Sunday, 19 February 2012

Relation Between the Qur’an and Sunnah is that of the soul and the body.

I Seek refuge in Allah Subhanahu WA Ta’aala (GOD), from the Shaitan.
      In the name of Allah, the Entirely Merciful, the Especially Merciful.
 Islam has two primary sources, the Quran, and the authentic Traditions of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam),
Those who reject the Sunnah 
Those who reject the Sunnah claim to believe in the Qur’an, and still deny the Sunnah       
 Some non-Muslims, Jew, christen, in their vain attempts to weaken Muslims' belief in Islam, Have launched a major campaign against the Sunnah and hadith.
 Since they know that no Muslim would doubt the holy Qur'an,
They thought that the Sunnah/hadith would be an easy target.
However, they did not know that their attempts would only work on people with very little knowledge of Islam.
Unfortunately, most Muslims today do not study very much about Islam and the history of Islam.
Most Muslim countries prefer to teach only a few fiqh issues in their schools, Such as how to pray and how to fast. They rarely discuss issues such as Aqidah and the Sunnah for example.

     The Sunnah was written during the time of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam):
Why the Need for Sunnah 
    The religion with which we have been blessed by Almighty Allah Subhanahu WA Ta’aala (GOD) through the Qur’an only lays down broadly the fundamentals for life.
It does not embrace all the details of expositions thereof.
Comprehensive education of the Ummah in the matter of details has been left entirely to the Mu`alim -I-Qur’an, The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) himself. The overall structure of Islam has been raised and completed through the Sunnah of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).
For instance, basic commandments with regarding prayers, fasts, pilgrimage,
Zakat and other obligations and rites have, no doubt, been laid down in the Holy Qur’an.
However, there are no details mentioned on any of these subjects;
So much so that the Qur’an does not even mention the details of such an extremely important matter as prayers, for example their timings, total number, and the number of rakaats in each prayer.
The same is true of all other modes of worship and of other commandments and laws.
 For instance, the Qur’an lays down the cutting of the hands as a penalty for theft. However,
The details have been left to the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) to explain --
As what is the definition of `theft' with reference to the value thereof?
Or what is the point where the hand should be severed etc.
Now if we rule out Sunnah as a source of Islam, we might acquire a good knowledge of its fundamentals,
 But we would remain ignorant of their practical version in the same manner as were the followers of the Din of Prophet Abraham (Alayhi salaam.) during the pre-Islamic dark ages.
Some of them had reclined against the walls of the Kaabah and had cried out:
 `O, Allah, we know not the right way to worship you. If only we knew it, we would have done so accordingly'.
 This explains that it is but the Sunnah which elaborates the Qur’an.
That is why the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) has observed: 

  I have been given the Qur’an and besides it, something similar to it. (Abu Daud, Kitab al-Sunnah, Ch 6) 

    Therefore, the Sunnah is binding on us as much as the Qur’an itself.
Allah Subhanahu WA Ta’aala (GOD) the Almighty appointed for us the Messenger for this very purpose so that the Qur’an does not remain ambiguous,
But is revealed to mankind in a perfectly tangible and ideal form --
And by actually acting upon the word of the Book, the Messenger did just that. 
    We can see, therefore, that the relation between the Qur’an and Sunnah is that of the soul and the body.
 In other words, the soul or the spirit of the Qur’an is given,
In the Sunnah of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam), a form for its display.
Both go together to complete the splendid edifice of Islam.
 Take away any one of them, and the whole structure falls apart. 
Most Muslim countries prefer to teach only a few fiqh issues in their schools, such as how to pray and how to fast.
 They rarely discuss issues such as Aqidah and the Sunnah/hadith for example.
We hope that the following quick overview will help Muslims to discover the truth about the Sunnah.

The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) had over 60 "writers" during his life.
These "writers" used to write for the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) everything he ordered them such as the holy Qur'an, Letters to other leaders and to Muslims governors, agreements with other nations or tribes and other such documents.
 Therefore, a large part of the Sunnah was written officially in this format during the life of the Prophet. In addition to this,
Individuals used to also write the Hadith, or sayings of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam),
 In order to help them memorize these Hadith.

Many Muslims believe that the Holy Prophet Muhammad (Sallallaahu alayhi wasallam)
 Ordered the companions not to write the Hadith,
And some deviant groups use this as a basis for them to disregard the entire Sunnah.
There is only one Sahih (correct) hadith about this from the Prophet which says the following:

 This hadith can be translated as: "Do not write about (or from) me,
And whoever wrote anything from me other than the Qur'an he should erase it",
And in one narration the following statement is added: "and say the hadith about me with no restrictions,
And whoever lies on my behalf should be ready to take his place in the hell fire". The hadith is narrated in Sahih Muslim.

This hadith is the only hadith that is Sahih where the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) orders the companions not to write the Sunnah.
On the other hand, there are many hadith where the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) orders his companions to write the Sunnah.
The following are two examples:
The first hadith is narrated in Sahih Bukhari, where the Prophet orders his companions to write his sayings for a person named "Abi Shah".
This occurred during the final hajj season before the death of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam)
The second hadith occurred when one companion asked the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) whether he should write the Sunnah,
And the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) replied by pointing to his mouth and saying:
 "Write, for by Allah, nothing comes out of this except the truth".
 This hadith is also Sahih, and is narrated by Imam Ahmad, Abu Dawood.

Muslim scholars have explained these hadith in several ways,
 I.e. examine two below:
1. That the order not to write the Sunnah was early in Islam, when
 The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) was afraid that his sayings would get mixed with the holy Qur'an.
But once Muslims were able to recognize the style of the holy Qur'an, which is unique from any other style,
The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) allowed the writing of the hadith.
This is especially strengthened by the fact that we know that the Holy Prophet Muhammad (Sallallaahu alayhi wasallam)
Ordered the companions to write his sayings during the last hajj he performed.

2. That the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) forbid writing the Sunnah during the time the holy Qur'an was being revealed And written, or that he forbid writing the Sunnah in the same papers or books as the holy Qur'an.

There are other opinions by various scholars, but the important thing is that the scholars of Islam have agreed by consensus that the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) did indeed allow and in fact ordered the companions to write the Sunnah.
This consensus is reported by, among others, the well known scholars of Hadith:

Now that we know that the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) did ask the companions to write the Sunnah,
And he definitely asked them to transmit it orally,
 We ask: What are some examples of the Sunnah written during the life of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).
These include some documents written by the "writers" of the Prophet upon his order,
Such as his letters to the kings and leaders of various nations, his letters to other tribes inviting them to Islam, His letters to the Muslim governors, judges and Zakat workers to guide them in their work, and a number of agreements, treaties and contracts and so on.

In addition to the official documents mentioned earlier, which were written by the order of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam),
There were other writings by the individual efforts of the companions.
These include the following: "Assaheefa Assadiqa", written by Abdullah ibn Amr ibn Al-'as, R.A and it contained one thousand hadith.
Also, there were the books of Sa'ad ibn Obadiah R.A., Mo'ath ibn Jabal R.A. and Abi Raafi' R.A. In addition,
 There were the writings of Ali ibn Abi Talib R.A. and Jabber ibn Abd Allah Al-Ansari R.A.

All of these are the books and writings of the companions of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam),
 Who heard the hadith directly from him peace be upon him.
Many of these documents, both the official ones and the individual writings by the companions, are preserved until today in the books of Sunnah, history and Seerah.
Therefore, it is clear that there is no place for anyone to claim that the Sunnah was not written during the time of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).

In addition to all this, Muslims also used to memorize the hadith of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).
In fact, some scholars when collecting the hadith used to prefer to take hadith from one who memorizes it over one who has the hadith written.
This is because the one who memorized the hadith is less likely to make a mistake, and is more likely to have understood the hadith and worked based on its teachings.

Lest anyone should suggest the sources of the foregoing discussion on the believers’ way are historical exposition
Written down after the lifetime of the Companions, and therefore unreliable,
We would argue as follows. It is beyond doubt that the Qur’an and its injunctions and the commandments to believe in
And act to according to it is valid and continue to be propagated.
The only question is whether or not the believers’ way can be actually ascertained.
To entertain any doubts amounts to an abrogation of the Qur’an,
 And no sane and educated non-believer would venture to suggest to a Muslim its rejection.

As long as the path of following the Qur’an remains open, access to the believers’ way (that is, the presence of the Quranic injunctions) must also remain open. Likewise the means to obtain complete knowledge of it must remain unchanged.
That being so, what other course is there to acquire detailed information regarding the practice Of the earliest Muslims than to refer to the compilations of Traditions and the books on Tabaqat, Asma’ ar-Rijal, History and the life-record of the reporters of Seerah, Hadith and Islamic history?

To declare these sources of knowledge unreliable, false or fictitious would mean shutting the door on practical adherence to the Qur’an.
Moreover, the superiority that Islam and the Muslims enjoy over all other faiths and religious communities would also be destroyed.
For it would necessarily mean that the Muslims had no history, no intellectual or practical achievements to their credit, since there is no dependable way of knowing about those achievements. Surely, no Muslim could accept such a position.

How strangely inconsistent is the behavior of some of the deniers of the Traditions.
 For they believe history to be true but hold the Hadith to be untrustworthy.
Yet these historians neither make effort to indicate how
And through what source they came by their knowledge of any particular event,
Nor observe the conditions prescribed and adopted by the traditionalists for testing the authenticity of those reports.
Is it not absurd that chronological narratives of past events should be acceptable?
But not the standard collections of the Traditions even though it was strictly laid down for the compilers of the Traditions that
 They must indicate in unbroken succession the sources and authorities for every single report that came to their knowledge of the sayings
And deeds of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) or of events and circumstances relating to the Companions, and further, that there must be conclusive evidence available as to the veracity, integrity and reliability of those sources and authorities?

To reject the Traditions as unreliable, despite solid and irrefutable proofs of their truth and authenticity, is to say that their collectors
 And compilers recorded incorrect and imaginary reports together with spurious references and a concocted chain of narrators!
These critics and fault-finders should ask themselves whether it is possible that no "genuine"
Muslim was present at the time of the collection of hadith to challenge the fraud and condemn it?

Take al-Muwatta by Imam Malik r.a., for example.
 According to Abu Talib this volume of Traditions was compiled in 120 or 130 AH i.e. 110 or 120 years after the death of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).
 Until about twelve or twenty-three years before its compilation venerable Companions who had had
The good fortune to see or hear the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) in person were alive,
While the number of Tabieen (those who immediately followed the Companions and profited from their company)
Who lived throughout the Islamic territories of the Hijaz, Syria?
Egypt and Iraq, and in Madinah itself, where the book (al-Muwatta) took shape, was very considerable indeed. We give the names of a few of them:

(I) Ishaaq b. ‘Abd Allah b. Abu Talha (d. 136 AH)

(ii) Isma’il b. Muhammad b. Zuhri (d. 134 AH)

(iii) Rabee’a b. Abu ‘Abd ar-Rahman (d. 129 AH)

(IV). Zaid b. Aslam (d. 136 AH)

(v) Salem b. Abu Umaya (d. 129 AH)

(vi). SA’d b. Ishaaq (d. after 140 AH)

(vii) Sa’eed b. Abu Sa’eed al-Maqburee (d. 123 AH)

(viii) Salma b. Dinar (d. after 140 AH)

(ix) Shareek b. ‘Abd Allah b. Abu Nimr (d. after 140 AH)

(x) Salih b. Kaysaan (d. after 140 AH)

(xi) Sufyan b. Sulaym (d. 124 AH)

(xii) ‘Abd Allah b. Abu Bakr b. Abu Hazm (d. 135 AH)

(xiii) ‘Abd Allah b. Dinar (d. 127 AH)

(xiv) Abu as -Zinad (d. 130 AH)

(xv) ‘Abd ar-Rabb b. Sa’eed (d. 139 AH)

(xvi) Muhammad b. al-Munkadir (d. 131 AH)

(xvii) Makhramah b. Suleiman (d. 130 AH)

(xviii) Musa b. ‘Uqbah (d. 141 AH)

(xix) Wahb b. Kaysaan (d. 127 AH)

(xx) Yahyaa b. Sa’eed, the Qadi of Madinah (d. 143 AH)

(xxi) Yazid b. ‘Abd Allah al-Lathe (d. 139 AH)

(xxii) Yazid b. Ruman (d. 130 AH)

(xxiii) Hisham b. ‘Urwah (d. 145 AH)

(xxiv) Miswar b. Rafee’ah (d. 138 AH)

(xxv) Abu Tuwalaah, the Qadi of Madinah (d. 132 AH)

Leaving aside the bonds created through direct instruction and training,
The period of time between the generations of the Tabi’un
And the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) was the same as that between grandfather and grandchildren.
Thus, even if the deliberate effort of teaching and instruction had not been made,
The people of that generation would have become acquainted, in the normal course of things,
With numerous details of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) life,
As all grandchildren are about the character, habits and actions of their grandparents.

Now, consider the collection of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) sayings made by Imam Malik r.a.
These were made in the very place where the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) had spent the last ten years of his life,
Where there was hardly a home that had not come under his influence or did not have some association with him.
Imam Malik r.a. read these out openly - in that very town - and thousands of people came from all over the Islamic world
And listened to what he said, many of them also making copies, taking them home and thereby transmitting their contents to tens of thousands of other men.
 Is it conceivable then that not one single Muslim should say that all these Traditions?
 Or a large part of them were false or fabricated?

Even if Imam Malik r.a. had not been the man of integrity and caliber that he was,
Could he have dared to make such a fabrication in those circumstances?
Even supposing that he had done so, is it possible that the people of Madinah could have passively accepted such a fabrication,
And remained silent spectators to the making of a fraudulent addition to Faith which would be propagated to the end of time?

Imam Malik r.a., moreover, indicated the names of twenty-five of the afore-mentioned Tabieen And a few other Madinans as the sources who had related the Traditions to him. If it is accepted,
For mere argument’s sake, that the Imam himself was guilty of falsehood and misrepresentation,
Surely these persons, who were alive at that time, would not have allowed him to get away with it.

In sum, to condemn al-Muwatta or the other standard compilations of the traditions
And their chain of transmitters as wholly inaccurate is not only to sink to the depths of perdition but also to indicate one’s stupidity and ignorance.

For that reason, no one before the present era ventured to make such a charge.
On the contrary, these collections have, from the time of their compilation, consistently been recognized as correct and authentic.
A very large number of learned men have heard them from their seniors and also related them to others.
 Al-Muwatta, too, was read out by Imam Malik r.a. to nearly thousands of people,
Who narrated al-Muwatta after hearing it directly from Imam Malik r.a.?
The process has been going on without interruption up to the present time
And people have been narrating it from their predecessors in the same way, but on an even larger scale.

Again, it is hard to understand why people who so want only to reject the Traditions,
Do not realize that every living community naturally inclines towards safeguarding
 Its heritage and does it’s utmost to preserve the relics and the memory of the attainments of its illustrious ancestors.
 This being the case, how could it be that the Muslims who are the best of peoples
And distinguished in the world for their love of learning and other commendable qualities of mind
And character, should not have taken steps to preserve the life-record and sayings of their own the Holy Prophet Muhammad (Sallallaahu alayhi wasallam)?

By default, the Companions used to use Isnad but since there was usually no intermediary between them
And the Messenger of Allah Subhanahu WA Ta’aala (GOD) it was not obvious that they were relating through the Isnad. 
The Companions would either narrate the hadith in a manner that made it clear that they heard it directly from the Holy Prophet Muhammad (Sallallaahu alayhi wasallam),
Or in a manner that made it clear that they may not have heard that particular hadith directly from the Holy Prophet Muhammad (Sallallaahu alayhi wasallam).
The vast majority of the hadith of the Companions were those hadith that they had heard directly from the Messenger of Allah Subhanahu WA Ta’aala (GOD).
 Therefore, the Isnad was first used during the time of the Companions although, it may be said, and that it was hardly noticeable.

Important tool used in the preservation of hadith was the Isnad system that was developed uniquely by the Muslim nation.
 The Isnad system is where one states his sources of information, in turn tracing that narrative all the way backing to the Holy Prophet Muhammad (Sallallaahu alayhi wasallam)?

The importance of the Isnad has been eloquently stated by Abdullah ibn al-Mubarak, who said,
 “The Isnad is part of the religion.  If it were not for the Isnad anyone would say whatever he wishes to say.
” Indeed, the Isnad has been essential in separating the authentic from the weak hadith and in identifying the fabricated hadith. 
Even today, no one can dare narrate a hadith without possibly being asked to provide the source of that hadith.
 Ibn al-Mubarak continued and said, “If you ask the person where he got the hadith from he will [be forced to] become silent.”
 The Isnad acted and acts as a type of guarantee or safeguard for the authenticity of the hadith. 
The early scholars of hadith would not even consider a hadith if it had no known Isnad to it.

Concerning the importance of the Isnad, Sufyan al-Thauri (d. 161) said,
“The Isnad is the sword of the believer.  Without his sword with him with what will he fight?” 
By the use of the Isnad, the Muslim scholars were able to eradicate (or “fight”) the innovations that some people tried to bring into Islam. 
Muhammad ibn Seereen (d. 110), Anas ibn Seereen, Al-Dhahaak and Uqbah ibn Nafi have all been reported to have said,
“This knowledge [of hadith] is the religion, therefore, look to see from whom you are taking your religion.”
 Since the Sunnah forms an essential part of Islam, accepting hadith from a certain person is similar to taking one’s religion from him. 
Hence, one must be careful only to take his religion from people who are trustworthy
And who can trace what they have said back to the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) and this can only be done through the use of the Isnad.
This system was even more of a safeguard than today’s system of publication and copyrighting.

Allah Subhanahu WA Ta’aala (GOD) says repeatedly in the Quran to obey both Him and the Messenger.
 One example is Surah an-Nisa ayah 59.
                 Ya Ayyuha alladhi Na amanu aati Illaha WA aati ar-Rasul WA ulu'l-amr min Kum.
                 Fa in tanaza'tun fi shay'in fa rudduhu ila Allahi wa ar-Rasul in kuntum tu'minuna bIllahi wa'l-Yawmil al-Akhir. Dhalika Khairun WA ahsanu ta'wil.
                O you, those who have faith, obey Allah and obey the Messenger and those in authority among you.
 And if you dispute over a thing, then return it to Allah and the Messenger, if you have faith in Allah and the Last Day.
That is better and more beautiful of interpretation.

He says that the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) has been sent to explain the Quran, not just to deliver it (Surah an-Nahl ayah 44).

    Bi al-bayyinat WA az-Zubayr WA anzalna ilayka adh-Dhikra li-tubayyina li an-nas maa nuzzila ilayhim WA la'allahum yatafakkarun.
    By clear proofs and scriptures, and we have sent down on you (O Prophet) the Reminder,
That you can explain to humankind what is sent down for them and in order that they may reflect.

He says that people do not have faith if they do not take the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) as the judge of their disputes (Surah an-Nisa ayah 65).

    Fa laa WA Rabbika laa yu'minuna hatta yuhakkimuka fi maa shajara baynahum thumma laa yajidu fi anfusihim haraj min maa qadayta WA yusallimu tasleema.

    No, by your Lord and Sustainer, they do not have faith until they have you (O Prophet) judge what is disputed among them, then they do not find in their souls any distress at what you have decided, and they accept it wholly and completely.

He says that when He and the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) have decided a matter, it is not for any believing man or woman to do anything but obey (Surah al-Ahzab ayah 36).

    WA maa kana li Mu_min WA laa mu'minah idhaa Qada Allahu WA Rasulu hu amran an yakuna lahum al-khiyarat min amrihim WA man ya'si Illaha WA Rasulaha faqad dala dalala Mubin.
   And it is not ever for a faithful man or a faithful woman, when Allah and His Messenger have decided an affair that there is any choice for them in their affair, and who disobeys Allah and His Messenger, so he is indeed wandering far astray.

He says that what the Messenger gives, people should take, and what he prohibits, they should abstain from (Surah al-Hashr ayah 7).

...Wa maa atakum ar-Rasul fa kh udhuhu WA maa nahakhum anhu fa intahu. WA ittaqu Allah inna llaha Shaded al-Iqab.

    ...And what the Messenger gives you, so take it, and what he prohibits you, so refrain from it. And be in awe of Allah. Surely Allah is Stern of Punishment.

How do we determine what the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) has ordered, in order to obey it?
How do we find out what he judged in disputes so that we can abide by it?
How do we know what he has decided on matters, so that we can submit to it?
How do we discover what he has given, so that we can take it, or what he has prohibited, so we can abstain from it?
The answer to all these questions is very simple: we look to the SUNNA. If you deny the validity of the Sunna
Then you may end up disobeying what the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) has commanded,
Turning away from what he has judged,
Rejecting what he has decided, ignoring what he has given, and doing what he has prohibited.
And if you do these acts of disobedience, turning-away, rejecting, ignoring, and doing-the-prohibited then YOU HAVE DISOBEYED ALLAH Subhanahu WA Ta’aala (GOD).
 It's that simple. It is incumbent upon every Muslim to obey both the Quran and the Sunna.
Read the verses I have cited for you my friend.
What do you think they mean?

Those who reject the Sunnah claim to believe in the Qur’an, and still deny the Sunnah.
It is hard to understand their logic, since, as the Qur’an is proved by the verbal adherence of the Ummah,
Likewise the Sunnah is proved by the practical adherence of the Ummah.
If these people reject the Sunnah, there is no justification to accept the Qur’an.
There is hardly any difference in the credentials of either. 
    It is rather important that the difference between Hadith and Sunnah, elucidated in the foregoing pages,
 Be kept in mind. When this difference was overlooked, the result was that the denial of a few Hadith was construed to mean the denial of the Sunnah.
Thereafter, whatever doubts were invented against the Hadith by the non-believers of Hadith were extended by them to deny the Sunnah as well, Though the denial of the Sunnah is tantamount to denial of the Qur’an itself, as already explained. 
    Those who are familiar with the history of the denial of Hadith are fully aware that this mischief actually raised its head over a few Hadith of anomalous nature.
However, later on this matter turned into a hot-bed of debates;
In the heat of arguments people lost sight of the difference between Hadith and Sunnah.
In such battles of wits, the attacking party failed to realize what they were attacking;
Nor did the defenders knew what exactly they had to defend and wasted their energies on a different front. In their ignorance, either side ended up in a loss.
The non-believers of Hadith stretched their doctrines so far as to touch the bounds of Kufr (disbelief), and the supporters of Hadith, on the other hand quite unnecessarily dragged the Sunnah as well along with the Hadith into the firing-range.  
The Isnad acted and acts as a type of guarantee or safeguard for the authenticity of the hadith
And Allah alone gives success.     
 Subhanak Allaahumma WA bihamdika ash-hadu anlaa ilaaha illaa anta astakhiruka WA atoobu ilayk
      If I said anything correct, then it is from Allah (subhanahu WA Ta’aala),
      And if I erred, then that is from me and Shaitan.
May Allah Subhanahu WA Ta’aala (GOD) make us from the Companions of His Book and unite us with His righteous slaves in the highest gardens of Paradise. Amen.
May Allah Subhana wata`aalaa grant us what is best in this world and the next!
Action speaks louder then words my friend’s practice Islam the way of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) did.
 May Allah Subhanahu WA Ta’aala (GOD) help us to do that which He loves and which pleases Him?
May Allah Subhanahu WA Ta’aala (GOD) make our efforts sincere and keep us all on the straight path...........
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