Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1437H /​2016: Attempt to Estab­lish a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif

الْحَمْدُ لِلَّهِ الَّذِي بَدَأَ وَحْيَهُ إِلَى رَسُولِهِ بِخِطَابِ الْعَقْلِ. وَرَفَعَ عَنَّا التَّكْلِيفَ بِغِيَابِ الْعَقْلِ. وَالصَّلَاةُ وَالسَّلَامُ عَلَى مَنْ أَعْلَى شَأْنَ الْعَقْلِ. وَسَلَامُ رَبِّي عَلَى أَئِمَّةِ الْإِسْلَامِ مِنْ عُلَمَاءِ السَّلَفِ الَّذِينَ أَعْمَلُوا الْعَقْلَ. فَأَثَرُوا الْفِكْرَ الْإِسْلَامِيَّ بِغَرِيزِ عُلُومِهِمْ وَأَسْأَلُ اللهَ لِي وَلَكُمْ قَبَسَ نُورٍ مِنْ حَبِيبِهِ يُضَاءُ بِهِ الْعَقْلُ

All praises to Allah who began His rev­e­la­tion to His Rasul by address­ing the ‘Aql [mind] and who remove respon­si­bil­i­ties from us through the absence of the ‘Aql. Selawat and Salam upon the one who ele­vates the impor­tance of the ‘Aql and Salam from Allah upon the Imams of Islam among the schol­ars of Salaf who had dri­ven the ‘Aql. Hence they influ­enced the Islamic Vision with their abun­dant knowl­edge and I seek from Allah for myself and for all of you enlight­en­ment from His Habib that shines the ‘Aql.

The topic of dis­cus­sion today is about: Attempt to Estab­lish a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif.

Numer­ous extrem­ist and rad­i­cal groups are cir­cu­lat­ing some Hadith An Nabawi Asy Syarif that are taken out of con­text. They use these Hadith as means to oppose and offend other Mus­lims and non-​Muslims. They indoc­tri­nate people’s ‘Aql that they are exem­pli­fy­ing the Prophetic order when­ever they kill and cause destruc­tions on Earth. It is obvi­ous that the gen­eral Mus­lims con­demn this type of under­stand­ing which devi­ates the true objec­tives of the Prophetic say­ings. How­ever, they do not pos­sess any deep and pre­cise under­stand­ing of ‘Ulum Al Hadith An Nabawi Asy Syarif to refute this wrong under­stand­ing. At the same time, they do not pos­sess a clear method that enables them to derive the most accu­rate mean­ing of any Al Hadith An Nabawi Asy Syarif. Thus it is ben­e­fi­cial to cor­rect and refute this provoca­tive understanding.

To pre­vent the gen­eral Mus­lims from being con­fused and puz­zled when­ever they hear some­thing which con­tra­dicts the tol­er­ance of Islam and the Rahmah of Rasu­l­ul­lah for the entire uni­verse Solawat­ul­lahi ‘Alaih, they require either one of two matters:

–Either to obtain the detailed knowl­edge of ‘Ulum Al Hadith An Nabawi Asy Syarif, which is dif­fi­cult to achieve.

–Or to know a clear method that enables them to apply it each time a devi­ated mean­ing for any Al Hadith An Nabawi Asy Syarif con­tra­dicts their understanding.

We are not here to defend those Al Hadith An Nabawi Asy Syarif cir­cu­lated with an evil inten­tion by ques­tion­ing its authen­tic­ity or explain­ing its weak Isnad [chain of nar­ra­tors]. How­ever, we are work­ing to derive a method that enables us to apply each time an extrem­ist quotes any Al Hadith An Nabawi to insti­gate killings, vio­lence and using all kinds of attacks towards human­ity. We are deriv­ing a method that enables us to under­stand the words of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam in the con­text of the Risalah of Islam and the objec­tives of Syari’ah.

I divide my speech into four sections:-

The 1st Sec­tion: I spec­ify the direc­tion of our I’qal [think­ing process] in under­stand­ing Al Hadith An Nabawi Asy Syarif.

The 2nd and 3rd Sec­tions: I present two exam­ples where I explain the phases for the process of under­stand­ing when read­ing Al Hadith An Nabawi Asy Syarif; One exam­ple con­tain­ing Hikmah Muham­madiyah [Muham­madi Wis­dom] and another exam­ple con­tain­ing Hukm Nabawi [Prophetic Law].

The 4th Sec­tion: We rely on the under­stand­ing of the two exam­ples that will be pre­sented to extract the method in under­stand­ing Al Hadith An Nabawi Asy Syarif which we present to the minds of all Muslims.

The 1st Sec­tion: The direc­tion of our I’qal in under­stand­ing the Al Hadith An Nabawi Asy Syarif

When ana­lyz­ing Al Hadith An Nabawi Asy Syarif, the think­ing process has to con­sider two mat­ters simul­ta­ne­ously so that it is not too far off from the true tol­er­ant Islam that is brought by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam. The two mat­ters are:

1)To begin the analy­sis based on the firm knowl­edge such that it can be build upon.

2)To place for it a com­plete frame­work as a basis of analysis.

We shall begin the analy­sis based on the the firm knowl­edge that can be found in Al Wat­siqah Al Baidha’ (The Sec­ond Book – Vol­ume 3). From its text, we under­stand that the words that come from An Nabi Al Mukar­ram has two aspects:

The 1st Aspect: The Prophetic say­ings which con­tain Al Ahkam At Tasyri’iyah [Laws for the Imple­men­ta­tion of Syari’ah] in reli­gious mat­ters, so that the Mu’minin exe­cute them safely.

The 2nd Aspect: The Prophetic say­ings which con­tain Al Hikam Al Hay­atiyah [Wis­doms of Life] in worldly affairs, so as to enable the Mu’minin to live their lives peacefully.

There­fore, we gain from this firm knowl­edge that when we study any Al Hadith An Nabawi Asy Syarif, we have to work on dri­ving our think­ing process towards find­ing a Hukm [Law] or Hikmah [Wis­dom] con­tained in that Al Hadith An Nabawi Asy Syarif. This firm knowl­edge enables us to build on the analy­sis. We also gain from this firm knowl­edge that when we derive any Prophetic law for the imple­men­ta­tion of Syari’ah, we have to be cer­tain that its exe­cu­tion is done safely with­out vio­lence, force, fear or threat. Sim­i­larly, when we derive any Muham­madi wis­dom in any worldly affair, we have to ensure that we obtain guid­ance through it to live our lives peace­fully. Thus, Al Wat­siqah Al Baidha’ empha­sizes reli­gious safety and worldly peace by mak­ing us real­ize of the objec­tives and aims of Al Hadith An Nabawi Asy Syarif.

As for the sec­ond mat­ter which is plac­ing a frame­work as a basis for analy­sis, it is for us to work on gath­er­ing the Prophetic say­ings which Allah Jalla wa ‘Ala has given to him with Al ‘Ilm [Knowl­edge] and Al Hikmah [Wis­dom] onto the say­ings of Sayyidul Basyar Muham­mad Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih within the sub­ject of the objec­tives of Al Bi’thah Al Muham­madiyah from the exam­ples of his words Solawat­ul­lahi ‘Alaih:

إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ

[Indeed I am Rahmah pre­sented (to you).]

إِنَّ اللهَ لَمْ يَبْعَثْنِي مُعْنِتًا وَلَا مُتَعَنِّتًا وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا

[Indeed Allah does not send me as one who gives hard­ship or trou­ble, but He sent me as one who teaches and gives ease.]

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ

[Indeed I was sent to com­plete the nobil­i­ties of Akhlaq.]

إِنَّمَا بُعِثْتُ بِحَنِيفِيَّةٍ سَمْحَةٍ

[Indeed I was sent with truth and tolerance.]

Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam has placed a frame­work for Mus­lims when­ever they embark on Da’wah, and this frame­work forms part of its foun­da­tions. He Sol­lal­lahu ‘Alaihi Wasal­lam said:

إِنَّمَا بُعِثْتُوا مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ

[Indeed you are all sent to give ease, and you are not sent to give difficulty.]

These hon­ourable Prophetic say­ings, along with other sup­port­ing texts, are not frag­mented laws. Instead, they are the gen­eral fun­da­men­tals and foun­da­tions, in which no Mus­lim should divert from direct­ing his think­ing process from its frame­work when ana­lyz­ing to under­stand any Al Hadith An Nabawi Asy Syarif.

The 2nd Sec­tion: The First Exam­ple in Under­stand­ing Al Hadith An Nabawi [The Muham­madi Wisdom]

Today, we hear an Al Hadith An Nabawi dri­ven by biased peo­ple to per­mit killings and destruc­tions. This Hadith Asy Syarif is:

مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ

[I am not sent to you except with slaughtering.]

When this Prophetic say­ing is being repeat­edly quoted by those biased peo­ple, the reac­tion of a Mus­lim upon hear­ing it is either of the following:

–To deny that it is a Hadith said by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam because it con­tra­dicts the objec­tives of Al Bi’thah Al Muham­madiyah [The Appoint­ment of Sayyid­ina Muham­mad as Rasu­l­ul­lah] for the uni­verse in which the clear­est objec­tive is Ar Rahmah.

–To remain silent and try to ask the knowl­edge­able ones.

Let us together advance in try­ing to under­stand the mean­ing of this Hadith An Nabawi Asy Syarif by begin­ning from our firm knowl­edge. We ask our­selves, “Does this Hadith An Nabawi con­tain a Prophetic law or a Muham­madi wisdom?”

At the first instant, the text appears to be a Prophetic law, thus some peo­ple used it to enable them­selves to fight and kill peo­ple. How­ever, we shall take a step back and apply a method to derive a safe under­stand­ing for this Hadith An Nabawi Asy Syarif. Firstly, we refer to As Sirah An Nabawiyah At Thahi­rah [The Pure Prophetic Jour­ney] to learn the rea­sons and con­text for this Hadith An Nabawi, whether it is a Prophetic speech to the Mus­lim Ummah, to all mankind or to a spe­cific group of people.

Hence, we find this Hadith An Nabawi Asy Syarif from Amru Ibn Al As Rad­hiyal­lahu ‘Anh, he said: I did not see Quraisy want­ing to attack Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam except on that par­tic­u­lar day. I saw them sit­ting beside the Ka’bah while Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was stand­ing. Then, Uqbah Ibn Abi Mu’aith stood up to him, grabbed his cloak to his neck and then pulled him down until he dropped to his hon­ourable knees Solawat­ul­lahi ‘Alaih. Peo­ple were shout­ing at each other think­ing that Rasu­l­ul­lah was killed. Abu Bakr then advanced to sup­port. He lifted Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam up by hold­ing on to his arms from behind and asked the Quraisy, “Do you wish to fight against a man who says ‘My God is Allah’?” They then left Nabi Sol­lal­lahu ‘Alaihi Wasal­lam who sub­se­quently per­form Solah. Upon com­plet­ing his Solah, he walked pass them while they were seated beside the Ka’bah. He said:

يَا مَعْشَرَ قُرَيشٍ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ

[Oh peo­ple of Quraisy, by the One whom my life is in His hand, I am not sent to you except with slaughtering.]

Then, he gave an indi­ca­tion by plac­ing his hon­ourable hand on his neck. Abu Jahal said to him, “Oh Muham­mad, you are not stu­pid.” Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam then said to him, “You are.”

The first knowl­edge that we have acquired is that this Hadith An Nabawi does not con­tain a Prophetic law of slaugh­ter­ing a Musyrik or Kafir. This is because it is being said by Al Habib Asy Syarif Sol­lal­lahu ‘Alaihi Wasal­lam while he was in Makkah Al Mukar­ramah before Allah Ta’ala per­mits the Mus­lims to fight those who fight them. There­fore, we should search for the Muham­madi wis­dom that is con­tained in this Hadith. The Muham­madi wis­dom becomes appar­ent when we observe that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was direct­ing his speech to a group of Quraisy as a threat and warn­ing to them, par­tic­u­larly to the notable peo­ple of Quraisy who led the offense towards the Mus­lims. This threat was a type of Al Indzar Al Muham­madi [Muham­madi Warn­ing] directed to the group of Quraisy after they had closed their ears from lis­ten­ing to his hon­ourable Da’wah with Al Hikmah [wis­dom] and Al Maw’izah Al Hasanah [a good and firm warning].

Indeed he Sol­lal­lahu ‘Alaihi Wasal­lam was inform­ing them the truth about him­self that he was able to resist the offence towards his own hon­ourable self and that they would be unable to escape from the power of his author­ity and retal­i­a­tion. In this man­ner, we can see clearly the Prophetic wis­dom and its mean­ing in this Hadith Asy Syarif, which is giv­ing a warn­ing before retal­i­a­tion is a wis­dom. This is because it will pre­vent the oppo­nent from giv­ing any excuses that he does not know since he has already been warned. With this, he will not dis­pute about the pun­ish­ment that will be given. This mat­ter has been clar­i­fied by Allah in Surah An Nisa’ verse 165:

رُّسُلًا مُبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّـهِ حُجَّةٌ بَعْدَ الرُّسُلِ

[Mes­sen­gers who gave good news as well as warn­ings that mankind after (the com­ing) of the Mes­sen­gers should have no plea against Allah.]

Allah Ta’ala also says in Surah Al Isra’ verse 15:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا

[And We do not pun­ish (any­one) until We send a Messenger.]

It is clear that the Muham­madi wis­dom con­tained in this Hadith Asy Syarif is within the frame­work of Ar Rahmah Al Muham­madiyah which encom­passes all of mankind. This is because threat­en­ing and fright­en­ing may some­times change the sit­u­a­tion by hold­ing back the tyrant and increase the self-​confidence of the per­son who gives the warn­ing. As such, the per­son does not have to exe­cute what he has warned. To empha­size that this Hadith Asy Syarif is not a Prophetic law, when Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam entered Makkah Al Mukar­ramah with vic­tory, Allah Sub­hanah gave him the author­ity over his ene­mies and the oppor­tu­nity to ful­fill his threat by slaugh­ter­ing them. How­ever, we see Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam com­ing to them with tol­er­ance and for­give­ness by saying:

اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ

[Please go, for you are all free.]

He Sol­lal­lahu ‘Alaihi Wasal­lam also said:

مَنْ دَخَلَ دَارَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ

[Who­ever enters his home, he is safe. And who­ever enters the home of Abu Sufyan, he is also safe.]

There­fore, the Rahmah of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is a gen­eral frame­work, and it is oblig­a­tory for us to spec­ify our human under­stand­ing towards any Hadith An Nabawi Asy Syarif and As Sirah An Nabawiyah At Thahi­rah, which offers us valu­able tools for under­stand­ing in this context.

The 3rd Sec­tion: The Sec­ond Exam­ple in Under­stand­ing Al Hadith An Nabawi (The Prophetic Law)

Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam said:

أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُونَ لَا إِلٰـهَ إِلَّا اللهُ. فَمَنْ قَالَ لَا إِلٰـهَ إِلَّا اللهُ فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ إِلَّا بِحَقِّهِ وَحِسَابِهِ عَلَى اللهِ

[I was ordered to fight mankind until they pro­nounce “La ilaha illal­lah”. Thus who­ever pro­nounces “La ilaha illal­lah”, he has pro­tected him­self and his wealth from me, except based on Allah’s judg­ment and eval­u­a­tion towards him.] (Sodaqa Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasallam)

Indeed this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. Per­haps the mind­set of most peo­ple towards this Hadith An Nabawi were devi­ated as if it con­tains an order to fight mankind until they embrace Islam and every­one forms one Ummah. We find that this under­stand­ing towards this Hadith An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam is nar­row, vio­lat­ing the clear verses of Al Quran Al Karim and con­tra­dict­ing sev­eral estab­lished inci­dents from As Sirah An Nabawiyah Al Asma’ [The Pro­tected Prophetic Jour­ney]. In order to reach the true mean­ing, we try to under­stand this Hadith An Nabawi by refer­ring to Al Quran Al Karim, As Sirah An Nabawiyah and sev­eral Hadith Asy Syarif.

We begin with Al Quran Al Karim where Allah Sub­hanah informs that if He has willed, def­i­nitely He would have made mankind as one Ummah. Allah Ta’ala says in Surah Hud verse 118:

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ

[And if your God had willed, He would have made mankind as one Ummah but they will not cease to dispute.]

Like­wise, we know from Al Quran Al Karim that Allah Sub­hanah has calmed His Habib Al Musthafa until he is relieved from his regrets when some peo­ple turned away from his Hidayah. Allah Ta’ala says in Surah Al Kahf verse 6:

فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ إِن لَمْ يُؤْمِنُوا بِهـٰذَا الْحَدِيثِ أَسَفًا

[Thus do not destroy your­self because you regret of their out­come if they do not believe in these words.]

Allah Ta’ala also says to His Musthafa Solawat­ul­lahi ‘Alaih in Surah Yusuf verse 103:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

[And most peo­ple are not believ­ers, even if you were con­cerned (for them to be).]

The ques­tion is how does the clear verses men­tioned above tally with the under­stand­ing of some peo­ple on the Hadith An Nabawi Asy Syarif, where the verses explain that most peo­ple are not believ­ers even if Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was con­cerned for them to be, while some peo­ple under­stand that the Hadith was a Divine order to oblig­ate An Nabi to fight mankind until they have faith and embrace Islam? There­fore, we have to refer to the true under­stand­ing of this Hadith Asy Syarif based on the radi­ance of Al Quran Al Karim and As Sirah An Nabawiyah.

We know from the estab­lished and authen­tic As Sirah An Nabawiyah that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam gave an option to Ahlul Kitab to choose between Islam and Jizyah [tax], or oth­er­wise to go to war. The ‘Ulama has widened the imple­men­ta­tion for the mean­ing of Jizyah in most coun­tries which have been con­quered through peace, but it is not true that Jizyah applies to coun­tries which have been con­quered through wars. We are not here to dis­cuss about the issue of Jizyah but we bring it as an exam­ple for us to show the wrong under­stand­ing of this Hadith An Nabawi Asy Syarif. How is it log­i­cal for Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam to accept Jizyah (from peo­ple who do not embrace Islam) if he was ordered to fight mankind until they pro­nounce the Sya­hadah, while he Solawat­ul­lahi ‘Alaih does not defy any order? There­fore, we have to refer the cor­rect under­stand­ing of this Hadith Asy Syarif based on the radi­ance of As Sirah An Nabawiyah At Thahirah.

Thirdly, we observe the books of Al Hadith An Nabawi Asy Syarif to look into sev­eral related Hadith for us to ana­lyze. We refer to a Hadith Asy Syarif nar­rated in Sohih Mus­lim by Usamah Bin Zaid. He said: Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam sent us to a bat­tle. I went up to a man and he said “La ilaha illal­lah” then I stabbed him and he died instantly. Sub­se­quently, I men­tioned it to Nabi Sol­lal­lahu ‘Alaihi Wasal­lam and he Sol­lal­lahu ‘Alaihi Wasal­lam asked, “Did he say ‘La ilaha illal­lah’ and you killed him instantly?” I said, “Indeed he said it out of fear of my weapon, oh Rasu­l­ul­lah.” He Sol­lal­lahu ‘Alaihi Wasal­lam then asked, “Have you bisected his heart until you are cer­tain that he said it (out of fear)?” He Sol­lal­lahu ‘Alaihi Wasal­lam con­tin­ued repeat­ing it until I wished that I just embraced Islam on that day.

Now, after pre­sent­ing the bias under­stand­ing regard­ing that Hadith An Nabawi Asy Syarif by refer­ring to the verses of Al Quran Al Karim, As Sirah An Nabawiyah At Thahi­rah and other Hadith An Nabawi Asy Syarif, we con­clude with a new under­stand­ing that has not been found in any book. We have not heard this new under­stand­ing from any scholar but it is derived by not sin­gling out this Hadith An Nabawi from the frame­work of the sacred texts. We sum­ma­rize this new under­stand­ing by stat­ing to those who under­stood it wrongly: Yes, this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. How­ever, it is not a law to fight and kill mankind if they do not pro­nounce “La ilaha illal­lah”. Instead, it is a Prophetic law to oblig­ate stop­ping the war imme­di­ately to those who declare Tauhid. There­fore, it is a Prophetic law in stop­ping the war, not a law to start and con­tinue war.

The 4th Sec­tion: Pre­sent­ing a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif

We sum­ma­rize by stat­ing that if our under­stand­ing of a Hadith An Nabawi Asy Syarif con­tra­dicts any gen­eral foun­da­tion of Ar Risalah Al Muham­madiyah or objec­tives of Al Bi’thah Al Muham­madiyah, begin­ning with Rahmah and spread­ing peace, we have to relook into our under­stand­ing towards that Hadith Asy Syarif. This fol­lows with a method that becomes clear after we have men­tioned the two exam­ples, and we shall sum­ma­rize it with the fol­low­ing phases:

Firstly, we refer to Al Quran Al Karim where the gen­eral con­text for the hon­ourable verses comes in the form of Da’wah; through dis­cus­sion, con­vinc­ing and address­ing the human nature in order to raise the value of the ‘Aql and Kalimah.

Sec­ondly, we refer to Al Hadith An Nabawi Asy Syarif. Here, we strive to refer to other Hadith An Nabawi which address the same sub­ject, then to read it care­fully to form a com­plete idea of that sub­ject. Thus, it is by inter­pret­ing a Hadith by refer­ring to another Hadith.

Thirdly, we refer to As Sirah An Nabawiyah At Thahi­rah. From his Sirah Solawat­ul­lahi ‘Alaih, we under­stand the con­text, sit­u­a­tion, audi­ences and other infor­ma­tion about the Hadith which would cor­rect the direc­tion of our think­ing process when fac­ing any dif­fer­ent per­spec­tive in the process of understanding.

Fourthly, it is impor­tant for us to seek guid­ance from the Imams of As Sun­nah who were estab­lished in their knowl­edge of under­stand­ing Al Hadith An Nabawi for the pur­pose of analy­sis. This is because our pious and knowl­edge­able pre­de­ces­sors were exten­sive in their research and analy­sis to dis­cover the com­plete mean­ing of sacred texts.

Lastly, indeed the safe and mod­er­ate under­stand­ing of Islam which is con­tained in the sacred texts of Al Quran Al Karim and Al Hadith An Nabawi Asy Syarif opposes today’s bat­tle of ide­olo­gies within the Islamic World. We observe numer­ous groups within the Mus­lim ranks spread­ing wrong and nar­row under­stand­ing of Al Hadith An Nabawi Asy Syarif and prac­tic­ing their rela­tion­ship with oth­ers based on their wrong under­stand­ing. On another note, to show the exis­tence of this wrong under­stand­ing within the Mus­lim youths who do not pos­sess the suf­fi­cient knowl­edge to face this false­hood, we dis­cover that many youths would either reject that the above-​mentioned Hadith was from Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and be proud that he Sol­lal­lahu ‘Alaihi Wasal­lam is the Rahmah pre­sented to the uni­verse, or accepts the Hadith but is doubt­ful that its mean­ing shows that Islam is a reli­gion that prop­a­gates violence.

In con­clu­sion, we shall state: Indeed an Insan Mu’min does not have the right to deny Al Hadith An Nabawi of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam by rely­ing on his own ‘Aql and under­stand­ing because Al Hadith An Nabawi is a sacred text and it is estab­lished as one of the sources of knowl­edge for Mus­lims. We do not intend to over­step the rights of Al Hadith An Nabawi but we urge peo­ple to adopt the method in under­stand­ing Al Hadith Asy Syarif which we have explained in our speech, and to always place their think­ing process within the frame­work of Rahmah and peace. Indeed, this will save them, their fam­i­lies and soci­ety from falling into the trap of those ide­o­log­i­cal attacks to remove the tol­er­ance of Islam and the open­ness of their com­mu­nity towards ide­o­log­i­cal and human­i­tar­ian diversity.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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