Crime and Punishment in Islam : The Objectives of the Islamic Penal System

 

The Objectives of the Islamic Penal System

The Islamic penal system has many objectives, the most important of which are as follows:

The First Objective: Islam seeks to protect society from the dangers of crime.  It is common knowledge that if crimes are not countered with serious punishments, then society will be in grave danger.  Islam seeks to make social stability and security widespread, making life in society secure and peaceful.  It has made this consideration a platform for action, legislating punishments that will discourage crime.  This purpose has been articulated by the following verse that discusses retribution and its effects on society:

“There is (preservation of) life for you in retribution, O people of understanding, that you may become pious.” (Quran 2:179)

If the murderer, or any other criminal for that matter, knows the extent of the negative consequences for himself that his crime will cause, he will think a thousand times before committing it.  Awareness of the punishment will cause the criminal to abstain from committing the crime in two ways.  The criminal who has already been subject to the punishment will most likely not return to the crime again.  As for the rest of society, their awareness of the effects of this punishment will keep them from falling into the crime.  To realize a general effect from the punishment, Islam has established the principle of publicly announcing when it will be carried out.  God says:

“…A group of the believers should witness the punishment.” (Quran 24:2)

The Second Objective: Islam seeks to reform the criminal.  The Quran often makes mention of repentance in association with the crimes that it deals with, making it clear that the door to repentance is open whenever the criminal abandons his crime and behaves properly.  It has made repentance a means of waiving a fixed punishment in some instances, like the punishment for highway robbery.  God says:

“…except for those who repent before you take hold of them.  Then know that God is the Forgiving, the Merciful.” (Quran 5:34)

God says regarding the punishment for fornication:

“It they both repent and mend their ways, then leave them alone.  Verily, God is the Accepter of repentance, the Merciful.” (Quran 4:16)

God says after mentioning the punishment for false accusation:

“… except for those who repent afterwards and makes amends, then verily God is the Forgiving, the Merciful.”

God says after mentioning the prescribed punishment for theft:

“Whoever repents after his wrongdoing and makes amends, then verily God will accept his repentance and verily God is the Forgiving, the Merciful.” (Quran 5:39)

This objective is seen more frequently with regard to discretionary punishments, whereby it is incumbent upon the judge to take into consideration the circumstances of the criminal and what will insure his betterment.

The Third Objective: The punishment is a recompense for the crime.  It is undesirable to treat a criminal lightly who threatens the security of society with danger.  The criminal should receive his just recompense as long as he is pleased with taking the path of evil instead of the path of righteousness.  It is the right of society to be secure in its safety and the safety of its individual members.  The Quran has asserted this objective when mentioning a number of punishments.  God says:

“The thieves, male and female, cut off their hands as a recompense for what they have earned...” (Quran 5:38)

“The recompense for those who wage violent transgression against God and His Messenger and who go forth spreading corruption in the Earth is that they should be killed or crucified or that their hands and feet should be cut off on alternate sides or that they should be sent into exile…” (Quran 5:33)

- islamreligion.com

Dates: Relief of Pain

 

It is a long-established custom among Muslim parents to put a piece of well-chewed date (or other available sweet fruit) in the mouth of a newborn baby.  Muslims do this following the practice of the Prophet Muhammad, may the mercy and blessings of God be upon him, believing him to bee, as the Quran says, sent as a healing and a mercy to mankind.  We may infer from the way this custom originated that there is a virtue in it.  There is - complimentary to the virtue and pleasure of following the Sunnah (the practice of the Prophet) - placing a `sugary substance’ inside the mouth of a new-born baby dramatically reduces pain sensation and heart rate.

An interesting scientific medical study, published in the British Medical Journal (No. 6993, 10 June 1995), proved beyond any doubt the benefit of giving a new-born child sugar, in order to reduce the feeling of any painful procedure like heel pricking for a blood sample or before circumcision.

The study, entitled `The analgesic (pain killing) effect of sucrose in full term infants: a randomized controlled trial’, was done by Nora Haouari, Christopher Wood, Gillian Griffiths and Malcolm Levene in the post-natal ward in the Leeds General Infirmary in England.

60 healthy infants of gestational age 37-42 weeks and postnatal age of 1-6 days, were randomized to receive 2ml of one of the four solutions: 12.5% sucrose, 25% sucrose, 50% sucrose, and sterile water (control).

The first group of 30 babies received sugar syrup before a routine blood test (heel pricking, which is usually painful) done to detect jaundice.  The other 30 babies were given only sterile water as a control group.

Placing 2ml of a 25% or 50% sucrose solution on the tongue before pricking the heel significantly reduced the crying time, compared to babies who got water.  Also, their heart rate returned to normal more quickly.  The stronger sugar solution had the greater effect, crying being reduced further with increasing concentration of sucrose.  From which we may conclude that sucrose (sugar) placed on the tongue may bee a useful and safe form of analgesia for use with newborn infants.

Blass and Hoffmeyer also showed that 12% solution of inter-oral sucrose significantly reduced the duration of crying in new-born babies subjected to heel pricking or circumcision.  This study was reported in The Independent newspaper (Friday 9 June 1995) as well as in the British Medical Journal article.

The practice of the Prophet, upon him b piece, is recorded in the collections of his sayings and reports about him, of which the most revered are the two authentic collections of Al-Bukhari and Muslim:

Abu Buradah reported from Abu Musa, who said:

“I had a new-born baby; I took him to the Prophet Muhammad, who called him Ibrahim.  The Prophet chewed a date then he took it and rubbed the inside of the baby’s mouth with it.”

There are many other reported incidents like this one.

The date contains a very high percentage of sugar (70-80%); it has both fructose and glucose which have high calorific values, it is easily and quickly digestible, and very helpful to the brain.  The date contains 2.2% protein, vitamin A, vitamins B1, B2 ad nicotruic acid (against Pellagra); it has traces of minerals needed for the body such as potassium, sodium, calcium, iron, manganese, copper.  Potassium, of which percentage is very high, has been found to be very effective for cases of haemorrhage, such as the occasions of birth or circumcision.

We may note that the Sunnah also commends dates for the breaking of the fast in Ramadan.  Dates should be eaten, if available, before the sunset prayer - this is medically and nutritionally the best way and the Sunnah.

The great worth of dates is also indicated in a famous and beautiful passage of the Quran, in chapter named Maryam, verses 25-6:

“And shake towards you the trunk of the palm-tree and it will drop on you fresh ripe dates.  So eat and drink and be comforted.”

This was the prescription of God, the Creator, for the blessed Virgin Mary at the time of the birth of Jesus, the blessed Prophet of God.  It was a prescription to make the delivery easy and comfortable.

As the authors of the medical study referred to intend trying new sugary or sweet substances, we shall recommend that they try dates for the newborn for the relief of pain.

“We shall show them our signs on he furthest horizons and within themselves until it becomes clear to them that it is the truth.  Is it not sufficient that your Lord is witness over all things?” (Quran 41:53)

- islamreligion.com

Death in the Context of Faith

In the old days, when a woman saw in a dream a man extinguish the lantern in the house, or when she saw that a great house has collapsed on its foundations, she would be told by a dream interpreter that the man of the house was going to die!

One person said: "I saw in a dream that I was walking with crutches in the morning, and an hour later I was informed that my father had passed away."

The Arabs of old thought the crow was an evil omen.  This was all superstition stemming from the days of ignorance before Islam. 

Prophet Muhammad said in a sermon: "God gave a servant of his a choice between being given the flower of the Earth and between what He had in store for him, and he chose what He had in store for him." The people were bewildered, but Abu Bakr began to weep, understanding that the Prophet was telling the people his life was coming to an end."[1]

A little girl was asked: How many children are in your family?"

She replied: "We are seven."

He asked: "Where are they?"

She said: "Five of us are here, and two of us are beneath the tree over there."

He looked in the direction she was pointing and saw two small gravestones under the tree. 

"You are five, then." "No," she said, "We are seven."

Death is neither obliteration nor is it the end.  It is a transition from one state of being to another.  It is being born anew into another world.  Though it looks like the plug has been pulled on an electrical appliance, it is a fleeting, transitory state.  We say to children that the deceased "has gone to their Lord".  It is a good way to describe it.  It is a positive way of looking at it and it accords well with our faith. 

The Meaning of Life

Albert Camus, the French existential philosopher, said that since we all must die, nothing has any meaning. 

Much earlier, al-Khayyam said: "This glass was made in this exquisite form, so why must it succumb to destruction?"

These are destructive, nihilistic thoughts.  In contrast, Prophet Muhammad said: "be in this world as a stranger or a wayfarer."

Ibn Umar used to say: "When you go to sleep at night, do not await the dawn, and when you wake up, do not wait for night to come.  Take advantage your health for your times of sickness and take advantage of your life before your death."[2]

Life is like an airport; it is merely a preparation for the long journey to come. 

God says: "He it is who created death and life to test you as to which of you are best in deeds." (Quran 67:2)

This is a positive way of looking at it.  Instead of being seen as a cessation of activity, this inevitable event is seen as a catalyst for activity.  We need to get things done and make our mark while we still can. 

When we appreciate that life is short, it will help us to be more forgiving people.  We will be willing to set personal grudges aside, knowing that our time with others is limited. 

We are forced to ask ourselves three crucial questions:

1.    How can we live happy, productive lives?

2.    What will people say after we are gone?  What inspiration will they find in our life stories?

3.    What will our good deeds be like when we move on to the Hereafter?  

One of the Pious Predecessors said: "There are people who are doing so many good deeds, that if they knew they were going to die tomorrow, they would not be able to increase what they are doing."

Ali ibn Abi Talib said: "With every breath, a person’s comes that much closer to death." He also said: "Work in this world as if you are going to live forever, but work for the Hereafter as if you are going to die tomorrow."

Steve Jobs gave a commencement address where he described how he used to have to sleep on the floor in friend’s rooms, how he had to walk for miles to get a free meal, how his young mother had to struggle to find people to adopt him when he was born, how he was so easily pushed out of the company he established, and how he felt when he was diagnosed with pancreatic cancer.  He then said: "if you live each day as if it was your last, someday you’ll most certainly be right."

How to Look at Death Positively

1.    It is enough to think of it as a journey to a place without oppression or injustice.  On the Day of Judgment, it will be said: "Today, each soul will be recompensed according to what it has earned.  There is no injustice today." (Quran 40:17)

2.    It is a reunion with our loved ones who have passed away.  Right before he died, Muadh ibn Jabal said: "Tomorrow, I will meet with those I love, Muhammad and his Companions."

3.    It is liberation from the prison of material existence.  The Prophet said: "The world is the believer’s prison."[3]

4.    It is a mercy for those whose lives are strained by debilitating illness, deprivation or incapacity or when a person’s mind deteriorates so much that they can no longer interact with their loved ones.

5.    Death is akin to sleep.  Both are a change in our state of existence.  One is a permanent move to another life, and the other foreshadows it.

6.    Knowing that we are going to die one day helps us to hold on to our values when facing the tribulations of life, and makes it easy for us to make the right decisions when we are confronted with unethical but appealing choices.

- islamreligion.com

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Footnotes:

[1]Saheeh Al-Bukhari, Saheeh Muslim

[2]Saheeh Al-Bukhari

[3]Saheeh Muslim

Where is God?

 

Now and again human beings are prompted to ask themselves some of life’s truly profound questions.  In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard, light of day when life rushes past like a speeding train, people of all colours, races and creeds wonder about the meaning of their existence.  Why are we here?  What does this all mean?  Is this all there is?

On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty.  In the deepest winter or the wildest storm, they ponder the strength inherent in the forces of nature.  Somewhere in the deep recesses of the mind, the concept of God arises.  The wonders of creation are a call to the heart and the soul.  The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops and fierce wind of a hurricane are all reminders that this world is full of wonder.

When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life.  In the midst of suffering and grief, the concept of God arises.  Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help.  When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power.  The concept of a God then becomes real and meaningful.

In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare.  The reality of life is filled with awe and wonder.  It is a rollercoaster ride.  There are moments of great joy, and periods of immense sadness.  Life can be long and monotonous or it can be carefree.  As God arises and His majesty is clear, more questions begin to take shape.  One question that inevitably comes to mind is – where is God?

Around the world and down through the ages people have struggled to come to terms with the question of where God is.  The human inclination is to search for God.  The ancient Babylonians and Egyptians built lofty towers in their search for God.  The Persians looked for Him in fire.  Still other, such as the indigenous people of North America and the Celtic people looked for God in the glorious signs of nature around them.  Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.

The quest for God can be confusing.  When posing the question where is God, the resulting answers can also be confusing.  God is everywhere.  God is in your heart.  God is where goodness and beauty exist.  What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly?  Does God cease to exist?  No! Of course not!  Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.

What Muslims believe about God is clear-cut and simple.  They do not believe that God is everywhere; they believe that God is above the heavens.  The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God?  God tells us in the Quran that He is the Most High (Quran 2:255) and that He is above all His Creation.

“He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty).  He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto.  And He is with you (by His Knowledge) wheresoever you may be.  And God is the All-Seer of what you do.” (Quran 57:4)

Prophet Muhammad was known to point towards the sky when referring to God.  When making supplication to God he raised his hands towards the heavens.  During his Farewell sermon, Prophet Muhammad asked the people, “Have I not conveyed the message?” and they said, “Yes!”  He asked again, “Have I not conveyed the message?” and they said, “Yes!”  He asked a third time, “Have I not conveyed the message?” and they said “Yes!”  Each time, he said, “O God, bear witness!” - at the same time pointing up to the sky and then at the people.[1]

God is above the heavens, above His creation.  This however does not mean that He is contained by any sort of physical dimensions.  God is close, very close, to those who believe in Him and He answers their every call.  God knows all of our secrets, dreams, and wishes, nothing is hidden from Him.  God is with His creation by His knowledge and power.  God is the Creator and the Sustainer.  Nothing comes into existence except by His will.

When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.  When a Muslim is struck by loss or grief, he does not question God’s wisdom, or ask the question, ‘where was God when I was sad, or grieving or suffering?’  Humankind was created to worship God, (Quran 51:56) and God said many times that trials and tribulations would be part of our life experience.

“And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.” (Quran 11:7)

In their darkest night, or their darkest hour humankind instinctively looks towards the sky.  When their hearts beat heavily and fear threatens to overwhelm them, people turn to God.  They raise their hands and beg for mercy, forgiveness, or kindness, and God responds;  For He is the Most Merciful, the Most Forgiving and the Most Kind.  God is distinct and separate from His creation, and there is nothing like Him.  He is All Hearing and All seeing.  (Quran 42:11)  Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him..

- islamreligion.com

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Footnotes:

[1]The text of the Farewell Sermon can be found in Saheeh Bukhari and Saheeh Muslim,  and in the books of At Tirmidhi and Imam Ahmad.

Did Muhammad Author the Quran?

 

Who authored the Quran?  Someone must have produced it!  After all, how many desert men have stood up in the history of man and given the world a book like the Quran?  The book has amazing details of past nations, prophets, and religions as well as accurate scientific information unavailable at the time.  What was the source of all this?  If we were to deny the divine origin of the Quran, we are left with only a few possibilities:

- The Prophet Muhammad authored it himself.

- He took it from someone else.  In this case, he either took it from a Jew or a Christian or one of the foreigners in Arabia.  The Meccans did not bother to accuse him of having taken it from one of them.

A brief response from God is:

"And they say, ‘Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.’  Say, [O Muhammad], ‘It has been revealed by He who knows [every] secret within the heavens and the earth.  Indeed, He is ever Forgiving and Merciful.’" (Quran 25:5-6)

It was well known to his detractors that Muhammad, who was raised among them, never learned how to read or write from the time of his birth.  They knew whom he befriended and where he had traveled; they acknowledged his integrity and honesty by calling him ‘Al-Ameen,’ the Reliable, the Trustworthy, the Honest.[1]  Only in their revulsion against his preaching did they accuse him – and then it was anything they could dream up: He was accused of being a sorcerer, a poet and even an imposter!  They could not make up their minds.  God says:

"Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way." (Quran 17:48)

Simply, God is aware of what is in the heavens and the earth, He knows the past and thepresent, and reveals the truth to His prophet.

Could Muhammad Have Authored It?

It is impossible that Muhammad could have authored the Quran due to the following reasons:

First, several occasions presented themselves where he could have fabricated revelation.  For example, after the first revelation came, people awaited to hear more, but the Prophet did not receive anything new for months.  The Meccans began making fun of him, ‘His Lord has abandoned him!’  This continued until the 93rd chapter, Ad-Doha, was revealed.  The Prophet could have compiled something and presented it as the latest revelation to end the mockery, but he did not.  Also, at one point during his prophethood, some of the hypocrites accused his beloved wife Aisha of being unchaste.  The Prophet could have easily fabricated something to free her of blame, but he waited for many excruciating days, all spent in pain, mockery, and anguish, until revelation came from God freeing her from the accusation.

Second, there is internal evidence within the Quran that Muhammad was not its author.  Several verses criticized him, and were on occasion strongly worded.  How can an imposter prophet blame himself when it may run him into the danger of losing the respect, perhaps following, of his followers?  Here are some examples:

"O Prophet!  Why do you prohibit [yourself from] what God has made lawful for you, seeking the approval of your wives?  And God is Forgiving and Merciful." (Quran 66:1)

"…while you concealed within yourself that which God is to disclose and you feared the people, while God has more right that you fear Him.." (Quran 33:37)

"It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire." (Quran 9:113)

"But as for he who came to you striving [for knowledge] while he fears [God], from him you are distracted.  No!  Indeed, they [these verses] are a reminder." (Quran 80:8-11)

If he were to hide anything, he would have hid these verses, but he recited them faithfully.

"And he [Muhammad] is not a withholder of [knowledge of] the unseen.  And it [the Quran] is not the word of a devil, expelled [from the heavens].  So where are you going?  It is nothing but a reminder to the worlds." (Quran 81:24-27)

The Prophet is cautioned, perhaps warned, in the following verses:

"Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which God has shown you.  And do not be an advocate for the deceitful.  And seek forgiveness of God.  Indeed, God is ever Forgiving and Merciful.  And do not argue on behalf of those who deceive themselves.  Indeed, God loves not the one who is a habitually sinful deceiver.  They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from God, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech.  And God ever is encompassing of what they do,.  Here you are – those who argue on their behalf in [this] worldly life – but who will argue with God for them on the Day of Resurrection, or who will [then] be their representative?  And whoever does a wrong or wrongs himself but then seeks forgiveness of God will find God Forgiving and Merciful.  And whoever earns [i.e., commits] a sin only earns it against himself.  And God is ever Knowing and Wise.  But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself slander and manifest sin.  And if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you.  But they do not mislead except themselves, and they will not harm you at all.  And God has revealed to you the Book and wisdom and has taught you that which you did not know.  And ever has the favor of God upon you been great." (Quran 4:105-113)

These verses explain a situation in which a man from the Muslim inhabitants of Medina stole a piece of armor and hid itin the property of his Jewish neighbor.  When the owners of the armor caught up with himhe denied any wrongdoing, and the armor was discovered with the Jewish man.  He, however, pointed to hisMuslim neighbor, also denying his involvement in the crime.  The people from the Muslim’s tribe went to the Prophet to plead on hisbehalf, and the Prophet began to incline towards them till the above verses were revealedclearing the Jewish man of wrongdoing.  All this despite the Jew’s rejection of Muhammad’sprophethood!  The verses instructed Prophet Muhammad himself not to side with thedeceitful!  The verses:

"…and do not be an advocate for the deceitful and seek forgiveness of God…and if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you."

If Muhammad himself authored the Quran, thus being a lying imposter, he would have made sure that there was nothing in existence which could jeopardize the gaining of followers and supporters.  The fact that the Quran, on various occasions, reprimands the Prophet in certain issues in which he had made in incorrect judgment is in itself a proof that it was not authored by him.

- islamreligion.com

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Footnotes:

[1]‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 34.

A History of the Hajj

 

Hajj literally means ‘to set out for a place’.  Islamicly, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad, may the mercy and blessings of God be upon him.

Hajj and its rites were first ordained by God in the time of the Prophet Abraham and he was the one who was entrusted by God to build the Kaaba - the House of God - along with his son Ishmael at Makkah.  God described the Kaaba and its building as follows:

“And remember when We showed Abraham the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform Tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].”  (Quran 22:26)

After building the Kaaba, Abraham would come to Makkah to perform Hajj every year, and after his death, this practice was continued by his son.  However, gradually with the passage of time, both the form and the goal of the Hajj rites were changed.  As idolatry spread throughout Arabia, the Kaaba lost its purity and idols were placed inside it.  Its walls became covered with poems and paintings, including one of Jesus and his mother Maryand.  Eventually over 360 idols came to be placed around the Kaaba.

During the Hajj period itself, the atmosphere around the sacred precincts of the Kaaba was like a circus.  Men and women would go round the Kaaba naked, arguing that they should present themselves before God in the same condition they were born.  Their prayer became devoid of all sincere remembrance of God and was instead reduced to a series of hand clapping, whistling and the blowing of horns.  Even the Hajj call was distorted by them with the following additions: “No one is Your partner except one who is permitted by you.  You are his Master and the Master of what he possesses.”

Sacrifices were also made in the name of God.  However, the blood of the sacrificed animals was poured onto the walls of the Kaaba and the flesh was hung from pillars around the Kaaba, in the belief that God demanded the flesh and blood of these animals.

Singing, drinking, adultery and other acts of immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Hajj event.  In these competitions, poets would praise the bravery and splendor of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes.  Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.

Thus the people had totally abandoned the teachings of their forefather and leader Abraham.  The House that he had made pure for the worship of God alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them.  This sad state of affairs continued for nearly two and a half thousand years.  But then after this long period, the time came for the supplication of Abraham to be answered:

“Our Lord!  Send amongst them a Messenger of their own, who shall recite unto them your verses and instruct them in the book and the Wisdom and sanctify them.  Verily you are the All-Mighty, the All-Wise.” (Quran 2:129)

Sure enough, a man by the name of Muhammad ibn ‘Abdullaah was born in the very city that Abraham had made this supplication centuries earlier.  For twenty-three years, the Prophet Muhammad spread the message of monotheism - the same message that Abraham and all the other Prophets came with - and established the law of God upon the land.  He expended every effort into making the word of God supreme and his victory over falsehood culminated in the smashing of the idols inside the Kaaba which once again became the universal centre for the worshippers of the one True God.

Not only did the Prophet rid the Kaaba of all its impurities, but he also reinstated all the rites of Hajj which were established by God’s Permission, in the time of Abraham.  Specific injunctions in the Quran were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period.  All indecent and shameful acts were strictly banned in God’s statement:

“There is to be no lewdness nor wrangles during Hajj.” (Quran 2:197)

Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped.  Instead, God told them:

“And when you have completed your rites [of Hajj] then remember God as you remember your forefathers; nay with a more vigorous remembrance.” (Quran 2:200)

Competitions in generosity were also prohibited.  Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Abraham, but God commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of God rather than fame and the praise of the people.  He said:

“So mention the name of God over these animals when they are drawn up in lines.  Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Quran 22:36)

As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Kaaba and hanging their flesh on altars, then God clearly informed them that:

“It is neither their meat nor their blood that reaches God, but it is Taqwaa (piety) from you that reaches Him.” (Quran 22:37)

The Prophet, may the mercy and blessings of God be upon him, also put a stop to the practice of circling the Kaaba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in God’s question:

“Say: Who has forbidden the adornment [i.e. clothes] given by God which He has produced for His Slaves?” (Quran 7:32)

Another custom which was prohibited through the Quran was that of setting off for Hajj without taking any provisions for the journey.  In the pre-Islamic period, some people who claimed righteousness, having total dependency on God, would travel to perform Hajj begging food the whole journey.  They considered this form of behavior a sign of piety and an indication of how much faith they had in God.  However God told mankind that to have sufficient provisions for the journey was one of the preconditions for making Hajj.  He said:

“And take a provision [with you] for the journey, but the best provision is piety.” (Quran 2:197)

In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Hajj was once more made a model of piety, fear of God, purity, simplicity and austerity.  Now, when the pilgrims reached the Kaaba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before.  Now, there was the remembrance of God at every step and every action and every sacrifice was devoted to Him alone.  It was this kind of Hajj that was worthy of the reward of paradise, as the Prophet said:

“The reward for an accepted Hajj is nothing less than paradise.” (Saheeh Al-Bukhari)

- islamreligion.com

What are Hadith?

 

Islam has two primary sources.  First is the Quran which is the direct word of God inspired to the Prophet Muhammad, may the mercy and blessings of God be upon him. The second source is the Prophet’s teachings.  These teachings include his words, actions, and things he approved of.  The Prophet’s teachings are called Sunnah.  The Sunnah is found in texts called hadith.  Hadith are statements of the Prophet which were narrated by his Companions and subsequently narrated to the next generation until these sayings were compiled in hadith collections.

The Prophet Muhammad was sent as the final messenger to mankind.  With his death, the message of Islam was completed.  The preservation of scripture is not limited to the text of the Quran, but its meaning as well.  If the Prophet’s explanation is needed in order to understand the Quran, then it is necessary that his sayings be preserved as well, not only the words of the Quran.

Imagine for instance trying to discover the manner of prayer based only on the command to "establish prayer" with few references to bowing and prostration.  The number of prayers, times per day, and what to recite would remain unknown.  Therefore, the Sunnah is part of the Quran’s preservation.

Importance of Hadith

All Muslims, be they Sunni or Shia, agree that hadith are essential to understanding Islam.  They provide a context to the verses in the Quran.  The Quran is a rather concise book and therefore contains many general statements.  For instance, the Quran commands Muslims to pray, but it does not provide the details of how one is to perform prayer.

The Quran also commands Muslims to perform pilgrimage and give charity, but it does not provide the details.  These details are found in the hadith where Prophet Muhammad explained the details and mechanics of prayer as well as other aspects of Islam.  There are dozens of verses in the Quran that command Muslims to follow the Prophet.  Without knowing his teachings, one cannot possibly fulfill this command.

Collection of Hadith

The Companions of Prophet Muhammad memorized his statements and actions.  In addition to memorization, many Companions wrote these hadith down in their personal collections.  These hadith were passed down to the students of the Companions and subsequently down to their students.  Several Muslim scholars collected these hadith into compilations which have become widespread and are the main sources of hadith until today.

Hadith are a Primary Source of Islamic Teachings

The verses concerning the authority of the Prophet’s teachings are abundant; for brevity we will only list four:

"And whatever the Messenger gives you, accept it, and from whatever he forbids you, abstain from it." (Quran 59:7)

"Say: If you love God then follow me and God will love you and forgive your sins." (Quran 3:31)

"Whoever obeys the Messenger has obeyed God." (Quran 4:80)

"O you who believe, obey God and obey the Messenger and those in authority among you.  If you differ in anything, then refer it to God and His Messenger if you believe in God and the Last Day; that is better and the best interpretation." (Quran 4:59)

The Quran establishes that Prophet Muhammad must be referred to when disputations occur.  This is an example of how the Prophet is a legislator and does not speak out of whim.  The Quran cannot command Muslims to follow the Prophet without making a means for them to know and follow him.  If his teachings are not preserved, then the Quran would be commanding Muslims to follow something that does not exist.  From this we understand that part of the preservation of the Quran is the preservation of the Sunnah itself.

Authentication of Hadith

In order to ensure that hadith were authentic and not fabricated, scholars developed a unique and critical method.  This consisted of two components, first scholars scrutinized the people who were narrating the hadith.  They ensured that everyone in the chain of transmission met each other and was free from any disqualifying characteristics.  These disqualifying characteristics include lying, indulging in major sins, or having a known or obvious motive to fabricate a hadith.

The second criteria they used was to measure and grade the memory of the narrators.  This was done empirically by comparing the narrations of different students to see who might have made a mistake.  For instance, a Companion of the Prophet might have narrated ten sayings of the Prophet to 15 students.  Hadith scholars would then individually ask these students to recite the hadith to them.  If of those 15 students 13 students say that the hadith says XYZ and 2 say it says ZYX then it is likely they made a mistake.  They would then note that this narrator has a poor memory and their narrations are to be rejected or accepted with caution.  Hadith would then be classified as authentic, acceptable, weak, or fabricated.  For more details on this process check out this article.

Examples of Prophet’s Statements Found in Hadith

"Those people who show no mercy will receive no mercy from God."[1]

"Not one of you can (truly) believe if you do not want for your (believing) brother what you want for yourself."[2]

"Do not have ill-will towards one another, do not be envious of one another, do not turn your back on one another; O, servants of God, be brothers (and sisters).  It is not permissible for a Muslim to remain angry with their brother [in religion] for more than three days."[3]

"When a human being dies all their actions and blessings come to an end, except for these three things: continuous charity, the knowledge from which they have benefited others, and a blessed child who prays for them."[4]

"If someone conceals the mistake of another servant, on the Day of Judgement God will cover their mistake."[5]

Conclusion

The statements of Prophet Muhammad are the second source of Islamic knowledge and law.  These statements help understand the Quran and explain its application.  Scholars developed a science which they used to determine the level of each hadith’s authenticity.  Hadith serve as a source of guidance for Muslims in their daily lives.  They use hadith to learn more about the Prophet and try to emulate his actions and character.

- islamreligion.com

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Footnotes:

[1]Saheeh Muslim

[2]Saheeh Al-Bukhari

[3]Saheeh Al-Bukhari

[4]Saheeh Muslim

[5]Saheeh Muslim