Negative Impact Of Fabricated Hadith – Dr MAZA

Dr. Bilal Philips writes: “The Prophet’s sayings and actions were primarily based on revelation from Allah and, as such, must be considered a fundamental source of guidance second only to the Qur’an.” According to Dr. Philips, the Hadith, the record of these sayings and actions, plays a vital role in that it transmits revelation, tafseer (exegesis of the Qur’an), Islamic law, and the Islamic moral ideal. For instance, the Prophet’s “…character and social interactions became prime examples of moral conduct for Muslims. Consequently, the daily life of the Prophet (blessings and peace of Allah be upon him) as recorded in the hadith represents an ideal code of conduct. It is largely due to the science of hadith that the final message of Islam has been preserved in its original purity for all times.” In Usool al-Hadeeth, the reader will embark on a course of study that will, Allah willing, enable him or her to make critical and intelligent use of the body of Hadith literature in his or her daily life.

Allah Most High Said, “And whatever the Messenger has given you, take it; and what he has forbidden you, refrain from it.” [Al-Hashr (59):7]

The Prophet said, “I have not left out anything of which Allah, The Most High has Commanded you with except I have apprised you of it. Likewise, I have not left out anything of which Allah has Prohibited you from it, except I have apprised you of it…” [Al Bayhaqi, 7/76 & others]

Together with the Qur’an, the Sunnah is the pivotal foundation and primary source of the Islamic faith. Following both of them is mandated by Allah Himself and obligated upon Muslims to adhere and live accordingly. Muslim theology is established upon them and remains defective and incomplete should either be forsaken for they both explain and interpret each other.

During his time, Imam al-Suyuṭi felt a genuine need to pen this compelling book in confuting those who either rejected the Sunnah altogether or did not grant it the status and respect it deserves in the religion. He primarily compiled from the works of Imam Al-Bayhaqi elucidating the position of Imam Shafi’i, and firmly laid out the arguments supporting the Sunnah of the Prophet by outlining its critical importance, its authority, and implication to one’s life.

Salvation, therefore, lies in embracing the Sunnah fully, for indeed it is the key to facilitating our worldly lives and thereafter, unlocking the doors of Paradise, as Shadh ibn Yaḥya said perfectly, “There is no better way to Paradise than the way of those who have followed the Sunnah.”

“Al-Muqaddasi was born in the year 945 of the Common Era (CE), which corresponds to the year 334 of the Islamic calendar (AH), and he died towards the close of the millennium. Defining the area of his study as that where the presence of the religious and political institutions of Islam dominated, he travelled throughout the regions observing, enquiring, researching, corroborating, weighing and sifting evidence, taking notes and writing drafts.

Ahsan al-Taqasim fi Ma’rifat al-Aqalim, The Best Divisions for Knowledge of the Regions, was eventually published in 985CE/375AH, and a revised edition was produced three years later. Al-Muqaddasi attributes his motivation for travelling for twenty years, suffering hardships, and writing about his travels, to divine inspiration: the accomplishment would be pleasing to his Lord, and would give life to his own memory. At the same time( there  are  suggestion that he journeyed as an agent for the Fatimid regime in Egypt) ed. Whatever the reason for his travels, al-Muqaddasi shows himself to be a hardy, intelligent, versatile, resourceful and well-informed man.

He designed his book to appeal to a variety of interests, and even to entertain. Yet, quite strikingly, his perspective on aspects of the geographical method touches on concerns which have received greater attention only in more recent times. For example, his ranking of settlements according to their functions is quite prescient, his use of maps in accord with modern practice and his excursion into determinism based on toponymy is, to say the least, unusual.

All in all, al-Muqaddasi’s work bespeaks an interested and interesting man, seeing his world through a frame of reference derived from his deeply held Islamic belief, yet he is capable of making his assessments with probity and common sense, striving scrupulously to get at the truth of the matter as a true scientist.

Early in the second half of the nineteenth century the German Orientalist Aloys Sprenger brought to the attention of the West a manuscript of al-Muqaddasi’s work. Sprenger’s enthusiasm over the content of the manuscript was reflected in his judgement that its author was the greatest geographer of all time. The translation by Basil Collins published here is the first rendition into a Western language of al-Muqaddasi’s treatise.