Sunnah Presented by Irawan Febianto, MMgt

Transcription

1 Sunnah Presented by Irawan Febianto, MMgt Source: Dr. Ahcene Lahsasna, INCEIF, (2008)

2 The Holy Sunnah The word sunnah in its literal meaning stands for the well known path which is followed again and again. This may be the path on which people tread or it may be a practice. Whether it is good or bad Technically Literally It is defined as: What was transmitted from the Messenger of Allah (peace be on him) of his words, acts and (tacit) approvals. The term Sunnah shall be used in the context as the Sunnah of the Prophet (pbuh) and a source of Islamic laws.

3 Other meaning of sunna Sunnah In different meaning according to discipline 1: jurists Apply it to mean recommended acts of worship, while others apply it to supererogatory acts (nawafil). This term in this case is opposite of the wajib. 2. The word sunnah is opposite of bid ah (innovation). in matters of religion. Therefore we say this act is a sunnah, that means is s legal. The meaning of legal is assigned to it irrespective of the legality arising from the Qur an or the Sunnah. Therefore such act is a bid ah it means it is not legal according to the Qur an and the Sunnah.

4 3. The term sunnah is used to mean the practice of the Companions (Sahabah) irrespective of their relying in it on the Book, the Sunnah, or their own ijtihãd. Kahbar: What was transmitted from the Messenger of Allah (peace be on him) Or his companions of words, acts and (tacit) approvals, attribute. Atar: equivalent to the adith Marfu (to the prophet) or Mawquf (Companion). Some jurist confines it only to mawquf

5 Hadith The word hadith means saying. In this sense, the word hadith has a meaning narrower than that of sunnah. Some of the traditionists use the term hadith to mean all that is reported from the Prophet (peace be on him), that is, words, acts, and approvals. In this sense, the words sunnah and hadith are synonyms. In this literal meaning it could stand for the sayings of the Prophet, that is, qawl, act, tacit. hadifth, is the record of the Sunnah of the Prophet. This record may be written or in the form of an oral report. In this sense, one hadith may contain more than one sunnah. When we say that a sunnah has been reported with a complete chain, what we mean is that it is contained in a hadfth with perfect isnãd.

6 The Sunriah is unanimously accepted as a primary source of law and ahkam can be derived from it independently of any other source. 0 ye who believe! Obey Allah, and obey the Apostle [Qur an یا أیھا الذین أمنوا أطیعوا الله [59 4 والرسول Justification of the Sunnah as a source of law Nor does he say (aught) of (his own) desire. It is no less than inspiration sent down to وما. 4] him. [Qur aii 53 3, ینطق عن الھوى إن ھو إلا وحي یوحي And We have sent down unto thee (also) the Message that thou mayest explain clearly to men what is sent down for them. [Qur an 16 : وأنزلنا إلیك الذكرى لتبین للناس 26{44 ما نزل إلیھم Fom the Book On the Basis of Ijmã (Consensus) Rational Argument

7 Kind of sunnah the Sunnah is classified in two ways Diraya Understanding the concept Of the Hadith Riwaya Transmission The channels through which the ahkam are established. This is also called the classification of the Sunnah according to its nature. The kinds of the Sunnak with respect to the channels through which it is transmitted to us. It is classification Of the Sunnah according to its written record, This is apply to the entire written record.

8 Classification of the Sunnah Sahih Daiif Ahkam Transmission Qawl (word) Fiil (Act) Taqrir (approval) Muttasil Munqati Mutawatir Mashhur Ahad

9 Kinds of the Sunnah with respect to the channels of the ahkãrn Word Act Tacit sunnah qawiyyah is the sayings of the Prophet (peace be on him). sunnah fi liyyah is the acts of the Prophet (peace be on him). sunnah taqririyah is the tacit approval given by the Prophet (peace be on him).

10 Sunnah al-qawliyyah It is defined as the sayings of the Prophet (peace be on him) through which he intended the laying down of the law or the explanation of the ahkãm. Some well known examples are: الا عمال بالنیات intentions) (The nature of acts is dependent upon the underlying لا ضررولا ضرار( borne No injury is to be caused and none is to be It is to be noted that not every saying of the Prophet (peace be on him) is a source of law.

11 Al-Sunnah al- fi liyyah These acts or the method of their performance that he adopted are to be followed in the same way as his sayings. The acts that do not have a legal content do not become a source of law. Different acts of the prophet It is defined as the acts of the Prophet (peace be on him) having a legal content, like his prayer, fasts, hajj. - The acts of his prayer, after his saying, Pray as you see me praying, as well as his acts concerning the rites of hajj based on his saying, Take (the knowledge of) your rites from me, are examples. - The persuasive force of such explanations is the same as that of the text being elaborated. - The explanation of a mujmal (unelaborated) word will take the force of the mujmal on which it is based. Ordinary physical acts performed by every human being, like eating, drinking, walking and sitting. Acts that are specific to the Prophet (peace be on him) and the rest of the ummah is not to follow him in such acts. number of his marriages Acts that are intended to be explanations of unelaborated rules in the texts. All such explanations have the status of law. Acts that establish new laws obviously have the force of law.

12 Sunnah taqririyyah It is defined as the commission of certain acts, by word or deed, by some companions and the maintenance of silence by the Prophet without expressing disapproval. Implication Implication His silence in such a case is called taqrir or tacit approval and is considered a sunnah that becomes a source for the permissibility of an act or a statement. An example of this type is the statement of Mu ãdh ibn Jabal when he was sent to Yemen and the Prophet asked him how he will decide cases. This approval was a little more emphatic than mere silence.

13 Kinds of Sunnah with respect to its modes of transmission Ahadith (traditions) are divided, with respect to narration into two types. Muttasil Mursal Hanafi Munqati Majority the ahãdith whose chain of narration is complete. These are the ones in which the narrators are mentioned from the beginning of the sanad up to the Messenger of Allah, and no narrator is missing. the ahãdith from the chains of which one or more narrators are missing. The hadith from which a narrator is missing is called m ursal by the hanafis. Traditionists (Muhaddithün) confine the term mursal to a tradition from the chain of which the name of the Companion is missing. while they term as munqati a tradition from the chain of which the name of a narrator other than a Companion is missing.

14 Hadith Muttasil The majority of the jurists divided the muttasil ahãdith into two types: mtttawãtir and ahad. In between these two, the Hanaf jurists added a third category called mashhür. Hadith Mutawatir Hadth al-a had Hadith Mashhür

15 This applies to the narration from the beginning of its chain to its end, where it reaches the Prophet. Large number In the 3 generation Hadith Mutawatir The mutawãtir hadith is the one that is related by such a large number of people that their agreement to propagate a falsehood cannot be conceived. Large number 5, 7, 20, 40, 7o, 317, 500, tawãtur lafzi tawãtur ma nawi When all the narrators are in agreement about the words as well as meaning, the hadith indicates tawãtur by its very words. An example is the words of the Prophet: He who intentionally attributes a falsehood to me should prepare his abode in the Fire. This tradition was related by a large number of Companions in these words. This makes it tawãtur lafzi. The other kind is known as tawãtur ma nawi, which is a tradition that conveys the same meaning even if the words are not exactly the same. Most of the mutawdtir traditions are of the latter category.

16 Islamic ruling of the Implication of tawatur Qat i al-thubüt - conveys definitive knowledge (ilm) The mutawãtir tradition conveys definitive knowledge (ilm) and is also definitive with respect to its authenticity. mutawãtir tradition is qat i with respect to ilm as well as thubüt. In other words, it must be followed under all circumstances. Qat i al-thubüt means that we are certain about its narration from the Prophet. that the words of such a tradition may be subject to interpretation, in which case the meaning arising from such a tradition (its dalãlah) will not be definitive, but will be probable.

17 Hadith Mashhür The mashhür tradition, according to the Hanafis, falls into a category that is lesser in strength than the mutawãtir tradition, but is stronger than the khabar wahid. the majority of the jurists classified the tradition with a complete chain into two types. but the Hanaff jurists added a third category called mashhur. The mashhur tradition is one the number of whose reporters do not reach the level of tawatur in the first generation. if one or two Companions related the tradition from the Prophet, but in the next generation, that is, the generation of the Täbi ün, a very large number narrated from them and so on till the end of the chain. mashhur (well-known) is the number of persons in the second and the third generation narrating it, because after this compilation started and all traditions became well-known.

18 Hadth al-a had. The hadith al-ahãd or the khaba r wahid is reported by one or two persons from the beginning of its chain up to its end when all traditions were recorded. the narrators do not reach the level of tawãtur in either of the first three periods: the period of the Companions, the Täbi ün, and the Tab Täbi ün. After the third period, as stated above, the traditions were compiled and all became well known. The khabar wdhid is generally not relied upon by jurists in matters of faith (aqa id), but it is accepted in matters of conduct, that is, in matters covered by the mu amalat. there is generally an agreement of the Muslims about the acceptance of the khabar wahid in matters of fiqh.

19 Conditions for acting upon the muttasil hadith Hanafis stipulate three conditions for the khabar wãhid: 1 That the narrator should not have acted against the implication of the report. If he does act against it, the reliance will be upon his reported act rather than on the report. A narrator does not act against a report from the Prophet, unless he knows that the content of the report was abrogated.

20 Cont. Condition of Kahbar al Wahid 2 That the report should not pertain to a matter of universal need, that is, something which is performed often and continuously repeated. Such an act requires that it be known to many people due to their need to know it prior to performance. An act that should be known to many people by necessity will push its report to the level of a report that is rnutawatir or mashhür, and it cannot be the subject-matter of a khabar wãhid.

21 Cont. The Hanafis made an exemption from this rule in the case of traditions reported or upheld by the Companions who were well known as jurists and mujtahids, like the first four caliphs, Ibn Abbas and Ibn Mas üd, 3 This condition stipulated by Isa ibn Aban Condition of Kahbar al Wahid Exemption khabar wahid indicates a probable meaning that cannot be preferred over a definitive (qati) meaning. it should not oppose analogy (qiyas). if the companion is not jurist By this is meant opposition to general and fundamental principles. If a report opposes a general principle it ceases to be a valid proof for the ahkãm. The reason is that the principle is usually not derived from a single text, but is based upon a number of texts, which together indicate a definitive meaning.

22 Imam Mãlik Conditions Meaning Implication Justification Imam stipulates for the khabar wãid that it should not oppose the practice of the people of Medina. If it does oppose it, the obligation is to follow the practice of the people of Medina and to forgo the requirement of the khabar wãhid, The reason is that the practice of the people of Medina amounts to a mutawatir report, and the mutawdtir being definitive is to be preferred over the khabar wahid, which is probable.

23 Imam al-shãfi i & Ahmad Ibn Hanbal Shafii Imam Shafii does not stipulate for the khabar wahid any other condition except that it has a sound and complete chain of narration. Ibn Hanbal The condition stipulated by Ahmad ibn Hanbal is similar to that laid down by al-shãfi - Imam Ahmed sometimes accepts traditions that do not strictly meet this condition. - He is reported to have preferred even mursal traditions over analogy.

24 -Majority accept mursal. -Ibn Hajib and Ibn Humam accept mursal if it is from recognized scholar. - shafii accept it with condition: 1) from great scholar of tabiin. 2) suported by other ahadith. 3)supported by the fatwa of jurists Hadith that is not muttasit (myrsal or Munqati) Mursal of the companion is accepted without any argument Soundness of this hadith Munqati A tradition that is not continuous (muttasil) is one that has the names of one or more narrators missing from the chain of narration. Mursal It is like a reliable narrator from a later generation saying: The Messenger of Allah said that.... The jurists disagreed about the employment of a mursal tradition as proof for a hukm. If the name of someone other than a Companion is missing, they term the tradition as munqati. As for the Traditionists, they apply the term mursal to a tradition from the chain of which the name of the Companion is missing. Al-Shäfi i does not rely upon it, unless its authenticity is supported by another tradition. Ahmad Ibn Hanbal accept it

25 Status of the Sunnah with Respect to the Qur än If the mujtahid does not find a text in the Qur an for a case he has to settle, he has recourse to the Sunnah for the derivation of the hukm. The evidence for this is the well known tradition of Mu adh ibn Jabal who was sent to Yemen by the Prophet. In addition to this there is the letter of Umar ibn al-khatab to QadI Shurayh in which he instructs him to follow the Qur an first and then the Sunnah.

26 Role of the Sunnah With regards to the Quran Reemphasis the injunctions of the Qur an. Explain and elaborate the Concise injunction of The Quran The Sunnah qualified the General meaning (taksis al Am) The Sunnah restrict the Absolute content of the Quran (taqyyid al mutlaq) The Sunnah establish and enact a new ruling The Sunnah abrogates the Qura n.

27 Reemphasis the injunctions of the Qur an. Prophet said: it is unlawful to Possess the property of a Muslim without his expressed Consent لا یحل مال امرئ مسلم إلا بطیبة من نفسھ Quran said: o you who believe Eat not up your property among Yourselves unjustly except it Be a trade amongst you by Mutual consent. یا أیھا الذین أمنوا لا تا كلوا أموالكم بینكم منكم بالباطل إلا أن تكون تجارة عن تراض

28 The Sunnah explains And elaborates the Concise of the Qur an. The ahkam are often found in the Qur an in general, undetermined, or unelaborated form. The Sunnah explain And elaborates these ahkãm. - The timings of prayer - their number, their rok as; kinds of wealth in which zakãt is to be paid - the amount to be paid in each - the time of obligation; An example of this the distinction of the white thread from the black thread during the month of Ramadän. The Sunnah explains that this is the light of day and the darkness of the night

29 The Sunnah qualified the General meaning (taksis al Am) This role of the sunnah here is to qualified The general meaning of the of the Quran example of the restriction of a general meaning is to be found in inheritance: For the male two shares of the female. The Sunnah qualified the general meaning Of the verse and mentions that the murderer will not inherit.

30 The Sunnah restrict the Absolute content of the Quran (taqyyid al mutlaq) This role is obvious in relation To many unqualified and General verses of Quran regarding Different ruling of ibadat and muamalat cut off the hand of the thief as a recompense For that they committed The prophet said: the hand a of A thief should be cut off for Stealing a quarter a of dinar. The sunna specified the right hand And the location which is wrist joint

31 The Sunnah establish and enact a new ruling This role of the sunnah here is to enact A new ruling (sunnah tashri iayh), sunnah Mu assisah The prophet prohibited the practice of Mut ah marriage and the easting of Domestic donkey In addition sunnah prohibited easting wild animal With canine teeth, sdakat fitr, wearing gold for man, ect

32 The Sunnah abrogates the Qura n. The jurists provide several examples of this. lmãm al-shafi does not accept this and says that only the Qur an can abrogate the Qur an and the Srnnah can abrogate the Sunnah. Some modern scholars deny the theory of abrogation altogether.

33 والله أعلم بالصواب وصلى الله على نبینا محمد وعلى الھ وصحبھ أجمعین والسلام علیكم ورحمة الله وبركاتھ