Sunnah is the Source, Ummah has Consensus 

We first proved the Sunnah as evidence with verses from the Quran. Then, we saw that the subject was also included in the Sunnah in the same way with the hadiths we narrated. Now, we want to focus on another evidence.

     Another strong evidence for the Sunnah being a proof is the consensus of the Ummah.

    Ibn Hazm says that the proof of the Sunnah is established by consensus, citing the verse, “If you believe in Allah and the Last Day, then refer the matter in which you differ to Allah and His Messenger (to their judgment).”26 In another place, “We only take what we find in the Quran” He draws attention to the fact that those who say this are making dangerous statements. 27
As it is known, the Sunnah is the interpretation of the Quran. Without the complementary feature of the Sunnah, it is not possible to understand the Quran.
The acts of worship that are only indicated in the Quran and explained in detail with the Sunnah have been accepted by the Ummah for centuries and have been performed until today. There are so many rulings that have not been explained in detail in the Quran and have been left to the Sunnah that it would not be possible to understand them without the guidance of the Sunnah.
     In the rest of our article, we find it appropriate to touch very briefly on the words of those who do not accept the Sunnah as evidence, even if only with a few words. We plan to deal with this issue in a more extensive article in the future -if possible.
“Whoever holds on to my Sunnah during the time of corruption in my Ummah will be given the reward of a hundred martyrs.”
d. The main evidence put forward by those who do not accept the authenticity of the Sunnah and a brief evaluation of this evidence
In previous sections, we have examined the schools that have not accepted the authenticity of circumcision throughout history and briefly mentioned their views here and there. Now we would like to evaluate the evidence that forms the basis of these views.

1- In general, the most important evidence put forward by those who hold this view is that Allah Almighty has explained everything in the Holy Quran and has not left any deficiencies. “And We have sent down to you this Book as an explanation of all things, a guide and a mercy, and good tidings for the believers.”28 And “We did not leave anything out of that book.”These are verses 29. In this case, is it possible for the Sunnah to bring a new ruling to the Quran?
    The answer to this claim should be quite simple: First of all, the Quran is a collection of verses. The two verses presented as evidence above are just a few of that whole. Understanding the spirit of the Quran and attempting to interpret it with two absolute verses taken out of their context is problematic in terms of the methodology of interpretation. In other words, not everyone can extract and take “everything” from the Quran, which contains everything. Maybe he can grasp some things to the extent of his knowledge and capacity, but not “everything”. It is for this reason that Allah Almighty sent His Messenger and assigned him the duty of explaining the Quran. Because verses such as, “Our Lord! Send to them a messenger from among themselves, who will recite to them Your verses, and teach them the Book and wisdom, and purify them,” which were mentioned earlier in the Quran, indicate that the Prophet (pbuh) They take the Prophet (pbuh) into consideration and emphasize that it is his duty to explain the Quran. The great Imam Tabari (d. 310/922), who is a commentator, says the following regarding this issue: "It is not possible to reach the interpretation of a part of the Quran without the explanation of the Messenger of Allah. Obligation, necessity, guidance like types of commands, types of prohibitions, rights and limits, the provisions that creatures are obliged to each other "The rulings of the verses and similar ones are from this sentence. It is not right for anyone to speak on these issues unless there is a text from the Messenger of Allah or an indication of its interpretation."31
2- The second frequently voiced claim is “The Quran is sufficient for us, we do not take anything else, because the Quran has come down through tawatur. However, the Sunnah is a collection of hadiths, most of which are ahad.” is his word.
      This issue was discussed and decided centuries ago. First of all, it should not be forgotten that humanity came to know the Holy Quran through the Prophet. In other words, the transmission of the Quran and the religious rules in it to the ummah was not carried out by a community, but by the Prophet. Then, it was transmitted from communities to the present day. This means that even the Quran was transmitted to the Companions of the Noble Prophet through a single message. If there was no proof, it would have been necessary to stipulate the participation of others in this duty besides the Prophet.
    Another issue is that some of the rulings in the Holy Quran are conveyed to the Ummah only through the khabar wahid. The most obvious example of this is the issue of changing the Qiblah, as mentioned above. After the command to make the Kaaba the Qiblah was revealed, this news was conveyed by one person to a group performing morning prayers in Quba, and that group turned towards the Kaaba. If it were not permissible to act according to the news, Would the Prophet send this ruling through a single person, and would the companions act upon the news brought by a single person?
     And again, regarding the issue of conveying the religion, it is known that the Prophet sent some of his companions to certain places as officials and ambassadors. From here, it is understood that there is no harm in acting upon the khabar wahid. We can even say that the vast majority of religion is based on the khabar wahid.
    Imam Shafi'i says regarding this issue: "It is a well-known fact that the Noble Companions would receive the news of the one and only. When an issue for which there is no ruling in the Holy Qur'an was brought to their attention, they would look for it in the Sunnah of the Prophet. In this regard, they would accept the mutawatir news, the famous news and the news of a person without making any distinction. The examples in this regard are innumerable. If they made a decision on an issue based on their own opinions because they did not know the Hadith, and then learned a Hadith on that issue, they would immediately turn to the Hadith."

3- Another thing that has been suggested is that the Prophet He forbade the writing of his circumcision. However, if the Sunnah was accepted as evidence in religion like the Quran, why shouldn't such an important second source have been recorded by the Prophet?
This claim can be answered in many ways; First of all, it should not be a sound comparison to relate the preservation of the sunnah in writing to its authenticity. The distinction between written and oral hadiths should not have any importance in terms of their determination and narration.
The authenticity of some hadiths that forbid the recording of the Sunnah has been discussed.. Of these “We asked the Prophet for permission regarding the scripture, but he did not give us permission.” Hadith of its authenticity is questionable. The prohibition meant in the Muslim hadith has also been interpreted as the sunnah being written on the same page as the verses of the Quran. Another thing to say about the prohibition of writing is this: The application of written things to life will be less compared to memorized things. There is a danger that it will remain in writing. For this reason, writing hadith was initially prohibited, and emphasis was placed on memorization to ensure its transfer to life.

    Narrated by Muslim "Do not write anything from me. Whoever writes anything from me other than the Quran should destroy it." As for the authentic hadith, along with this hadith, there are other hadiths that were narrated by the Prophet later and which he gave permission to write down.32
    From here, it is most appropriate to understand that the Muslim hadith was prohibited for a period of time as a precaution due to the fear that the Quran and the Sunnah might be confused, and then it was allowed again when this fear was lifted. There were even pages where some companions wrote down the Sunnah of the Prophet and compiled them.
   “Apart from Abdullah Ibn Amr al-As, there were other companions who wrote down at least some of the hadiths of our Prophet. For example, Sayyidina Hazrat Ali (ra) used to carry a page hanging on one side of his sword that contained rulings on the blood-money for wounds, the respect of Medina, not killing a believer in the presence of an unbeliever, and other matters.”33 Again On one side of Hazrat Omar's sword was a page containing the provisions regarding the zakat of savaim, that is, the animals spread in the field.34 Similarly, as recorded in Ibn Sa'd's Tabaqat, When Ibn Abbas passed away, he left behind a camel load of books, which generally included what he heard from the Messenger of Allah and his companions.35
     Among the Turkish works, there are Hemmam b. Münebbih's Sahife published by M. Hamidullah and Prof. Dr. Talat Koçyiğit's 'The Writing Down of Hadiths' There is more information in the works named.
This truth will be better understood when it is considered together with the authentic narration, which focuses on determination rather than the hadiths that permit, or even command or forbid, the writing of the hadith.

4- What those who deny the authenticity of the Sunnah claim Another claim is that Allah Almighty did not make this promise to preserve the Qur'an for the Sunnah..
The verse put forward as a basis for this claim is: “Without doubt, We have sent down the reminder, and without doubt, We are its protector.”It is verse 36. Most scholars have interpreted the word “zikr” in the verse as the Quran and have claimed that it will be preserved by Allah until the Day of Judgment. Elmalılı also says on this issue, “In other words, Allah Almighty has taken upon Himself the protection of the Quran without any corruption or alteration by excess or deficiency and has explained that it will remain protected.”37 Even if this interpretation is correct, the expression “surely we are its protectors” interpreted as the preservation of the Quran does not necessitate the exclusion of the Sunnah. In other words, the preservation of the Quran can only be achieved by the preservation of the Sunnah. 38
     In the verse The pronoun “lehu” “It has been claimed that it could also refer to the Prophet Muhammad. In this interpretation, it is understood that the Sunnah that is meant by the Prophet Muhammad (pbuh) is preserved.
     From the above, we have focused on the proof of the Sunnah, whether in the Quran, the Hadith, or the consensus of the Ummah. In previous centuries, the quality of the Sunnah as evidence was not discussed to this extent. The fact that it is being discussed more intensely today is thought-provoking. We believe that the fact that the discussion was initiated by Western orientalists, and especially in occupied countries such as India and Egypt, should give us an idea of who would benefit from the exclusion of the Hadith.

     FOOTNOTES
1 Musnad:4/130-133, Tirmidhi, Ilm, hadith no. 2660. 2 Abu Dawud, Sunnah, 6, (4604); Tirmidhi, Ilm, 60, (2666); Ibn Majah, Muqaddimah 2, (12). 3 Muhammad b. Ahmad al-Qurtubi, al-Jami li Ahkamil Qur'an, Beirut, trs, 1:38. 4 Hakim, al-Mustedrak, 1:93. 5 Tirmidhi, Manaqib 77, (3790). 6 Muwatta, Qadar 3, (2, 899). 7 Bukhari, Rikak, 26; Muslim, Fadail, 15, (2283). 8 Bukhari, (Bulak, 1313), 13:91. 9 Ibn Majah, Muqaddimah, 6. 10 Tirmidhi, Ilim, 16, (2678); Abu Dawud, Sunnah, 6, (4607). 11 For similar see: Musnad 4:126 and Ibn Majah, Muqaddimah 6, (43). 12 Ibn Abd al-Barr, Jami'ul-Bayani'l-Ilm, 2:9. 13 Bukhari, I'tisam, 2, Edeb, 70. 14 Muhammad Jamaluddin al-Qasem, Mehasinu't-Ta'wil, Cairo, 1376/1957, 3:828. 15 Mucmel: It is the expression that does not clearly indicate a meaning and that needs to be explained in order for the purpose to be understood for sure. 16 Ibn Abdilbar, Jami'u'l Bayan, 2:234; Shatibi, al-Muwafakat, 4:19. 17 mm: It is the expression that includes all the musemma that are not specified in any way. 18 Tabari, 1:74. 19 Absolute: It is the expression that expresses any of the elements it indicates. 20 Takyid: It is the expression that does not include any of the elements it indicates but expresses a certain one or a kind of them. 21 4, Nisa 23. 22 Buharî, Cenâiz, 36. 23 Bkn:el-Emin es Sadık el Emin, Mevkifu'l Medresetü'l- Akliyye mine's-Sünneti'n-Nebeviyye, Riyad, trs, 1:147. 24 el Emin, ibid., 1:147. 25 Muhammad b. Idris es Shafii, er-Risale, 1309, p.407. 26 Ibn Hazm el-Andalusî, el-İhkam fi Usûli'l Ahkam, Cairo, trs. 1: 88. 27 Ibn Hazm, ibid. 1:214. 28 16, Nahl:89. 29 6,Enam:38. 30 2, Baccarat:129. 31 Tabari, 1:74. 32 Tirmidhi, Ilm, 12; Kenzu'l-Ummal, 10:232; Musnad, 2:215. 33 Bukhari, Ilm, 39; Musnad, 1:100. 34 Tirmidhi, Zakat, 4; Hatip al-Baghdadi, al-Kifaye, pp. 353-354. 35 al-Khatip M. Accaj, es-Sunnatu Qable't-Tedwin, p. 352. 36 15, Hijr 9. 38 Elmalılı, ibid., 5:193 39 39 For an explanation on the subject, see the section of our study titled Evidence for the Sunnah Being a Source. 40 The pronoun “lahu” here has been interpreted in two different ways. The first is that it belongs to “dhikr”; this is the opinion of most commentators. The second is the view of Ferra and Ibn al-Anbari that the Qur'an belongs to the Prophet Muhammad upon whom it was revealed. In this case, the meaning is that we, the Almighty Allah, are the ones who protect him from the evil of jinn and satan and from enemy aggression. See, Elmalılı, ibid., 5:193-194.       (Taken from a site called Yeni Ümit.) Nizameddin DEMİR