Explaining the status of the Sunnah in relation to the Book, and explaining the importance of studying it and its rank.

The Shaykh: What is obligatory for him in terms of individual knowledge. At that point, they will be asked about issues that arise for others, and they will not find anyone from the scholars to answer them, because they did not expand in the study of knowledge. Since the matter is so, it is obligatory for a group of Muslims to expand in the knowledge of religion so that they are prepared to answer every question directed to them that arises for some individuals of the Muslim community. Now that we have known that knowledge is of two types: individual obligation and collective obligation, what is this knowledge that is obligatory in both ways and for both types mentioned? This is what no Muslim who knows the Book and the Sunnah doubts: it is nothing but what came from these two sources, the Book and the Sunnah. And I repeat: the authentic Sunnah, because unfortunately there are many hadiths that are not authentic according to the scholars of hadith transmission and the distinction between its authentic and weak narrations. Yet they are widespread, not only on the tongues of some preachers, preachers of fear, and guides, but they are also written in many books that are still circulating today in the hands of students of knowledge, and even their scholars. Therefore, a true scholar is not a scholar unless he derives his knowledge from the Book and the Sunnah, with the condition mentioned earlier: the authentic Sunnah. As for the fact that knowledge is nothing but the Book and the Sunnah, that is because people, as we all know, and this is one of the matters known from the religion by necessity, as the jurists say, were in a state of profound ignorance before the sending of the Prophet (peace and blessings be upon him). You do not need us to remind you of some of that ignorance. Then Allah sent His Prophet (peace and blessings be upon him and his family) as a bringer of good news, a warner, a teacher, and a nurturer. With what did He send him? With these two sources: the Book and the Sunnah. As He said: , , whether it was a Book or a Sunnah. For Allah (Mighty and Majestic) says: , . The referral of the Messenger (peace be upon him) in the disputes that sometimes arose between some Muslims is an explanation of the Noble Qur'an. This is stated in the Noble Qur'an itself, and that is the saying of the Lord of the Worlds (Blessed and Exalted is He): , , meaning: the Noble Qur'an. This is proven by His saying (Mighty and Majestic) in the other verse: , , meaning: the Preserved Qur'an . So this verse is a clear text that when Allah (Mighty and Majestic) sent down His Noble Book to the heart of His Prophet (peace and blessings be upon him and his family), He charged him with explaining it to all people. So in this verse there are two things, and I hope you pay attention to this. The first is explained, and in it is explained, or in this verse there is something explained and something else explained for this explained thing. is the explainer, and is the Messenger. He is the explainer. With what did he explain? This is a matter that also requires attention. His explanation (may the prayer and peace of Allah be upon him) is divided into three types. Sometimes his explanation is by his saying (may the prayer and peace of Allah be upon him), which is the hadith. Sometimes it is by his action. And sometimes, and finally, it is by his approval: he sees something and approves it and does not deny it. So these last two types, explanation by action and by approval, are the Sunnah. As for his saying (peace be upon him), that is the hadith. So when the Sunnah is used, it is broader in meaning than the hadith. The Sunnah includes the saying, the action, and the approval. Even though some scholars sometimes use the word "hadith" for what they use the word "Sunnah" for. Just as the Sunnah is used for his saying, his action, and his approval, so too they sometimes use the word "hadith" for his saying (peace and blessings be upon him), his action, and his approval. If Allah (Mighty and Majestic) sent down the Qur'an to His Prophet to have him explain it, then a Muslim cannot be a true Muslim except by clinging to these two foundations that we understood earlier from this Noble verse: the explaining Qur'an and the explaining Sunnah. These two sources are the foundation of Islam by the consensus of all Muslim scholars. But I emphasize and insist on emphasizing that things have entered into this Sunnah that were not part of it, neither in saying, nor in action, nor in approval. Therefore, students of knowledge must pay attention to this reality if they return to adhering to the Book and the Sunnah. And this is the obligatory duty. They must also note with us that in the Sunnah there is what is not permissible to attribute to the Prophet (peace and blessings be upon him and his family). Accordingly, his saying (may the prayer and peace of Allah be upon him) came: his saying (may the prayer and peace of Allah be upon him) is: . We now know what the Sunnah is. , meaning: it is obligatory that they not separate, meaning: it is obligatory for the obligated ones not to separate between the Book and the Sunnah, not to separate between Allah and His Messenger. Because His Messenger (peace and blessings be upon him and his family), as he was rightly described in the Noble Qur'an: .