ABOUT THE BOOK:
"Know, -May Allah have mercy on you all- that whoever denies the usage of Hadiths of the Prophet (s.a.w) -whether it be his words or actions as it is known in the science of Usul- being Hujja (Proof) has disbelieved and leaves the fold of Islam and is therefore like the Jews and the Christians or any of those other disbelieving sects that Allah has ordained. It has been narrated from Imam Ash-Shafi'i that he said (in regards to a hadith): 'It is Sahih' so someone said to him; 'Is this your opinion o Abu 'Abdullah? (i.e. Do you take this Hadith as proof), and he (Imam Shafi'i) hit the man and said: 'O you, Do you take me as an Christian? or have you witnessed me exiting from a church? Do you see a belt around my waist? (meaning the belt used by the Christian monks around their waist) How would I narrate Hadith from the Prophet (s.a.w) and I wouldn't agree with it?'
The origin of this false opinion is from those misguided extreme zindiqs who deny the usage of Hadith and confined themselves only to the Qur'an"
The above words are translated from the Introduction of Imam As-Suyuti work in front of you, where he identifies the topic of this book, namely that The Hadith of the prophet s.a.w is part of the Law and is therefore codified within it, he says elsewhere in the same book: "Imam Malik compared the Sunnah to Noah's (as) ark, for 'whoever boards it will be saved, and whoever does not will drown."
Allah Most High Said, “And whatever the Messenger has given you, take it; and what he has forbidden you, refrain from it.” [Al-Hashr (59):7]
The Prophet (sallAllahu alaihi wa sallam) said, “I have not left out anything of which Allãh, The Most High has Commanded with except l have apprised you of it. Likewise, have not left out anything of which Allah has Prohibited you from it, except l have apprised you of it.” [Al Bayhaqi, 7/76 & others]
Together with the Qur’an, the Sunnah is the pivotal foundation and primary source of the Islamic faith. Following both of them is mandated by Allah Himself and obligated upon Muslims to adhere and live accordingly. Muslim theology is established upon them and remains defective and incomplete should either be forsaken for they both explain and interpret each other. During his time, lmãm al-Suyuti felt a genuine need to pen this compelling book in refuting those who either rejected the Sunnah altogether or did not grant it the status and respect it deserves in the religion. He primarily compiled from the works of Imam Al-Bayhaqi elucidating the position of Imam Shafi’i, and firmly laid arguments supporting the Sunnah of the Prophet (sallAllahu alaihi wa sallam) by outlining its critical importance, its authority and implication to one’s life.
Salvation therefore lies in embracing the Sunnah fully, for indeed it is the key to facilitating our worldly lives and thereafter, unlocking the doors of Paradise, as Shadh ibn Yahya said perfectly, “There is no better way to Paradise than the way of those who have followed the Sunnah.”
ABOUT IMAM JALAL AL-DIN 'ABD AL-RAHMAN AL-SUYUTI:
He is Abu al-Faḍl ‘Abd al-Raḥman ibn Abi Bakr ibn Muḥammad Jalal al-Din al-Khuḍayri al-Suyuti was an Egyptian religious scholar, juristic expert and teacher, and one of the most prolific Arab writers of the Middle Ages, whose works deal with Islamic theology. In 1486, he was appointed to a chair in the mosque of Baybars in Cairo. He adhered to the Shafi'i Madhab and is one of the latter-day authorities of the Shafi'i School, considered to be one of the Ashabun-Nadhar (Assessors) whose degree of ijtihad is agreed upon. An alternative spelling of his name is Jalaluddin.
Al-Suyuti was born on 3 October 1445 AD / 1 Rajab 849 AH in Cairo, Egypt. His mother was Circassian and his father was of Persian origin, while Al-Suyuti says that his ancestors came from Al-Khudayriyya in Baghdad. His family moved to Asyut in Mamluk Egypt, hence the nisba "Al-Suyuti". Al-Suyuti's father taught Shafi'i law at the Mosque and Khanqah of Shaykhu in Cairo, but died when Al-Suyuti was 5 or 6 years old. Al-Suyuti studied various subjects, including: Shafi'i and Hanafi jurisprudence, traditions (hadith), exegesis (tafsir), theology, history, rhetoric, philosophy, philology, arithmetic, timekeeping (miqat) and medicine. He started teaching Shafi'i jurisprudence at the age of 18, at the same mosque as his father did. In 1486, Sultan Qaitbay appointed Al-Suyuti shaykh at the Khanqah of Baybars II, a Sufi lodge. Al-Suyuti himself was a Sufi of the Shadhili order.
At one point, Al-Suyuti was named the Mujaddid of the 9th century AH. He also claimed to have become a Mujtahid (someone with the authority to personally interpret sources in order to give legal statements) in jurisprudence, hadith studies, and Arabic language. This caused friction with scholars and ruling officials, and after a quarrel over the finances of the Sufi lodge, he retreated to the island of Rawda in 1501. Al-Suyuti has written about diverse subjects in many works, over 700 according to the Dalil makhtutat al-Suyuti ("Directory of al-Suyuti's manuscripts"), although numbers vary from over 500 to 981 according to a study from 1995. However, some of his works are just short pamphlets, including legal opinions. The first book he wrote was Sharh Al-Isti'aadha wal-Basmalah in 866H, when he was seventeen years old. Ibn Imad writes: "Most of his works become world famous right in his lifetime. His ability to write was phenomenal. His student Dawudi says: "I was with the Shaykh Suyuti once, and he wrote three volumes on that day. He used to dictate annotations on Hadith, and answer my objections at the same time. He was the most knowledgeable scholar in his time of the Hadith and associated sciences, knowledge of the narrators including the uncommon ones, the text of the hadith Matn, its chain of narrators isnad, the derivation of ruling from Hadith. He has himself told me, that he had memorized One Hundred Thousand Hadith."
Al-Suyuti listed 283 of his own works in Ḥusn al-muḥaḍarah. In addition to the topic of religion, al-Suyuti wrote about medicine as well. Like the medicinal works of Abu al-Faraj ibn al-Jawzi, al-Suyuti's book was almost exclusively based on Prophetic medicine rather than a synthesis of both Islamic and Greek medicine like the works of Al-Dhahabi. Al-Suyuti's work focused primarily on diet and natural remedies for both serious ailments such as rabies and smallpox and simple conditions such as headaches and nosebleeds; he also touched on the toic of the cosmology behind the principles of medical ethics.
Some of his more famous works were:
Tafsir al-Jalalayn تفسير الجلالين, "Commentary of the Two Jalals"); a Qur'anic exegesis written by Al-Suyuti and his teacher Jalal al-Din al-Mahalli.
Al-Itqān fi ‘Ulum Al-Qur’an (translated into English as The Perfect Guide to the Sciences of the Qur'an,
Al-Tibb al Nabawi الطب النبوي, "Prophetic medicine")
Al-Jaami' al-Kabir الجامع الكبير
Al-Jaami' al-Saghir الجامع الصغير
Dur al-Manthur درالمنثور in Tafsir
Tadrib al-Rawi تدريب الراوي both in hadith terminology
Tarikh al-khulafa; History of the Caliphs
The Khalifas who took the right way, a partial translation of the History of the Caliphs, covering the first four Rashidun caliphs and Hasan ibn 'Ali
Tabaqat al-huffaz, an appendix to al-Dhahabi's Tadhkirat al-Hufaz,
Nuzhat al-julasāʼ fī ashʻār al-nisāʼ نزهة الجلساء في أشعار النساء
Al-Khasais-ul-Kubra, which discusses the miracles of Islamic prophet Muhammad
Al-Suyuti died on 18 October 1505.