LESSON 4: “‘Hadith’ and ‘sunna’ used in the Qur’an”

LESSON 4: “‘Hadith’ and ‘sunna’ used in the Qur’an”

1)      Hadith

“Do they not consider the kingdom of the heavens and the earth and whatever things Allah has created, and that may be their doom shall have drawn nigh; what hadith would they then believe in after this?”

Qur’an 7:185


“In their histories there is certainly a lesson for men of understanding. It is not a hadith which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.”

Qur’an 12:111


“And of men is he who takes instead frivolous ahadith to lead astray from Allah's path without knowledge, and to take it for a mockery; these shall have an abasing chastisement.”

Qur’an 31:6


“O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking a hadith; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth. And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.”

Qur’an 33:53


“Allah has revealed the best hadith, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him.”

Qur’an 39:23


“These are the communications of Allah which We recite to you with truth; then in what hadith would they believe after Allah and His communications?”

Qur’an 45:6


“Then let them bring a hadith like it if they are truthful.”

Qur’an 52:34


“Do you then hold this hadith in contempt?”

Qur’an 56:81


“So leave Me and him who rejects this hadith; We will overtake them by degrees, from whence they perceive not.”

Qur’an 68:44


“In what hadith, then, after it, will they believe?”

Qur’an 77:50


“Has not there come to you the hadith of Musa?”

Qur’an 79:15

2) Sunna

“Say to those who disbelieve, if they desist, that which is past shall be forgiven to them; and if they return, then what happened to the ancients (and their sunna (sunnatu)) has already passed.”

Qur’an 8:38


“They do not believe in it, and indeed the way (sunnatu) of the former people has already passed.”

Qur’an 15:13


“(This is our) sunnata with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course (lisunnatina).”

Qur’an 17:77


“And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened (sunnatu) to the ancients should overtake them, or that the chastisement should come face to face with them.”

Qur’an 18:55


“There is no harm in the Prophet doing that which Allah has ordained for him; such has been the sunna of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute.”

Qur’an 33:38


“(In) behaving proudly in the land and in planning evil; and the evil plans shall not beset any save the authors of it. Then should they wait for aught except the sunna of the former people? For you shall not find any alteration in the sunna of Allah; and you shall not find any change in the course of Allah.”

Qur’an 35:43


“But their belief was not going to profit them when they had seen Our punishment; (this is) Allah's sunna, which has indeed obtained in the matter of His servants, and there the unbelievers are lost.”

Qur’an 40:85


“Such has been the sunna of Allah that has indeed run before, and you shall not find a change in Allah's sunna.”

Qur’an 48:23

LESSON 3: “The Good Character of the Messenger”

LESSON 3: “The Good Character of the Messenger”

1)      “It is nothing but Revelation that is revealed.” (53:4):

53:2-4 states that the companion (the Messenger) is not deceived, makes no mistake nor speaks of his own desire.

To say this refers to everything that Prophet Muhammad as a person says would contradict the fallibility of the human he was.

Prophet Muhammad was fallibly human, like us (9:43, 17:93, 18:110, 33:37, 66:1, 80:1-10).

Messengers were repeatedly warned to stay upright (e.g. 6:150). If they were infallible, this would never be necessary.

Prophet Muhammad was capable of sinning (4:79).

Messengers did not know what would become of themselves (46:9), thus Muslims have no right to consider them infallible.

53:4 is comparable to 97:1. The “it” in 53:4 is the same as the “it” in 97:1 (referring to the Qur’an).

Therefore 53:2-4 refers to the attributes of the Revelation being recited (i.e. it is true, it guides correctly and it comes from Allah).

2)      The “good example” of the Messenger:

33:18-20 describes the poor behaviour of hypocrites in a situation of conflict.

33:21 says a good example was set by the Messenger for those who hope in Allah and remember Him much.

33:22 describes the behaviour of true believers in the same situation.

33:23 contrasts Muslim behaviour to that of the hypocrites.

Therefore 33:21 refers to the good example of the Messenger in displaying courage and trust in Allah.

Demonstrating a good example for those who do a particular thing means setting a good example in doing that thing.

Precisely the same expression is used for Prophet Ibrahim (60:6) in another contextual situation (60:4-6).

60:6 does not mean we need ahadith of Prophet Ibrahim, thus 33:21 does not mean we need ahadith of Prophet Muhammad.

The “good example” comes from conduct conforming to the ideals detailed by the Qur’an.

For instance: Prophet Ibrahim’s behaviour (9:114, 11:69, 11:75, 19:42-48).

3)      The “sublime morality” of the Messenger:

68:4 declares that the Messenger conforms himself to sublime morality. 68:2 and 68:7 clarify that this means following the Qur’an.

If a person adheres to the Qur’an sincerely, Allah will guide him or her with it so that they too become upright (17:9, 34:6).

Only Allah can guide people from darkness to light (33:43, 39:23, 72:21).

LESSON 2 :"Obeying Allah and His Messenger"

LESSON 2: “Obeying Allah and His Messenger”

1)      “Allah and His Messenger” means the words of Allah as delivered by the Messenger:

9:1 says that an ultimatum is issued by “Allah and His Messenger”.

This ultimatum is entirely from Allah since He does not consult the Messenger in His decisions (18:26, 21:27).

Likewise, 33:36 says that people have no choice once “Allah and His Messenger” have decided a matter.

24:48 tells us that “Allah and His Messenger” offer just one judgement (Allah’s) between people.

The Qur’an then adds “…if the truth be on their side, they come to him quickly…” confirming 8:20 (8:20 tells us that obeying “Allah and His Messenger” means listening to what the Messenger recites (of the Qur’an)).

NOTE: The Qur’an is the truth (2:40-42, 2:91, 2:119, 2:147, 2:176, 5:48, 10:32-33, 16:102, 29:68).

72:23 confirms that “Allah and His Messenger” means “Allah and His Message”.

2)      The Messenger had no religious authority beyond the delivery of the Message:

6:114-115 states that the Qur’an is the only judgement we can follow, and that it is complete in truth and justice.

Thus we should not obey any decision that contradicts the Qur’an.

Messengers are made community-leaders (2:124), but they must lead only according to the Message (21:27, 21:73).

When Messengers pass away, people must continue to govern by the Book alone (5:43-50).

During their lifetimes, Messengers are the chief experts of the Message because they are the first to learn it.

They advise people to follow it with them (25:57), but people are expected to study and teach it themselves (3:79).

All situational/contextual decisions should be in keeping with the principles of the Book (4:59).

Past delivering the Message, Messengers had no more religious authority than anyone else.

They were not infallible (9:43, 80:1-10). This is why even they would be obeyed only in what was reasonable (60:12), and as temporary leaders would seek community consultation in decision-making (3:159).

Muslims are instructed to consult with each other in affairs (42:38).

Situational matters of disagreement were referred to the Messengers as contextual leaders (4:65, 5:48), and these days they would be referred to authorities judging by the Qur’an (5:48).

Prophet Muhammad had helpers (3:159, 4:83), and if “those in authority” could not resolve a dispute, it would be referred to “Allah and His Messenger” (4:59).

4:59 shows us that “Obey Allah and obey the Messenger” does not refer to two separate sources.

If it did, Islam would be authored by three different entities.

“Those in authority” are not scholars since they would be expected to obey “Allah and His Messenger” anyway.

They were contextual leaders (4:83).

Thus “Obey Allah and obey the Messenger” means obeying the words of Allah delivered by the Messenger, as well as situational decisions made with community consultation.

3)      Following/obeying means adhering to a specific way of life, not minor details:

24:54 tells believers to “obey Allah and obey the Messenger”, but then it says that if people do not, the Messenger’s only duty is to deliver the Message.

This confirms that “obeying the Messenger” means obeying the commandments of Islam, as well as contextual decisions which preserve them (e.g. not running away from war (4:80)).

Such commandments do not concern copying the Prophet past his duty as a Messenger and principled leader (3:79).

25:27 and 25:30 show that “taking a way with the Messenger” means adhering to the Qur’an.

According to 3:31-32 and 14:36, “following” is synonymous with “obeying”.

14:35-36 shows that “following” and “obeying” the Messenger means departing from a life of idol-worship.

26:105-111 shows again that “following” is synonymous with “obeying”.

Here the Messenger says that he requests no reward for giving the people something to follow, and Prophet Muhammad said the same when delivering the Qur’an (6:89-90).

This confirms that giving the people something to follow and obey meant teaching them the Message.

Correspondingly, rejecting the Messenger means rejecting the Message (16:105), just as following the Messenger means obeying the Message (3:31-32).

4)      Why say: “Obey the Messenger”? Why not: “Obey Allah”?:

REASON 1: The Messenger’s duty was to deliver the Qur’an, and believers were expected to help and therefore obey him (including in situational decisions).

REASON 2: Some commandments begin with “Say:”, meaning that the Prophet is being told to give orders and thus must be obeyed.

REASON 3: People at the time did not have paperback Qur’ans, and thus they had to obey the Message by following the Messenger.

REASON 4: People had an incomplete Message, and so had to be ready to receive more Revelation from the Messenger (16:1).

REASON 5: Allah’s words came via the Messenger, thus we have to obey His instructions “using” the Messenger.