Why is it necessary to refer to the words and deeds of the Prophet (pbuh) when we already have Allah’s book (Qur’an) to live and learn our religion?
This question may seem reasonable if if one does not consider the Qur'an in its entirety, particularly the verses related to the duties and attributes of the Prophets. However, a Muslim who reads and reflects these verses, will understand that the duties of the Prophets are not limited to conveying the revelations from Allah to the people. A thorough examination of the verses in the Qur’an about the duties and attributes of the Prophets will clarify the meaning and necessity of referring to sunnah. Here are some verses on these matters:
According to the Qur’an, one of the Prophet’s duties is to convey Allah’s revelations to people. On the other hand, the Prophet’s also have the duty to teach and explain these revealed verses to people. This is described in the following verse:
“Indeed, Allah has done the believers a great favor by raising a messenger from among them—reciting to them His revelations, purifying them, and teaching them the Book and wisdom. For indeed they had previously been clearly astray.” (Ali ‘Imran, 3:164)
Upon careful observation it becomes evident that this verse mentions three duties of the Prophets: reciting the verses (tilawah), purifying people from malevolence (tazkiyah), and teaching people (ta‘līm). These three expressions are repeated in four other verses (al-Baqarah, 2:129 and 2:151; Âli ‘Imran, 3:164; al-Jumu‘ah, 62:2). These expressions show that the Prophet Muhammad’s duty was not limited to conveying the Qur’an to people. The Prophet, guides people to religious, moral and legal principles that will purify them, and sets an example in these matters for humanity. Teaching the Qur'an and wisdom (hikmah) is another duty besides delivering the message of Islam. In other words, the Prophet will teach how to understand and live by the principles in the Qur'an. These teachings are based on the wisdom that Allah has bestowed upon him. Allah appointed the Prophet to demonstrate the practical application of the principles set out in the Qur’an; the explanation and the teaching is entrusted to the Prophet himself. The Prophets are guides for humanity. Therefore, the words and deeds related to these duties serve as legal and religious evidence for the communities that follow them. All the Muslim scholars, from the first generation to the present day, have agreed that this guidance is completed by sunnah and it cannot be disregarded.
The Prophet’s guidance in religious matters falls within the scope of the duty and permission granted to him by Allah. As a matter of fact, it is explained in the Qur’an that during this process the Prophet would not be permitted to say or do anything that Allah would not approve of:
“Had the Messenger made up something in Our Name, we would have certainly seized him by his right hand, then severed his aorta.” (al-Haqqah, 69: 44-46)
Therefore, everything the Prophet taught the ummah in the name of religion was with Allah’s permission and knowledge. This is inherit to the very nature of prophethood. One of the verses in the Qur’an that explains his authority in determining what is lawful and unlawful is as follows:
“…He commands them to do good and forbids them from evil, permits for them what is lawful and forbids to them what is impure, and relieves them from their burdens and the shackles that bound them.” (al-A‘raf, 7:157)
The fact that the messengers to convey the message of Allah are chosen from among people, rather than angels, is also related to the duties of prophethood. In the Qur’an it is emphasized that Allah sent a messenger from among people, and it is highlighted as a great blessing for humanity. It is stated that the Prophet should say the following:
“Had there been angels walking the earth, well settled, We would have surely sent down for them an angel from heaven as a messenger.” (al-Isra, 17:95)
Allah chose a human being, rather than sending an angel as a messenger, to clearly present the perfect human model that He is pleased with. Like all people, the Prophet eats and drinks, marries and has children, engages in trade, experiences illness, and is subject to human emotions and desires. He feels anger, sadness, joy, longing, fear, excitement, hunger, and thirst, sharing in the full range of human experiences. In each of these circumstances, the Prophet behaved in accordance with how Allah desired people to respond to these situations and emotions, thereby setting an exemplary standard for others. Thus, his sunnah teaches us how to behave in a way to please Allah in various situations we encounter in life. If the Prophet’s mission was limited to conveying the Qur’an, an angel could have sufficed for this task. Yet how could a being entirely different in nature and creation serve as a model for human beings? Even if it communicated divine commands and prohibitions, it could not exemplify how to live them out—being a creature that neither eats nor drinks, never falls ill, nor marries. Therefore, sending a messenger from among human beings is related to the duty of the messenger to set an example. In this regards, we should remember these verses: “Indeed, in the Messenger of Allah you have an excellent example.” (al-Azhab, 33:21) and “And you are truly in the highest rank in morality.” (al-Qalam, 68:4)
The Qur’an also teaches people their duty towards the Prophet. The primary duty is to obey him:
“Say, ‘Obey Allah and His Messenger.’ If they still turn away, then truly Allah does not like the disbelievers.” (Ali ‘Imran, 3:32)
If we pay close attention, this verse emphasizes separately both submission to the rulings of Allah and submission to the Prophet. In other words obedience to the Messenger is a distinct obligation from obedience to Allah. What is even more striking is that the verse continues as, “Allah does not like disbelievers.” referring to those who turn away from this command. This statement reveals the connection between accepting the obedience to the Prophet and faith (iman). Obeying the Messenger, taking his orders and advice into account, and acting upon them are the requirements of faith.
The Qur’an commands obedience to the Prophet as well as adherence (ittiba’). Obedience means to submit to this rulings; following means to follow his footsteps and conforming his exemplary character. Following him does not mean to worship him. Allah commanded the Prophet to address the people as follows:
“Say, ‘If you sincerely love Allah, then follow me; Allah will love you and forgive your sins.’” (Âli ‘Imran, 3:31)
This verse clearly states that people who love Allah must follow the path of the Prophet. Following the Prophet’s footsteps means taking his life as a standard for one’s life, especially in worship and morality, not being indifferent to his words and deeds,. The Qur’an gives the glad tidings that who follows the Prophet will be loved by Allah and their sins will be forgiven. Following the Prophet means to know his life and sunnah, and stay on this path.
On the other hand, the Qur’an warns against disobeying the Prophet and severely condemns those who oppose him:
“So let those who disobey his orders beware, for an affliction may befall them, or a painful torment may overtake them!” (an-Nur, 24:63) Opposing the Prophet and deliberately contradicting him, are, in a sense, disregarding the sunnah.
Most of us have read anecdotes about the life of the Prophet and his companions. In a significant number of these instances, we encounter a companion or companions that turned to the Prophet seeking an answer to a question or a solution to a problem. They considered the Prophet as the primary guide in life and expecting answers or solutions from him. When the Prophet could not provide a solution to their questions or problems, a verse or chapter (sūrah) was revealed. Eventually, they heard the revealed verses and chapters from him. This very situation alone is sufficient to demonstrate the role of the Prophet in determining the rulings of religion. In short, believing in the Prophet also means believing in his guidance.
Note: This article constitutes a component of a broad-perspective study conducted by the Meridyen Association, for the benefit of Muslims, particularly in the context of hadith, sunnah and related subjects. The issues addressed were discussed in detail by a group of experts in their respective fields, and each article was written independently by the relevant author. The following researchers were consulted for this study: Prof. Dr. Ahmet Yücel, Prof. Dr. Ayşe Esra Şahyar, Assoc. Prof. Dr. Fatma Kızıl, Assoc. Prof. Dr. Rahile Kızılkaya Yılmaz, Assoc. Prof. Dr. Dilek Tekin, and Dr. Betül Yılmazörnek.
Translated by Merve Tosun.
