“Then We (Allah) established you on a Shariah regarding affairs (of the Deen). Therefore follow it (this Shariah), and do not follow the vain desires of those who lack knowledge (like the mulhideen and zindeeqs).”(Aayat 18, Jaathiyyah)
In this aayat, the Qur’aan Majeed itself states the Shariah which the Ummah has to follow. The Qur’aan commands that we follow the Shariah which Allah has established for us. That is the Divine Shariah which the zindeeq denies and which he labels as a concoction of the opinions of men.
Shariah means ‘way’ or ‘pathway’. The previous Ambiya too had their respective Shariahs. Some followed the Shariah of the Nabi preceding them while new Shariahs were revealed to others. This is confirmed by the Qur’aan:
“For everyone (i.e. for every Ummah) We have ordained a Shariah and a Way.” (Aayat 48, Surah Maaidah)
Who has the right to deny the Divine Shariah when Allah Ta’ala Himself makes explicit reference to the Shariah in the Qur’aan Majeed? Only a mulhid has the audacity and the callousness to refute what the Qur’aan declares emphatically. The Shariah is simply the Law of Allah Ta’ala. It is the Qur’aan Majeed. Denial of the Shariah is in fact denial of the Qur’aan because it is the Qur’aan which has established the Shariah.
If there was no Divine Shariah on which Allah Ta’ala has established this Ummah, He would not have said in His Qur’aan:
“Then We established you on a Shariah regarding affairs (of the Deen). Therefore, follow it and do not follow the vain desires of the ignoramuses (of the mulhideen and the zindeeqs).”
THE DIVINE SHARIAH
The Immutable Divine Shariah which is the Law of the Qur’aan, has two fundamental constituents:
Wahi Matlu’ (2) Wahi Ghair Matlu’.
The first kind of Wahi (Revelation) is the sacred text of the Qur’aan Shareef. The second kind of Wahi is the Hadith of Rasulullah (sallallahu alayhi wasallam) —his Sunnah. Denial of this second class of Wahi is open kufr which expels the criminal from the fold of Imaan. Attributing this second class of Wahi to Himself, Allah Ta’ala states in the Qur’aan Majeed:
“He (Muhammad) does not speak of his vain desire.It (his speech/Hadith/Sunnah) is nothing but Wahi which is revealed to him.”
THE SUNNAH
The Sunnah comprising of the thousands of Ahadith of Rasulullah (sallallahu alayhi wasallam) derives its sanctity and immutability and divine status from countless Qur’aanic aayaat which command obedience to the Rasool (sallallahu alayhi wasallam). In a dozen verses, the Qur’aan issues the following identical command:
“Obey Allah and obey His Rasool…….”
What is the meaning of this double command? What does obedience to Allah and obedience to the Rasool mean? If there was no Shariah and no Sunnah to follow, and only the text of the Qur’aan to follow, the double command would be meaningless. It would be a redundant statement. But redundancy cannot be attributed to the Divine Word. It is full of meaning and has great significance.
Since the Sunnah of the Rasool constitutes an inseparable part of the Divine Shariah, the Qur’aan repeatedly commands obedience to the Rasool of Allah. If this was not the case, it would have sufficed to say: “Obey Allah or obey the Qur’aan.” Obedience to the commands of a Nabi was always compulsory in all Shariahs of all the Ambiya. Such obedience was never restricted to the sacred Scriptures of the Ambiya. Without following the Sunnah of the Ambiya, following the Scripture was never possible. Thus, Haaroon (alayhis salaam) admonishing Bani Israaeel said:
“O my people! Verily, you have been thrown into a trial with it (the golden calf). Verily, your Rabb is Ar-Rahmaan. Therefore, follow me and obey my command.”
(Aayat 90, Surah Taha)
Haaroon (alayhis salaam) did not say: “Follow your Rabb and obey His command.” Whatever the Nabi commanded was the Divine Shariah. It is simple to understand that the commands which Haaroon (alayhis salaam) issued to Bani Israaeel during the absence of Nabi Musaa (alayhis salaam) were not Wahi of the first category, but were orders based on the principles of this Wahi and also products of the Divine Wisdom (Firaasat) Allah Ta’ala endows all Ambiya with. The commands of the Ambiya constituted integral constituent parts of their respective Shariahs. This system or Shariah attained its zenith in the Shariah of Muhammadur Rasulullah (sallallahu alayhi wasallam).
Thus, the Shariah is primarily the sacred text of the Qur’aan Majeed (Wahi Matlu’) complemented by Ahadith-e-Nabawiyyah (Wahi Ghair Matlu’). To impress this divine dimension of the Shariah, viz., the Sunnah of the Rasool, the Qur’aan repeatedly commands obedience to the Rasool in addition to obedience to Allah Ta’ala. Some samples from the Qur’aan Majeed commanding this double obedience follow hereunder:
(1) “And, obey Allah and obey the Rasool….”
There are about a dozen identical verses commanding this double obedience.
“And, obey the Rasool so that mercy be shown to you.” (Aayat 56, Surah Nur)
In this aayat, mention of following Allah is not even made. The command is directly to obey the Rasool.
“Say (O Muhammad!): Obey Allah and obey the Rasool. If then you turn away (from this double obedience), then certainly on him is that which he has loaded, and on you is what you have loaded. And if you obey him (the Rasool), you will be on (the Path of) guidance. And, (the duty)) on the Rasool is only to deliver (the Message/Shariah of Allah).”(Aayat 54, Surah Nur)
This aayat emphatically states that hidaayat and Imaan are inextricably interwoven with obedience to the Rasool. Every Muslim understands that the Rasool expounded the concise commands stated in the Qur’aanic text. Thus, the Qur’aan commands only the institution of Salaat without any elaboration. The Hadith provides the elaboration and explains that the Salaat commanded by the Qur’aan is the institution of the five Fardh daily Salaat along with its number of raka’ts and the myriad of other masaail related to this Salaat commanded by the Qur’aan.
CONCISE
The concise command complemented by or elaborated on by the Ahadith of Rasulullah (sallallahu alayhi wasallam) constitutes the Shariah which the Qur’aan mentions. Similarly, all the concise commands of the Qur’aan were explained and practically demonstrated by Rasulullah (sallallahu alayhi wasallam). This whole, namely, the Qur’aan plus the sacred Sunnah (the Wahi Ghair Matlu’) constitutes the Immutable and Inviolable Shariah known as the Qur’aan.
The Sunnah is followed because the Qur’aan commands obedience to the Rasool in numerous aayaat.
“(Nuh said): Verily, I am sent unto you an Honest Rasool, Therefore, fear Allah and obey me.”(Aayat 107, Surah Shuraa)
The Rasool did not say here: “Obey Allah.” He said: “Obey me.” Thus obedience to the teachings of the Nabi is on account of such teachings being divine. And, these teachings of the Ambiya represent the Divine Shariah irrespective of their absence from the sacred texts of the Divine Scriptures. The Rasool does not teach figments of “distorted imagination” as the mulhid wishes people to believe. He teaches nothing but the Divine Shariah.
“We did not send any Rasool, but that he be obeyed with the permission of Allah.” (Aayat 64, Surah Nisaa’)
The example and the orders of the Rasool have to be compulsorily obeyed. The function of the Rasool was not restricted to merely recite and deliver the sacred text. The most important function of the Rasool was to explain and elaborate the sacred Qur’aanic text and practically demonstrate it. All these acts of the Rasool together with the Qur’aanic text constitute the Shariah, and this Shariah is nothing but the Qur’aan — the product of Divine Revelation. Hence this Shariah of Islam is Divine. Denial of its divinity is clear kufr.
(6) “Answer Allah and His Rasool when he (the Rasool) calls you to that ((Hidaayat/Shariah) which instills life in you….” (Aayat 24, Surah Anfaal)
The command is not to answer the Qur’aan or to answer Allah Alone. The command is to answer the Rasool as well. Thus, it is not possible to answer Allah without answering and obeying the Rasool because the Path to which the Rasool calls is the Divine Shariah about which the Qur’aan says:
“Then We established you on a Shariah...Therefore follow it and do not follow the vain desires of those who are ignorant.”
(7) “Verily, for you in the Rasool of Allah is a beautiful pattern of life , (but only) for him who has hope in (meeting) Allah and the Last Day and he remembers Allah much.” (Aayat 24, Surah Ahzaab)
That Uswah Hasanah (the Beautiful Life-Pattern) of the Rasool is an integral part of the Divine Shariah because the Qur’aan commands that Muslims adopt this Life-Pattern. It is thus divine.
(8) “Whatever the Rasool presents to you, adhere to it firmly. And, whatever he forbids you of, abstain (therefrom).” (Aayat 7, Surah Al-Hashr)
There are innumerable things which the Rasool presented to the Sahaabah and innumerable things from which he prevented them. All these presentations and prohibitions constitute part of the immutable Shariah. And, the Qur’aan commands obedience to this Shariah. The vast number of presentations and prohibitions of the Rasool does not appear in the Sacred Qur’aanic Text. But the general Qur’aanic command to obey the Rasool is the divine principle which underlies the Sunnah. Thus the Sunnah is an inseparable part of the Qur’aanic Shariah. It is precisely on this basis that the Qur’aan is so categoric in commanding obedience to the Rasool (sallallahu alayhi wasallam).
The slightest trepidation displayed in this regard is kufr. Hence the Qur’aan declares:
“By your Rabb! They have not believed as long as they do not appoint you (O Muhammad!) to decide their mutual disputes. Then (after you have decided) they find no objection in their hearts regarding your decision, and they accept (your verdict) wholeheartedly.” (Aayat 65 Surah Nisaa’)
Rasulullah’s verdicts and decisions, his advices and admonition, his commentary and interpretation of the Qur’aan Majeed are all in his Ahadith. What the Rasool said and done is the Sunnah. Obedience to his Sunnah is incumbent by command of the Qur’aan. Any objection lodged against any verdict or act of the Rasool is kufr.
(9) “It is not lawful for a Mu’min nor for a Mu’minah that they have any choice whatsoever regarding their affairs when Allah and His Rasool have given a verdict in any matter.” (Aayat 36 Surah Ahzaab)
The aayat does not speak of the command of the Qur’aan nor of the command of only Allah Ta’ala. Allah categorically confirms the incumbency of accepting and following the verdict of Rasulullah (sallallahu alayhi wasallam). All rulings and decisions of the Rasool are to be found in the Ahadith, not in the text of the Qur’aan Majeed. By Qur’aanic command, the Sunnah is imperative. Thus the Shariah consisting of the Qur’aan and the Sunnah is imperative. Minus the Sunnah there is no Islam. Denial of the Shariah is thus denial of the Qur’aan. The zindeeq dwells in colossal deception by believing that obedience to the Qur’aan is possible minus the Sunnah. The Sunnah is the one half of the Shariah while the Qur’aan is the other half. But strictly speaking the Shariah is ONLY the Qur’aan because it is the Qur’aan which commands following the Sunnah of the Rasool.
(10) “Say (O Muhammad!): If you love Allah, then obey me (i.e. Muhammad). Allah will then love you.” (Aayat 31 Surah Aal-e-Imraan)
OBEDIENCE
Love for Allah is securely coupled to obedience to the Rasool. Without obedience to the Sunnah of the Rasool, love for Allah Ta’ala is a figment of the distorted imagination of zindeeqs and mulhids. The Qur’aan unequivocally proclaims in this aayat obedience to the Rasool. It does not say: “Obey Allah!” It states explicitly: Obey the Rasool. The myriad of details and particulars expounded by the Rasool are not to be found in the sacred Qur’aanic text. The Sunnah is thus inseparable from the Qur’aan. It is in fact the incumbent extension of the Qur’aan, hence the repeated Qur’aanic emphasis on following the Rasool, i.e. to follow that Shariah on which Allah Ta’ala has established him…… “Then We established you (O Muhammad!) on a Shariah…” Who can now deny the Shariah? Only zindeeqs and mulhideen.
(11) “And, when it is said to them (the munaafiqeen, zindeeqs and mulhids): “Accept Imaan just as the people have accepted Imaan,” they (the munaafiqeen) say: ‘What, shall we believe as the ignoramuses believe?’ Know that verily, they are the ignoramuses, but (being too stupid) they do not know (of their own ignorance).”
(Aayat 13 Surah Baqarah)
The style of this aayat is very significant. It neither commands acceptance of Imaan in the way Allah Ta’ala commanded nor in the way the Qur’aan commands nor in the way the Rasool taught. Here the command is to accept Imaan — to believe in Islam — in the manner in which “The People” have accepted Imaan and believed in Islam. Who are these illustrious People who have been elevated to this lofty stage? Why does the Qur’aan set them up as the Criterion of Imaan?
The “People” mentioned in this aayat are those whom Allah Ta’ala has befriended. They are the People who basked in the Pleasure of Allah Ta’ala. In regard to this noble assembly of People, the Qur’aan Majeed says:
“Verily, Allah has become pleased with the Mu’mineen when they offered the Pledge (of Maut) to you (O Muhammad!) under the tree.”
(Aayat 18 Surah Al-Fatah)
SAHAABAH
The Mu’mineen mentioned here were the most perfect of this Ummah. They were the illustrious Sahaabah of Rasulullah (sallallahu alayhi wasallam). The Qur’aan commands that our Imaan should be like the Imaan of the Sahaabah. The way they believed and practised Islam is the only correct Way. They offered the highest standard of obedience to the Rasool (sallallahu alayhi wasallam). Their Imaan and their Deen were the most perfect.
These illustrious Sahaabah taught the Shariah to the Taabieen who in turn passed this Shariah on to the Tabe Taabieen, and they in turn transmitted it to the succeeding generation. In this way, by reliable and authoritative transmission from generation to generation, did the Divine Shariah of the Qur’aan reach us. Whoever denies this Divine Shariah is undoubtedly a murtad of the worst order.
(12) “Obey Allah, His Rasool and the Ulul Amr among you…”(Aayat 59, Surah Nisaa’)
ULUL AMR
Obedience in this aayat as well as in other verses is not restricted to Allah and His Rasool. The self-same Obedience is extended to the Ulul Amr (Those who are at the head of the affairs of your Deen). The very first repositories of this Qur’aanic title were the Sahaabah. Thereafter, all those who happen to be the true Heirs of the Nabi.
The Sahaabah taught the Shariah and we are commanded by the Qur’aan to obey them. Obedience to them is by divine command because they imparted the Knowledge of the divine Shariah and they occupied the highest pedestal of obedience to Allah and His Rasool (sallallahu alayhi wasallam).
(13) “He who obeys Allah and His Rasool, verily he has attained a great success.”(Aayat 71 Surah Ahzaab)
SUCCESS
The ‘Great Success’ mentioned in this and other aayaat refers to the ultimate and everlasting success in the Aakhirah. This momentous achievement is possible only by following the Sunnah of the Rasool, and His Sunnah is one fundamental half of the Shariah.
Besides the few aayaat cited above, there are many Qur’aanic verses which firmly hinge obedience to Allah with obedience to His Rasool. If only the Qur’aan was the subject of obedience, the numerous Qur’aanic references to Rasulullah (sallallahu alayhi wasallam) and commanding obedience to him would have been superfluous. The Qur’aan does not distinguish between obedience to Allah and obedience to His Rasool. Both obediences are placed in the same category. These aayaat state this with great clarity.
If it was the Divine Intention to place the Qur’aan at the disposal of the brains of all and sundry, there would not have been any need for the plethora of Qur’aanic verses commanding obedience to the Rasool and following the way of the Mu’mineen (Sahaabah). While there are numerous commands in the Qur’aan to follow the Rasool and even the Mu’mineen, there is no aayat to command that we follow the Qur’aan. This is because the Qur’aan cannot be followed without the explanation and example of the Rasool (sallallahu alayhi wasallam). His explanation and example along with the Qur’aan are the constituents of the Divine Shariah which Allah Ta’ala has established for the Ummah.
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