Understanding the Hadith: Cling to Sunnah & the Caliphs’ Way

Exploring the Hadith: “Cling to My Sunnah & the Sunnah of the Caliphs

Islam was perfected when Prophet Muhammad (peace be upon him) was alive. After the completion of Islam, adding anything of one’s own is considered an innovation (Bid’ah). The Prophet (PBUH) said that any innovation is misguided and leads to hell. If creating new practices and thoughts in the religion after his death is pure deviation, how careful were the rightly guided Caliphs and the companions regarding this? Any differences seen among them were due to their understanding of the texts and their ijtihad. Let us now understand the meaning and implications of a famous Hadith, which many people either misunderstand or deliberately misinterpret to confuse the masses.

Hadith and its Translation:
حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ، ثَنَا الْعَبَّاسُ بْنُ مُحَمَّدٍ الدُّورِيُّ ، ثَنَا أَبُو عَاصِمٍ ، ثَنَا ثَوْرُ بْنُ يَزِيدَ ، ثَنَا خَالِدُ بْنُ مَعْدَانَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ ، قَالَ : صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الصُّبْحِ ، ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً وَجِلَتْ مِنْهَا الْقُلُوبُ وَذَرَفَتْ مِنْهَا الْعُيُونُ ، فَقُلْنَا : يَا رَسُولَ اللَّهِ كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا ، قَالَ : ” أُوصِيكُمْ بِتَقْوَى اللَّهِ ، وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ ، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا ، فَعَلَيْكُمْ بِسُنَّتِي ، وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ ، فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ”
Translation:
It is narrated from ‘Irbad bin Sariyah that one day the Messenger of Allah (PBUH) led us in the Fajr prayer. Afterward, he turned towards us and delivered a powerful sermon, which made our hearts tremble and our eyes tear. Some of the companions said: “O Messenger of Allah, this seems like a farewell sermon. Please advise us.” He replied: “I advise you to fear Allah, to listen and obey, even if a slave from Abyssinia is made your ruler. Whoever lives after me will witness many differences, so hold fast to my Sunnah and the Sunnah of the rightly guided Caliphs. Bite into it with your molar teeth. Beware of newly introduced matters, for every innovation is misguided.”

Sources:
Sunan al-Tirmidhi: 2676, Sunan Abu Dawood: 4607, Sahih Ibn Hibbān: 5, Ibn Majah: 43,44, Musnad Ahmad: 16692, 16694, Mishkāt al-Maṣābīḥ 165, Mustadrak al-Ḥākim: 334, Sunan al-Dārimī, etc.

Ruling:
When a hadith is from a book other than Sahih Bukhari and Sahih Muslim, it is essential to know its authenticity. This particular hadith, narrated by ‘Irbad bin Sariyah, has no defect in its chain of narration, and it is considered authentic. Shaykh al-Albani has classified it as Sahih in Sahih Tirmidhi, Sahih Abu Dawood, Sahih Ibn Majah, and Silsilat al-Sahīhah. It has also been authenticated by Shaykh al-Islam in Majmū’ al-Fatāwā, Ibn al-Mulaqqan in al-Badr al-Munīr, Ibn Ḥibbān in his Sahīh, Hafiz Ibn Ḥajar in Muwāfaqah al-Khabar al-Khabar, Ibn ʿAbd al-Barr in Jāmi’ Bayān al-‘Ilm, and others. Some scholars have even classified it as Hasan. In any case, this hadith is authoritative.

Explanation of the Hadith:

Three terms in this hadith require clarification to understand its true meaning. Let’s explain them to ensure a correct understanding:

1. Sunnah: The literal meaning of Sunnah is “path” or “way.” In the terminology of the scholars of Hadith, Sunnah refers to the sayings, actions, approvals, and qualities of the Prophet Muhammad (PBUH). The term Hadith is used to refer to these four aspects attributed to the Prophet. Therefore, Sunnah is specifically the way of life followed by the Prophet Muhammad (PBUH).
   
2. Bid’ah (Innovation): The literal meaning of Bid’ah is to create something in a manner that has no previous example. In the religious context, it refers to introducing new practices or beliefs in religion that have no basis in the Qur’an or Sunnah.
   
3. Khilaafah (Caliphate): The Khulafā’ al-Rāshidīn (Rightly Guided Caliphs) mentioned in the hadith refer to the first four caliphs: Abu Bakr, Umar, Uthman, and Ali (may Allah be pleased with them). Their caliphate lasted for 30 years, as the Prophet Muhammad (PBUH) said: “The caliphate of Prophethood will last for thirty years, then Allah will give dominion to whoever He wills.” (Sahih Abu Dawood: 4646)
   

Meaning of the Hadith:

The hadith advises the Muslims to fear Allah and follow the leader’s commands, even if the ruler is from an unlikely background (such as a slave). It emphasizes the importance of adhering to the Sunnah of the Prophet Muhammad (PBUH) and the Sunnah of the Rightly Guided Caliphs (Abu Bakr, Umar, Uthman, and Ali). These caliphs were the ones who followed the Sunnah of the Prophet Muhammad (PBUH) closely. The hadith also warns against introducing new matters into the religion (innovation), as every innovation is misguided and leads to hell.

Sunnah of the Prophet and the Sunnah of the Caliphs:
The question may arise: Is there a separate Sunnah of the Prophet and a separate Sunnah of the Caliphs? The answer is no. The Sunnah of the Prophet Muhammad (PBUH) is the same as the Sunnah of the Rightly Guided Caliphs, because they adhered to the Prophet’s teachings. Any actions of the Caliphs that may seem new are their personal ijtihad (juridical reasoning) but did not constitute new innovations in the religion. The status of the four caliphs is very high, as they are part of the ‘Ashara Mubashshira (the ten companions promised paradise). However, they were humans, and like any human, mistakes could occur, but such mistakes do not affect their rank.

In another hadith, the Prophet Muhammad (PBUH) said about Uthman (may Allah be pleased with him):
“Whatever Uthman does after this day will not harm him.” (Sahih Tirmidhi: 3701 – Hasan)

The Views of Scholars Regarding the Necessity of Following the Sunnah of the Caliphs:

(1) Allama Nasiruddin Albani (رحمہ اللہ) said: “The Sunnah to be followed from the Caliphs will be that which is established from the Messenger of Allah (ﷺ).” (Al-Silsilah Al-Dha’ifah 1/51-53)

(2) Allama Sanaani (رحمہ اللہ) said: “The Sunnah of the rightly guided Caliphs refers to the practice that aligns with the way of the Prophet (ﷺ), particularly in matters like fighting against the enemies and strengthening the symbols of Islam. This hadith is general for all the rightly guided Caliphs and should not be restricted to just the two (Abu Bakr and Umar). It is a known rule in Islamic jurisprudence that no rightly guided Caliph ever enacted anything in opposition to the Prophet’s way.” (Subl al-Salam 1/493)

(3) Ibn Hazm (رحمہ اللہ) wrote in Al-Ahkam fi Usul al-Ahkam that there are three possible interpretations of this hadith:

• The actions in which the Caliphs disagreed should all be considered part of the Sunnah, which is impossible because some actions are in agreement while others contradict.
• Alternatively, one might follow the actions they agree with, but this would go against the idea of following their Sunnah.
• The only valid option is to take those actions on which there was consensus among the Sahabah, since the consensus of the Caliphs is not separate from the consensus of the Sahabah.

(4) Imam Shawkaani (رحمہ اللہ) said in Al-Fath al-Rabbani: “The Sunnah is the way of life; the instruction to follow my way and that of the rightly guided Caliphs refers to the same thing. Their way was exactly that of the Prophet (ﷺ), as they were extremely keen on following the Sunnah in all matters, avoiding any deviation from it, even in minor issues. They would not oppose the Sunnah, so how could they in larger matters? When they found no guidance in the Book of Allah or the Sunnah of the Messenger of Allah, they would act after consulting and reflecting, and their judgment, in the absence of direct evidence, would also serve as a valid source of guidance.” (Although, the hadith of Mu’adh ibn Jabal regarding this is weak and not a basis for argument.)

From these opinions of scholars, it becomes clear that the way of the Caliphs is the same as that of the Prophet (ﷺ). However, any actions of the Caliphs that contradict the Sunnah or are not supported by the Qur’an and Hadith will be disregarded. What remains valid are those actions on which the Sahabah had consensus, and similarly, the statements of the Sahabah are also valid as long as they do not contradict the divine texts.

Is the Sunnah of the Caliphs the Same as that of the Prophet (ﷺ)?

The way of the Sahabah or the rightly guided Caliphs is the same as that of the Prophet (ﷺ), as they sought solutions to all matters in the Qur’an and Sunnah. No Caliph introduced a new method; in fact, they were far more dedicated to following the Qur’an and Sunnah than anyone else. The words “Sunnah” and “Sunnah of the Caliphs” in this hadith have led some people to mistakenly believe that they refer to separate Sunnahs, but this interpretation is completely wrong. The Sunnah of the Caliphs is the same as that of the Prophet (ﷺ), just as it is explained in a verse of the Qur’an.

Qur’anic Example:

Allah says:

أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
(البقرة:133)

Translation: “Were you witnesses when death approached Ya’qub (Jacob) when he said to his sons: ‘What will you worship after me?’ They said: ‘We will worship your God and the God of your forefathers, Ibrahim (Abraham), Isma’il (Ishmael), and Ishaq (Isaac), one God, and to Him we submit.”

Just as the sons of Ya’qub (AS) answered that they would worship the same God as their forefathers, the God of Ibrahim, Isma’il, and Ishaq (AS), similarly, the Sunnah of the Caliphs is the same as that of the Prophet (ﷺ).

This is the same concept mentioned in Surah Al-Fatiha, where the straight path is mentioned first, and then it is linked to those upon whom Allah has bestowed His favor.

Another verse where this concept is reinforced:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا
(النساء:115)

Translation: “And whoever opposes the Messenger after guidance has been made clear to him, and follows other than the way of the believers, We will leave him in the path he has chosen and burn him in Hell, and what an evil destination.”

In this verse, the way of the Messenger is equated with the way of the believers. This means that the way of the rightly guided Caliphs is the way of the Prophet (ﷺ), because all believers are commanded to follow the divine guidance.

This can also be understood from the hadith of Arabad ibn Sariya, in which it is mentioned that innovation in religion is misguidance, and all innovations are misguidance. How could the rightly guided Caliphs introduce anything new in the religion, when they knew that the believers were commanded to follow divine guidance? The Prophet (ﷺ) had left behind the Qur’an and his Sunnah for guidance.

The command of Allah is:

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ
(الأعراف:3)

Translation: “Follow what has been revealed to you from your Lord, and do not follow other than Him, such as fabricated leaders; little do you remember.”

The Prophet (ﷺ) said:

ترَكْتُ فيكم أَمرينِ ، لَن تضلُّوا ما تمسَّكتُمْ بِهِما : كتابَ اللَّهِ وسنَّةَ رسولِهِ
(سلسلة الأحاديث الصحيحة)

Translation: “I have left among you two things. As long as you hold onto both, you will never go astray: the Book of Allah and the Sunnah of His Messenger.”

This hadith was declared hasan (good) by Sheikh Albani in his Mishkat (Hadith 184).

The rightly guided Caliphs were the most ardent followers of the Prophet’s (ﷺ) Sunnah. They did not speak from their own desires but followed the Prophet’s (ﷺ) example in all matters.

For example, when some people refused to pay Zakat at the beginning of the caliphate, Abu Bakr (رضی اللہ عنہ) said:

واللَّهِ لَأُقَاتِلَنَّ مَن فَرَّقَ بيْنَ الصَّلَاةِ والزَّكَاةِ، فإنَّ الزَّكَاةَ حَقُّ المَالِ، واللَّهِ لو مَنَعُونِي عِقَالًا كَانُوا يُؤَدُّونَهُ إلى رَسولِ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ لَقَاتَلْتُهُمْ علَى مَنْعِهِ
(صحيح البخاري: 7284)

Translation: “By Allah, I will fight anyone who separates between prayer and zakat, because zakat is the right of wealth. By Allah, if they withhold even a rope that they used to give to the Messenger of Allah (ﷺ), I will fight them for withholding it.”

Similarly, when Umar ibn al-Khattab (رضی اللہ عنہ) kissed the Black Stone, he said:

«أَمَ وَاللهِ، لَقَدْ عَلِمْتُ أَنَّكَ حَجَرٌ، وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ مَا قَبَّلْتُكَ»
(صحيح مسلم:1270)

Translation: “Yes, by Allah, I know that you are just a stone, but if I had not seen the Messenger of Allah (ﷺ) kiss you, I would not have kissed you.”

The Ruling on Disagreement Between the Caliphs and the Sunnah of the Prophet (ﷺ):

Indeed, some of the Caliphs’ ijtihads may appear to contradict the Sunnah of the Prophet (ﷺ). This is because the Caliphs were mujtahids, not infallible like the Prophet (ﷺ). There is a possibility of error in their judgment, and that’s why differences may arise in some cases. However, in matters of religion, when there is a disagreement, it should be referred back to Allah and His Messenger, as Allah has commanded us:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحسَنُ تَأْوِيلًا
(النساء:59)

Translation: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree about anything, refer it to Allah and the Messenger if you believe in Allah and the Last Day. That is the best [course] and the best result.”

In this verse, Allah has clearly commanded that when there is a disagreement, we should refer back to Allah and His Messenger. In matters of disagreement with the Caliph, we follow the guidance of Allah and His Messenger.

The Juridical Status of Ijtihadi Opinions:

As mentioned above, a Hadith refers to every statement, action, approval, or characteristic attributed to the Prophet ﷺ. If the attribution is correct, the Hadith is authentic, and if not, it is weak.

In this definition, the term “approval” (taqreer) is used, which refers to the statement or action of a Companion that the Prophet ﷺ was aware of and did not express disapproval of, but rather remained silent about. Thus, any action or statement of a Companion, which the Prophet ﷺ remained silent about, is considered a Hadith, and if the chain of transmission (isnad) of this approval is authentic, it holds legal authority in Islam.

The second point is that Allah has commanded the obedience only of Himself and His Messenger. No one else’s statements are authoritative in religion. However, in cases of ijtihad (independent reasoning), when the Shari’ah is silent and the statement or action of a Companion is proven by an authentic chain, it will be accepted as long as it does not contradict any clear text from the Shari’ah. Their ijtihad is superior to the ijtihad of later generations, and the statements of the Companions in which no ijtihad is involved are equivalent to the ruling of a hadith (marginally referred to as “mرفوع hadith”).

The scope of ijtihad is vast, and its door remains open until the Day of Judgment. New issues will continuously arise, and the scholars of the Ummah will continue to engage in ijtihad. If their ijtihad is strong in terms of evidence, it should be followed without hesitation. The same applies to the ijtihad of the four Imams. Those ijtihads that contradict the Qur’an and Sunnah should be rejected, as this was also the stance of the Imams themselves. However, when their ijtihad does not contradict the Qur’an and Sunnah, we may adopt the fatwa of the Imam whose reasoning and evidence appear stronger.

It is not necessary to adopt the ijtihad of just one Imam. No, it is important to note that blind following (taqleed) is not permissible. All the Imams are respected, and Allah has granted them insight and understanding in religious matters. To limit one’s reliance on a single Imam and ignore the others is a great injustice and disregards the scholarly wisdom and deep understanding of other Imams. We should benefit from the insights and opinions of all the Imams. Moreover, scholars and mujtahids that will emerge until the Day of Judgment will also provide knowledge, and we should benefit from their contributions. Allah grants understanding of the religion to whomever He wills.