u/just_a_homie_

I have observed a lot of posts disregarding the sunnah as a whole or partially, either as a valid source in our religion, or doubting the methods of authenticity and so on. So I want to share some ayat from the Quran mentioning the status and importance of sunnah and following it. I will be proving reference and translation

Sunnah is a revelation
Surah Najm ayah 3-4
"Nor does he speak of (his own) desire. (3) It is only an Inspiration that is inspired."

Allah commanded us to obey and follow His Messenger صلى الله عليه وسلم
Surah Ale Imran ayah 132
"And obey Allah and the Messenger (Muhammad صلى الله عليه وسلم) that you may obtain mercy."

Also in Surah Ale Imran ayah 31-32
"Say (O Muhammad صلى الله عليه وسلم to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful." Say (O Muhammad صلى الله عليه وسلم): "Obey Allah and the Messenger (Muhammad صلى الله عليه وسلم)." But if they turn away, then Allah does not like the disbelievers. "

A side benefit: Many scholars call this ayah(31) as the ayah of test(آية الامتحان) because if one claims to love Allah then it is incumbent that he shows his obedience to the His Messenger صلى الله عليه وسلم. So if one claims that obedience to the Messenger was only in his lifetime then how can we prove our love for Allah without following His Messenger. This also shows that some parts of the Qur'an is not applicable till the end of time.

Surah Nisa ayah 59
"O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (59)"
So the obedience of Allah and His Messenger صلى الله عليه وسلم is absolute unlike the obedience to people in authority. And in case of dispute we are to return to Allah and His Messenger صلى الله عليه وسلم. This is also an argument against the claim previously mentioned.

Sunnah explains the Quran
Surah Nahl Ayah 64
"And We have not sent down the Book (the Quran) to you (O Muhammad صلى الله عليه وسلم), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe. "
So one of the tasks of the Prophet صلى الله عليه وسلم was to explain the Quran. If they claim that Quran is easy to understand(which is true in core of the religion and its message but not in particulars), then there was no need for the Prophet to be sent to explain it to them, since Qur'an was revealed in their own language.

Some additional points
Allah command us to not go against the Prophet and his companions. Going against them is a path to hellfire. As Allah says in Surah Nisa ayah 115
"And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (115) "
It is well known and mass transmitted that the companions of the Prophet used his traditions, his sayings, actions, approval as proofs in our religion, apart from Qur'an and even used those to understand ayaat of Qur'an. They were the first of believers of this ummah, so going against their way is path to destruction and hellfire.

Secondly,
For the Qur'an to be preserved, its meaning has to be preserved. So the arabic language at the time of the revelation of the Quran has to be preserved. If language can be preserved, so can ahadith of the Prophet صلى الله عليه وسلم

Thirdly,
It is impossible to understand all of the meaning of Qur'an just by Qur'an and arabic langauge. A very famous example is the ayah in Surah An'am
"الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ"
A common person who does not know sunnah, cannot tell what is intended by the word ظُلْم in this ayah. Even the sahaba misunderstood the ayah in the first place(even though it was revealed in their langauge) then went to the Prophet صلى الله عليه وسلم to consult as recorded in Sahih Al-Bukhari 6918. Those who know arabic language and balagha would understand why the sahaba first misunderstand(hint: a negation followed by an indefinite).

May Allah keep us steadfast on the straight path and grant us tawfeeq to follow the Messenger صلى الله عليه وسلم and his companions رضي الله عنهم

The Fragrance of Prophet Muhammad صلى الله عليه وسلم
 
Narrated Abu Juhaifa:
وَقَامَ النَّاسُ فَجَعَلُوا يَأْخُذُونَ يَدَيْهِ، فَيَمْسَحُونَ بِهَا وُجُوهَهُمْ، قَالَ فَأَخَذْتُ بِيَدِهِ، فَوَضَعْتُهَا عَلَى وَجْهِي، فَإِذَا هِيَ أَبْرَدُ مِنَ الثَّلْجِ، وَأَطْيَبُ رَائِحَةً مِنَ الْمِسْكِ‏.‏
.. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice, and its smell was nicer than musk. Reference  : Sahih al-Bukhari 3553
 
Anas b. Malik reported that 
قَالَ دَخَلَ عَلَيْنَا النَّبِيُّ صلى الله عليه وسلم فَقَالَ عِنْدَنَا فَعَرِقَ وَجَاءَتْ أُمِّي بِقَارُورَةٍ فَجَعَلَتْ تَسْلُتُ الْعَرَقَ فِيهَا فَاسْتَيْقَظَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏ “‏ يَا أُمَّ سُلَيْمٍ مَا هَذَا الَّذِي تَصْنَعِينَ ‏”‏ ‏.‏ قَالَتْ هَذَا عَرَقُكَ نَجْعَلُهُ فِي طِيبِنَا وَهُوَ مِنْ أَطْيَبِ الطِّيبِ ‏.‏
Allah’s Apostle (ﷺ) used to come to our house and there was perspiration upon his body. My mother brought a bottle and began to pour the sweat in that. When Allah’s Apostle (ﷺ) got up he said:
Umm Sulaim, what is this that you are doing? Thereupon she said: That is your sweat which we mix in our perfume and it becomes the most fragrant perfume. Reference  : Sahih Muslim  5761

Anas bin Maalik Radiyallahu ‘Anhu says:
“I remained in the service (of Rasulullah Sallallahu ‘Alayhi Wasallam for ten years. He never once told me ‘Oof’. When I did something, he never asked me, why did you do so? When I did not do a certain task, he never asked me why I did not do it. Rasulullah Sallallahu ‘Alayhi Wasallam had the best character among all people. (and also possessed the most excellent features, so much so,) that I never felt a silk cloth, nor pure silk, nor any other thing softer than the palm of Rasulullah Sallallahu ‘Alayhi Wasallam. Nor did I smell any musk or any other fragrance, more sweet smelling than the sweat of Rasulullah Sallallahu ‘Alayhi Wasallam”. Shumail Tirmidhi  : Book 48, Hadith 345

Sayyidah Ummul Momineen Ayesha رضیﷲ** **عنها said:
قبض رسول الله صلی اللہ علیہ وسلم وراسه بين سَحرِى و نَحرِى قالت فلما خرجت نفسه لم اجد ريحا قط اطيب منها،
The day Rasool صلی اللہ علیہ وسلم passed away, the blessed head of Rasool صلی اللہ علیہ وسلم was rested between my throat and chest, a beautiful fragrance bursted at the time of the departure of the soulfrom the blessed body of Rasool صلی اللہ علیہ وسلم which I had never smelled before۔
[Musnad Ahmad 6/121-122, Musnad Al Bazzar 851, Isnad Sahih, Az Ghulam Mustafa Zaheer in Al Wafat un Nabi صلی اللہ علیہ وسلم, quote translated by  Abdul Aziz Akhtar]

Ibn Hajr al Asqalani said:
وروى أبو يعلى والبزار بإسناد صحيح، عن أنس رضي الله تعالى عنه : كان رسول الله صلى الله تعالى عليه وسلم إذا مر في طريق من طرق المدينة وجد منه رائحة المسك: فيقال: مر رسول الله صلى الله عليه وسلم من هذه الطريق .
It is narrated by Abu Yala and al Bazzar with an authentic chain from Anas may Allah be pleased with him When the Messenger of Allah peace be upon him passed by one of the roads of Medina, (people will smell) the smell of musk from it: they would say, the Messenger of God, may God bless him and grant him peace, passed by this road.
(Fath al Bari 6/663, the chain is also authenticated by al Ayni in Umdatul Qari 16/108, and Nawab Siddique Hassan Khan in السراج الوهاج في كشف مطالب مسلم بن الحجاج شرح مختصر صحيح مسلم 6/311)

Al Ayni said:
قالت العلماء: كانت هذه الريح الطيبة صفته صلى الله تعالى عليه وسلم، وإن لم يمس طيبا، ومع هذا فكان يستعمل الطيب في كثير من الأوقات مبالغة في طيب ريحه لملاقاة الملائكة، وأخذ الوحي الكريم، ومجالسة المسلمين
The scholars said: This good smell was characteristic of Prophet Peace be upon him, even if he did not touch the perfume, and despite this (his own fragrance), he used perfume many times to exaggerate the goodness of his smell to meet angels, take the noble revelation, and to sit with Muslims. (Umdatul Qari 16/108)

Ibn Abdil Barr said:
كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعْرَفُ خُرُوجُهُ بِرَائِحَةِ الطِّيبِ إِذَا خَرَجَ إِلَى الصَّلَاةِ وَإِذَا مَشَى وَقَدْ
Prophet peace be upon him would be identified through his good fragrance when he used to go out for Salaah..
الاستذكار (3/ 271

Ibn Umar reported: The Prophet, peace and blessings be upon him, said, “Verily, modesty and faith come together. If one of the two is missing, so is the other.”

Source: al-Adab al-Mufrad lil-Bukhārī 1313 | Grade: Sahih (authentic) according to Al-Albani

Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, every religion has a character and the character of Islam is modesty.”

Source: Sunan Ibn Mājah 4182 | Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani
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ofc, there is a possibility that someone is a revert, 1 day ago, or a woman and it is her last day without hijab, and regrets it in the heart, but we judge on what’s apparent and someone’s current actions.

these are just very good hadiths to know to help increase our iman, buuuuuut… and also to refute “moderate muslims” arguments.

also mini-rant, how all these compassionate imams that “care soo much to increase people’s iman” always reminding about doing dhikr, reading Qur’an, being nice, don’t think you’re better than others, but skip out on this super important part of Islam, so important that this is the character of ISLAM itself (among other important topics too).

lastly, i believe the actual word in the hadith is “haya”, if i recall right haya means more than just modesty, it’s like a type of shyness and the root word comes from life or something. if there’s anyone who wants to share info on the word haya plz do or share a vid on the topic (from a credible, non-watering-down sheikh, in english) bc i want to learn more about this important part of our religion.

The Companions and the Successors used to hope that the fever of a single night would serve as expiation for past sins.

(Al-Hasan al-Basri, may Allah have mercy on him | Zawā'id al-Zuhd by 'Abdullāh ibn Aḥmad: 1600)

The Nature of The People of Low Character

Ibn al Qayyim said:

"وهكذا كثير من النّاس يسمعُ منك ويرى من المحاسن أضعافَ المساوئِ فلا يحفَظُها، ولا يَنْقُلُهَا، ولا تُنَاسِبُهُ"

Many people listen to you and observe your good traits, which far outnumber your faults yet they do not retain them, nor do they share them with others, because such virtues do not align with their own character.

Then he said:

"فإذا رأى سَقْطَةً، أو كَلِمَةً عَوْرَاءَ، وجد بُغيتَهُ وما يُناسبُها، فجعلها فَاكِهَتَهُ وَنُقْلَهُ"

But when they witness a mistake or an inappropriate word from you, they find precisely what they had been searching for what matches their own low nature and they turn it into their source of amusement and gossip.

Source: Madarij al-Salikin (1/406)

The story of the Sahaabi who used to make the Prophet (Sallallahu Alaihi Wasallam) laugh.

A man had the nickname Himaar and he used to give the Prophet (blessings and peace of Allah be upon him) a gift of a vessel of ghee and a vessel of honey. When the owner thereof came to ask him to pay for these things, he would bring him to the Messenger of Allah (blessings and peace of Allah be upon him) and say: O Messenger of Allah, give this man the price of his goods, and the Messenger of Allah (blessings and peace of Allah be upon him) would do no more than smile and give instructions that he be paid. One day he was brought to the Messenger of Allah (blessings and peace of Allah be upon him) having drunk alcohol. A man said: O Allah, curse him, how often he is brought to the Messenger of Allah (blessings and peace of Allah be upon him)! But the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not curse him, for he loves Allah and His Messenger.”

Abu Ya‘la in his Musnad (176), Abu Nu‘aym in al-Hilyah (3/228) and ad-Diya’ in al-Mukhtaarah (92) Al-Haythami said in al-Majma‘ (4/148): It was narrated by Abu Ya‘la and its men are the men of as-Saheeh.

He (may Allah be pleased with him) would do that by way of joking with the Prophet (blessings and peace of Allah be upon him) and wanting to make him happy, and the Prophet (blessings and peace of Allah be upon him) would approve of that and laugh, and would not criticise him for it, and he would pay off on his behalf what he had bought and given to him as a gift, and he knew that he only did that out of love for the Messenger of Allah (blessings and peace of Allah be upon him).

Commentary on the hadith in Fath al-Baari and in al-Isaabah fi Tamyeez as-Sahaabah (6/366)

How Did Amr Ibn ِAl‑As (رضي الله عنه) Conquer Egypt?

He is Amr ibn al‑As ibn Waʾil al‑Sahmi al‑Qurashi (رضي الله عنه), known as Abu Abd Allah and one of the renowned strategists of the Arabs. He was decisive, resolute, and astute. Once among the fiercest pagans opposing Islam, Allah guided him to embrace Islam during the Treaty of Hudaybiyah.

The Prophet ﷺ trusted him so much that he appointed him commander of the Dhat al‑Salasil expedition, under whose command were Abu Bakr Siddique (رضي الله عنه) and Umar Ibn Khattab (رضي الله عنه).

Amr Ibn al‑As (رضي الله عنه) was one of the foremost commanders of the Islamic conquests. He took part in the conquest of Greater Syria during the caliphates of Abu Bakr and Umar (رَضِيَ اللَّهُ عَنْهُمْ). After the Muslims conquered Jerusalem and Umar Ibn Khattab (رضي الله عنه) received its keys, Amr ibn al‑As (رضي الله عنه) sat privately with him, urging him to conquer Egypt, extolling how easy it would be. He persisted until Umar (رضي الله عنه) granted permission.

Umar Ibn Khattab (رضي الله عنه) placed Amr Ibn Al-Aas (رضي الله عنه) in command of four thousand fighters and dispatched him, informing him that he would send a letter clarifying whether to proceed or withdraw. If the order was to withdraw but the army had already entered Egyptian territory, he could rely on Allah and continue. It is said the letter reached Amr Ibn Al-Aas (رضي الله عنه) just before entry, but he delayed reading it until they had crossed the border and then pressed on.

What drove Amr Ibn al‑Aas (رضي الله عنه) to convince Umar Ibn Khattab (رضي الله عنه) to conquer Egypt was that he had visited it in pre‑Islamic times.

He knew its conditions: political turmoil, the weakness of Roman authority, the frailty of their armies, and the people’s resentment of oppressive rulers, all factors that would ease the conquest. Add to this its abundant resources and fertile land, and above all, seeking Allah’s pleasure and bringing its people into the true faith.

Governance of Amr Ibn Al-Aas (رضي الله عنه) on Egypt was marked by justice, tolerance, compassion, and great wisdom. A hallmark was fair judiciary: he established permanent, organized courts and appellate courts. When a case involved both a Muslim and a Copt, Coptic authorities could intervene, something unknown under Roman rule despite shared Christianity.

He greatly respected Egyptian customs and beliefs, forbidding only one cruel practice: annually kidnapping a beautiful girl and throwing her into the Nile to appease the Nile god for high floodwaters, an ancient tradition because such practices would never be tolerated in Islam and Muslims, to please a diety you have to kill a living human as our Prophet Muhammad ﷺ forever stopped the Makkan pagan polytheists from the burial of female infants/newborn girls.

His justice extended to allowing Copts to freely choose their patriarch, a policy Umar Ibn Khattab (رضي الله عنه) followed when he conquered Jerusalem, and permitting them to build churches in the new Islamic city he founded.

Most Important Achievements of Amr ibn al‑As (رضي الله عنه) in Egypt:

1. The conqueror and first governor, ruling twice for a long period.

2. Spread security and safety throughout the land.

3. Granted Copts religious freedom they had lacked, restoring Patriarch Benjamin from exile in Wadi al‑Natrun to the Church of Alexandria, winning Egyptians hearts.

4. Implemented financial and administrative reforms across the state apparatus, employing Copts in them.

5. Founded the city of al‑Fustat, making it Egypt’s Islamic capital, and built his mosque at its center, the first mosque in Africa, still standing today.

6. Dug a canal linking the Nile to the Red Sea by order of the Commander of the Faithful Umar Ibn Khattab (رضي الله عنه) to facilitate travel and trade between Egypt and Arabia, and it became known as Khalij Amir al‑Mu'mineen.

[Source: Who Muhammad ﷺ is Team]

[References: Al-Maqrizi Al-Khitat Wa al-Athar pg.231! Al-Gawzi, Al-Montazim, pg.532-534 & Al-Tabari History of the Kings pg.862].

Imam Sufyan Ath-Thawri (رحمه الله) was asked about the saying of Allah, and man was created weak. What is meant by weak?

So Sufyan Ath-Thawri (رحمه الله) replied:

A women passes by a man, and the man cannot prevent himself from looking at her, and he attains no benefit by looking at her. Is there anything weaker than this?

[Hilyatul-Awliya 7/68]

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَـٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ ٣٠

O Prophet! Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.

[Surah An-Noor verse 30]

Ibn Taymiyyah Rahimahullah narrates from a shaykh who interacted with the jinn:

"The jinn present to him a shining vision like water or glass reflecting whatever knowledge he desires. He then informs people of it. Likewise, they transmit to me the words of my companions who seek my help; I reply, and they carry my answer back."

— Majmūʿ al-Fatāwā (11/309)

Understanding the Hadith: “Fight until they say Lā ilāha illallāh” –

Classical scholars like Shaykh al-Islam Ibn Taymiyyah and the very context of the Qur’an and Sunnah provide a necessary clarification.

A. Ibn Taymiyyah (Majmu’ Fatawa 19/20) explains:

وَقَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {أُمِرْت أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إلَهَ إلَّا اللَّهُ...} مُرَادُهُ قِتَالُ الْمُحَارِبِينَ الَّذِينَ أَذِنَ اللَّهُ فِي قِتَالِهِمْ لَمْ يُرِدْ قِتَالَ الْمُعَاهَدِينَ الَّذِينَ أَمَرَ اللَّهُ بِوَفَاءِ عَهْدِهِمْ.
“The saying of the Prophet (peace be upon him), ‘I have been commanded to fight people until they testify…’ refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those with whom we have a covenant, for Allah commands us to fulfill our covenant.”

In other words, the command is contextual – aimed at hostile, belligerent tribes who broke treaties or initiated aggression, not peaceful non-Muslims or those under treaty protection.

B Ibn Abbas (RA) – recorded in Sahih Bukhari – states clearly:

كَانَ الْمُشْرِكُونَ عَلَى مَنْزِلَتَيْنِ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُؤْمِنِينَ: كَانُوا مُشْرِكِي أَهْلِ الْحَرْبِ يُقَاتِلُهُمْ وَيُقَاتِلُونَهُ، وَمُشْرِكِي أَهْلِ الْعَهْدِ لاَ يُقَاتِلُهُمْ وَلاَ يُقَاتِلُونَهُ.
“The pagans were of two types regarding the Prophet and the believers: those with whom they were at war they fought him and he fought them and those with whom they had a treaty he did not fight them, nor did they fight him.”

C. Allah says: in al Quran 60:8-9

8. Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.

9. Allah only forbids you from befriending those who have fought you for ˹your˺ faith, driven you out of your homes, or supported ˹others˺ in doing so. And whoever takes them as friends, then it is they who are the ˹true˺ wrongdoers.

D. Conclusion:

The Prophet’s command was never a blanket order to attack all non-Muslims; rather, it was a wartime directive against active enemies of the Muslim community. This aligns with Qur’anic verses that command justice and kindness toward peaceful non-Muslims (Quran 60:8-9).