sudaisi_92
The Necessity of Sunnah to Understand
Allah says:The male thief and female theif cutt of their hands (5:38) is a fitting example of that. The thief in it is general like the hand.
The oral tradition explains the first of them and restricts it by 'as-sareq' (the thief) who steals something worth a fourth of a Dinar(2) according to the saying of the Prophet (SAW) There is no cutting - of the hand - unless the thing stolen is worth a fourth of a Dinar or more (Buhkari & Muslim) the two shaikhs have recorded this Hadeeth.
There are other verses that cannot be completely understood except through Sunnah. They are:
It is whose who believe and confuse not their beliefs with wrong,'dhulm'that are(truly) in security for they are on(right) guidance (6:82).
The companions of the Prophet (SAW) understood the word 'dhulm' in its general sense to mean every wrong doing, even if it be little. On this account the verse is regarded as dubious and they said, "O Messenger of Allah, which of us did not involve his faith with obscurity?" He (SAW) said; It is not that. It is only the 'shirk'(3). Have you not heard what Luqman said: Verily Shirk is a very great sin (dhulm) (31:13). The two shaikhs have recorded it with others.
Allah says: When you travel on earth, there is no blame on you to shorten your prayer, for fear the unbelievers will persecute you (4:101). It is obvious from this verse that fear is a pre-requisite for the shortening of prayers. Some of the Prophet's companions asked him: "Why do we shorten our prayers while we feel safe?" He said: It is a charity from Allah, so accept it (Muslim).
Allah says: The carcass and it's blood are forbidden to you (5:3). In explanation of this verse, the corpse of locusts, fish, the livers, spleen of blood are lawful. So the Prophet (SAW) said: He has made two dead things and blood lawful: the locusts and the fish, the liver and the spleen.
Baihaqi and others have recorded it as 'marfu' type of hadeeth as also 'mauquf' type. The 'isnad' od 'mauquf' is authentic and it is as good as 'marfu' tradition, since it is not stated in the form of a 'ra'y' (decision based on one individual's judgement not on Qur'an and Sunnah).
Allah says: I find not in the message received by me by inspiration any (food) forbidden to be taken by one who wishes to, unless it is dead meat or blood poured forth or the flesh of swine, for it is an abomination, or what is impious (meat) on which a name has been invoked other thatn Allah's (6:145).
The Sunnah has forbidden many things not mentioned in the verse mentioned above, as for example in the saying of the Holy Prophet (SAW): All predatory animals with tusk and every bird with claw are forbidden for consumption. There are other traditions which have forbidden the consumption of such animals as the Prophet (SAW) is reported to have said on the Day of Khayber: Allah and His Messenger have prohibited the consumption of domesticated asses, for they are filth. The two shaikhs have reported it.
Allah says: Who has forbidden the adornment of Allah which He has produced for His servants, and the things clean and pure (which he has provided for sustenance) (7:32).
The Sunnah, too, has forbidden some adornments, and this is evident from the Prophet (SAW) who is reported to have met some of his companions, and had a silk garment in one hand, and gold in the other, and said: These are prohibited to Muslim males, lawful to females. The hadeeths in their interpretation are many and well known in both the authentic collections of hadeeths, and others and the like of many examples well known to scholars familiar with hadeeth and Islamic Jurispudence.
From what has been stated above, O Muslim Brethren, you can see the importance attached to Sunnah in Islamic Law. When we divert our intention again to the exaples mentioned beside others not mentioned, we are certain that there is no way to understand the Qur'an correctly except in association with the interpretation of the Sunnah.
In the first example, the understanding of the 'sahabah' of 'dhulm' mentioned in the verse is on its general sense, despite the fact that the (Allah be pleased with them) were, as stated by Ibn Mas'ud: "The best of this community, most pious, profound in learning, least of dissimulation." Yet with all that they erred in their understanding of that.
Were it not for the Prophet (SAW), who held them back from their mistaken notion, and made them take the step in the right direction in that the correct meaning of 'dhulm' in the context is shirk (association of partnership with Allah), we too would have followed in their wrong thinking. Allah, The Blessed and The Most High saved us from that wrong notion by the grace of the right direction of the Prophet (SAW) and his Sunnah.
In the second example - with Allah's guidance - if not for the hadeeth mentioned above, we would have been in doubt at least with regard to the shortening of prayer (qasr-as-salat) during a journey while secure - if we did stipulate the condition of fear as obvious in the verse - till the companions saw the Prophet (SAW) shorten the prayers when it was safe and secure.
In the third example, if not for the hadeeth, we would have forbidden ourselves the consumption of good things made lawful to us: locusts, fish, liver, and the spleen.
In the fourth example, if not for the hadeeths, some of which we have mentioned, we would have considered lawful what Allah has made unlawful through the dictum of the holy Prophet (SAW) like predatory animals, and the birds which have claws.
And so in the fifth example, if not for the hadeeths in regard to this question, we would have considered lawful what Allah prohibited through the words of His Prophet (SAW) like gold and silk.
It is for this, some forbearers (as-salaf) say that 'Sunnah' pronounces judgement of The Book (al-Qur'an).
