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THE AUTHORITY OF SUNNAH

Sunnah: The Second Source of Islamic Law

The Sunnah of the Holy Prophet Muhammad (Sallallahu ‘alayhi wa sallam) has been accepted as an important source of Islamic law, next in importance only to the Holy Qur’ân.

This status of the Sunnah has remained unchallenged and undisputed throughout the centuries.

There have been many differences among Muslims in their juristic opinions, but the authority of the Holy Qur’ân and the Sunnah of the Holy Prophet (Sallallahu ‘alayhi wa sallam) was never denied by any jurist.

Leaving aside some scattered individuals who separated themselves from the main stream of the Muslim population, nobody has ever refused to accept the Sunnah of the Holy Prophet (Sallallahu ‘alayhi wa sallam) as a sacred source of the Islamic law.

The position is still the same, but some non-Muslim orientalists and some of their followers have tried, during the last century to cast some doubts in the authority or the veracity of Hadîth and to develop a suspicious attitude towards the Sunnah.

That is why some Muslims who are unable to study Islam through its original sources, when they read such books, often become a bit skeptical in the subject.

The present article intends, therefore, to provide an objective and simple account of the SUNNAH based on the original sources of Islamic learning.

The purpose is not to indulge in a hot atmosphere of argumentation which has no bounds or limits, but to narrate the truth as it stands.

Definition of Sunnah

The Sunnah has been defined by the scholars of the science of Hadîth as follows:

“A word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad (Sallallahu ‘alayhi wa sallam).”

“Confirmation” in this definition is termed in Arabic as Taqreer. What is meant by this term is like somebody said something, or acted in a particular manner, and his saying or act came to the knowledge of the Holy Prophet (Sallallahu ‘alayhi wa sallam) and he either confirmed it in express words or remained silent without given any indication of disapproval.

Such silence, being an implied approval of the Holy Prophet (Sallallahu ‘alayhi wa sallam) is also included in the term Sunnah.

As the Sunnah, with all its three kinds (saying, act and confirmation) relates to the Holy Prophet (Sallallahu ‘alayhi wa sallam), its true status in Islamic law cannot be ascertained without ascertaining the status of the Holy Prophet (Sallallahu ‘alayhi wa sallam) himself.

The Status of the Holy Prophet (Sallallahu ‘alayhi wa sallam)

So, the first pertinent question in the subject is: What status does a prophet occupy when he is sent to the people?

Has he no higher a status than that or a message-carrier or a postman who, after delivering the letter, has no concern with it whatsoever? The answer is certainly in the negative.

The prophets are not sent merely to deliver the word of Allâh. They are also required to explain the divine Book, to interpret it, to expound it, to demonstrate the ways of its application and to present a practical example of its contents.

Their duty is not restricted to reciting the words of the Book, rather they are supposed to teach it and to train people to run their lives in accordance with its requirements.

 The Holy Qur’ân leaves no doubt concerning this point by saying:

Allâh has surely blessed the believers with His favor when He raised in their midst a Messenger from among themselves, who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while they were, earlier in open error. (3:164)

He (Allâh) is the One who raised up, among the unlettered, a Messenger from among themselves who recites the verses of Allâh, and makes them pure, and teaches them the Book and the Wisdom. (62:2)

The same functions were attributed to the Holy Prophet (Sallallahu ‘alayhi wa sallam) in the prayer of Sayyidna Ibrahim (Sallallahu ‘alayhi wa sallam) when, according to the Holy Qur’ân, he prayed:

Our Lord, raise in their midst a messenger from among themselves who recites to them Your verses and teaches them the Book and the Wisdom and purifies them… (2:129)

These are the terms of reference given to the Holy Prophet (Sallallahu ‘alayhi wa sallam) which include four distinct functions and the Holy Prophet (Sallallahu ‘alayhi wa sallam) has been entrusted with all of them:

• Recitation of the Verses of Allâh.
• Teaching the Book of Allâh.
• Teaching the Wisdom.
• Making the people pure.

Thus, the Holy Qur’ân leaves no ambiguities in the fact that the Holy Prophet (Sallallahu ‘alayhi wa sallam) is not supposed to merely recite the verses and then leave it to the people to interpret and apply them in whatever manner they like. Instead, he is sent to “teach” the Book.

Then, since teaching the Book is not enough, he is also required to teach “Wisdom” which is something additional to the “Book.” Still, this is not enough, therefore the Holy Prophet (Sallallahu ‘alayhi wa sallam) has also to “make the people pure,” meaning thereby that the theoretical teaching of the Book and the “Wisdom” must be followed by a practical training to enable the people to apply the Book and the Wisdom in the way Allâh requires them to apply.

These verses of the Holy Qur’ân describe the following functions of the Holy Prophet (Sallallahu ‘alayhi wa sallam):