In order to understand whether the statements by Umar ibn al-Khattab and Aisha that “the Qur'an is sufficient for us” imply that “the Qur'an is the sole source of religion and there is no need for hadiths”, we must first establish the context. We then need to examine whether both companions held this belief during their lifetimes, and how they approached hadiths.
Umar ibn al-Khattab said these words during the final stages of Prophet Muhammad's illness. Before he passed away, the Prophet said, “Bring me some writing materials so that I can write down some advice to stop you from disagreeing after I am gone” (Bukhari, “I’tisam", 26; Maghazi, 83; “Ilm,” 39). Some of the companions present, considering the Prophet's worsening condition, did not want to cause him distress. Among these Companions was Umar ibn al-Khattab, who, by saying “The Qur'an is sufficient for us”, was requesting that the Prophet not be troubled. Considering the context, it is clear that Umar ibn al-Khattab did not say "The Qur'an is sufficient for us" to emphasise the Qur'an as the sole source of Islam. These words were not spoken in a context where the sources of Islam were being debated, but rather in response to the Prophet's deteriorating health. This was mentioned by other Companions, including Umar (Bukhari, Maghazi, 83). Therefore, this statement only concerns the issue of the Prophet's will and indicates that there was no need for him to write it down while he was seriously ill. His will could be fulfilled in accordance with the Qur'an. Indeed, even though he did not write it down, the Prophet verbally bequeathed that the polytheists be expelled from the Arabian Peninsula during this period. (Muslim, “Wasiyya”, 20).
Rather than accepting the Quran as the sole source, there are numerous examples showing that Umar based his actions, both his own practices and the instructions he gave to his officials (especially governors), on the sunnah and hadith of the Prophet Muhammad. For example, when he kissed Hajar al-Aswad, he said, "I know that you are a stone that can neither harm nor benefit. If I had not seen the Messenger of Allah kissing or greeting you, I would not do so either.” (Bukhari, “Hajj”, 50, 60; Muslim, “Hajj”, 248). Similarly, when Persia was conquered, he hesitated about how to apply the tax to the Zoroastrians, saying: “I do not know how to act with them.” In the face of his hesitation, Abdurrahman ibn Awf said, “The Messenger of Allah said, ‘Treat them as the People of the Book are treated.’"Umar then acted according to this hadith narrated by Abdurrahman. (Malik, al-Muwatta, “Zakat”, 41, 42).
Here is another example of how Umar acted according to the hadith and sunnah. On one occasion, he wanted to punish a mentally ill woman for adultery. However, after being reminded of the hadith of Ali ibn Abi Talib, “There is no responsibility on the insane until their sanity is restored, on the sleeping until they wake up, or on the child until they reach puberty”, he abandoned his decision. (Bukhari, “Hudud”, 22).
One of the most significant examples of Umar's acceptance of the sunnah alongside the Quran as religious evidence is evident in a letter he sent to Shureyh ibn Harith, the judge of Kufa (d. 80/699). In this letter, he wrote, “Judge according to the Book of Allah. If the ruling on the matter is not found in the Qur'an, then judge according to the Sunnah of the Messenger of Allah” (Nasa'i, “Qada”, 11).
Another notable example of the central role of the sunnah in his understanding of governance can be found in one of his sermons. In it, he says: “O Allah! Bear witness that I have sent my governors to treat the people justly and to teach them Your religion and the sunnah of Your Prophet” (Muslim, “Masajid”, 78). This reflects explanations and practices of this kind that are sustained throughout his life and shows that when Umar said, “The Qur’an is sufficient for us,” shortly before the passing of the Prophet, he could not have meant that there was no need for the sunnah. The fact that Umar himself narrated more than 500 hadiths is also an important indicator of the value he placed on the hadith and the Sunnah. It seems implausible that someone who believed the Qur'an was the sole religious authority would narrate so many hadiths. For more detailed information on how Umar based his practices on hadiths, see Sifil, Umar ibn al-Khattab, pp. 88–104.
On the other hand, Aisha’s statement, “The Qur'an is sufficient for us”, does not refer to the idea that the Qur'an is the sole source of Islam. In fact, it is an explanation she provided to clarify a hadith narrated by Umar. When Umar narrated the hadith of the Prophet that “the person in the grave suffers torment because of the weeping of his relatives”, Aisha stated that the full text of the hadith is “Allah increases the torment of the disbeliever because of the weeping of his relatives.” To emphasise that this was the correct version, she said, “The Qur'an is sufficient for you”, and cited the verse, “No one will bear the burden of another's sin” (an- Najm, 53:38). (Bukhari, “Funeral Rites”, 33; Muslim, “Funeral Rites”, 23). Thus, she based her statement on the relevant verse. This clarifies that the hadith narrated by Umar is not about believers. It also clarifies that Aisha did not mean to imply that the Sunnah is unnecessary with the statement “The Qur'an is sufficient for you.” Aisha's correction of errors made by some Companions in hadith narration demonstrates her meticulousness regarding hadith (see Aisha's Criticisms of the Companions, p. 67 ff.). Her ranking among the Companions who narrated the most hadiths further supports this. Indeed, it is not expected that someone who believes the Qur'an is the sole source of religion would narrate so many hadiths.
It is understood that the statements of Umar and Aisha, "The Qur'an is sufficient," do not mean that there is no need for hadiths; rather, they were mentioned in different contexts and should be evaluated within their own contexts.
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.
