Al-Sunnah
Before starting the discussion I committed myself to, truth calls me to give a foreword identifying in it the word “Sunnah” in respect of linguistics and terminology, demonstrating how it is judged by the Prophet’s traditions, and the position it occupies in religion, after which I go forward God-willing.
Lexically, “al-Sunnah” is defined to be the paved method and followed conduct, or the followed example. Its plural is sunan. The linguists say that it is derived from the saying: sanna al-ma’ (water), which meaning: he continued pouring it (water). Hence the Arabs resembled the straightforward method with the poured out water, which is due to succession of its flow on one course shall be like one thing.
A poet said: 18
Never be fed up of a conduct you followed,
The first be content with a rule is he who leads it.
In origin: to prescribe a good rule is to lay down a good method. And it is said, also: He followed his guide, and so and so is mutasannin, i.e. following the sunnah.
Ibn Taymiyyah said in Iqtida’ al-sirat al-qadim:
The sunnah is the habit, and the repeated method, that people may or may not consider to be a worship. The Most High said: “Indeed, there have already been before you examples, travel ye therefore in the earth…” (3:136)
The Prophet (S) said too: “You shall verily follow the sunan, (conducts) of those who preceded you.” Ittiba‘ (following) is to tread in
18. He is Khalid ibn Utbah al-Hudhali, the nephew of Abu Dhu'ayb al-Hudhali.
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somebody’s steps and following his example.
The Prophet’s Sunnah is his sirah (conduct) he used to follow, and Allah’s sunnah (method) may be said to mean the method of His Wisdom, and the way of obedience to Him, such as: “(Such has been) the way of God concerning those who have passed away before; and never shalt thou find in the way of God any change.” (33:62), and “…and never shalt thou find in the course of God any alteration ” (35:43)
In al-Ta’rifat, al-Jurjani is reported to have said: Al-Sunnah, in language, is the method (tariqah), whether be pleasant or not. According to Shari‘ah (Islamic Law) it is the method followed in religion with no prescription or obligation. The sunnah is every act or practice which the Prophet (S) persevered on doing it, with leaving it sometimes. If this perseverance be out of worship it will be a guidance sunnah, and if it be out of habit it will be a superfluous sunnah.
The Messenger’s Sunnah represents his and his close Companions’ acts and conduct (sirah). It is known from the Companions through practice and apprising, like: so and so is of the Sunnah. Then the traditionists termed the Messenger’s speech as hadith and sunnah, i.e. it is a modernized term that was never known in the language, nor used in its literature. I have employed this term in denominating my book and the theme of my research. It would be rather better to call it: Defence of hadith, since it is laid down in fact for this purpose. So I have added it in the title of this edition.
It is said that the term ‘sunnah’ being used for every saying or act or report ascribed to the Prophet.
Position of Sunnah in Religion:
They (traditionists) made the spoken Sunnah in the third degree, following the practised Sunnah, which comes after the Qur’an, that reached us through successive chain (mutawatir), in a way no doubt can be ascribed to it. For this reason it is quite established outright. While the Sunnah reached
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us through an unsuccessive chain, the fact entailing its being doubtful as a whole. The second rank in religion is given to the practical Sunnah (the Prophet’s acts).
In al-Muwafiqat,19 al-Shatibi is reported to have said: The position of Sunnah comes in consideration after the Book (Qur’an) for the following proofs:
First: The Book being decisive and asserted, while the Sunnah is doubtful. And affirming it (Sunnah) is valid only in its generalities not the details, on the contrary of the Book which is established in general and in details. And that which is fixed is prior to that which is suspicious, the fact necessitating to give the Book precedence over the Sunnah.
Second: The Sunnah is either expository for the Book, or be excessive to this. If it be an exposition its order of consideration would be after the exposed thing (Book), as the decline of the exposed requires decline of the exposition, while the opposite is not true. That whose status is thus is more meritorious to be superior, and if it be not an exposition, no consideration is given to it unless it be there in the Book. This verily is an evidence to give priority to the Book in consideration.
Third: The akhbar (reports) and (old) traces, like the hadith of Mu’adh, when the Prophet asked him: On what basis do you pronounce the hukm (rule)? He replied: On the basis of the Book of Allah. He (S) inquired: If you can’t find it there (with what you give the rules)? He said: With the Sunnah of the Messenger of Allah? He again asked: If you can’t find it there (with what then)? He said: I exert my opinion.20
Citing many proofs from Umar, Ibn Mas’ud and Ibn Abbas, confirming this issue, al-Shatibi said: And that which is decisively established in this regard being the fact that the Sunnah can never reach the degree of consideration of the Book.He also said: The Sunnah has in fact the position of interpretation and exposition of the denotations of the rules in the Book. This is indicated in the Qur’an: “…that thou mayest make clear unto mankind what hath been sent down unto them…” And the Sunnah in meaning is referred to
19. See Vol. IV, p. 3 and afterwards.
20. This hadith was reported by Abu Dawud and al-Tirmidhi and al-Darimi.
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the Book, as it is the elaboration of its generality, and exposition of its ambiguity, and elucidation of its concised statements. It (the Sunnah) is in short the exposition of the Book outright. This is indicated in Almighty’s words: “…and We sent down unto thee the Remembrance (i.e. the Qur’an) that thou mayest make clear unto mankind what hath been sent down unto them.” No issue or point can be found in the Sunnah,21 unless that meaning has been indicated generally or elaborately. Further, whatever indicating the Qur’an’s being the universality of the Shar’ah22 (Islamic Law), and a fountain for it, is verily an evidence indicating this fact. Also since Allah said: “And most certainly thou standest on sublime morality,” which was interpreted by A’ishah that his morality being the Qur’an itself no more no less. This indicates that his utterances, acts and approval are altogether taken from the Qur’an. And since morality is represented only by these things and as Allah has made the Qur’an an explanation for everything,23 the fact requiring that the Sunnah being contained in it on the whole, as bidding and forbidding being the first things revealed in the Book. And like His saying: “We have not neglected in the Book anything,”24 and His saying: This day have I perfected for you, your religion with which intending to mean the revelation of the Qur’an.
As a conclusion, Sunnah then is an exposition of what the Book contains, the fact giving the meaning of its (Sunnah) being referred to it (Book), that was confirmed too through investigation. In the outset of the book al-Adillah, it was proved that the Sunnah being dependent on the Book, otherwise it should have never been approved, which is a sufficient principle in this regard.” He added: The cause behind heeding to the Sunnah lies in its being an exposition of the Qur’an, as to obey Allah is to abide by the rules of His Book, and to obey the Messenger is to act according to his expositions of the Book of Allah through saying, or deed, or judgement. Had there been anything in the Sunnah having no root in the Book, it would have never been expository for it, the fact excepting not the Sunnah’s containing the explanation of the Qur’an’s general rules, though seeming out of it, like the
21. That is the established (thabit) Sunnah.
22. He means by this: The Qur'an contains in it all the rules and principles of the Shari'ah.
23. Allah the Most High said in Surat al-Nahl: And we reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah)."
24. That means the affairs of the Din and other than the Din.
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prayer that is stated in general in the Qur’an and in details in the Sunnah. But through this elaboration we got to know its being Allah’s intention from the prayer He generally stated it in His Book.”
He also said:25 “The Sunnah elucidates the generality, restricts the absolute, and specifies the common.” He said26 too: “The objective of the Sunnah is to expose the Book, and expound its meanings.”
When asked about the hadith saying: The Sunnah is baffling the Book, al-Imam Ahmad replied: I never dare saying so, but I say that the Sunnah interprets and demonstrates the Qur’an.27 Al-Imam Malik used to say: “Take into account the continuous and plentiful work, abandoning other than it though containing traditions.” He further said: The dearest traditions to me are those which got unanimous acceptance of people.28 In Ruh al-bayan, al-Alusi reported that al-Imam al-Shafi`i said: Whatever is judged and decided by the Prophet is verily among that which he conceived from the Qur’an.
He also said: The Sunnah of the Messenger of Allah can in no way contradict the Book of Allah.29
The traditionist faqih al-Sayyid Rashid Rida (may God’s mercy be upon him) said: The Prophet is a demonstrator of the Qur’an through his utterance and acts. This demonstration implies elaboration, specification and restriction, with the exclusion of annulment of any of its rules or revoking any of its reports. Hence we have the verified dictum: “The Sunnah can never abrogate the Qur’an.” The main pillar of religion being the Book of Allah, occupying the first rank, after it comes the concurred practical Sunnah with every act being successively reported from the Prophet. In the third degree comes the unsuccessively narrated evidential traditions (ahad). Whoever acting according to the unanimously agreed ones will be verily among those delivered in the Hereafter, and regarded near by Allah, the Exalted, the fact approved by al-Ghazali.30
25. In vol. I, p. 21.
26. In vol. III, p. 43. I have abundantly quoted from this book since it is, as expressed by al-Imam Muhammad Abduh: "One of the precious books that no parallel to it was ever compiled."
27. Al-Shatibi's al-Muwafiqat, vol. IV, p.26, and Tafsir al-Qurtubi, vol. I, p. 23.
28. Al-Muwafiqat, vol, III, pp. 66 and 70.
29. In p. 576 of his Risalah, the edition prepared by Ahmad Muhammad Shakir (may God's mercy be upon him).
30. Al-Manar, vol. XII, p.694, and it was declared also by al-Ghazali in his book al-Qistas al-mustaqim.
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Influence of Messenger’s Speech On
Worldly Affairs:
The above-mentioned were excerptions of the utterances of the eminent religious leaders, in respect of showing the status of the Messenger’s speech regarding the religious affairs. Concerning his words regarding the worldly affairs, it is said about them to be among mere opinions, that were called by the scholars “guidance ordinance.” That means, his ordinance in any of the world affairs is called guidance (irshad), that stands versus the taklif (imposition) ordinance. According to the jurisprudential laws, to apply the guidance ordinance is not considered obligatory or mandub (recommended), since nearness (to Allah) is not intended by it, nor denotation of devotion is implied in it. It is commonly known that only a relevant special evidence can prove the case of obligation or recommendation.
Whatever the ulama said in this regard is due to the fact that the apostles being not infallible in other than propagation (tabligh). In Sharh al-Aqidah,31 al-Safarini is reported to have said:
In Nihayat al-mubtadi’in, Ibn Hamdan said: “They (apostles) being only infallible in respect of Allah’s ordinances they be delegated to convey to mankind, being non-infallible in other than these, including error, oblivion and venial sins. Ibn Aqil in al-Irshad said: They (apostles) – peace be upon them – were not impeccable in respect of the acts, but rather in the fulfilment itself, with being impermissible for them to tell lies while propagating and conveying Allah’s ordinances. The Shi’ah scholars disapprove this belief, unanimously concurring on the prophets being not liable to err, or subject to inadvertence or forgetfulness. They concur that the apostles being infallible against (perpetrating) major and minor sins, even in the worldly affairs.
It is widely known that the Prophet (S) was believing some of the falsifications of the hypocrites, as in the case of the Battle of Tabuk, and other battles. Besides, he used to believe some of his wives, with hesitating in respect of falsehood hadith, feeling annoyed of it for a long time till the revelation of the verses of Surat al-Bara’ah (Immunity), which unveiled the
31. See Vol. II, p. 291.
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truth for him.
Al-Qadi ‘Iyad32 said: Concerning his states in regard of the worldly affairs, he might surmise something to be on a certain condition, but would prove to be the opposite. Or might doubt or suspect some things in a way contradicting the Islamic Law. Rafi’ ibn Khudayj33 is reported to have said: As the Messenger of Allah (S) entered the Medina, he found some people pollinating the date-palms, when he said: What are you doing? They replied: We have been making them. He said: It may have been better not doing so. So they left them (date-palms), after which they faded. Thereat they told him about this matter, when he said: “I am just a human being. When commanding you to (do) something relevant to your religion you take and apply it. But when ordering you to do anything according to my opinion, (know that) I am just a human being.” According to narration of Anas: He [S] said: “You are better aware of your world.” In another hadith, he (S) said: “I have only surmised something, so excuse me for my surmise.” In the episode of conjecture,34 Ibn Abbas is reported to have said: The Messenger of Allah then said: “I am no more than a human being. Whatever I tell you of that revealed by God is verily the truth, and that which I tell you out of my own opinion, I am just a human being, that may err and be right.”
These were our reports regarding the Prophet’s own opinions about the world affairs and his surmise concerning its conditions. When he (S) got down the Pond of Badr, al-Habbab ibn al-Mundhir said to him: Is this a place in which you were commanded by Allah to get down, that we have no right to leave and advance forward, or it is your opinion and war and stratagem? He replied: No, it is verily the opinion and war and stratagem. He said: Then it can never be an abode: Get up, to betake ourselves nearer a pond belonging to some people, where we can settle down, plunging into it, and drinking when others cannot drink. He said: What an excellent idea! Then he applied his advice. In another event, he intended to make compromise with some of his enemies through one third of the Medina dates. When he consulted the Helpers (Ansar), and they told him of their opinion, he retreated his intention.
32. Al-Shifa', vol. II, pp. 178, 179.
33. These traditions were reported by Muslim in his Sahih with various wordings, the exterior of which being in the decisive precision between what was uttered by the Messenger as an opinion or for preaching, and what he said as legal rules.
34. The story of khars is thus: When they passed by some fruitful trees, intending to conjecture it to put their surmise, to test, the Prophet conjectured it, but it came to be contrary to his conjecture.
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In this way it was permissible for him what we mentioned before, in respect of the worldly affairs we stated and their likes that have nothing to do with knowledge or religion, or belief or teaching.
He also said:35 Concerning his believing in the mankind affairs and rules run by him, with their issues, and distinguishing between the truthful and falsifier, and recognizing the one seeking reform from that seeking corruption, it was in this way, when he said: “I am just a human being, you may seek my judgement regarding your disputes, and one of you might be more eloquent in presenting his proof than the other litigant, entailing that I give judgement in his favour according to my hearing in the case. So I ask that in whose favour I gave judgement with something, not to take anything from the second one, as it will be verily like allocating him a piece of fire.” (This hadith was reported from Umm Salamah). Al-Zuhri reported from Urwah, that he (S) said: “Someone among you might be more eloquent than the other (litigant), making me to consider him truthful and consequently giving judgement in his favour.” And he (S) gives his judgements according to superficialities and surmise, with the testimony of the witness and oath of the swearer, beside observing analogy …etc.
He further said:36 In regard of the Prophets’ capabilities of knowledge related to the world affairs, no infallibility is stipulated to be possessed by the prophets regarding unawareness of some of them or believing in their opposites, the fact entailing no censure on their part.
The Prophet (S) also said: I know nothing except that what my Lord taught me.” The Prophet Moses (A) said to al-Khidr (A): “…May I follow thee on condition that thou shouldst teach me aright of what thou hast been taught.”37
In al-Rawd al-basim, al-Wazir al-Yamani said: “It is quite evident for those acquainted with the scholars’ rules that the Prophet’s acts can never indicate by themselves any obligation or recommendation, but rather pointing to permissibility. The extent concurred by all being his abstaining from exercising prohibited acts (guilts), and if even one slip done by him it be out
35. Al-Shifa', vol. II, p.180.
36. Ibid, vol. II, p. 107.
37. Ibid, vol. II, p. 109.
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of inattention without persistence. Allah, the Exalted, has shown this fact in His Book. The investigators say in this respect: When any deed performed by him, we would scrutinize to see whether he did it for seeking Allah’s pleasure or not. If circumstantial evidences indicating the latter, following his example would be not recommendable, and his act would be considered only permissible that every individual be free to do or leave . An example for this act can be found in his confession to Umar ibn al-Khattab of contradicting his opinion regarding the event of the captives of Battle of Badr.38
Obligation Not Necessitated by Messenger’s Order Merely:
Muhammad ibn al-Hanafiyyah (may God’s mercy be upon him), reported from his father Amir al-Muminin (A), saying:
Much clamour was raised about Merry the Coptic (Umm Ibrahim), regarding her Coptic cousin who used to visit and frequent to her. The Prophet then said to me: Take this sword and go forth. If you find him near her kill him. I said: O Messenger of Allah, shall I be at your orders on dispatching me, executing your orders with no objection, or that the attendant sighting what is unseen by the absent? The Prophet (S) said to me: “Rather, the attendant can see what is unseen by the absent.” Then I went forward girding myself with a sword, when I saw him with her. I unsheathed the sword, and as approaching him, he realized my intention (to kill him). So he fled toward a date-palm and climbed it. Then he threw himself down falling on the back of his neck, with his legs being dispersed, turning to be castrated and his male organ being mutilated, losing whatever men usually have. He said: I then sheathed the sword, returning to the Prophet (S) telling him of all these occurrences. He (S) said: Praise belongs to Allah Who turns evil away from us, Ahl al-Bayt.
In his comment on this report, al-Sharif al-Murtada said: The rules contained in this report being to indicate that any act or practice can never be obligatory merely it was commanded by the Messenger of Allah, since had it
38. Ibid, vol. I, p. 142.
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been so, there would have been no necessity to revise or inquire about it. Further the rules’ advantage and occurrence in their due time indicate their not requiring this obligation.39
In Tabaqat al-Atibba’ wa al-Hukama’, Ibn Juljul reported from Sa’d ibn Abi Waqqas that he said: I became sick and was visited by the Messenger of Allah (S) who said to me: Call in al-Harith ibn Kildah, as he is the man who can cure you. Then the Messenger of Allah gave his orders to bring the physicians so as to inquire them about the remedies they had.40
39. Al-Murtada's al-Amali, vol. I, p. 77, 78.
40. This book was published by the French Scientific Institute for Eastern Mounments in Cairo.
