Introduction to The Sunnah and Its Position in the Islamic Law
Dr. Mustafa as-Siba'I
The Sunnah and its Position in the Islamic Sharee`ah
As-Sunnah wa Makaanatuhaa fit-Tashree` al-Islaamee
Translated by: Ahmed M. Hashim

All praise belongs to Allah. We seek His help and we ask His forgiveness. We seek refuge in Allah from the evil of ourselves. Whosoever Allah guides, no one can lead him astray; and whosoever He leads astray, no one can guide. I bear witness that there is no deity but Allah, and I bear witness that Muhammad (sallallaahu `alayhi wa sallam) is his servant and Messenger. He sent him with truth--sent him as a bearer of good news on the face of the coming Hour of Judgment. Whoever obeys Almighty Allah and His Messenger is on the right path; and whoever disobeys Allah and His Messenger, he harms only himself, and Allah will not be hurt in the least.

There On:

Sunnah in the Arabic language (without any religious context) means a way or method which can have two states, either a good Sunnah or a bad Sunnah.

As Rasoolullaah (sallallaahu `alayhi wa sallam) said in a hadith:

"Whosoever does a good Sunnah he will get the reward for it and the reward from other people doing the same thing until the day of judgment. And whosoever does a bad Sunnah he will have the punishment from doing it and the punishment of others who practice it" [Muslim]

The definition of Sunnah differs, however, depending on the area of Sharee`ah. For example, a scholar in the area of Usool (fundamental principles) will define Sunnah as whatever was reported that Rasoolullaah (sallallaahu `alayhi wa sallam) said, did, or permitted to do. As an example of what he said, are the hadeeths which deal with the different Ahkam (regulations) in different contexts, such as his (sallallaahu `alayhi wa sallam) saying:

"The reward of deeds depends on intentions..." [Bukhari & Muslim]

An example of what he did is that which his Companions have reported of him (sallallaahu `alayhi wa sallam)) doing in the matters of `Ibaadaat (acts of worship), such as: The way to perform Salaat (prayer), Hajj (pilgrimage), Adab us-Siyaam (etiquette of fasting). An example of what he (sallallaahu `alayhi wa sallam) permitted to do is whenever he kept silent upon seeing the Companions doing things; his (sallallaahu `alayhi wa sallam) silence served as approval; or his acknowledgment to the Companions that they did the right thing. An example of his permission is when the Companions made Ijtihaad (decision by reasoning) during the battle of Bani Quraydha. He (sallallaahu `alayhi wa sallam) said: "Do not pray `Asr till you are at Bani Quraydha" [Bukhari & Muslim]

Some of the Companions understood that to mean that they should delay prayer till they reach the place. However, some Companions understood that to mean that they have to hurry, and so they did pray `Asr on time. In neither case did the Prophet (sallallaahu `alayhi wa sallam) say anyone of them was wrong and he did not reject what they did. Another example where Rasoolullaah (sallallaahu `alayhi wa sallam) said something when he saw an action by a Companion is when Khalod ibn al-Waleed ate a lizard that Rasoolullaah (sallallaahu `alayhi wa sallam) refused to eat. Some of the

Companions wondered, and asked him "Is it haraam (unlawful) to eat it, o Messenger of Allah?" The Prophet replied:

"No, but it is not common in my area, and I don't feel to eat it" [Bukhari & Muslim]

Another familiar meaning of Sunnah is that of legal daleel (evidence, proof) whether it is in the Qur’aan, the Prophet's sayings, or Ijtihaad by the Companions, such as the collection of Qur’aan in one book and unifying the reading of the Qur’aan on one Harf (reading style). Opposite to this is Bid`ah (inovation) in religion [about] which Rasoolullaah (sallallaahu `alayhi wa sallam) said clearly "Follow my Sunnah and the Sunnah of the righteous Caliphs after me" and did not say follow my bid`ah which should not be taken as the same as Sunnah. This can be shown by the definition used in fiqh were we say this is the Sunnah divorce and that is the Bid`ah divorce. These differences in looking at Sunnah is dependent on the faculty of scholars, just like any area of science where definitions vary.

In general we can define the Sunnah as whatever Rasoolullaah (sallallaahu `alayhi wa sallam) said or did to be way of life for us.

Rights of the Prophet, sallallaahu `alayhi wa sallam
Shaykh Muhammad ibn Salih al-`Uthaymeen
Rights Basic to the Natural Human Consitution and Affirmed by Divine Laws
© 1994 The Daar of Islamic Heritage

Rights of the Prophet are the most important, after the rights of Allah. There is no human who has more rights than the Prophet. Allah said, what translated means: "Verily, We have sent you (O Muhammad) as a witness, as a bearer of glad tidings, and as a warner. In order that you (O mankind) may believe in Allah and His Messenger, and that you assist and honor him (Muhammad)…" [48:8-9]

Therefore, love for the Prophet should be more than one’s love for himself, his children, family and worldly possessions. The Prophet said, what translated means: "None of you will reach belief till I become dearer to him than his children, parents and all humans." [Al-Bukhari & Muslim].

The Prophet has many rights. Respect and appreciation for him should be practised in the best manner. Respecting the Prophet includes respect of and adherence to his Sunnah after his death. Due rights should be given to the Prophet without exaggeration. When one reads how the companions used to love and respect the Prophet, one knows the importance of this matter. When Quraish (the Prophet’s tribe) sent Orwa Ibn Masud to negotiate with the Prophet in the Hudaibia area, he was greatly impressed by how the companions treated the Prophet. He said, "I have visited the kings of Persia, Rome and Abysinia, but I have not seen any leader more revered and respected by his people than Muhammad. If he ordered them to do anything, they do it without delay. If he performs Wudu` (washing up for prayer) they all seek the remainder of the water he used. They never look at him in the eye, out of respect." This is how the Prophet was treated by his companions. He was Allah’s Messenger who possessed great qualities and the best of conduct ever.

The rights of the Prophet include believing him in matters of religion and the past, present and future happenings he told us about. Adherence and submission to his orders are some of his rights. When a Muslim believes in the Prophet and wants to follow his religion, he must do so believing that he Prophet’s way is the best way. Believing in the Prophet includes the affirmation that his religion is the best religion. Allah said, what translated means: "But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission" [4:65], and, "Say (O Muhammad to mankind): If you love Allah then you follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful." [3:31]