How the Sunnah Completes the Quran

In Jama tells us the prophet sallall.aii alaihi wasallam tells us the most beloved prayer to Allah is the prayer of on the day of J in j I know many of us go to work around this time if you're working in the morning we need to figure out ways to work especially into our routines it will enhance our lives it will enhance our religion and it will enhance our relationship with Allah subhanahu wa ta'ala most importantly and so on is the best place to start. This is why the prophet sallallah.aii wasallam said this to teach us where to start and especially our children especially young men. This masid should be busting at the seams with young men here at the break of dawn making salah making their ancestors their forefathers proud pleasing Allah subhanahu wa ta'ala. Any of us have children boys over the age of 8 n 10 years old we need to roll them out of bed and get them into the masjid. This is the next generation. When a person grows up doing something, they usually grow old doing it. Alhamdulillah.

[Silence]

So this is an incredibly important narration, but it's a narration It's a statement of the prophet sallall.aii wasallam that is taken directly from the Quran. When we look at the prophet sallall.aii alaihi wasallam sunnah and we match it up with the Quran. We see that the relationship that the sunnah has with the Quran is in one of three ways always. There is no fourth to these three things. So if we say what is the relationship between the Quran and the prophet Sunnah we say that relationship is in one of three ways or all of those three ways sometimes. no fourth these are the only three ways that the sunnah has a relationship to the Quran. Number one, Allah says something in the Quran and the prophet sallall.aii wasallam repeats it as it is. He does not add to it. He does not detail it. It is kept as it is. But the prophet sallall.aii wasallam says it in different words. The second is that it is in the Quran and the prophet sallall.aii alaihi wasallam expounds upon it. So it's in the Quran generally it's mentioned it's alluded to it's gestured to and the prophet sallallahu alaii wasallam expounds upon it. The third is that it is not in the Quran. It's not in the Quran at all and the prophet sallall.aii alaihi wasallam mentions it and it's only found in the sunnah. Do we have examples of this? For instance, Allah subhanahu wa ta'ala says,.

[Silence]

Let's try it again. Say it. And our prophet sallall.aii wasallam saysith. So here we have the exact same thing being repeated in the Quran and in the Sunnah. The second something is mentioned generally in the Quran but it is expounded upon and detailed in the Sunnah.

[Silence]

Allah subhanahu wa ta'ala says the thief whether he be male or female you are commanded to cut their hand off their hands. Now if we took the the verse alone as it is, it would mean we would cut both their hands off from the shoulder. However, the prophet sallall.aii wasallam expounds upon this verse and he shows us that the cutting is from the wrist. It's never above the wrist. Number two, it is with the right hand. Number three, there is no cutting of the hand in anything that is stolen from a place that is not safeguarded or the item has to be worth more than a fourth of a gold coin of a din. These are things that are not found in the Quran. They are detailed in the Sunnah. The third, a ruling that is in the Sunnah. It is not in the Quran anywhere. It's nowhere in the Quran. Who can give us an example of this? A rajim is a good example. It was in the Quran and then it was later abregated. But let's go for something that was never a verse of the Quran. Something that every one of us practices and we know it to be the ruling of the Quran and Sunnah and it is something which none of us has ever done. I could probably swear right now between thea at thea between that none of us here in this room has ever done it and I'd probably be right for instance there's many examples but the one I have in mind for instance the one that the prophet himself gave saiam he tells us at no man is to ever try or attempt to separate between the Quran and Sunnah. Verily, there are things that I have brought in the Sunnah that are not in the Quran. And then he gives an example. He says, I have prohibited the eating of domestic donkey. Has any of us here ever eaten domestic donkey? Domesticated donkey meat. Any of us? No. We have not. Even if we went to live with the aboriges in Australia, we probably would not have eaten domesticated donkey meat. He says, "And that is not in the Quran." What about the permissibility of eating zebras? Is that permissible? Yes. Is that in the Quran? No. What about the permissibility of eating horse meat? Is that in the Quran? Horse meat? Yeah. idea when we have a famine one day, you're going to look at that horse a cheeseburger dripping with with all the sauces, right? The point is is that there are many rulings in the Sunnah that are now found in the Quran. Those are the three relationships shared by the Quran and Sunnah. Number one, it is what? You said what? Echo. Echoing an echo. That's good. Yes, that's a very good wording. He says, see, you're you're pretty pretty smart guy, mashallah. yes, to echo what is already in the Quran. Number two, number two is what? From over here. is to expound upon something. Or it could be the opposite. It could be that it's in the Quran mentioned very general and the prophet makes it specific like we we just heard with respect to the penalty of theft. Right? The Quran makes it very general but the prophet sallall.aii wasallam specifies it. Right? And the third is that there is something in the sunnah that is not found in the Quran at all. And this is why it is so dangerous to attempt to understand the Quran without deep intimate knowledge of the sunnah of the prophet sallall.aii alaihi wasallam because what he says is a derivative of the Quran and it is an addition to the Quran and it is an echo of the Quran. An example of this is the narration of anis. You may say for instance what does this have to do with the narration of anis at hand? Annis narrates that the messenger of Allah sallall.aii Wasallam said, "Whoever goes out to seek knowledge, we already know what knowledge is, right?" Okay? Whoever goes out and embarks on a journey to seek knowledge, then this person is considered to be on a path meaning they are in jihad until they return to their home. And so in this narration we have knowledge being a type of jihad. Is this found in the Quran? Is it in the Quran?

[Silence]

Allah subhanahu wa ta'ala tells us, "Oh prophet, fight against the disbelievers. ers and the hypocrites. How do we fight? How is the fight against the disbelievers? A physical one. And the fight against h the hipp h the hypocrites and hypocrisy. Is it a physical one or an intellectual one? A knowledge a knowledge fight. Allah subhanahu wa ta'ala says, "And it is not possible or probable that every single person will be able to go out in to battle." So we you are to designate a group from amongst every people, every community that will seek knowledge to hold that. And so here we have those who go to fight and those who stay to fight the intellectual knowledgebased fight. For this reason, the scholars agree that the student of knowledge and the scholar are to be paid from zakah. Even if they're wealthy, they are to be given regular payment from zak from regular payment from zaka even if they're wealthy as payment just a soldier or a you know a knight or a soldier or an archer or a general. They are paid when they go out to fight even if they're wealthy. This is not to take them out of poverty or to help them. This is their right. They earned this from.

[Arabic recitation]