In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and Messenger ﷺ.
Chapter: What Allah commanded of obedience to the Messenger of Allah ﷺ:
Imam al-Shafi’i devotes this chapter to explaining what Allah commanded of obedience to His Messenger ﷺ, and he cites proofs from the Noble Qur’an for the necessity of obeying him and following his Sunnah.
Evidence from the Qur’an for the obligation of obeying the Messenger ﷺ:
Imam al-Shafi’i cites verses of the Noble Qur’an indicating the obligation of obeying the Prophet ﷺ and following his Sunnah:
- “Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging allegiance to Allah. The hand of Allah is over their hands” (al-Fath 48:10): Imam al-Shafi’i explains that the Companions’ pledge of allegiance to the Messenger of Allah ﷺ is a pledge to Allah the Exalted, and that fulfilling it is obligatory, because the Messenger ﷺ conveys Allah’s commands from Him.
- “He who obeys the Messenger has obeyed Allah” (al-Nisa’ 4:80): Imam al-Shafi’i considers this verse explicit and clear regarding the obligation of obeying the Messenger ﷺ, and that obeying him is obeying Allah the Exalted.
- “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission” (al-Nisa’ 4:65): Imam al-Shafi’i explains that this verse was revealed concerning a dispute between al-Zubayr and a man of the Ansar, and that it negates faith from whoever does not make the Messenger of Allah ﷺ judge in what they dispute over, finds discomfort within himself at his judgment, and does not submit completely. He stresses that this covers every dispute, disagreement, and contention, whether in matters of belief, practice, worship, or conduct. He explains that the Prophet’s judgment ﷺ in this incident was a Sunnah from him, not a ruling stated in the Qur’an, yet it is binding like a ruling of the Qur’an.
- “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another” (al-Nur 24:63): Imam al-Shafi’i explains that this verse teaches the believers proper manners in addressing the Messenger ﷺ and obliges them to respond to his call. He cites the saying of Allah the Exalted: “O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life” (al-Anfal 8:24).
- “So let those beware who dissent from his order, lest fitnah strike them or a painful punishment” (al-Nur 24:63): Imam al-Shafi’i warns against opposing the command of the Messenger of Allah ﷺ, and cites the saying of Imam Ahmad: “Do you know what the fitnah is? The fitnah is shirk. Perhaps if he abandons part of his command, some deviation will fall into his heart and he will be destroyed.”
- “And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. But if the right is theirs, they come to him in prompt obedience” (al-Nur 24:48-49): Imam al-Shafi’i explains that these verses condemn the hypocrites who turn away from the judgment of Allah and His Messenger ﷺ when the judgment is against them, and submit to it when it is in their favor. He stresses the obligation of making the Book and the Sunnah the judge in every matter of dispute.
- “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error” (al-Ahzab 33:36): Imam al-Shafi’i explains that this verse negates any choice for the believer after Allah and His Messenger ﷺ have decided, and obliges him to submit and comply.
- “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger” (al-Nisa’ 4:59): Imam al-Shafi’i explains that this verse makes obedience to Allah and obedience to His Messenger ﷺ obligatory, and obliges referring back to the Book and the Sunnah in disputes.
The protection (‘ismah) of the Prophet ﷺ:
Imam al-Shafi’i affirms the protection of the Prophet ﷺ, citing the saying of Allah the Exalted: “O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people” (al-Ma’idah 5:67). He explains that this protection includes his being protected from anyone leading him astray from the revelation, and that everything among his sayings, actions, and judgments which revelation did not come down to change is revelation from Allah the Exalted.
The Prophet ﷺ follows the revelation:
Imam al-Shafi’i affirms that the Prophet ﷺ follows the revelation and brings nothing of his own, citing the sayings of Allah the Exalted: “Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah” (al-An’am 6:106); “Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know” (al-Jathiyah 45:18); “And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path” (al-Shura 42:52); and “And if it was not for the favor of Allah upon you 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 Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great” (al-Nisa’ 4:113).
After Imam al-Shafi’i, may Allah have mercy on him, reviewed examples from the Qur’an and the Sunnah of the Sunnah specifying the generality of the Qur’an, he set out to explain that Allah the Exalted made it obligatory in His Book to follow the Sunnah of His Prophet ﷺ, and he proved this with many verses of the Noble Qur’an, together with important clarifications:
- Obedience to the Messenger ﷺ joined with obedience to Allah: Imam al-Shafi’i took as evidence numerous verses that join obedience to the Messenger ﷺ with obedience to Allah the Exalted, such as: “So believe in Allah and His messengers,” “O you who have believed, believe in Allah and His Messenger,” “The believers are only those who believe in Allah and His Messenger,” “O you who have believed, obey Allah and obey the Messenger,” and “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions” (al-Nisa’ 4:69). Imam al-Shafi’i explains that these verses show that faith in Allah is not complete without faith in His Messenger ﷺ and obedience to him, and that obeying the Messenger is in reality obeying Allah.
- The wisdom in the Qur’an is the Sunnah: Imam al-Shafi’i took as evidence verses that mention “wisdom” alongside the Book, such as: “And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom,” “And Allah has revealed to you the Book and wisdom,” and “And remember what is recited in your houses of the verses of Allah and wisdom.” He clarifies that “wisdom” here is the Sunnah of the Messenger of Allah ﷺ, and that it was sent down from Allah the Exalted, as stated in the hadith: “Indeed, I have been given the Qur’an and something like it along with it.” This shows that the Sunnah is revelation from Allah the Exalted like the Qur’an.
- The obligation of referring to Allah and the Messenger in disputes: Imam al-Shafi’i took as evidence the saying of Allah the Exalted: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result” (al-Nisa’ 4:59). He explains that referring to Allah means returning to His Book, and referring to the Messenger ﷺ means returning to his Sunnah. He stresses that whoever does not do this is not a believer in Allah and the Last Day. He also clarifies that obedience to those in authority is restricted by obedience to Allah and His Messenger, and is not absolute obedience.
- No choice remains after Allah and His Messenger have decided: Imam al-Shafi’i took as evidence the saying of Allah the Exalted: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error” (al-Ahzab 33:36). He explains that this verse negates any choice for the believer after Allah and His Messenger ﷺ have decided, and obliges him to submit and comply with their command. This is decisive evidence for the obligation of following the Sunnah.
- Warning against opposing the Messenger’s command: Imam al-Shafi’i took as evidence the saying of Allah the Exalted: “So let those beware who dissent from his order, lest fitnah strike them or a painful punishment.” He cites the saying of Imam Ahmad: “Do you know what the fitnah is? The fitnah is shirk. Perhaps if he abandons part of his command, some deviation will fall into his heart and he will be destroyed.” This shows the gravity of opposing the command of the Messenger ﷺ.
- The obligation of submitting to the Messenger’s judgment: Imam al-Shafi’i took as evidence the saying of Allah the Exalted: “And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. But if the right is theirs, they come to him in prompt obedience.” He explains that these verses condemn the hypocrites who turn away from the judgment of Allah and His Messenger ﷺ when it is against them, and submit to it when it is in their favor. He stresses the obligation of making the Book and the Sunnah the judge in every matter of dispute, and that the true believer is the one who submits to the judgment of Allah and His Messenger in all circumstances.
- The protection of the Prophet ﷺ: Imam al-Shafi’i affirms the protection of the Prophet ﷺ, citing the saying of Allah the Exalted: “O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.” He clarifies that this protection includes his being protected from anyone leading him astray from the revelation, and that everything among his sayings, actions, and judgments which revelation did not come down to change is revelation from Allah the Exalted. He explains that Allah testified to his guidance and his holding fast to what He commanded him, as in the saying of Allah the Exalted: “And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path.”
- The Prophet ﷺ follows the revelation: Imam al-Shafi’i affirms that the Prophet ﷺ follows the revelation and brings nothing of his own, citing verses such as: “Follow what has been revealed to you from your Lord,” “Then We put you on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know,” and “And if it was not for the favor of Allah upon you 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 Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.”
Summary:
- The obligation of obeying the Messenger ﷺ: This principle was explained in detail, with proof from the noble verses that join obedience to the Messenger with obedience to Allah, oblige compliance with his command, and warn against opposing him.
- The standing of the Prophetic Sunnah: It was clarified that the Sunnah is the second source of legislation, that it explains the Book of Allah, and that it is revelation from Allah the Exalted.
- The protection of the Prophet ﷺ: His protection ﷺ in conveying the revelation and in his sayings, actions, and judgments was affirmed.
- The Prophet ﷺ follows the revelation: It was shown that the Prophet ﷺ follows the revelation and brings nothing of his own.
- Referring to Allah and the Messenger in disputes: The obligation of returning to the Book and the Sunnah in disagreement and dispute was clarified.
- No choice remains after Allah and His Messenger have decided: It was shown that a believer may not oppose the command of Allah and His Messenger ﷺ.
All parts of Summary of the Explanation of al-Shafi'i's al-Risala by Dr. Yasir Burhami