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				        			ANSWER TO SUNNAH DENIERS				        	</h2>
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								    <a href="https://hikmetkapisi.com/en/author/nizameddin29/" rel="author">Nizamuddin Demir</a>							    </span>
							    							    <span class="meta-date" datetime="23 May 2025"><i class="fa fa-calendar"></i>May 23, 2025</span>
							    <span class="meta-categories"><i class="icon-suitcase"></i><a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/hadis/" rel="category tag">Hadith</a> , <a href="https://hikmetkapisi.com/en/category/islami-arastirmalar/" rel="category tag">Islamic Studies</a></span>
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							<p><strong>“When Allah and His Messenger decide on a matter, obedience is required for the human being.”</strong></p>
<p><strong>    Regarding the Sunnah being evidence in Islam, Imam Bayhaqi said the following regarding this:<br />
“If the Sunnah were not a proven evidence, the Prophet Muhammad (saw) would not have said in his Farewell Sermon, after teaching religious matters to those present: “Look! Those of you who are present should convey (what I have told you) to those who are absent. Because some people who are conveyed to others remember better than those who listen.” (1)<br />
Then, Bayhaqi mentions the following hadith of our Prophet:<br />
“May Allah make the face of the one who narrates the hadith he heard from us exactly as he heard it. Because some people remember it better than the one who hears it.” (2) In this regard, Imam Shafi’i, may Allah have mercy on him, said:<br />
“When the Messenger of Allah (saw) advised us to listen to his words, memorize them and quote them properly, this is evidence that he only ordered things that are proofs.” (3)<br />
Because here it is a halal thing to be done or a haram thing to be avoided.<br />
In a verse of the Quran, Almighty God says:<br />
He said, “…If you disagree about anything, refer the matter to Allah and His Messenger, if you truly believe in Allah and the Last Day…” (4)<br />
The scholars explained what it meant to refer the disputed issues to Allah and His Messenger, and stated that referring them to Allah here meant “referring to the Quran” and referring them to the Prophet meant “referring to his Sunnah.” They also stated that this was one of the requirements of faith and that those who acted contrary to it would have their faith in danger.<br />
In another verse of the Quran:<br />
It has been stated, "When Allah and His Messenger decide on a matter, it is not possible for a believing man or a believing woman to choose according to their own wishes. Whoever disobeys Allah and His Messenger has fallen into clear error." (5)<br />
This verse clearly states that when there is a ruling that Allah and His Messenger have commanded on any subject, it is not possible for believers to act according to their own wishes and desires and to choose something other than this ruling. Those who act contrary to this will have gone against Allah and His Messenger and, as the Quran puts it, “fallen into clear error.” What poor mind is the product of ignoring the Sunnah of the Messenger of Allah and not accepting them despite all these verses!?<br />
Bayhaqi and Darimi narrate from Mu'adh b. Jabal:<br />
When the Messenger of Allah was sending me as governor to Yemen, he asked:<br />
“How will you make a decision when a matter comes before you?”<br />
“With the book of Allah.”<br />
“What if it is not in Allah’s book?”<br />
“By the judgment of the Messenger of Allah.”<br />
“What if the Messenger of Allah did not make any decision regarding that matter?”<br />
"In that case, I will rule according to my own ijtihad. I will not abandon it either."<br />
Thereupon, the Messenger of Allah struck my chest and said:<br />
“Praise be to Allah, who made the messenger of the Messenger of Allah successful in a way that pleased the Messenger of Allah.” (6)<br />
This hadith indicates that the Sunnah is an independent source of legislation. Because when Mu'adh ibn Jabal stated that he would rule with the Sunnah on issues for which there is no ruling in the Qur'an, if the Sunnah did not have such a duty, our Prophet would undoubtedly intervene in this answer and correct the situation. However, our Prophet did not say anything against Mu'adh ibn Jabal's answer, on the contrary, he was pleased and approved it.<br />
There is no doubt that the Sunnah is binding on all Muslims. The verses that determine that we must obey the Prophet, accept his rulings, and that believers are not given the right to choose against his rulings, clearly reveal the effective and binding role of the Sunnah in the lives of Muslims.<br />
When we compare the Sunnah of our Prophet with the Quran, the following six points stand out. As follows:<br />
“The Sunnah confirms the Quran.”<br />
“The “concise” and “difficult” texts in the Quran that need explanation bring explanatory rulings.”<br />
“It allocates the general ruling of the Quran.”<br />
“It “taxes” the “absolute” expressions in the Quran, that is, it ties them to certain conditions and determines their limits.”<br />
“The Sunnah imposes rules that are not in the Quran.”<br />
“It also abrogates some of the provisions in the Quran.”<br />
Hopefully, let us now try to explain these issues one by one by giving examples.</p>
<p>Sunnah Confirms the Quran</p>
<p>In other words, it makes a statement that is in line with the rulings of the Quran in every respect. For example, the Prophet Muhammad said:<br />
The hadith, “A Muslim’s property is not lawful for another person without his consent” (7), confirms the ruling of the verse of the Quran, “O you who believe! Do not consume your property among yourselves unjustly, except for trade by mutual consent” (8).</p>
<p>Sunnah Explains the “Concise” and “Mushkil” Texts in the Quran</p>
<p>We have previously mentioned that the Sunnah explains the concise texts of the Quran. For example; the Quran only mentions the issues such as performing prayer, paying zakat, and performing Hajj in a concise manner. However, the Sunnah explains in detail the times of prayer, the rakats, what to recite and how, the goods subject to zakat, their nisab, and the seven times of tawaf.<br />
Again, it is stated in the Quran: “O you who believe! When you are called to prayer on Friday, hasten to the remembrance of Allah!” (9) The prayer mentioned in this verse is the Friday prayer, it consists of two rakats, the sermon recited before the prayer, and even the call to prayer and its words are all explained by the Sunnah of the Messenger of Allah, not by the Quran.<br />
To give an example of the Sunnah's explanation of the "difficult" words in the Quran:<br />
We can give the verse, “Eat and drink until the white thread of the morning is distinguishable from the black thread.” (10) As the hadith explains to us, what is meant by the “white and black threads” in this verse is the “whiteness of the day” and the “darkness of the night.”<br />
Again, the hadith in the Holy Quran, which explains that the "oppression" in the verse "Those who believe and do not mix their faith with any oppression..." (11) means "polytheism", also reveals this feature of the Sunnah.</p>
<p>The Sunnah “Restricts” the “Absolute” Rulings in the Quran </strong></p>
<p><strong><br />
As follows: The Holy Quran states, "Cut off the hands of the man who steals and the woman who steals." (12) However, is it the right hand or the left hand that needs to be cut off, or both hands, and where? None of these are stated in the verse; it is stated absolutely, "Cut off their hands." The Sunnah, however, has recorded this ruling as cutting off the right hand from the wrist.</p>
<p>Sunnah Sets Rules That Are Not In The Quran</p>
<p>Some rulings, such as the fact that the meat of predatory animals is not halal, that the sea water is clean and its dead body is halal, and that it is haram to eat the meat of domestic donkeys, are not in the Quran but are revealed by the Sunnah.</p>
<p>The Sunnah Allocates the General Ruling of the Quran as follows:</p>
<p>The Holy Quran mentions the women who are forbidden to marry in the 23rd and 24th verses of Surah An-Nisa and states, “Anything other than these is made lawful for you.” The general ruling of this verse is determined by the following hadith of our Prophet: “A woman cannot marry her paternal aunt, her maternal aunt, her brother’s or her sister’s daughter.” (13) Because the prohibition regarding the things mentioned in this hadith is not mentioned in the verse.<br />
Again, while the prohibition of marrying only foster mothers and foster sisters was mentioned in the verse, our Prophet (peace and blessings be upon him) also allocated this issue by saying, "What is forbidden through lineage is also forbidden through breastfeeding." (14)</p>
<p>Regarding the Sunnah's Abrogation of Some Rulings in the Qur'an</p>
<p>The verse in the Quran, “When death approaches one of you, and he leaves behind a good (wealth), it is a duty upon those who fear Allah to make a bequest in a way that is appropriate for the mother, father and relatives” (15), has been abrogated by the hadith, “There is no bequest for the heir” (16).<br />
Within the framework of the explanations we have made above, it has been understood that the Sunnah is an independent source of legislation. In fact, the expressions “The legitimacy of this issue is established by the Sunnah” seen in the books of Fiqh also show that the Sunnah is accepted as an independent source of legislation. For example; wiping over the socks, prayer and prayer for rain, pre-emption, lukat, and the punishment to be given to those who drink alcohol are among such issues.<br />
All of our Prophet’s actions are based on revelation. In other words, Allah Almighty has revealed to His beloved and has imposed some of the rules through the Sunnah. This is quite natural. Because there is no situation that prevents Allah Almighty from ordering His Messenger to convey a rule that He has not mentioned in His Book. Moreover, if an ordinary man to whom you have given power of attorney can sell his house and land on your behalf and can speak on your behalf, why can’t the Messenger to whom Allah Almighty has given power of attorney speak on his behalf? Indeed, Allah Almighty has said, “Whoever swears allegiance to you has sweared allegiance to Allah.” (17) and “Whoever obeys the Messenger has obeyed Allah.” (18)<br />
When there are so many verses ordering obedience to him, when Allah has given him authority, how can those who say, "The Prophet cannot make judgments outside the Quran," determine his limits of duty? Honestly, one wonders.</p>
<p>Two Things Left to the Believers: Quran and Sunnah</p>
<p>In short, all the verses and hadiths that we have mentioned since the beginning of our topic, which has been going on for several issues, indicate that Muslims can only protect their Islamic identity and achieve salvation by embracing the Sunnah. The void that will arise from the abandonment of the Sunnah, for whatever reason, will be filled with innovations and superstitions that are the exact opposite of the Sunnah; every innovation is misguidance, and every misguidance is in the fire. Our Prophet has insistently ordered us to embrace the Sunnah in many of his hadiths, and has said, “Whoever turns away from my Sunnah is not from me.” He also said during the farewell pilgrimage:<br />
He said, "I am leaving you with two things; as long as you hold fast to them, you will not go astray. These are the Qur'an and the Sunnah." (19) and gave the address of salvation from astray.<br />
In another hadith:<br />
“The loss of religion begins with the abandonment of the Sunnah. Just as a rope breaks and tears fiber by fiber, religion disappears with the abandonment of the Sunnah one by one.” (20) It is indicated that the degeneration and corruption in religion begins with the departure from the Sunnah.<br />
The common values and similar practices that have continued for centuries among Muslims living in different geographies and climates have been due to the unifying and integrative nature of the Sunnah, that is, its universality. This Ummah has existed with the Sunnah until today, and God willing, it will continue to live with it from now on.</p>
<p>Footnotes:<br />
1–Bukhari, knowledge, 9; Muslim, Qasamah, 29; Ibn Majah, Introduction, 18<br />
2–Darimî, Introduction 24; Tirmidhi, Knowledge, 2657; Abu Dawud, Knowledge, 3660<br />
3–”Risale”, 402; “Delâilü’n–prophecy”, 1/23<br />
4–Nisa, 59<br />
5–Ahzab, 36<br />
6–Abu Dawud, Akdiya, 11; Ibn Majah, Manasik, 38; Darimi, Muqaddimah, 20<br />
7–Ahmad b. Hanbal, V/72<br />
8–Nisa, 29<br />
Friday, 9 p.m.<br />
10–Baqara, 187<br />
11–An’am, 82<br />
12–Maida, 38<br />
13–Bukhari, Marriage, 27; Muslim, Marriage, 37, 38<br />
14–Bukhari, Marriage, 27; Muslim, Marriage, 33<br />
15–Baqara, 180<br />
16–Bukhari, Vesaya, 6; Abu Dawud, Vesaya, 6<br />
17–Conquest, 10<br />
18–Nisa, 80<br />
19–Muwatta, 2/899; Hakim, 1/93, “Tamhid”, 23/331<br />
20– Darimi, Introduction, 16</strong></p>
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