The question of Hadith and its legitimacy leads to the question of Sunnah. And now I will review and refute the following three articles of Joseph Islam:
http://quransmessage.com/articles/understanding%20the%20sunna%20from%20a%20quran%27s%20perspective%20FM3.htmhttp://quransmessage.com/articles/understanding%20the%20sunna%20from%20a%20quran%27s%20perspective%20FM3.htmhttp://quransmessage.com/articles/hikmah%20FM3.htm
1. http://quransmessage.com/articles/follow%20example%20of%20prophet%20FM3.htmThe article is regarding the following Quranic verse:
لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيراThere has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.
Allah Almighty makes it clear that the Prophet Muhammad is a "good example". Now the veracity of the verse is simply pointing out that the Prophet Muhammad is a "good example" and [if one is absolutely literal] it does not extent to commanding Muslims to follow this example. However, logically a good example is there to follow.
Further:
There is another verse which employs the term
"أسوة حسنة" - referring to Prophet Ibrahim:
"There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah. Our Lord, upon You we have relied, and to You we have returned, and to You is the destination." [60:4]
The according to the author:
We note, that the same term is indeed being used in another part of the Quran to describe Prophet Abraham (pbuh) with an elaboration of its meaning.
This is not true - the meaning of the basic term is most certainly not elaborated. The term is used exactly as it. The elaboration or explanation is not of the term but that of its usage [and context]. And these two are completely different things.
***
The author raises the following objection:
The first significant point to note is that the term 'Us'watun Hasanatun' (good example) is NOT exclusive for Prophet Muhammad (pbuh). If 'good example' entails all manner of Prophetic personal practices as part of his Sunnah, how do believers then follow the personal Sunna of Prophet Abraham (pbuh) and his followers as advised in 60:4 and 60:6? Note that in both verses, Abraham (pbuh) is mentioned along with those that followed him.
1. In the verses regarding the Prophet Muhammad - it simply mentioned that Prophet Muhammad is a good example. However, the verse regarding Prophet Ibrahim is within its own context. Therefore, the example of Prophet Ibrahim is within limited context, whereas the verse regarding Prophet Muhammad being a good example is general.
Of what Prophet Ibrahim is good example - then that is mentioned.
Of what Prophet Muhammad is good example - then that is NOT mentioned.
So one could safely conclude that Prophet Muhammad is generally a good example.
2. The verse merely points out that Prophet Muhammad is a good example - it is other verses that command us to follow the Prophet Muhammad - and this verse by itself does not intimate that one should follow this 'good example'. By this verse alone - it is only logic which points out that 'good example' is simply meant to be followed.
3.
There has already been for you an excellent pattern in Abraham and those with him, when they said to their peopleNote: the "good example" of Ibrahim is particular and the verses mentions it:
There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone"
except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah. Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.
So the verse is clearly saying that in this instance the good example of Prophet Ibrahim and his people is when they dissociated from their tribe due to their Kufr.
In stark contrast the verse regarding Prophet Muhammad is not particular or limited.
"There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often"***
The author, Joseph Islam sates:
Therefore, from the above verses we acquire the real context of the meaning of the term 'Us'watun Hasanatun' (Good example) which is clearly not a reference to the personal practices of Prophet Muhammad (pbuh), but rather:
Incorrect. We acquire no such context. The example of Prophet Ibrahim is particular to this context - but there is generality in the verses regarding Prophet Muhammad. It is completely incorrect to transfer context of this one verse to another. And it is taking of context and not of meaning! As pointed above the author's understanding is mistaken.
***
If one re-reads verse 033.021 in its complete context starting from verse 9, the context of the Prophet's 'Good example' becomes clear. Similar to the context of Abraham (pbuh), Muhammad's (pbuh) 'good example' is that of one who places complete trust and belief in God and the final day.
This is also incorrect:
"There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often"Here - it defined for WHOM is Prophet Muhammad a "good example".
***
Final thought of the author is:
Context is key to understanding the real purport of the message of a given verse. Sadly, many verses are often taken out of context and words are interpreted in a way that do not cross reference other parts of the scripture. Rather, words are translated in a way to often support theologies which find no basis in the Quran.
I put it to the author that it is his understanding that is amiss. Previously for over a thousand years scholars of every type have gone over these verses to build a strong narrative and dismissing this as:
"Rather, words are translated in a way to often support theologies which find no basis in the Quran."
...is just brazen.
2. http://quransmessage.com/articles/understanding%20the%20sunna%20from%20a%20quran%27s%20perspective%20FM3.htmIn the following article, the author explores the usage of the word Sunnah by the Quran. He notes that Quran does not use this word to mean following the example of Prophet Muhammad.
However, it should also be appreciated that the personal likes / dislikes, attire, mannerisms, practices of Prophet Muhammad (pbuh), given his particular society, cultural norms and time in history have also not been mentioned by the Quran as an instructive or prescribed ‘Sunna’ to be followed by succeeding generations.
He also says:
The Quran does not make use of, nor does it mention the term ‘Sunna’ to describe the particular practices of any Prophet including Prophet Muhammad. (pbuh) Rather, it is a term that has been specifically used by the Quran to depict the ways of ancient nations (or people) who had transgressed and on whom visited the wrath of God.
And that is all fine and correct.
***
The only thing to note is that the Quran does use the word Sunnah and the word does mean "way or example of". One further thing to note is that Tawhid توحيد is a fundamental concept yet the word is not mentioned at all by the Quran. The concept is but the word isn't!
3. http://quransmessage.com/articles/hikmah%20FM3.htmIn the following article the author asserts:
It is asserted by many Muslims that the existence of the 'sunna' of Muhammad (pbuh) which remains compulsory on Muslims to follow is attested by the following verse.
This is not quite true. We hold that this evidence towards that - among other verses.
In this article he explores the meaning and usage of the word Hikmah حكمة:
واذكرن ما يتلى في بيوتكن من آيات الله والحكمة إن الله كان لطيفا خبيراAnd remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].
[33:34]
He notes:
To assert that the term 'hikmah' (wisdom) mentioned in verse 33:34 is proof and representative of the 'sunna' of Prophet Muhammad (pbuh) is untenable from the Quran's perspective. This is especially the case when the sunna that is often being implied refers to a body of work not fully canonised until centuries after the death of the Prophet.
And
The Quran remains the primary source for the interpretation of any term and it is clear from the few examples quoted above that 'hikmah' is the enlightenment and wisdom one receives and is extractable from a source text or revelation. All Prophets of God possessed this 'hikmah' as do those that ponder deeply about God's verses and whom God blesses.
However there is a difference when Hikmah is mentioned regarding the various Prophets:
Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise." [2:129]
A Prophet comes with the message and
teaches this and teaches the Hikmah and purifies. As we can see the duty of Prophet is not merely to convey the message by the simple step of hading over the message.
Further:
Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know. [2:151]
Further:
And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things. [2:231]
And this Wisdom is by which a Prophet instructs.
Further:
It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error - [62:2]
The Prophetic Wisdom is distinct from Wisdom given to an ordinary believer and so is its purpose.
We have already seen that:
1. Prophet Muhammad is a "good example" for Muslims.
2. The Prophets come with the message of Allah & Wisdom and they do not simply handover the message but by the wisdom teach and instruct the believers.
3. We are asked to Obey the Almighty AND the Prophet.
4. And to follow him.
5. "who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful. "
[7:156-157]
They case of following the Prophet strengthens. More will come. And I hope this will lead to a useful discussion.