Gifts of Knowledge

The Sunnah in the Terminology of the Scholars of the Shari’ah

The scholars of the Shariah differ in their definition of the Sunnah, though this difference is [merely] in wording not fundamentals.

The scholars of Usool (principles of jurisprudence) apply the term ‘Sunnah’ to the sayings, actions, and tacit approvals of the Messenger ﷺ. They may also apply it to the actions of the Companions, such as the efforts of Abu Bakr and Uthman, Allaah be pleased with them, in compiling the Quran, and the work of Umar in establishing state registers (Diwaans) and the like. This is also the view of a group of the Ahlul-Hadith.

The jurists may use the term Sunnah to refer to a way followed in the religion that is not obligatory or binding. One of their well-known expressions in defining the Sunnah is, “An act which the person is rewarded for doing but the one who leaves it is not punished.”

The majority of the Ahlul-Hadith use the term Sunnah in opposition to bidʿah (innovation). Thus, it is said, “So-and-so is upon the Sunnah,” when his religious actions and conduct conform to what was brought by the Messenger of Allaah ﷺ. Likewise, it is said, “So-and-so is upon bid’ah,” when he goes against his guidance and Sunnah ﷺ. Also another usage of the term Sunnah according to them is that it may include his praiseworthy qualities, noble character, and his most beautiful biography [seerah] ﷺ. The statement of Khadījah, the Mother of the Believers, Allaah be pleased with her, may serve as evidence for this usage where she said, “No, by Allaah, Allaah will never disgrace you, for by Allaah, you keep good relations with your kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously and assist those who are stricken with calamities.”

Likewise, [the term Sunnah] includes those qualities for which he ﷺ was known among his people, even if it was something before he was sent as a Messenger, like his truthfulness and trustworthiness, because all of that can be used in establishing his Prophethood and Messengership ﷺ. In this respect as you can see, the term Sunnah is synonymous with hadith.

Man’s Need for the Messenger ﷺ and the Message

Man is that chosen creature [above others], yet he is surrounded by desires, encompassed by the demands of his instincts, and swept along by his passions. He is very much like a sick person, for example, who has no means of escaping the illness that has afflicted him and attaining recovery and well-being except through a sincere and trustworthy doctor.

If he follows the doctor’s orders and refrains from what his soul inclines toward, and abstains from desires, pleasures, and indulgences, he will be safe from destruction. Otherwise, he will have cast himself into ruin.

This means that a person’s need for the Messenger ﷺ and his Message and for what his Sunnah contains is even greater than his need for a doctor and medicine. This becomes clear through a concrete comparison, far removed from any philosophical speculation: the worst that can happen to a person if he turns away from his doctor is that his illness becomes worse. But if he turns away from the Message and does not revive his heart through the divine revelation contained in it, in the Book and the Sunnah, then illnesses and maladies will inflict him which there is no recovery from. His heart will die, and there will be no hope of its coming to life thereafter.

The springs of happiness will run dry, and overwhelming, turbulent waves of misery and wretchedness will engulf him. Certainty will leave him, and life and happiness will not return to him except if he goes back to the light of revelation and to seeking illumination from its radiance.

And Allaah is the One whose help is sought.

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