Question:

“I am leaving you with two things; as long as you hold firmly to them, you will not go astray: the Book of Allah and the Sunnah of His Prophet.” Could you analyze this hadith in the context of practicing Islam, spreading its message, and contributing to societal development as a foundation for civilization?

Answer:

The mentioned hadith[1] is narrated with slightly different wording in the most authentic collections of hadith. In some narrations, the term “Sunnah” is replaced with “Ahl al-Bayt” (lit. the people of my house, that is, the Prophet’s family).[2] What is meant by “Ahl al-Bayt” here is, in essence, the Sunnah. This is because the Ahl al-Bayt are natural representatives of the Prophetic tradition due to their intrinsic connection. They uphold the Sunnah not only as a matter of responsibility but also as a cherished legacy of their forebear. With the strength of their natural affinity, they support and defend it. Although this cannot be said for every individual, those who preserve their innate closeness to the Prophet’s unique qualities and remain within his spiritual atmosphere act in this way.

As understood from this statement of the Prophet (peace and blessings be upon him), the Qur’an and Sunnah are the primary and foundational sources for organizing individuals’ personal, familial, and societal lives. In Islamic jurisprudence, when the consensus of the ummah (ijma‘) and analogical reasoning (qiyas) are added, the basic sources of Shari’ah (adillah al-shar‘iyyah) become four. Additionally, secondary evidences like public interest (maslahah), juristic preference (istihsan), presumption of continuity (istishab), custom (‘urf), the Shari‘ah of previous communities, and the opinions of the Companions (qawl al-Sahabah) are also included. These are referred to as secondary sources (adillah al-shar‘iyyah al-far‘iyyah). All these derive their legitimacy from the Qur’an and Sunnah, primarily from the Qur’an. This is because the wahy al-matlū (recited revelation) is the Qur’an, while the wahy ghayr al-matlū (non-recited revelation), the Sunnah, explains and interprets the Qur’an, teaching us how to understand its verses. Thus, the Sunnah also serves the Qur’an. Consequently, all evidences can, in a sense, be traced back to the Qur’an.

From this perspective, a believer who wants to learn their religion must primarily focus on the Qur’an. The first source for understanding the Qur’anic verses is the Qur’an itself, as one part of it explains another. The second source that interprets, elucidates, and explains the Qur’an for us is the Sunnah al-Saniyyah. Additionally, the understanding of the Qur’an by the noble Companions who constituted the first generation and the scholars of the early generations (salaf), who came after them, is extremely important and serves as a guide for us. May Allah be eternally pleased with them. They not only preserved the literal text of the Qur’an with meticulous care, transferring it to us without altering even a single letter, but also guided us on how to understand its obscure, ambiguous, or concise expressions.

The esteemed Companions of the Prophet, followed by the Tābi‘īn and Taba‘ al-Tābi‘īn scholars, placed extraordinary importance on preserving the religion. This is evident from their actions. For instance, while miracles might seem incredibly significant to us, most miracles of the Prophet (peace and blessings be upon him) were transmitted through solitary narrations (khabar al-wāḥid), often narrated by only one or a few Companions. The narrations fall into the mashhūr (well-known hadith) category. The Companions did not emphasize memorizing, learning, or narrating such extraordinary events. Instead, they were eager to learn even the smallest details of religion, displaying unparalleled effort in this regard. They endured long, arduous journeys spanning days to learn a single hadith. Why? Because, for them, the most critical matter was understanding what the Lord of the heavens and the earth wanted from them and learning how to worship Him. Thus, they preserved every aspect of the Qur’an and Sunnah—the foundational sources of religion—in great detail and conveyed them to us with precision.

Allah Almighty made the Qur’an comprehensible and applicable through the declarations and practices of His Messenger (peace and blessings be upon him) and the diligent efforts of the Companions. If Allah had revealed the Qur’an directly to everyone without sending a messenger to explain and implement it and simply commanded, “Read, understand, and act accordingly,” we would not have been able to comprehend its depth, universality, or true essence. Our understanding would have been insufficient. Therefore, our foremost goal and intention must be to understand the Qur’an correctly in line with Allah’s pleasure. We should recognize that this understanding comes through the Qur’an itself, the Sunnah, and the interpretations of the pious predecessors (Salaf al-Ṣāliḥ).

The significance of the Qur’an for us cannot be overstated. The Qur’an is a comprehensive book. It not only organizes our acts of worship and teaches us how to serve Allah but also regulates familial, social, economic, legal, and administrative aspects of life. It provides guidelines encompassing all areas of life, from the smallest circle to the largest. For instance, it includes rulings on marriage and divorce as well as principles for international relations, war, and peace.

Moreover, the divine rulings in the Qur’an guide us on how to live as dignified human beings in every sphere of life. It nurtures individuals, leading them to human perfection and establishing principles of moral conduct. As the great scholar Bediuzzaman Said Nursi indicated, the Qur’an turns our attention to the universe, interpreting the book of creation for us. We must view the Qur’an in this comprehensive manner and avoid limiting its scope. Those who step outside the luminous realm of the Qur’an narrow their perspective and deprive themselves of its light.

Just as the Qur’an provides guidance in every area of life, so does the Sunnah al-Saniyyah. Throughout his noble life, the Prophet (peace and blessings be upon him) offered guidance in a wide range of matters, from personal conduct to social norms, and from the smallest etiquette to the principles of international law. For example, if our streets, roads, and cities are not clean, it indicates that we are neglecting the Islamic rulings on cleanliness and failing to apply the Prophet’s saying, “Cleanliness is half of faith”[3]. Neglecting cleanliness, succumbing to disease due to unhygienic conditions, and living in filth signify a disregard for a significant aspect of religion.

Similarly, engaging in the study of medicine cannot be considered outside the realm of religion. One of the great scholars who deeply understood the message of the Qur’an and Sunnah, Imam al-Ghazali, declared in the fifth Islamic century that studying medicine and learning matters related to health is a communal obligation (farḍ al-kifāyah). Therefore, if a group of people does not specialize in this field and leaves it to others, the entire Muslim community bears the sin. Conversely, if some individuals dedicate themselves solely to knowledge while neglecting faith, worship, and devotion, they too fail in fulfilling their duties and responsibilities to Allah.

From early periods in Western history, particularly under the influence of Cartesian thought, a distinction was made between religion and science. Specific domains were allocated to each, and religious figures were pressured to avoid encroaching upon the scientific domain. Some misguided individuals influenced by Western philosophy and ideologies sought to apply similar thinking to Islam. They attempted to narrow the scope of the Qur’an, push religion out of daily life, and confine it to personal conscience and places of worship. They argued that there should be “Martin Luthers” and “John Calvins” among Muslims to carry out reforms within Islam.

However, Islam, as the “Religion of Truth,” has been sealed with the divine declarations, “This day I have perfected for you your religion (akmaltu)” and “completed My favor upon you (atmamtu)”[4]. These seals are tied to divine approval. Allah Almighty has declared the religion complete and linked His pleasure to the full and faithful practice of His divine revelation. The Qur’an has no gaps, flaws, or deficiencies that require repair, revision, or restoration. Approaching religion with a Cartesian mindset—assigning it specific fields and excluding it from life—is tantamount to undermining and distorting it. Such an act is as grave a crime as the distortion of earlier scriptures by the People of the Book.

The gaps left by the Qur’an, if any, are to be filled through divinely inspired ijtihad in light of the conditions of the time and divine revelation, which is a separate matter.

The most reliable source for learning the will of Allah and understanding His divine purposes is the divine revelation sent to humanity—the Qur’an. We must approach the Qur’an with pure hearts, strive to understand it as a cohesive whole, and view it through this lens. Unfortunately, modern ideologies and philosophies often cloud minds and hinder a proper understanding of the Qur’an. One of the key reasons why the Prophet Muhammad (peace and blessings be upon him) and his Companions emerged in an environment far removed from the centers of advanced civilizations and were, in a sense, “unlettered”, was to allow them to comprehend the Qur’an with pristine minds. Allah ensured they were born in a setting untainted by the remnants of other cultures or knowledge systems, allowing them to fully immerse themselves in the Qur’an’s flawless and compelling guidance.

In later periods, nations that embraced Islam, accepted the Qur’an and Sunnah as an integral whole, and implemented them in their lives advanced significantly, establishing magnificent civilizations. Today, when we speak of civilization, we often think of urban living, modern lifestyles, or conformity to the norms of the modern world. However, true civilization should be sought in morality, virtue, and character. Many people living in rural or desert areas are more civilized in terms of their manners, behaviors, gentleness, and respect for others than those in urban settings. In contrast, even the most affluent neighborhoods or supposedly advanced urban areas are rife with rudeness and coarse behavior. In such cases, these urbanites are no less uncivilized than nomads living in tents. People who achieve moral maturity, uphold principles of mutual aid and justice, and live upright lives are considered civilized, regardless of where they reside. The values brought by the Qur’an to humanity are precisely these principles.

Religion is a comprehensive system designed to impact every area of life. It is our duty to actively engage in every sphere of life and use all available resources to appeal to the worldview we represent. The Qur’an commands believers to embrace and reflect its values, and it is the duty of faithful, hopeful, virtuous, and moral individuals to convey these values wherever they go. Utilizing all available means of communication and taking into account contemporary circumstances, we must strive to share our values and beauty with everyone.

If we limit ourselves to clerical roles like imams, muezzins, preachers, or religious officials and remain indifferent to other professions, we may overlook many aspects of societal life that are integral to our values. Such an approach can have serious implications, and we bear a responsibility before Allah to engage more comprehensively.

Note: This text is from a talk delivered on November 5, 2007.

[1] al-Muwaṭṭa’ 1661.

[2] Jami` at-Tirmidhi 3788, Book 49, Hadith 187.

[3] Muslim, Ṭahārah 1; Tirmidhi, Da‘awat 86

[4] Surah al-Ma’idah, 5:3.