4.1 السنة دليلٌ شرعيٌّ كالقرآن
4.1 The Sunnah Is A Sharī’ah Evidence Like The Qur’ān
السُّنَّةُ دليلٌ شرعيٌّ كالقرآنِ، وهي وحيٌ من اللهِ ﷻ. والاكتفاءُ بالقرآنِ وتركُ السُّنَّةِ كفرٌ بواحٌ يُخرِجُ أصحابَ هذا الرأيِ من دائرةِ الإسلامِ. أمّا كونُ السُّنَّةِ وحيًا من اللهِ فهو ثابتٌ صريحًا في القرآنِ الكريمِ، قال تعالى:
The Sunnah is a Sharī’ah Evidence (dalīl Shar’i) like the Qur’ān and it is a revelation from Allah . Confining to the Qur’ān and leaving the Sunnah is kufr buwah (manifest disbelief) and takes those who support this opinion outside the fold of Islam. As for the Sunnah being revelation from Allah , it is explicit from the Noble Qur’ān. He said:
قُلْ إِنَّمَا أُنذِرُكُم بِالْوَحْيِ [TMQ Anbiyaa: 45]
“Say: “I warn you only by the revelation” [TMQ Anbiyaa: 45]
وَقَالَ:
And He said:
"إِنَّمَا أُوحِيَ إِلَيَّ أَنَّمَا أَنَا نَذِيرٌ مُّبِينٌ" [TMQ Sād: 70]
“Only this has been inspired to me, that I am a plain warner” [TMQ Sād: 70]
وَقَالَ:
And He said:
"إِنِّي أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ" [TMQ Ahqaaf: 9]
“I only follow that which is revealed to me” [TMQ Ahqaaf: 9]
وَقَالَ:
And He said:
إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِن رَّبِّي [TMQ ‘Arāf: 203]
“I but follow what is revealed to me from my Lord” [TMQ ‘Arāf: 203]
هذه الآيات قطعيةُ الثبوت وقطعيةُ الدلالة في حصرِ ما جاء به الرسولُ ﷺ وما حذّر منه الناسَ، وأنه وحيٌ إلهيٌّ لا يقبل التأويلَ. ومن ثَمّ فإن السنةَ وحيٌ كالقرآنِ الكريمِ. وأما وجوبُ اتباعِ السنةِ كالقرآنِ الكريمِ فهو مصرّحٌ به أيضًا في القرآنِ. قال تعالى:
These verses are definite in authenticity and definite in their meaning in restricting what the Messenger has brought, warned people of, that it is divine revelation which is not open to any interpretation. Thus, the Sunnah is a revelation like the Qur’ān. As for the obligation of following the Sunnah like the Noble Qur’ān, it is also explicitly stated in the Qur’ān. And He said:
﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ — but this is a Qur'an verse, so it is shown in braces per the rules: {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا} Note: the original quotes the Messenger with "(saw)" as a hadith/speech, but here the phrase is a Qur'an verse, so no ﷺ is added inside the braces, as instructed. [TMQ Hashr: 7]
“Whatsoever the Messenger (saw) gives you, take it, and whatsoever he forbids you, abstain from it” [TMQ Hashr: 7]
وَقَالَ:
And He said:
«مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ» ﷺ [TMQ Nisā’: 80]
“He who obeys the Messenger (saw), has indeed obeyed Allah” [TMQ Nisā’: 80]
وَقَالَ:
And He said:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ [TMQ Noor: 63]
“And let those who oppose the Messenger's commandment beware, lest some fitna (affliction) befall them or a painful torment be inflicted on them” [TMQ Noor: 63]
وَقَالَ:
And He said:
"وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ" [TMQ Ahzaab: 36]
“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision” [TMQ Ahzaab: 36]
وَقَالَ:
And He said:
﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾ [TMQ Nisā’: 65]
“But no, by your Lord, they can have no imān, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission” [TMQ Nisā’: 65]
وَقَالَ:
And He said:
أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ﷺ [TMQ Nisā’: 59]
“Obey Allah and obey the Messenger” [TMQ Nisā’: 59]
قال:
He said:
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي [TMQ aal-Imrān: 31]
“Say (O Muhammad): If you (really) love Allah then follow me” [TMQ aal-Imrān: 31]
كُلُّ هٰذِهِ الْآيَاتِ صَرِيحَةٌ وَاضِحَةٌ فِي وُجُوبِ اتِّبَاعِ الرَّسُولِ ﷺ فِيمَا جَاءَ بِهِ، وَفِي اعْتِبَارِ طَاعَةِ الرَّسُولِ ﷺ طَاعَةً لِلَّهِ.
All of these ayāt are explicit and clear in the obligation of following the Messenger with regards to what he has brought and in considering the obedience to the Messenger as obedience to Allah .
القرآن والحديث دليلان شرعيان في وجوب اتباع ما جاء فيهما، والحديثُ في هذا كالقرآن. ولذلك لا يجوز لأحد أن يقول: عندنا كتابُ الله نأخذ منه (الأحكام)، لأن ما يفهم من هذا القول هو تركُ الحديث. بل يجب أن تُضمَّ السنةُ إلى الكتاب، فالحديثُ يُؤخذ دليلًا شرعيًا كما يُؤخذ القرآنُ. ولا يجوز للمسلم أن يُلمِّح إلى أن القرآنَ وحده كافٍ وأن السنةَ لا حاجةَ إليها. وقد أشار رسولُ الله ﷺ إلى هذا، فقد رُوي أن النبيَّ ﷺ قال:
So the Qur’ān and hadīth are Sharī’ah evidences in terms of the obligation of following what has come therein. The hadīth is like the Qur’ān in this respect. Therefore, it is not allowed for someone to say: we have the Book of Allah from which we will take (rulings), because what one understands from this statement is that the hadīth has been abandoned. Rather, it is imperative that the Sunnah is combined with the Book. So the hadīth is taken as a Sharī’ah evidence just as the Qur’ān. It is not allowed for a Muslim to imply that the Qur’ān alone is sufficient, and the Sunnah is not needed. The Messenger has alluded to this, It has been reported that the Prophet said:
«سَيَأْتِيكُمْ رَجُلٌ يَحْدِّثُ بِحَدِيثٍ مِنْ حَدِيثِي وَهُوَ مُتَّكِئٌ عَلَى أَرِيكَتِهِ، فَيَقُولُ: بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ، فَمَا وَجَدْنَا فِيهِ مِنْ حَلَالٍ اسْتَحْلَلْنَاهُ، وَمَا وَجَدْنَا فِيهِ مِنْ حَرَامٍ حَرَّمْنَاهُ». أَلَا وَإِنَّ مَا حَرَّمَ رَسُولُ اللَّهِ ﷺ مِثْلُ مَا حَرَّمَ اللَّهُ. [Reported by Al-Haakim and Bayhaqi]
“You will find a man who while he is sitting comfortably on his bed narrate my hadith, and he will say between me and you is the book of Allaah, whatever we find in it that is halaal we will make it Halaal, and whatever we find in it haraam we will make it haraam. Then the Prophet says: whatever the messenger of Allaah has made haraam is as if Allaah has made it haraam” [Reported by Al-Haakim and Bayhaqi]
وفي حديث جابر، الذي يرجع إلى النبي ﷺ، أنه قال:
And in the narration of Jabir, which goes back to the Prophet , he said:
من عَلِمَ حديثًا عنِّي فردَّه، فقد ردَّ ثلاثًا: اللهَ، ورسولَهُ، والذي أخبره بالحديث
“Whosoever comes to know a hadīth about me and he rejects it. He has rejected three: Allah, His Messenger and the one who informed him of the hadīth”
لذلك، فإن المقارنة بين القرآن والحديث على النحو الذي يُفضي إلى أنه إذا لم يوافق الحديثُ القرآنَ (أي القرآنَ الكريم) تُرِكَ، أمرٌ غير صحيح، لأن هذا يؤدي إلى ترك السنة إذا جاءت لتخصيص القرآن أو تقييده أو بيان مجمله، إذ يُظهر ذلك أن ما يذكره الحديث لا يتفق مع القرآن أو أنه غير موجود فيه. ومثل ذلك الأحاديثُ التي تربط الفروع بالأصل. والحقيقة أن كثيراً من الأحكام التي ذكرها الحديث لم يرد ذكرها في القرآن، ولا سيما كثير من الأحكام التفصيلية التي لم تنزل في القرآن وإنما وردت في الحديث وحده. ولذلك لا يُقارن الحديث بالقرآن فيما يُذكر في القرآن ويُرفض ما عداه. وإنما الترتيب في هذا أنه إذا ذكر الحديثُ شيئاً يناقض ما جاء في القرآن بمعنى قطعي، فإن الحديث يُرد من جهة معناه، أي متنِه، لأن معناه يناقض القرآن. ومن ذلك ما رُوي في فاطمة بنت قيس حين قالت:
Therefore, it is wrong to compare the Qur’ān with the hadīth, the result of which would be, if the hadīth does not agree with it (i.e the Quran) then we abandon it, because this leads to abandoning the Sunnah if it came to specify the Qur’ān, restrict it or elaborate its ambivalent (mujmal) parts, since it would show that what the hadīth states does not agree with the Qur’ān or it is not found in the Qur’ān. Like the ahadīth which relate the branches to the foundation (asl). Indeed, the rules mentioned in the hadīth have not been mentioned in the Qur’ān, especially, many of the detailed rules which have not been revelead in the Qur’ān but mentioned in the hadīth only. Therefore, Hadith is not compared to the Qur’ān regarding what is mentioned in the Qur’ān and rejecting anything else. Indeed, the order regarding this is that when a hadīth mentions something which contradicts what has come in the Qur’ān as a definite meaning, then the hadīth is rejected on the basis of its meaning i.e the text (matn) because it’s meaning contradict the Qur’ān. This is like what has been narrated about Fatimah bint Qays when she said:
قالت: «طلّقني زوجي ثلاثاً في عهد رسول الله ﷺ، فذهبتُ إلى النبي ﷺ فلم يجعل لي سكنى ولا نفقة».
“'My husband divorced me three times in the time of the Messenger of Allah . So I went to the Prophet but he did not allow me to get lodging (sukna) or maintenance (nafaqah)”
هذا الحديث مردود لأنه يخالف القرآن، لمخالفته قولَه تعالى:
This hadīth is rejected because it contradicts the Qur’ān. It contradicts His saying:
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ مِنْ وُجْدِكُمْ [TMQ Talaaq: 6]
“Lodge them (the divorced women) where you dwell, according to your means” [TMQ Talaaq: 6]
فلهذا يُرَدّ الحديث إذا خالف نصّ القرآن ومعناه القطعيّ. أما إذا لم يخالف القرآن، لأنه يتضمن أمورًا لم يَأتِ بها القرآن، أو كان زيادةً على ما في القرآن، فإن الحديث يُؤخذ كما يُؤخذ القرآن سواء بسواء. ولا يُقال: إن القرآن وما ذُكر فيه يكفينا، لأن الله سبحانه قد أمرنا باتباعهما معًا، وواجبٌ الإيمانُ بهما جميعًا.
Therefore, the hadīth is rejected because it has contradicted definite text and definite meaning of the Qur’ān. As for when the hadīth does not contradict the Qur’ān since it includes things not brought by the Qur’ān or it is an addition to what is in the Qur’ān, then the hadīth is taken just like the Qur’ān. It should not be said; the Qur’ān and what has been mentioned in it suffices for us since Allah has ordered us to (follow) them both together and it is obligatory to believe in both of them together.