Human Rights and Justice in Islam

 

Islam provides many human rights for the individual.  The following are some of these human rights that Islam protects.

The life and property of all citizens in an Islamic state are considered sacred, whether a person is Muslim or not.  Islam also protects honor.  So, in Islam, insulting others or making fun of them is not allowed.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said: "Truly your blood, your property, and your honor are inviolable."[1]

Racism is not allowed in Islam, for the Quran speaks of human equality in the following terms:

"O mankind, We have created you from a male and a female and have made you into nations and tribes for you to know one another.  Truly, the noblest of you with God is the most pious.[2]  Truly, God is All-Knowing, All-Aware." (Quran 49:13)

Islam rejects certain individuals or nations being favored because of their wealth, power, or race.  God created human beings as equals who are to be distinguished from each other only on the basis of their faith and piety.  The Prophet Muhammad said: "O people!  Your God is one and your forefather (Adam) is one.  An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person,[3]  except in piety."[4]

One of the major problems facing mankind today is racism.  The developed world can send a man to the moon but cannot stop man from hating and fighting his fellow man.  Ever since the days of the Prophet Muhammad, Islam has provided a vivid example of how racism can be ended.  The annual pilgrimage (Hajj) to Makkah shows the real Islamic brotherhood of all races and nations, when about two million Muslims from all over the world come to Makkah to perform the pilgrimage.

Islam is a religion of justice.  God has said:

"Truly God commands you to give back trusts to those to whom they are due, and when you judge between people, to judge with justice...." (Quran 4:58)

And He has said:

"...And act justly.  Truly, God loves those who are just." (Quran 49:9)

We should even be just with those who we hate, as God has said:

"...And let not the hatred of others make you avoid justice.  Be just: that is nearer to piety...." (Quran 5:8)

The Prophet Muhammad said: "People, beware of injustice,[5]  for injustice shall be darkness on the Day of Judgment."[6]

And those who have not gotten their rights (i.e. what they have a just claim to) in this life will receive them on the Day of Judgment, as the Prophet said: "On the Day of Judgment, rights will be given to those to whom they are due (and wrongs will be redressed)..."[7]-

- islamreligion.com

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Footnotes:

[1]Narrated in Saheeh Al-Bukhari, #1739, and Mosnad Ahmad, #2037.

[2]A pious person is a believer who abstains from all kinds of sins, performs all good deeds that God commands us to do, and fears and loves God.

[3]The colors mentioned in this Prophetic saying are examples. The meaning is that in Islam no one is better than another because of his color, whether it is white, black, red, or any other color.

[4]Narrated in Mosnad Ahmad, #22978.

[5]i.e. oppressing others, acting unjustly, or doing wrong to others.

[6]Narrated in Mosnad Ahmad, #5798, and Saheeh Al-Bukhari, #2447.

[7]Narrated in Saheeh Muslim, #2582, and Mosnad Ahmad, #7163.

Justice in Islam

 

The Meaning of Justice

In the Islamic worldview, justice denotes placing things in their rightful place.  It also means giving others equal treatment.  In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition.  Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical.  Sometimes, justice is achieved through inequality, like in unequal distribution of wealth.  The Prophet of Islam declared:

“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His.  [One is] the just leader.”(Saheeh Muslim)

God spoke to His Messenger in this manner:

“O My slaves, I have forbidden injustice for Myself and forbade it also for you.  So avoid being unjust to one another.” (Saheeh Muslim)

Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.

The Importance of Justice

The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue.  It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood.  God declares in the Quran:

“God commands justice and fair dealing...” (Quran 16:90)

And in another passage:

“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)

Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden.  The centrality of justice to the Quranic value system is displayed by the following verse:

“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity.  The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation.  Islam’s approach to justice is comprehensive and all-embracing.  Any path that leads to justice is deemed to be in harmony with Islamic Law.  God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it.  He has neither prescribed  a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice.  Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.[1]

Equality in Justice

The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it:

“O you who believe!  Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Quran 4:135)

According to another Quranic passage:

“Let not the hatred of a people swerve you away from justice.  Be just, for this is closest to righteousness…” (Quran 5:8)

With regards to relations with non-Muslims, the Quran further states:

“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8)

The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity.[2]  In the view of the Quran, justice is an obligation.  That is why the Prophet was told:

“…If you judge, judge between them with justice…” (Quran 5:42)

“We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.” (Quran 4:105)

Furthermore, the Prophet was sent as a judge between peoples, and told:

“…Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15)

The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice.  The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law.[3]  The timeless commitment of the Quran to the basic standards of justice is found in its declaration:

“And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words.” (Quran 6:115)

To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules.  Thus, the Quran states:

“God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58)

The reference to justice which immediately follows a reference to fulfillment of  trusts indicates that it is one of the most important of all trusts.[4]

Justice and the Self

The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness.  God says:

“…Be just, for it is closest to God-consciousness…” (Quran 5:8)

The Prophet himself instructed:

“Be conscious of God and be just to your children.”[5]

The Quran tells the believers:

“…When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152)

Specific Examples of Justice Encouraged in the Quran

The Quran also refers to particular instances and contexts of justice.  One such instance is the requirement of just treatment of orphans.  God says:

“And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2)

Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling, and by extension, to business transactions in general, is emphasized.  There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.

References to justice also occur in the context to polygamy.  The Quran demands equitable treatment of all wives.  The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice.  When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed.  But, as the Quran states:

“If you fear that you can not be just, then marry only one…” (Quran 4:3)

In conclusion, ‘to render justice’, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God.  It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.’[6]

- islamreligion.com

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Footnotes:

[1]Qaradawi, Yusuf, ‘Madkhal li-Darasah al-Sharia al-Islamiyya,’ p. 177

[2]Kamali, Mohammad, ‘Freedom, Equality, And Justice In Islam,’ p. 111

[3]Qutb, Sayyid, ‘Fi Zilal al-Quran,’ vol 2, p. 689

[4]Razi, Fakhr al-Din, ‘al-Tafsir al-Kabir,’ vol 3, p. 353

[5]Riyad us-Saliheen

[6]Sarkhasi, Shams al-Din, ‘al-Mabsut,’ vol. 14, p. 59-60

Chapter 18, Verses 28-30: The Truth is from Your Lord

 And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance.  And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.  And say, "The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve." Indeed, We have prepared for the wrongdoers a Fire whose walls will surround them.  And if they call for relief, they will be relieved with water like boiling oil, which scalds [their] faces.  Wretched is the drink, and evil is the resting place.  Indeed, those who have believed and done righteous deeds – indeed, We will not allow to be lost the reward of any who did well in deeds.  (Quran 18:28-30)

In this article we will discuss three essential verses from Chapter 12 of the Quran.  This chapter is entitled Al-Kahf or in English, The Cave.  It was revealed in Mecca at a time when the fledgling Muslims were being persecuted and abused.  Migration to Ethiopia had not yet taken place.  Thus, this chapter served as comfort and encouragement to people who were at the end of their tether, dealing constantly with abuse.  The Cave is a chapter that deals extensively with the Oneness of God and verses 28 -30 tell us that the Hereafter is real; however belief in the doctrines of Islam is a choice.  Be warned though, actions have consequences.

And keep yourself patient by surrounding yourself with those who pray to God, seeking His approval.  And do not turn away from them with desire for the attractions of this worldly life.  These words were addressed to Prophet Muhammad, may the mercy and blessings of God be upon him, but hold a lesson for us all.  It is a lesson that transcends time and holds the believer in good stead.  One is influenced by those around him.  Thus surrounding yourself with those who seek God’s countenance makes perfect sense.  You and your companions should have the same goals and for a believer the ultimate goal is the success in the Hereafter.

Do not be distracted by worldly desires.  Riches and fame particularly in the 21st century are two things that people strive mercilessly to attain, yet they are nothing but a distraction.  We know that the purpose of life is to worship God and to do so in every aspect of our lives.  Relentlessly pursuing worldly things or questionable notoriety may satisfy a human desire but it pulls us away from the remembrance of God.  Keeping company with those who make that remembrance a priority is a wise and beneficial life plan.  Prophet Muhammad said, "The believer to the believer is like a solid building, one part supporting the other".[1]

God says to humankind, the truth is obvious, I (God) have laid it bare and explained it to you.  Those who wish to believe may do so, and those who wish to ignore it may also do so.  Each person has been given a free will to choose from but at the same time one is responsible for the choices he makes.  God gives us a stern warning by mentioning the Fire that has been prepared for the wrongdoers.  It is a ghastly place where those who call for relief will be given water like boiling oil.  It is a terrible drink and it is a very painful place to be for all of eternity.

When God describes Hell and life within its confines it is hoped that humankind will view it as a warning.  This is what awaits you if you refuse to obey the commandments of God.  God is saying pay attention, protect yourselves and ask for forgiveness.  A terrible drink in a painful place is a promise from God for those who fail to accept His offers of forgiveness.  Repent, vow to stay away from sinful behaviour and try to improve your status with God.

In contrast however, those who believe and do good deeds will find a very different Hereafter awaiting them.  One that is more blissful than a human being is able to imagine.  God states specifically and unequivocally that He will never let a good deed go to waste.  Among God’s names we can find ‘The Most Appreciative’, He appreciates every little attempt we make to be a good person.  The smallest of deeds are not forgotten.  God even appreciates when we decide against doing a bad deed.  This is what Prophet Muhammad had to say about God’s appreciation of our righteous behaviour and actions:

God has written down the good deeds and the bad ones.   He who has intended a good deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as from ten good deeds to seven hundred times, or many times over.   But if he has intended a bad deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as one bad deed.[2]

A man was walking along the road and found a thorny branch blocking the way so he removed it.  God appreciated that and forgave him.[3]

These essential verses remind us to surround ourselves with good people; people who remember their Lord in the morning and in the evening.  Our companions should encourage and inspire us to pray and to be charitable.  They should inspire us to do more and to do better, and we, in our turn should encourage others likewise.  Remember that God knows and appreciates our righteous behaviour and any attempt we make to please Him.  Even the tiniest attempt to do better will not be forgotten.   Remember too that we have been warned; ignoring the commands of God will bring about an unbearable consequence.  We choose the life we have in the Hereafter. 

- islamreligion.com

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Footnotes:

[1]Saheeh Bukhari & Saheeh Muslim

[2]Saheeh Bukhari & Saheeh Muslim

[3]Saheeh Muslim

God’s Preservation of the Sunnah : Traveling for the Purpose of Seeking Hadeeth

 

Another unique phenomenon that appeared and assisted in the preservation of the Sunnah was the traveling in search of hadeeth, in order to check the sources and gather more hadeeth together.  Among all of the different religious communities of the world it has been only the Islamic nation that has been blessed with two particular characteristics that have saved it from losing its original and pure teachings.  These two unique characteristics are the use of the Isnad, which has just been discussed, and the journeys undertaken in search of hadeeth, that shall presently be discussed.  The great desire for religious knowledge among the Muslims led individuals to travel, on their own, for months at a time simply to collect or confirm just one saying of the Prophet, may the mercy and blessings of God be upon him.  It was this devotion to hadeeth and willingness to sacrifice any aspect of this worldly life that greatly helped in the complete preservation of the hadeeth of the Prophet.  M. Zubayr Siddiqi has written:

All these various generations of “Traditionists” displayed marvelous activity in the pursuit of hadeeth.  Their love for the subject had been profound.  Their enthusiasm for it knew no bounds.  Their capacity to suffer for the sake of it had no limit.  The rich among them sacrificed riches at it’s alter; and the poor among them devoted their lives to it in spite of their poverty.[1]

Why was this desire for knowledge so great among these early Muslims? No one can answer this question completely but there must have been many reasons for this strong desire.  These reasons must have included the following:

(a)   The knowledge of hadeeth was known by these pious souls to lead them to the practice of the Prophet and, furthermore, they knew that by following his footsteps they would become closer to God.

(b)  The Quran and the Prophet both stressed the virtues and importance of attaining knowledge.  God says:

“…Say: Are those who are knowledgeable equal to those who are not knowledgeable?...” (Quran 39:9)

Also:

“…The knowledgeable among His bondsmen fear God alone…” (Quran 35:28)

Among the Prophet’s many statements on this topic are:

“Whoever goes out along a path in search of knowledge, God makes a path to Paradise easy for him…”[2] (Saheeh Muslim)    

The Prophet also said,

“When the son of Adam dies all of his good deeds come to an end except three: a perpetual charity, beneficial knowledge [he left behind from which people gain some benefit] and a pious child who supplicates for him.”[3] (Saheeh Muslim)  

  The early scholars recognized the importance of attaining knowledge and they also recognized that no knowledge is better than knowledge about the Creator.  Therefore, they did their best to learn the teachings of His Prophet.

Examples from the early years will give a clearer picture of these journeys in search of hadeeth.  In reality, however, traveling in search of hadeeth can be said to have begun during the time of the Prophet himself.  That is, even at that time, people would come from outside of Madinah to ask the Prophet about specific matters.  In some cases, they would come to the Prophet to verify what has been reported by the Prophet’s representatives.  In al-Bukhari and Muslim it can be seen that the other Companions looked forward to such an event.  This was because, as Anas stated, they were prohibited from asking the Prophet too many questions, so they would look forward to the coming of an intelligent Bedouin who traveled to come to the Prophet to ask him specific questions.

The following examples are of Companions who traveled in order to verify hadeeth that they themselves heard from the Prophet.[4]

Imam al-Bukhari recorded in his Sahih that Jaabir ibn Abdullah traveled for one month to get a single hadeeth from Abdullah ibn Unais.  In a version recorded by al-Tabaraani, it states that Jabir said, “I used to hear a hadeeth on the authority of the Prophet about retribution and the one who narrated that hadeeth [directly from the Prophet] was in Egypt, so I bought a camel and traveled to Egypt...”[5]

The Companion Abu Ayyoob traveled all the way to Egypt to ask Uqba ibn Amr about one hadeeth.  He told Uqba that only he and Uqba were left who had heard that particular hadeeth directly from the Prophet.  After hearing the hadeeth his business was completed in Egypt and he returned to Madinah.

One of the Companions traveled to visit Fadhala ibn Ubaid and told him that he came not to visit him but only to ask him about a hadeeth that they had both heard from the Prophet and the Companion was hoping that Fadhala had the complete wording of the hadeeth.[6]

From the stories of the Companions one can conclude that they traveled in search of hadeeth for basically two reasons:

(a)   To hear a hadeeth from a fellow Companion concerning which they did not have the honor of hearing it themselves directly from the Prophet, thereby adding to their knowledge of hadeeth.

(b)  To confirm the wording and/or meaning of a hadeeth that they and other Companions had heard directly from the Messenger of God.  Thus even the Companions were constantly checking, rechecking and safeguarding the purity of the hadeeth that they narrated.

In the era of the students of the Companions (termed ‘Followers’), the desire and willingness to travel in order only to hear or confirm a hadeeth of the Prophet did not diminish.  Madinah, having been the home of the Prophet for many years, the home of the Sunnah and the city where many of the Companions resided after the Prophet’s death, was probably the main center of attraction, but, in fact, any place where it was known a particular hadeeth could be heard would attract “travelers.”

Many examples could be given.  Al-Khateeb al-Baghdadi has written an entire work on the subject of traveling in search of hadeeth.  His work is entitled Al-Rihla fi Talab al-Hadeeth (“Travels in Search of Hadeeth”).  What makes this work even more interesting is that it is not simply concerned with scholars traveling to learn hadeeth.  This was done by almost every scholar in the history of Islam.  Indeed, if a scholar did not travel that was usually pointed out as something strange, as the norm was to travel.  However, this book, as pointed out by the editor of the work Noor al-Deen Itr, is about travels in search of just one hadeeth and not hadeeth in general..![7]

- islamreligion.com

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Footnotes:

[1]M. Z. Siddiqi,  Hadeeth Literature: Its Origin, Development, Special Features and Criticism (Calcutta: Calcutta University Press, 1961), p. 48.

[2]Saheeh Muslim.

[3]Saheeh Muslim.

[4]For more examples see Akram Dhiyaa Al-Umari, Buhooth fi Tareekh al-Sunnah al-Musharrifah (Beirut: Muassasah al-Risaalah, 1975), pp. 203f.

[5]Ibn Hajar says that this version has a good chain. Cf., ibn Hajar, Fath al-Baari, vol. 1, p. 174.

[6]This incident was recorded by Abu Dawood.

[7]See Noor al-Deen It’s introduction to al-Khateeb al-Baghdaadi, al-Rihlah fi Talab al-Hadeeth (Beirut: Daar al-Kutub al-Ilmiyyah, 1975), p. 10.

God’s Preservation of the Sunnah : The Companions’ Understanding of Their Heavy Responsibility

 

Introduction: The Sunnah and Its Place in Islam

The Sunnah refers to the actions, statements and way of life of the Prophet Muhammad, may the mercy and blessings of God be upon him.  It is an essential aspect of the entire system of Islam.  God Himself in the Quran has ordered Muslims to take the Prophet as their role model and to listen and obey his words.  The Sunnah is the ultimate normative practical expression of Islam.  It is also the definitive explanation of the Quran itself.  Without it there can be no true understanding of how to implement Islam.[1]

The Prophet’s Sunnah was preserved in what is known as the hadeeth literature.  The question of the preservation of the Sunnah and the hadeeth is actually an issue concerning the preservation and purity of the religion of Islam itself.  This issue becomes even more important given the fact that, unfortunately, many have a false conception of how the hadeeth were preserved and, therefore, they do not possess full confidence in the authenticity of the hadeeth of the Prophet.

Some of the Means by Which God Preserved the Sunnah

God, through humans, used many means by which He preserved the Sunnah.  Some of these aspects are unique to the Muslim nation.  Most importantly, these means of preservation were followed from the earliest times, without any interval available for the original material and sayings to be lost.

Some of the factors and means that contributed to the preserving of the Sunnah include the following:

The Companions’ Understanding of Their Heavy Responsibilities

It is clear in the Quran that the earlier peoples had distorted, tampered and generally failed to minutely preserve the message that they received.[2]  The Companions of the Prophet understood that the Prophet Muhammad was the final messenger sent for humankind and that the task of preserving his teachings would fall upon their shoulders.  It was up to them to make sure that what happened to the previous prophets’ teachings would not happen to the Prophet Muhammad’s message.  Additionally, the Prophet himself impressed upon them the fact that they had the responsibility of taking from the Prophet and conveying to others.  For example, the Prophet told them, in front of the throngs of the people at the time of pilgrimage:

“Let the one who is present inform the one who is absent.  Perhaps the one who is present may convey it to one who can grasp it more than he can.” (Saheeh Al-Bukhari, Saheeh Muslim)

This instruction from the Prophet can be seen in a number of his statements, some of which have been narrated from numerous Companions.  For example, the Prophet said:

“May God make radiant the man who has heard what I said and has preserved it in his memory until he conveys it to another.  Perhaps the one he conveyed it to has a better understanding than him.”[3]

The Prophet also warned them in a very stern fashion about conveying anything from him which may not be correct.  Using the Arabic word kadhab, which in the dialect of the Prophet did not mean “to lie” but meant to convey something which is not correct, the Prophet stated:

“Convey from me, even if it is just a verse.  And narrate [stories] from the Tribes of Israel and there is no harm.  And whoever falsely attributes something to my authority shall take his own seat in the Hell-fire.” (Saheeh Al-Bukhari)

It seems that the Prophet stated that warning on a number of occasions, as those words have been recorded from the Prophet by over fifty Companions.[4]

Thus, the Companions realized that they had to be very careful in their narratives.  They understood the warning stated above concerning one who falsely attributes something to the Prophet as applying to one who does so intentionally as well as unintentionally.  In a report recorded in Sahih al-Bukhari, the Companion al-Zubair was asked why he did not narrate as many hadeeth as some of the others did.  He replied, “As for me, I never parted from him [that is, the Prophet].  However, I heard him say, ‘Whoever falsely attributes something to me shall take his own seat in the Hell-fire.’”  Commenting on this statement, ibn Hajar[5]  noted that al-Zubair was obviously not speaking about himself forging something in the Prophet’s name.  Instead, he feared that if he narrated a lot, he would make mistakes.  And those mistakes would put him under the warning mentioned in that hadeeth.[6]

Anas ibn Maalik also said, “If I did not fear that I may make a mistake, I would narrate to you some of the things I heard from the Messenger of God.  However, I heard him say, ‘Whoever falsely attributes something to my authority shall take his own seat in the Hell-fire.’”[7]  This, once again, implies that Anas, a Companion, understood that the threat stated in that hadeeth also applies to the one who makes unintentional mistakes while narrating hadeeth.

In reality, some of the Companions, like Abu Hurairah, continued to study and memorize the hadeeth they learned from the Prophet.  Therefore, they did not have as much to fear with respect to making mistakes.  On the other hand, those who were not dedicated to such study had more to fear because their memories may fail them when they narrated from the Messenger of God.

- islamreligion.com

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Footnotes:

[1]This author has discussed in great detail the position and role of the Sunnah in Islam in his The Authority and Importance of the Sunnah (Denver, CO: Al-Basheer Company, 2000).

[2]The Quran itself refers to the distortion of the earlier books by the previous peoples as well as their attempts to conceal some of the revelation.  See, for example, Quran 5:14-15 and 4:46.

[3]See Abdul Muhsin al-Abbaad, Diraasat Hadeeth Nadhara Godu imraan Sama Muqaalati...: Riwaayah wa Diraayah (no publication information given), passim.

[4]Cf., Sulaimaan al-Tabaraani, Turuq Hadeeth Man Kadhaba Alayya Mutamadan (Beirut: al-Maktab al-Islaami, 1990), passim.

[5]One of the most noteworthy commentators of Saheeh Al-Bukhari – IslamReligion.com

[6]Ahmad ibn Hajar, Fath al-Baari Sharh Saheeh al-Bukhaari (Makkah: Maktabah Daar al-Baaz, 1989), vol. 1, p. 201.

[7]This narration was recorded by al-Daarimi.  According to Abdul Rahmaan al-Birr, its chain is sahih. Cf., Abdul Rahmaan al-Birr, Manaahij wa Adaab al-Sahaabah fi al-Taallum wa al-Taleem (Al-Mansoorah, Egypt: Daar al-Yaqeen, 1999), p. 183.