Principle references of Ahl Al-Sunnah wa Al-Jama`ah
By : Muhammad Khairul bin Mohamed (abuadam@darussalam.net)

In the name of Allâh the Most Gracious Most Merciful.

Praise be to Allâh for only through His Will that I am able to continue the second part of the Ahl Al-Sunnah wa Al-Jama`ah series. In this second part we will examine, insyaAllâh, the key references of Ahl As-Sunnah wa Al-Jamaah in religion, mainly the article of faith (aqidah) and the Islamic law (syariah).

It is very important that this standard be addressed and understood since being an Ahl Al-Sunnah wa Al-Jama`ah is not just about being vigorous blind followers who are completely ignorant of the methodology of its deen. Through a steady grasp of the established references, one will find it easier to distinguish between truth and falsehood, right and wrong and also between religion and tradition.

It is a sad phenomenon today, fourteen centuries after the revelations period, that muslims are just as divided as any other world faiths with many sects inviting people to a variety of beliefs, principles and philosophy. All will claim to be on the saved path, with some groups strategically taking advantage on the intellectual, spiritual and political crises facing the ummah.

Ironically, the condition of this ummah is still where it was with no significant change has taken place. We are still ignorant and weak-willed as we were in the last century and what is feared is that the condition may become worse. Surely this is a sign of inconsistencies or inaccuracies in our method. Could we have forgotten or misunderstood the underlying basic through what our deen is based? Or we may be too afraid to observe Islam through its fundamental teachings for fear of being called fundamentalists or traditionalists in this era of progression, liberalization, modernization and rapid development.

Dr. Yusuf al-Qaradhawi has described four categories of misunderstanding among certain muslims and the non-muslims alike on Islam’s original message:

1. Partitioningof Islamic teaching, by removing the original teaching, purposely orthrough evolutionary course. Or by adding something false to it.
2. Addingsomething that is not part of Islam, through innovative thoughts, visionsor extremism on one’s faction (firqah) or school of thought (mazhab).
3. Eliminatingsome of the Islamic beliefs, fabricating or bringing in deviating thoughtsinto Islamic teaching.
4. Lost ofbalance between values, practices and obligations that Islam has drawnout.77

It is without doubt that only through the correct methodology (manhaj) of interaction with al-Quran and al-Sunnah that we can avoid falling into any of these groups.

Manhaj (Methodology)

Before going into the references of Ahl Al-Sunnah wa Al-Jama`ah let us define the term Manhaj. Manhaj in Arabic means ‘the clear open way to take’ as used in the Holy Quran;

..To each among you, We have prescribed a law and a clear way.
[al-Maidah 5:48]

The word minhaaj in the verse above is where the word manhaj is derived. According to Ibn Abbas radhiAllâhu ‘anhu, it is the sunnah of the Prophet shalallâhu ‘alaihi wassalam78. Sunnah is the clear and open way. Narrated from Qatadah radhiAllâhu ‘anhu in his interpretaion of syira’tan wal minhajan, he said these mean way and sunnah.79 The rule that can be derived from this is that Ahl Al-Sunnah wa Al-Jama`ah is always firm on the manhaj of al-Quran and al-Sunnah just as the pious predecessors had, for this is the only path safe from confusion and obscurity.

Primary Reference

1-Al-Quran

The first reference source of Ahl Al-Sunnah wa Al-Jama`ah is the revealed scripture, al-Quran al-Karim. Let us see how al-Quran describes itself through declarations of its own verses.80 The Holy Quran is the Book of Allâh (Kitab Allâh)81 sent through the last of the prophets, Muhammad shalallâhu ‘alaihi wassalam. It contains the knowledge (al-Ilm)82 imparted by Allâh and the guidance (al-Huda)83 for men who are righteous for all time to come. It is a declaration (Bayan)84 of the truth and light (Nur)85 to show the right path. It is the wise (al-Hakim)86, the complete slogan (Maw’uzat)87 and the clear message (al-Balagh)88.

It is a rope of Allâh (Hubl Allâh)89 by holding which individuals and nations can achieve salvation. It is the remedy (al-Shifa)90 for all the spiritual ailments of men. It is a constant reminder (al-Dhikr)91 for all of us that prophets will not come any more for our guidance. It acts as the criterion (al-Furqan)92 to choose between the truth and the falsehood.

It is the final revelation (Tanzil)93 form Allâh, it is the embodiment of the fairest statements (Ahsan al-Hadith)94 and divine word of wisdoms (Hikmah)95. It provides a code of conduct for every believer and is the commandment (Amr)96 and a warrant (Tazkirah)97 for him. Its injunctions are manifest (Mubin)98, sublime (Ali)99 and blessed (Mubarak)100.

When interacting with al-Quran the science of tafsir must be referred to in order to obtain the right understanding of the various passages. Tafsir means explanation and clarification in seeking knowledge and understanding concerning the book of Allâh. From correct tafsir, meanings are explained and legal rulings are extracted from the Holy Quran.

The best tafsir is the explanation of the Quran by the Quran itself, followed by the explanation of the Prophet shalallâhu ‘alaihi wassalam from the sunnah. If nothing can be found from the Quran or the Sunnah we must turn to the companions then to the tabi’in (followers of the companions) and tabit tabi’in (followers of the tabi’in), as they were witnesses and closest to the revelations. This is the precedence to be followed in the discipline of tafsir.101

Tafsir may be divided into three basic groups,

1. Tafsir bil Riwaya (transmission) also known as Tafsir bil Ma’thur.
2. Tafsir bil Ray’ (sound opinion) also known as Tafsir bil Dirayah.
3. Tafsir bil Ishara (indication, signs).

Al-Quran is the primary source of Islamic faith, and the manners how all the revealed verses through the course of twenty years were acted upon are to be found in the Sunnah of the Holy Prophet shalallâhu ‘alaihi wassalam. Al-Sunnah simply means custom and practice. The meaning is slightly broader in the Islamic context whereby Al-Sunnah would mean the custom, saying, approval and examples shown by the Holy Prophet shalallâhu ‘alaihi wassalam throughout his prophethood (nubuwwah).

The reason behind divine revelations is so that mankind are rightly guided, and who else is better to understand the obligations sought and provide the correct examples if not the person to whom the verses were revealed to.

All these examples from the Holy Prophet shalallâhu ‘alaihi wassalam are to be found in his Sunnah. This makes the Sunnah the second primary source of Islamic faith. Sunnah is to be found in the hadith which is the vast collection of traditions and narrations recorded from the Holy Prophet shalallâhu ‘alaihi wassalam. This is what the term hadith signifies - tradition and narration.  The importance of following his Sunnah is as told by the Holy Prophet shalallâhu ‘alaihi wassalam in the following hadith: 

There are two things that I am leaving you with and as long as you stick to both you will not go astray, they are the Book of Allâh and the Sunnah of His Prophet.102

There are three methods how the sunnah of the Holy Prophet sallllâhu alaihi wassalam were learned and taught by the companions.

1. Some companions memorized the hadith that they heard.
2. Some companions wrote them down, mainly for personal notes. They were very cautious in doing this in order not to mix the hadith and the Quran.
3. Some companions learned the hadith through practice.

In short, hadith is the storerooms of the Sunnah of the Prophet, serving the essential need of the Muslim, be they individuals or communities. Hadith were taught by the Prophet shalallâhu ‘alaihi wassalam in the following manner:

1. Verbal – The prophet used to teach the companions important subject three times before he would listen to the companions in order to verify that the companions understood and learnt them correctly.
2. Writing – The writing form of hadith in the beginning were to be found in various letters sent to rulers, kings, chieftain and appointed Muslim governors.
3. Practical demonstration – This type of teaching is to be found in the way to perform ablution (wudhu’), prayers (salat), hajj, fasting (saum) and many others.103

While Al-Quran and Al-Sunnah are the primary references of the Ahl Al-Sunnah wa Al-Jama`ah legal system (Shariah), there are also the secondary references and sources which come in the form of al-Ijma’, al-Qiyas and al-Ijtihad. These references are also derived from the legal injunctions of the Holy Quran and Sunnah of the Prophet shalallâhu ‘alaihi wassalam.

Secondary Reference

Ijma’ can be defined as the consensus of opinion of the companions of the Prophet and the agreement reached on the decisions taken by the learned muftis (jurists) on various Islamic matters. This can be seen in the following verses from the Quran;

And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh­hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him).
[Aali-Imran  3:159].

And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allâh), and to worship none but Him Alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them;
[ asy-Syuura 42:38]

Consultation (syura) and the use of juristic reason (ijtihad) are normal preliminaries for arriving at abinding ijma’. The Khalifa al-Rasyidun always consulted the companions when an issue arose. The Caliphate of Abu Bakar for example was based and run on the process of ijma’ of the companions.104

Qiyas in Islamic theological term would mean analogy or analogical deduction. In other words, qiyas is the legal principle introduced in order to derive at a logical conclusion of a certain law on a certain issue that has to do with the welfare of the Muslims. This legal principle was introduced by Imam Abu Hanifah rahimahullah in Iraq.

Example of qiyas was on the appointment of a Caliph after the death of the Prophet. Before ijma’ was reached on Abu Bakar as Caliph, the Prophet’s choice of Abu Bakar as Imam in congregational prayers was the comparative basis for his selection as temporal Leader.105

Another example of the use qiyas is in the ruling on the abuse of drugs. Although Allâh only mention in His book the immorality of khamr but it can be deduced that the reason (illah) it is prohibited (haram) is very much similar to drugs. Therefore drugs too are haram.106

Ijtihad literally means an effort to arrive ay one’s own judgment. In its widest sense, it means the use of human reason in the elaboration and explanation of the Islamic law. It covers a variety of mental processes, ranging from the interpretation of texts of the Quran and the assessment of the authenticity of hadith. One who instigates and brings about an ijtihad is called a Mujtahid. 

A mujtahid must possess excellent moral qualities. In addition he should also possess the following qualities;

1. He must be very well versed in the study of Quranic verses. He must know the reason why the verses and chapters of the Quran were revealed (asbabun nuzul) and when each of them was revealed. He too must be well versed in Arabic literature, phraseology and vernacular.
   
   
2. He must be well versed in the study of the traditions of the Holy Prophet. That is he must know the distinction between authentic (sahih) hadith from the fabricated (maudhu’) hadith, he must know the good (hasan) hadith, weak (da’if) hadith and so on. He too must know the history how each of the hadith came about (asbabul wurud).
   
   
3. Through his good understanding of Al-Quran and Hadith, he too must know the legal purpose and intent (maqasid syar’i) of the verse or hadith. In order to have a sound understanding of maqasid syar’i, not only that he must understand the text well, he also have a sound philosophical and scientific learning.
   
   
4. He must know the principles of ijma’ very well and understand matters that are still being disputed (ikhtilafy). He must also know the injunctions of Qiyas and the conditions that surround it.107

Conclusion

To conclude, it is desired that through this brief illustration, it is clear on what make up the source and methodology of Ahl Al-Sunnah wa Al-Jama`ah.