All praises to Allah who began His rev­e­la­tion to His Rasul by address­ing the ‘Aql [mind] and who remove respon­si­bil­i­ties from us through the absence of the ‘Aql. Selawat and Salam upon the one who ele­vates the impor­tance of the ‘Aql and Salam from Allah upon the Imams of Islam among the schol­ars of Salaf who had dri­ven the ‘Aql. Hence they influ­enced the Islamic Vision with their abun­dant knowl­edge and I seek from Allah for myself and for all of you enlight­en­ment from His Habib that shines the ‘Aql.

The topic of dis­cus­sion today is about: Attempt to Estab­lish a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif.

Numer­ous extrem­ist and rad­i­cal groups are cir­cu­lat­ing some Hadith An Nabawi Asy Syarif that are taken out of con­text. They use these Hadith as means to oppose and offend other Mus­lims and non-​Muslims. They indoc­tri­nate people’s ‘Aql that they are exem­pli­fy­ing the Prophetic order when­ever they kill and cause destruc­tions on Earth. It is obvi­ous that the gen­eral Mus­lims con­demn this type of under­stand­ing which devi­ates the true objec­tives of the Prophetic say­ings. How­ever, they do not pos­sess any deep and pre­cise under­stand­ing of ‘Ulum Al Hadith An Nabawi Asy Syarif to refute this wrong under­stand­ing. At the same time, they do not pos­sess a clear method that enables them to derive the most accu­rate mean­ing of any Al Hadith An Nabawi Asy Syarif. Thus it is ben­e­fi­cial to cor­rect and refute this provoca­tive understanding.

To pre­vent the gen­eral Mus­lims from being con­fused and puz­zled when­ever they hear some­thing which con­tra­dicts the tol­er­ance of Islam and the Rahmah of Rasu­l­ul­lah for the entire uni­verse Solawat­ul­lahi ‘Alaih, they require either one of two matters:

–Either to obtain the detailed knowl­edge of ‘Ulum Al Hadith An Nabawi Asy Syarif, which is dif­fi­cult to achieve.

–Or to know a clear method that enables them to apply it each time a devi­ated mean­ing for any Al Hadith An Nabawi Asy Syarif con­tra­dicts their understanding.

We are not here to defend those Al Hadith An Nabawi Asy Syarif cir­cu­lated with an evil inten­tion by ques­tion­ing its authen­tic­ity or explain­ing its weak Isnad [chain of nar­ra­tors]. How­ever, we are work­ing to derive a method that enables us to apply each time an extrem­ist quotes any Al Hadith An Nabawi to insti­gate killings, vio­lence and using all kinds of attacks towards human­ity. We are deriv­ing a method that enables us to under­stand the words of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam in the con­text of the Risalah of Islam and the objec­tives of Syari’ah.

I divide my speech into four sections:-

The 1^st Sec­tion: I spec­ify the direc­tion of our I’qal [think­ing process] in under­stand­ing Al Hadith An Nabawi Asy Syarif.

The 2^nd and 3^rd Sec­tions: I present two exam­ples where I explain the phases for the process of under­stand­ing when read­ing Al Hadith An Nabawi Asy Syarif; One exam­ple con­tain­ing Hikmah Muham­madiyah [Muham­madi Wis­dom] and another exam­ple con­tain­ing Hukm Nabawi [Prophetic Law].

The 4^th Sec­tion: We rely on the under­stand­ing of the two exam­ples that will be pre­sented to extract the method in under­stand­ing Al Hadith An Nabawi Asy Syarif which we present to the minds of all Muslims.

The 1^st Sec­tion: The direc­tion of our I’qal in under­stand­ing the Al Hadith An Nabawi Asy Syarif

When ana­lyz­ing Al Hadith An Nabawi Asy Syarif, the think­ing process has to con­sider two mat­ters simul­ta­ne­ously so that it is not too far off from the true tol­er­ant Islam that is brought by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam. The two mat­ters are:

1)To begin the analy­sis based on the firm knowl­edge such that it can be build upon.

2)To place for it a com­plete frame­work as a basis of analysis.

We shall begin the analy­sis based on the the firm knowl­edge that can be found in Al Wat­siqah Al Baidha’ (The Sec­ond Book – Vol­ume 3). From its text, we under­stand that the words that come from An Nabi Al Mukar­ram has two aspects:

The 1^st Aspect: The Prophetic say­ings which con­tain Al Ahkam At Tasyri’iyah [Laws for the Imple­men­ta­tion of Syari’ah] in reli­gious mat­ters, so that the Mu’minin exe­cute them safely.

The 2^nd Aspect: The Prophetic say­ings which con­tain Al Hikam Al Hay­atiyah [Wis­doms of Life] in worldly affairs, so as to enable the Mu’minin to live their lives peacefully.

There­fore, we gain from this firm knowl­edge that when we study any Al Hadith An Nabawi Asy Syarif, we have to work on dri­ving our think­ing process towards find­ing a Hukm [Law] or Hikmah [Wis­dom] con­tained in that Al Hadith An Nabawi Asy Syarif. This firm knowl­edge enables us to build on the analy­sis. We also gain from this firm knowl­edge that when we derive any Prophetic law for the imple­men­ta­tion of Syari’ah, we have to be cer­tain that its exe­cu­tion is done safely with­out vio­lence, force, fear or threat. Sim­i­larly, when we derive any Muham­madi wis­dom in any worldly affair, we have to ensure that we obtain guid­ance through it to live our lives peace­fully. Thus, Al Wat­siqah Al Baidha’ empha­sizes reli­gious safety and worldly peace by mak­ing us real­ize of the objec­tives and aims of Al Hadith An Nabawi Asy Syarif.

As for the sec­ond mat­ter which is plac­ing a frame­work as a basis for analy­sis, it is for us to work on gath­er­ing the Prophetic say­ings which Allah Jalla wa ‘Ala has given to him with Al ‘Ilm [Knowl­edge] and Al Hikmah [Wis­dom] onto the say­ings of Sayyidul Basyar Muham­mad Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih within the sub­ject of the objec­tives of Al Bi’thah Al Muham­madiyah from the exam­ples of his words Solawat­ul­lahi ‘Alaih:

إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ

[Indeed I am Rahmah pre­sented (to you).]

إِنَّ اللهَ لَمْ يَبْعَثْنِي مُعْنِتًا وَلَا مُتَعَنِّتًا وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا

[Indeed Allah does not send me as one who gives hard­ship or trou­ble, but He sent me as one who teaches and gives ease.]

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ

[Indeed I was sent to com­plete the nobil­i­ties of Akhlaq.]

إِنَّمَا بُعِثْتُ بِحَنِيفِيَّةٍ سَمْحَةٍ

[Indeed I was sent with truth and tolerance.]

Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam has placed a frame­work for Mus­lims when­ever they embark on Da’wah, and this frame­work forms part of its foun­da­tions. He Sol­lal­lahu ‘Alaihi Wasal­lam said:

إِنَّمَا بُعِثْتُوا مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ

[Indeed you are all sent to give ease, and you are not sent to give difficulty.]

These hon­ourable Prophetic say­ings, along with other sup­port­ing texts, are not frag­mented laws. Instead, they are the gen­eral fun­da­men­tals and foun­da­tions, in which no Mus­lim should divert from direct­ing his think­ing process from its frame­work when ana­lyz­ing to under­stand any Al Hadith An Nabawi Asy Syarif.

The 2^nd Sec­tion: The First Exam­ple in Under­stand­ing Al Hadith An Nabawi [The Muham­madi Wisdom]

Today, we hear an Al Hadith An Nabawi dri­ven by biased peo­ple to per­mit killings and destruc­tions. This Hadith Asy Syarif is:

مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ

[I am not sent to you except with slaughtering.]

When this Prophetic say­ing is being repeat­edly quoted by those biased peo­ple, the reac­tion of a Mus­lim upon hear­ing it is either of the following:

–To deny that it is a Hadith said by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam because it con­tra­dicts the objec­tives of Al Bi’thah Al Muham­madiyah [The Appoint­ment of Sayyid­ina Muham­mad as Rasu­l­ul­lah] for the uni­verse in which the clear­est objec­tive is Ar Rahmah.

–To remain silent and try to ask the knowl­edge­able ones.

Let us together advance in try­ing to under­stand the mean­ing of this Hadith An Nabawi Asy Syarif by begin­ning from our firm knowl­edge. We ask our­selves, “Does this Hadith An Nabawi con­tain a Prophetic law or a Muham­madi wisdom?”

At the first instant, the text appears to be a Prophetic law, thus some peo­ple used it to enable them­selves to fight and kill peo­ple. How­ever, we shall take a step back and apply a method to derive a safe under­stand­ing for this Hadith An Nabawi Asy Syarif. Firstly, we refer to As Sirah An Nabawiyah At Thahi­rah [The Pure Prophetic Jour­ney] to learn the rea­sons and con­text for this Hadith An Nabawi, whether it is a Prophetic speech to the Mus­lim Ummah, to all mankind or to a spe­cific group of people.

Hence, we find this Hadith An Nabawi Asy Syarif from Amru Ibn Al As Rad­hiyal­lahu ‘Anh, he said: I did not see Quraisy want­ing to attack Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam except on that par­tic­u­lar day. I saw them sit­ting beside the Ka’bah while Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was stand­ing. Then, Uqbah Ibn Abi Mu’aith stood up to him, grabbed his cloak to his neck and then pulled him down until he dropped to his hon­ourable knees Solawat­ul­lahi ‘Alaih. Peo­ple were shout­ing at each other think­ing that Rasu­l­ul­lah was killed. Abu Bakr then advanced to sup­port. He lifted Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam up by hold­ing on to his arms from behind and asked the Quraisy, “Do you wish to fight against a man who says ‘My God is Allah’?” They then left Nabi Sol­lal­lahu ‘Alaihi Wasal­lam who sub­se­quently per­form Solah. Upon com­plet­ing his Solah, he walked pass them while they were seated beside the Ka’bah. He said:

يَا مَعْشَرَ قُرَيشٍ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ

[Oh peo­ple of Quraisy, by the One whom my life is in His hand, I am not sent to you except with slaughtering.]

Then, he gave an indi­ca­tion by plac­ing his hon­ourable hand on his neck. Abu Jahal said to him, “Oh Muham­mad, you are not stu­pid.” Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam then said to him, “You are.”

The first knowl­edge that we have acquired is that this Hadith An Nabawi does not con­tain a Prophetic law of slaugh­ter­ing a Musyrik or Kafir. This is because it is being said by Al Habib Asy Syarif Sol­lal­lahu ‘Alaihi Wasal­lam while he was in Makkah Al Mukar­ramah before Allah Ta’ala per­mits the Mus­lims to fight those who fight them. There­fore, we should search for the Muham­madi wis­dom that is con­tained in this Hadith. The Muham­madi wis­dom becomes appar­ent when we observe that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was direct­ing his speech to a group of Quraisy as a threat and warn­ing to them, par­tic­u­larly to the notable peo­ple of Quraisy who led the offense towards the Mus­lims. This threat was a type of Al Indzar Al Muham­madi [Muham­madi Warn­ing] directed to the group of Quraisy after they had closed their ears from lis­ten­ing to his hon­ourable Da’wah with Al Hikmah [wis­dom] and Al Maw’izah Al Hasanah [a good and firm warning].

Indeed he Sol­lal­lahu ‘Alaihi Wasal­lam was inform­ing them the truth about him­self that he was able to resist the offence towards his own hon­ourable self and that they would be unable to escape from the power of his author­ity and retal­i­a­tion. In this man­ner, we can see clearly the Prophetic wis­dom and its mean­ing in this Hadith Asy Syarif, which is giv­ing a warn­ing before retal­i­a­tion is a wis­dom. This is because it will pre­vent the oppo­nent from giv­ing any excuses that he does not know since he has already been warned. With this, he will not dis­pute about the pun­ish­ment that will be given. This mat­ter has been clar­i­fied by Allah in Surah An Nisa’ verse 165:

رُّسُلًا مُبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّـهِ حُجَّةٌ بَعْدَ الرُّسُلِ

[Mes­sen­gers who gave good news as well as warn­ings that mankind after (the com­ing) of the Mes­sen­gers should have no plea against Allah.]

Allah Ta’ala also says in Surah Al Isra’ verse 15:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا

[And We do not pun­ish (any­one) until We send a Messenger.]

It is clear that the Muham­madi wis­dom con­tained in this Hadith Asy Syarif is within the frame­work of Ar Rahmah Al Muham­madiyah which encom­passes all of mankind. This is because threat­en­ing and fright­en­ing may some­times change the sit­u­a­tion by hold­ing back the tyrant and increase the self-​confidence of the per­son who gives the warn­ing. As such, the per­son does not have to exe­cute what he has warned. To empha­size that this Hadith Asy Syarif is not a Prophetic law, when Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam entered Makkah Al Mukar­ramah with vic­tory, Allah Sub­hanah gave him the author­ity over his ene­mies and the oppor­tu­nity to ful­fill his threat by slaugh­ter­ing them. How­ever, we see Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam com­ing to them with tol­er­ance and for­give­ness by saying:

اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ

[Please go, for you are all free.]

He Sol­lal­lahu ‘Alaihi Wasal­lam also said:

مَنْ دَخَلَ دَارَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ

[Who­ever enters his home, he is safe. And who­ever enters the home of Abu Sufyan, he is also safe.]

There­fore, the Rahmah of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is a gen­eral frame­work, and it is oblig­a­tory for us to spec­ify our human under­stand­ing towards any Hadith An Nabawi Asy Syarif and As Sirah An Nabawiyah At Thahi­rah, which offers us valu­able tools for under­stand­ing in this context.

The 3^rd Sec­tion: The Sec­ond Exam­ple in Under­stand­ing Al Hadith An Nabawi (The Prophetic Law)

Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam said:

أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُونَ لَا إِلٰـهَ إِلَّا اللهُ. فَمَنْ قَالَ لَا إِلٰـهَ إِلَّا اللهُ فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ إِلَّا بِحَقِّهِ وَحِسَابِهِ عَلَى اللهِ

[I was ordered to fight mankind until they pro­nounce “La ilaha illal­lah”. Thus who­ever pro­nounces “La ilaha illal­lah”, he has pro­tected him­self and his wealth from me, except based on Allah’s judg­ment and eval­u­a­tion towards him.] (Sodaqa Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasallam)

Indeed this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. Per­haps the mind­set of most peo­ple towards this Hadith An Nabawi were devi­ated as if it con­tains an order to fight mankind until they embrace Islam and every­one forms one Ummah. We find that this under­stand­ing towards this Hadith An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam is nar­row, vio­lat­ing the clear verses of Al Quran Al Karim and con­tra­dict­ing sev­eral estab­lished inci­dents from As Sirah An Nabawiyah Al Asma’ [The Pro­tected Prophetic Jour­ney]. In order to reach the true mean­ing, we try to under­stand this Hadith An Nabawi by refer­ring to Al Quran Al Karim, As Sirah An Nabawiyah and sev­eral Hadith Asy Syarif.

We begin with Al Quran Al Karim where Allah Sub­hanah informs that if He has willed, def­i­nitely He would have made mankind as one Ummah. Allah Ta’ala says in Surah Hud verse 118:

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ

[And if your God had willed, He would have made mankind as one Ummah but they will not cease to dispute.]

Like­wise, we know from Al Quran Al Karim that Allah Sub­hanah has calmed His Habib Al Musthafa until he is relieved from his regrets when some peo­ple turned away from his Hidayah. Allah Ta’ala says in Surah Al Kahf verse 6:

فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ إِن لَمْ يُؤْمِنُوا بِهـٰذَا الْحَدِيثِ أَسَفًا

[Thus do not destroy your­self because you regret of their out­come if they do not believe in these words.]

Allah Ta’ala also says to His Musthafa Solawat­ul­lahi ‘Alaih in Surah Yusuf verse 103:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

[And most peo­ple are not believ­ers, even if you were con­cerned (for them to be).]

The ques­tion is how does the clear verses men­tioned above tally with the under­stand­ing of some peo­ple on the Hadith An Nabawi Asy Syarif, where the verses explain that most peo­ple are not believ­ers even if Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was con­cerned for them to be, while some peo­ple under­stand that the Hadith was a Divine order to oblig­ate An Nabi to fight mankind until they have faith and embrace Islam? There­fore, we have to refer to the true under­stand­ing of this Hadith Asy Syarif based on the radi­ance of Al Quran Al Karim and As Sirah An Nabawiyah.

We know from the estab­lished and authen­tic As Sirah An Nabawiyah that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam gave an option to Ahlul Kitab to choose between Islam and Jizyah [tax], or oth­er­wise to go to war. The ‘Ulama has widened the imple­men­ta­tion for the mean­ing of Jizyah in most coun­tries which have been con­quered through peace, but it is not true that Jizyah applies to coun­tries which have been con­quered through wars. We are not here to dis­cuss about the issue of Jizyah but we bring it as an exam­ple for us to show the wrong under­stand­ing of this Hadith An Nabawi Asy Syarif. How is it log­i­cal for Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam to accept Jizyah (from peo­ple who do not embrace Islam) if he was ordered to fight mankind until they pro­nounce the Sya­hadah, while he Solawat­ul­lahi ‘Alaih does not defy any order? There­fore, we have to refer the cor­rect under­stand­ing of this Hadith Asy Syarif based on the radi­ance of As Sirah An Nabawiyah At Thahirah.

Thirdly, we observe the books of Al Hadith An Nabawi Asy Syarif to look into sev­eral related Hadith for us to ana­lyze. We refer to a Hadith Asy Syarif nar­rated in Sohih Mus­lim by Usamah Bin Zaid. He said: Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam sent us to a bat­tle. I went up to a man and he said “La ilaha illal­lah” then I stabbed him and he died instantly. Sub­se­quently, I men­tioned it to Nabi Sol­lal­lahu ‘Alaihi Wasal­lam and he Sol­lal­lahu ‘Alaihi Wasal­lam asked, “Did he say ‘La ilaha illal­lah’ and you killed him instantly?” I said, “Indeed he said it out of fear of my weapon, oh Rasu­l­ul­lah.” He Sol­lal­lahu ‘Alaihi Wasal­lam then asked, “Have you bisected his heart until you are cer­tain that he said it (out of fear)?” He Sol­lal­lahu ‘Alaihi Wasal­lam con­tin­ued repeat­ing it until I wished that I just embraced Islam on that day.

Now, after pre­sent­ing the bias under­stand­ing regard­ing that Hadith An Nabawi Asy Syarif by refer­ring to the verses of Al Quran Al Karim, As Sirah An Nabawiyah At Thahi­rah and other Hadith An Nabawi Asy Syarif, we con­clude with a new under­stand­ing that has not been found in any book. We have not heard this new under­stand­ing from any scholar but it is derived by not sin­gling out this Hadith An Nabawi from the frame­work of the sacred texts. We sum­ma­rize this new under­stand­ing by stat­ing to those who under­stood it wrongly: Yes, this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. How­ever, it is not a law to fight and kill mankind if they do not pro­nounce “La ilaha illal­lah”. Instead, it is a Prophetic law to oblig­ate stop­ping the war imme­di­ately to those who declare Tauhid. There­fore, it is a Prophetic law in stop­ping the war, not a law to start and con­tinue war.

The 4^th Sec­tion: Pre­sent­ing a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif

We sum­ma­rize by stat­ing that if our under­stand­ing of a Hadith An Nabawi Asy Syarif con­tra­dicts any gen­eral foun­da­tion of Ar Risalah Al Muham­madiyah or objec­tives of Al Bi’thah Al Muham­madiyah, begin­ning with Rahmah and spread­ing peace, we have to relook into our under­stand­ing towards that Hadith Asy Syarif. This fol­lows with a method that becomes clear after we have men­tioned the two exam­ples, and we shall sum­ma­rize it with the fol­low­ing phases:

Firstly, we refer to Al Quran Al Karim where the gen­eral con­text for the hon­ourable verses comes in the form of Da’wah; through dis­cus­sion, con­vinc­ing and address­ing the human nature in order to raise the value of the ‘Aql and Kalimah.

Sec­ondly, we refer to Al Hadith An Nabawi Asy Syarif. Here, we strive to refer to other Hadith An Nabawi which address the same sub­ject, then to read it care­fully to form a com­plete idea of that sub­ject. Thus, it is by inter­pret­ing a Hadith by refer­ring to another Hadith.

Thirdly, we refer to As Sirah An Nabawiyah At Thahi­rah. From his Sirah Solawat­ul­lahi ‘Alaih, we under­stand the con­text, sit­u­a­tion, audi­ences and other infor­ma­tion about the Hadith which would cor­rect the direc­tion of our think­ing process when fac­ing any dif­fer­ent per­spec­tive in the process of understanding.

Fourthly, it is impor­tant for us to seek guid­ance from the Imams of As Sun­nah who were estab­lished in their knowl­edge of under­stand­ing Al Hadith An Nabawi for the pur­pose of analy­sis. This is because our pious and knowl­edge­able pre­de­ces­sors were exten­sive in their research and analy­sis to dis­cover the com­plete mean­ing of sacred texts.

Lastly, indeed the safe and mod­er­ate under­stand­ing of Islam which is con­tained in the sacred texts of Al Quran Al Karim and Al Hadith An Nabawi Asy Syarif opposes today’s bat­tle of ide­olo­gies within the Islamic World. We observe numer­ous groups within the Mus­lim ranks spread­ing wrong and nar­row under­stand­ing of Al Hadith An Nabawi Asy Syarif and prac­tic­ing their rela­tion­ship with oth­ers based on their wrong under­stand­ing. On another note, to show the exis­tence of this wrong under­stand­ing within the Mus­lim youths who do not pos­sess the suf­fi­cient knowl­edge to face this false­hood, we dis­cover that many youths would either reject that the above-​mentioned Hadith was from Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and be proud that he Sol­lal­lahu ‘Alaihi Wasal­lam is the Rahmah pre­sented to the uni­verse, or accepts the Hadith but is doubt­ful that its mean­ing shows that Islam is a reli­gion that prop­a­gates violence.

In con­clu­sion, we shall state: Indeed an Insan Mu’min does not have the right to deny Al Hadith An Nabawi of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam by rely­ing on his own ‘Aql and under­stand­ing because Al Hadith An Nabawi is a sacred text and it is estab­lished as one of the sources of knowl­edge for Mus­lims. We do not intend to over­step the rights of Al Hadith An Nabawi but we urge peo­ple to adopt the method in under­stand­ing Al Hadith Asy Syarif which we have explained in our speech, and to always place their think­ing process within the frame­work of Rahmah and peace. Indeed, this will save them, their fam­i­lies and soci­ety from falling into the trap of those ide­o­log­i­cal attacks to remove the tol­er­ance of Islam and the open­ness of their com­mu­nity towards ide­o­log­i­cal and human­i­tar­ian diversity.