Islam is built on submission to truth, not on emotion, personal preference, or loyalty to a scholar, imam, or school of thought. When authentic evidence comes from the Quran and the Sunnah of the Prophet (peace and blessings be upon him), the obligation of every Muslim is to submit — regardless of whether it aligns with what they were previously taught or what they are accustomed to.
Allah says: "O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. This is the best and fairest resolution." (Surah an-Nisa: 59)
What This Verse Establishes
This ayah lays down a principle that governs every disagreement in the religion: when Muslims differ on a matter, the standard they return to is the Quran and the Sunnah — not the opinion of a scholar, not the custom of a culture, and not the ruling of a particular madhhab in isolation from the evidence.
Imam Ibn Kathir (may Allah have mercy on him) explains that the scholars of the Salaf understood "refer it to Allah and His Messenger" to mean referring to the Book of Allah and the Sunnah of His Messenger. This is a command, not a suggestion. And Allah's closing statement — "if you truly believe in Allah and the Last Day" — is a serious indication that those who refuse to refer their disputes to the Quran and Sunnah have a problem with their faith itself.
A Practical Example
Ibn Umar (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) used to raise his hands to the level of his shoulders when beginning the prayer, when making the takbeer to bow, and when rising from bowing. (Recorded by al-Bukhari, Muslim, al-Tirmidhi, and al-Nasa'i)
This is an authentic, well-established act of the Sunnah. Yet many Muslims do not perform it, often because it was not part of what they learned from their families or local tradition. In some cases, it may not have reached certain early scholars. But the four imams themselves — may Allah have mercy on them all — stated clearly that their madhab is the Quran and the Sunnah, and that if an authentic hadith contradicts their position, the hadith takes precedence. They would adjust their views when evidence reached them, with humility.
This is not a small matter of ritual preference. It is a question of whether we follow the Prophet (peace and blessings be upon him) or follow habit. If we cannot submit to authentic evidence in smaller matters, what will our condition be in the greater ones?
Obedience Has a Limit
The same principle that commands obedience also clarifies its boundaries. The Prophet (peace and blessings be upon him) said: "Obedience is only in righteousness." (Al-Bukhari and Muslim) And he said: "Whoever obeys me, obeys Allah. Whoever disobeys me, disobeys Allah." (Al-Bukhari and Muslim)
Obedience to scholars, leaders, and those in authority is therefore conditional — it is binding as long as they do not command disobedience to Allah. When they do, there is no hearing or obeying. The criterion is always the Quran and the Sunnah.
The Takeaway
We are on this earth for a short time. The Muslim is one who submits his will to Allah in peace — and that submission requires following evidence, not desires. When the Quran and the authentic Sunnah are clear on a matter, the role of the believer is not to debate or negotiate. It is to hear and obey.
This same principle — returning to the evidence of the Sunnah on matters like prayer times — is covered in our excerpt on The Prayer Times.
If you are looking to deepen your study of fiqh grounded in the Quran and Sunnah, we recommend The Concise Presentation of the Fiqh of the Sunnah and the Noble Book by Dr. Abdul-Azeem Badawi | $30.00, available at The Islamic Book Cafe.
Baarakallahu feekum — The Islamic Book Cafe | Portland, Oregon
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