Author: Shukran Ahmadi
A Review of the Compilation and Authenticity of Hadith (Part 13)
The status and position of the Prophet Muhammad (peace be upon him)
In our opinion, the main mistake of the deniers of the Hadith is that they have not understood the original status and position of the Prophet (peace be upon him). If they refer to the Holy Quran and reflect on it in order to understand and attain the status of prophethood and truly recognize the status of the Prophet and Messenger, they will realize that the status of the Holy Prophet (peace be upon him) is not only that of a messenger; he is also obeyed, followed, an Imam, a guide, a judge, ruler, etc. The Quran itself has stated these positions for the Prophet (peace be upon him):
1. The Messenger is obeyed, and his obedience is obligatory upon the believers. In the Holy Quran, it is mentioned in several places to the believers: «أطیعوا الله وأطیعوا الرسول» Translation: “Obey Allah and His Messenger.”
In this command, “Obey His Messenger” is mentioned as an independent sentence, separate from “Obey Allah.” Anyone who is familiar with Arabic will understand that just as obedience to Allah is obligatory upon every believer, obedience to His Messenger is also an independent duty and obligation. Its meaning is not only that the Prophet accepted the Book and brought it from Allah but also acted upon its commands. If this were the only meaning of the verse, then this command would have been stated in “Obey Allah,” and there would have been no need to repeat the command to obey with the independent sentence, “Obey His Messenger.”
In addition, this matter is made clearer in some other verses of the Holy Quran. In Surah An-Nisa, at the end of the fifth part, after the command to obey Allah and His Messenger, the hypocrites are criticized and condemned because they fail to obey Allah and His Messenger due to their selfish desires and hypocrisy. In this regard, it is said: «وَإذا قِیلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَ إِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقَيْنَ يَصُدُّوْنَ عَنْكَ صُدُوداً» “And when it is said to them, ‘Come to what Allah has revealed and to the Messenger,’ you see the hypocrites turning away from you, O Prophet.” In this verse, along with “what Allah has revealed”—meaning the invitation to the Book of Allah—the mention of the invitation to the Messenger is clear proof that what is commanded in the above verses about obeying the Messenger does not mean obeying the Book that was revealed to the Messenger; rather, obeying the Messenger is an independent and separate matter. In this same Surah, after two verses about obedience to every messenger sent by Allah, it is declared: «وَمَا أَرْسَلْنَا مِن رسول إلا ليُطَاع بإذنِ الله»
“And We did not send any messenger except to be obeyed by Allah’s permission.”
2. The prophets are guides and leaders from Allah: «وَجَعَلْنَاهُمْ أَئمة يَهْدُونَ بِأَمْرِنَا» “And We made them Imams and leaders who guide by Our command.”
3. The Holy Prophet (peace and blessings of Allah be upon him) has been made a judge and arbitrator by Allah. Making him an arbitrator in every dispute and accepting his arbitration with one’s heart and soul has been made obligatory for all believers and indeed a condition of faith. As mentioned in Surah An-Nisa: «فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيْمَا شَجَرَ بَيْنَهُمْ ثُم لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مما قضَيْتَ وَيُسَلِّمُوا تَسْلَيْماً» “By your Lord, they will not believe until they make you judge in whatever dispute arises between them, then find no objection in their hearts to what you have decided and submit with submission.”
It is also mentioned in Surah Al-Ahzab: «وَمَا كَانَ لِمُؤْمِن وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُوْنَ لَهُمُ الْخِيَرَةُ مَنْ أمرِهِم» “And it is not for a believing man or a believing woman, when Allah and His Messenger have decreed a matter, that they should have any choice in their affair.”
And in Surah An-Nur, He says: «انما كَانَ قول المؤمنينَ إِذَا دُعُوا إِلَى اللَّهُ وَرَسُوله ليَحْكُمَ بَيْنَهُم أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا» “The only statement of the believers, when they are called to Allah and His Messenger to judge between them, is that they say: We hear, and we obey.”
In short, all these verses are clear in this regard, and every matter of the affairs of the Muslims on which the Messenger of Allah (peace and blessings of Allah be upon him) issues a ruling is obligatory, and no Muslim has any right to dispute it.
4. For the happiness and salvation of every human being, just as obedience to Allah is necessary, so too is obedience to and following the Messenger. Just as disobedience to Allah is a means of misguidance and misery, disobedience to His Messenger also leads to misguidance and error: «وَمَن يَطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فوزاً عَظِيماً» “Whoever obeys Allah and His Messenger, he has indeed achieved a great success.” «وَ مَن يعصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِيناً» “That is, whoever disobeys Allah and His Messenger, he has indeed gone astray manifestly.”
5. It is also said in the Holy Quran that the disbelievers, after being thrown into hell, regret disobeying Allah and His Messenger: «وَيَومَ تُقَلبُ وُجُوهُهُم في النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولاً» “On the day when their faces will be turned in the fire, they will say, ‘I wish we had followed Allah and His Messenger.'”
In another place, it says: «یومئذ يَوَدُّ الذِينَ كَفَرُوا وَعَصَوُ الرَّسُولَ لَوَ تُسَوَّى بِهِمُ الأَرْضُ» “On that Day, the disbelievers and those who disobeyed the Messenger will wish: ‘Would that the earth were made level for them!'”
6. Muslims are also advised not to say anything that disobeys the Messenger.
«یاأَیهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَناجَوا بالإثْمِ وَالْعُدْوَانِ وَمَعْصِيَةِ الرَّسُولِ» “O believers! When you start whispering, don’t start whispering to commit sin and enmity and disobey the Prophet.”
7. «مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا» That is: “Follow what the Messenger has brought you (from divine commandments) and refrain from what he has forbidden you.” If this verse is related to wealth, it will still be evidence for our claim. This demonstrates that whatever the Prophet (peace and blessings of Allah be upon him) distributes according to his discretion, it is obligatory for the believers to accept it; no one has any right to dispute it.
8. «النبي أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسهمْ» meaning: “The Prophet is closest to the believers from among themselves.” “He has greater priority, and His will and desire in the individual and social matters of the believers take precedence over their own.” Hazrat Shah Abdul Qadir (may Allah have mercy on him) wrote two lines about this verse, which seem very appropriate to quote. He says: “The Prophet (peace and blessings of Allah be upon him) is the successor of Allah. One cannot interfere with one’s life and property in the way the Prophet does, and throwing oneself into the fire is forbidden. However, if the Prophet commands it, it is obligatory.”
9. Pleasing the Messenger, like pleasing Allah, is obligatory and a condition of faith: «وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَن يَرْضُوْهُ إِنْ كَانُوامُؤْمِنِينَ» “And Allah and His Messenger have right to please them if they are believers.”
10. Loving the Prophet [more than all the lovable things in the world] is necessary, like loving Allah, and whoever does not do so is deprived of Allah’s guidance and is a transgressor: «قُل إن كَان َآبَاؤُكُمْ وَأَبْنَائُكُمْ وَإخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيْرَتُكُمْ وَ أَمْوَالٌ اقْتَرَفْتُمُوهَا وَتَجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أحب أَلَيْكُمْ مِنَ اللَّهُ وَرَسُولِهُ وَ جَهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهَ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الْفَسِقِينَ» That is, “Say, O Prophet, if your fathers, your sons, your brothers, your wives, your relatives, the wealth you have accumulated, the trade in which you fear decline, and the houses you have built, are dearer to you than Allah and His Messenger and striving in His way, then wait until Allah brings His punishment. And Allah does not guide the transgressing people.”
11. When the Messenger of Allah (peace and blessings of Allah be upon him) calls to something, it is obligatory upon every believer to respond: «يَا أَيُّهَا الذين آمَنُوا اسْتَجِيبُوا لِله وَلِلرَّسُولِ اذا دَعَاكُمْ لِمَا يُحْيِيْكُمْ»
“O you who have believed, respond to Allah and His Messenger when he calls you to that which gives your life and livelihood.”
12. When the Messenger of Allah (peace and blessings of Allah be upon him) calls to a matter, it is not permissible for any believer to leave his presence without permission. Whoever does so will have a painful punishment awaiting them.
«إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ» “The true believers are those who believe in Allah and His Messenger, and when they are with him on an important matter, do not leave until they have asked permission from him.”
Then, in the same context, regarding those who leave the assembly secretly and without permission, it is said: «فليحذر الَّذِينَ يُخَالِفُوْنَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيْمُ» “So let those who oppose the command of the Prophet beware lest a fitnah befall them, or a painful punishment befall them.” “This could result in causing trouble or a painful punishment will befall them.”
The issue of stating the “position and status of the Prophet” is an independent issue, and if it were to be written in more detail, it would require much more than what has been written here. Without a doubt, many verses can be cited as evidence for this issue; however, we will suffice with these and say:
When it is proven from the Holy Quran that the Holy Prophet (peace and blessings of Allah be upon him) is the one to be obeyed, the Imam, the guide, the one who commands and forbids, and the one who rules and judges, it must be accepted that regarding religion, every command and prohibition, every judgment, every word, and his actions must be accepted.
As long as the Holy Prophet (peace and blessings of Allah be upon him) was alive in this world, the nation considered the meaning of his guidance, and he was a good example. The Honorable Sahaba who were eyewitnesses and direct addressees of the Holy Prophet (peace and blessings of Allah be upon him) were among the precious treasures of his teachings. Their knowledge and guidance were completely preserved and handed down to future generations with complete trust. Allah Almighty granted many individuals of the Ummah in the following centuries the success and honor of compiling books of hadiths and Sunnah, arranging and researching them, criticizing them, teaching and learning them, translating and explaining them, preserving them, and publishing them. They laid the foundations for many sciences and arts. They should be aware of this and leave behind the best writings and compositions in this field.
This is something that no other nation has ever been so honored with. The result of this movement is that although about fourteen centuries have passed since the death of the Holy Prophet (peace and blessings of Allah be upon him), in light of his commands, guidance, and good example, the followers of the path of Sharia can still take steps and move forward on this path as in the first century.
The truth is that after closing the door of prophethood, it was fitting that Allah the Almighty made arrangements to preserve the guidance, teachings, and good example of the Prophets (peace and blessings of Allah be upon him). Because after him, no other prophet will be sent until the Day of Judgment, and he has been chosen as a prophet until the last generation of mankind. In this case, it is necessary that his Sunnah and good example remain preserved and protected until the Day of Judgment, so that human society can properly meet its spiritual needs from it. This is the same thing that the early believers of Islam achieved happiness and salvation in the light of.
Today, no opponent or enemy can deny that in the past, there was a complete preservation and maintenance program from Allah Almighty. We believe that this divine program and arrangement will exist in the future as well; and when necessary and appropriate, Allah Almighty will grant people the ability to serve this important cause. May Allah make us among this group. Amen.
References
1. The Holy Quran.
2. Abu Ja’far, Imam Muhammad bin Jarir al-Tabari, Tarikh al-Tabari, 2nd edition, 1378 AH, Dar al-Ma’arif, Egypt.
3. Bukhari, Muhammad bin Ismail, Al-Jami’ al-Sahih al-Bukhari, Dar Ihya’ al-Turaht al-Arabi, Beirut, Lebanon.
4. Al-Basri al-Zuhri Abu Abdullah Muhammad bin Sa’d bin Muni’, Al-Tabaqat al-Kubra, Dar Sader – Beirut, Lebanon.
5. Al-Tabrizi, Al-Khatib Muhammad bin Abdullah, Mishkat Al-Masabih, Al-Mahib Al-Islami, Beirut, Lebanon.
6. Al-Tirmidhi, Abu Isa Muhammad bin Isa bin Sawra, Sunan al-Tirmidhi, Dar al-Fikr, Beirut, Lebanon. Second edition
7. Al-Sajestani, Abu Dawud Suleiman bin Al-Ashaath, Sunan Abi Dawud, publisher: Dar al-Kitab al-Arabi – Beirut.
8. Siyuti, Jalaluddin, History of the Caliphs, Al-Saada Press, Egypt, first edition 1371 AH 1952 AD.
9. Al-Shibani, Al-Jazari, Izz al-Din bin Al-Athir, Al-Kamal fi al-Tarikh, Dar al-Kitab al-Arabi, Beirut, Lebanon.
10. Al-Asabhi, Abu Abdullah Malik bin Anas, Al-Muwata, publisher: Dar al-Qalam, Damascus, edition: Al-Awla 1413 AH-1991 AD.
11. Muhammad bin Abi Bakr bin Ayoub bin Saad Shams al-Din Ibn Qayyim al-Jawziya, Al-Rouh, Dar al-Kutub Al-Elamiya – Beirut.
