Insaanah
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Sister, you've seen the hadith in a few posts now, where the prophet
mentioned musical instruments along with zinaa and alcohol. Don't go near such a thing. We're instructed to avoid even the doubtful, so don't go for something that the prophet mentioned along with these other sins, no matter how innocent, nice, beneficial or purposeful you may think it is. I'm pretty sure there are musicless nasheeds on the topics you mentioned.The Qur'an is the word of Allah - it contains the commands of Allah, and Allah tells us to obey the Prophet
. Yet most of the commands of the Prophet which we must obey, as inspired to him by Allah, are in the hadeeth. If you accept the Prophet
as an explainer of the Qur'an and it's verses, if you accept him as a role-model, if you accept him as an object of obedience, and if you accept that matters should be referred back to not only Allah, but also to his prophet (as in the verse below) then you have no choice but to follow his sunnah which is recorded in the hadeeth. So it is incumbent on you to follow the hadeeth, and to obey the prophet's commands therein, and therefore to obey Allah.Sahih International
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result. (4:59)
The companions of the Prophet
and later scholars have understood "refer it to Allah", to mean, "refer it to the book of Allah." And referring the matter to the Messenger of Allah, means to refer it directly to him in his lifetime, and to his sunnah (as recorded in the hadeeth) after his death. Note that the two, the book of Allah, and the sunnah of His Messenger , are placed together here, and the verse does not say "refer it to Allah and then to the Messenger", nor does it say, "refer it to Allah, and if you do not find the answer there, then refer it to the Messenger". The two (Qur'an and sunnah) come together, hand in hand.Interestingly, there is no verse in the Quran where Allah commands obedience to Himself without also ordering obedience to the Prophet
. But there are verses where Allah tells us to obey the Prophet , without mentioning obedience to Himself, and this is because obedience to the Prophet automatically means obedience to Allah, as the Prophet did not give commands of his own volition:Sahih International
And establish prayer and give zakah and obey the Messenger - that you may receive mercy. (24:56)
And there are verses warning of the punishment for those that oppose the messenger:
Sahih International
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination. (4:115)
And see this verse:
Sahih International
He who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over them as a guardian. (4:80)
In this verse, Allah states clearly that obedience to the Messenger
is nothing less than obedience to Allah. It proves that any command from the Prophet (whether recorded in the Qur'an or in the hadeeth) actually originated with Allah. So what about those who disregard the hadeeth (records of sayings, commands, approvals and actions of the prophet ) and thus disobey him on those matters? By inference, they are disobeying Allah, no matter how much they may think they are obeying Allah, and they are not following Allah's commands in the Qur'an.Indeed, in the two saheehain (Bukhari and Muslim) the following hadeeth of the prophet
is recorded: "Whoever obeys me, obeys Allah. Whoever disobeys me, disobeys Allah."Also, some verses tell us that obedience to the Prophet
does not mean just with what he came with of the Qur'an, and that obedience to him has sources external to the Qur'an, that must be followed as well:Sahih International
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 in aversion. (4:61)
Come to what Allah has revealed, and to the Messenger. In other words, following only the Qur'an is not enough. Following only the prophets commands mentioned in the Qur'an is not enough. You must obey his commands that are not in the Qur'an too (which is the majority of them), those that are recorded in the hadeeth.
The passage continues:
And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.
But no, by your Lord, they will not believe, until they make you [O Muhammad] judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with full submission. (4:64-65)
Indeed, verse 65 above tells us that accepting the Prophet's rulings and decisions is part of our very faith, part of our imaan. It is noticeable that Allah begins the verse by swearing by the Lord of the Prophet, and this is much more greater and serious than any of the other types of swearing that Allah has used in the Qur'an, such as the stars, the sky, the dawn, the morning light etc. And it is after this great swearing that Allah informs the believers that it is necessary for them to completely accept the authority of the Prophet
. Without this, we do not believe, no matter how much we try to convince ourselves that we do.Some more food for thought for you:
...And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. (2:143, part)
We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.(2:144)
These verses are in reference to the Muslims facing Jerusalem before the direction of the prayer was changed to Makkah. Allah explicitly states that it was He that appointed that original direction of prayer. However this inspiration and command to the Prophet
to face Jerusalem never formed part of the Qur'an. Hence this shows that the Prophet received another type of revelation from Allah, that was binding on him and his followers.Out of interest, where in the Qur'an does it tell you how many rakaat to pray for each prayer, what to say in the sitting position etc? Perhaps it is in the other important source of legisation mentioned above...
I hope you will ponder over this, and whether you really want to reject the sayings, commands and actions of our beloved prophet
. Please do ask any questions. Part of post extracted and adapted from: The authority and importance of the sunnah, by Jamal Zarabozo.
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