his determination of what the Sunna is. He does not simply pick and choose hadiths at random, or take their text out of context. The reason he may only quote one or two is that he has determined that it or they express most clearly what the Sunna is.
Dear Brothers and sister, be you the non-Muslim looking for answers or the Muslim searching for more truth, beware of the Internet and don’t put trust in everything you read. Let the Qur’an be your only guide.
Surah 15 Versse 9
We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).
Inna nahnu nazzalna alththikrawa-inna lahu lahafithoona
May peace be unto you all
Many thanks to brother Al-Muhajabah.
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