We know that whatever is Sunnah is not Fardh and that raises a question. How do we treat the advice of the Prophet, peace be upon him. Are we to assume that these are recommendations, which we may adopt if we so please? Your detailed comments will be highly useful.
We have always tried to emphasize in these columns the sort of attitude a believer should have towards instructions given by the Prophet, peace be upon him. We have explained that following the Prophet, peace be upon him, is required of all Muslims. God tells us in the Qur’an:
“Whatever the Prophet bids you, you must do, and whatever he forbids you, you must abandon.” (59: 7)
This is a basic and clear instruction from which no believer may deviate. It is true that we sometimes default on doing something required by Islam. But that means a failure for which we are punishable unless God forgives us. It is for this reason that a Muslim always prays to be forgiven.
If this prompts some readers to ask about the commandments given to us by the Prophet, peace be upon him, and whether we have to follow them by way of duty, or they are only recommendations that we may adopt as we please, then an explanation is in order. When it is clear from the context that a particular order given by the Prophet, peace be upon him, is meant as a definitive order, then we have to follow it by way of duty. The Prophet, peace be upon him, for example, gives us the following instruction: “Pray in the manner you have seen me pray.” He also said at the time when he started his pilgrimage: “Learn from me your rituals.” God does not tell us in the Qur’an, how to pray, but He gives us clear orders that we must pray. The Prophet, peace be upon him, has shown us how to pray and given us this express order. It is obligatory for every Muslim that he should pray only in the manner the Prophet, peace be upon him, prayed. If he prays in some other form, his prayers will not be accepted as Islamic prayers. Similarly if he goes on pilgrimage without following the example of the Prophet, peace be upon him, his pilgrimage is not valid, although he may offer his worship in all sincerity. These are orders, which must be followed. If a Muslim does not follow them, he disobeys the Prophet, peace be upon him, and, in consequence, disobeys God.
There are, on the other hand, instructions given to us by the Prophet, peace be upon him, which merely indicate a preferable course of action. These should be taken as recommendations. It is the context, which determines whether a particular order points out a duty or a recommendation. But even when the Prophet, peace be upon him, is simply recommending to us a certain thing, we should follow his instructions. He only teaches us what is beneficial to us. God makes sure that we prosper when we follow the example of the Prophet, peace be upon him, and He rewards us for doing what the Prophet, peace be upon him, recommends us. Whether the recommendation by the Prophet, peace be upon him, relates to something of this world or to a matter of worship, we are certain to achieve the best results by following his advice. Those who do not wish to follow the Prophet, peace be upon him, can only blame themselves for the results. The following Hadith explains this in clear terms.
Ayesha, the Prophet’s wife, reports: “The Prophet, peace be upon him, did something and indicated that it is permissible. Some people, however, felt that they should not do it. This was communicated to the Prophet, peace be upon him. He spoke, starting with praising God, before saying: “What is the matter with certain people who feel that they are above doing something which I have done? By God, I know God better than them and I fear Him most.” [Related by Al-Bukhari, Muslim and An-Nasa’ie
In this report we are told of certain companions of the Prophet, peace be upon him, who, in their eagerness to maintain a high standard of devotion, felt that they should not do something which the Prophet, peace be upon him, did. In this particular report we are not told what was the thing which the Prophet, peace be upon him, indicated as permissible, but those people refrained from doing. Some commentators indicate that this relates to a particular action of one sort or another. It is perhaps more accurate to say that it particularly refers to three companions of the Prophet, peace be upon him, and their action.
Those three men went to the Prophet’s wives, asking them about his worship, how often he prayed and fasted voluntarily and how was his life at home with his wives. When they were given these details, they felt that such a standard of worship was not sufficient for them, although it might have been sufficient for the Prophet, peace be upon him. After all, God already forgave him, for any slip or error he might have made. They wanted to adopt a harder course of action. One of them pledged to fast every day of his life; the second indicated that he would be standing up in worship all night every night. The third pledged never to marry.
When the Prophet, peace be upon him, was told of this, he realized the danger it involved to the community of believers and to future generations. It is the sort of danger always associated with going to extreme. The Prophet, peace be upon him, has always indicated that Islam is an easy religion, with instructions to its followers that are easy to follow. Therefore, he wanted to make it absolutely clear that a middle course is the best course and that all Muslims must follow his example. When he stood on the pulpit to speak to his companions, he put the issue succinctly clear. He stated that he knew God better than all people and he feared Him most. To know God is to fear Him. For no one has true knowledge of God and continues to disobey Him. The better a person knows God the easier it is for him to do what he is bidden and to refrain from what he is forbidden.
Thus the Prophet’s actions and example show us our best course of action. When we follow it, we are certain to earn God’s pleasure. But those who thought little of the Prophet’s example could only think of ways, which did not take into account all factors that influenced people. They wanted to impose on themselves a very strict course. That is why the Prophet, peace be upon him, according to other reports of this Hadith, was very angry when he heard what they said. He told them that they must not impose their own restrictive view. They should follow his example. If he does something when he knows God best and fears Him most, then that which he does is certainly permissible and useful.
The Hadith, which we have quoted above, lays down a fundamental principle. It applies to all situations. Failure to follow the Prophet’s advice will deprive the person concerned from a certain benefit. The following Hadith can be given as an example of application of the earlier one. “Two men exchanged words of abuse at the Prophet’s place. One of them was very angry to the extent that his face swelled and changed color. The Prophet, peace be upon him, said: “I know a word which this man needs only to say in order to be relieved of what he is enduring.” A man went to him and told him what the Prophet, peace be upon him, said. He also advised him to seek refuge with God against the devil. The man said: "Is there anything wrong with me? Do you find me insane? Go away.” [Related by Al-Bukhari, Muslim and An-Nasa’ie].
It is clear that this man was in the flight of anger. The Prophet, peace be upon him, wanted to indicate to his companions that if a man is overwhelmed by anger he only needs to remember God and to seek refuge with Him against the devil and his instigation. However, the angry man was not prepared to listen to advice. That was the reason for his retorting violently when the Prophet’s companion communicated to him the Prophet’s advice. His failure to follow it, however, meant that his anger got the better of him. He could not think clearly. He did not earn any reward, which a believer would surely earn by following the Prophet’s advice. He must have regretted all that when he cooled down, but then regret may be to no avail. ~
In response to a question about non-Muslims being not allowed to enter the holy places in Saudi Arabia, I read that the city of Madinah also forbids entry to non-Muslims. However, to my knowledge, Madinah has a quite sophisticated international airport. A few years back, even a hijacked airliner, probably Russian, was allowed to land there with non-Muslims on board. Please clarify.
It is as we stated last time: Madinah is not allowed for non-Muslims within a 12 mile-radius. This in fulfillment to a prohibition order by the Prophet, peace be upon him, who says: “I am forbidding this city as God has made Makkah a forbidden-city.” There are clear signs on the roads approaching Madinah from all directions stating that non-Muslims are not allowed in the city. Hence, the prohibition is applied and there is no question about it.
It is true that Madinah has an airport, but it is located outside the precincts of the city. It is not part of it. Thus, it is not different from Jeddah airport, which lies within the Hill area. Moreover, it is only a semi-international airport with international flights coming only from Muslim countries.
It is only the Saudia and a few other airlines from Arab and Muslim countries that are allowed to land there. It is not a normal point of entry into the Kingdom, like Jeddah or Dhahran. International flights are received at Madinah airport mostly during the pilgrimage and Umrah seasons. As for the hijacked airliner, this is a case of an emergency that was dealt with in the proper way by the authorities. Certainly no non-Muslim on the plane was allowed in Madinah, unless that person needed urgent medical attention. ~
Many friends who are non-Muslims wonder why they are not allowed to visit Makkah and Madinah, while Muslims are allowed to visit their holy cities and shrines. Please comment.
To start with, the restriction on entry to Makkah and Madinah is not made by any political or human authority. Thus it cannot be questioned as though it is something that a government or a leader has put it in place. Nor can the argument hold that an equal treatment be given. Moreover, Muslims have not asked the authorities of any religious place to make that place open to them. They decide to invite visitors or prevent them. Suppose, for argument’s sake, that the Vatican authorities decide to ban non-Catholic people from visiting their city. Will anyone have the right to question them? It is their city and they do in it what they like.
Having said that, we may add that the prohibition gives a clear indication that God wants to keep Makkah a city for worship and security. As such it cannot be transformed into a tourist resort. That is totally unacceptable. The same applies to Madinah, which has been restricted to non-Muslims by none other than the Prophet, himself. When God and His Messenger decree something, the only thing open to us is to obey their decree. ~