Understanding the Status and Importance of Sunnah in Islam
Meaning of Sunnah:
Islam is a complete religion that encompasses all aspects of life. The foundation of this religion is based on two things: the Book of Allah and the Sunnah of the Prophet (ﷺ). As followers of this religion, we are commanded to adhere to both of these sources. In this article, I will clarify the position and status of the Sunnah, and in doing so, the role of the Book of Allah will also be made clear, as there is a deep connection between the Qur’an and the Sunnah. In fact, the Sunnah is an explanation and elaboration of the Qur’an.
Linguistically, the word Sunnah refers to a way or path, whether good or bad, and both can be termed as Sunnah (Lisan al-Arab). This is in the same sense as the hadith in Sahih Muslim (1017): “Man sunnā fī l-islām sunnatan ḥasanatan” (whoever introduces a good way in Islam) and “Man sunnā fī l-islām sunnatan sayyi’atan” (and whoever introduces a bad way in Islam).
In Shari’ah, Sunnah refers to every statement, action, approval, or attribute that is attributed to the Prophet (ﷺ). In this context, Sunnah and Hadith are used synonymously, meaning both words are essentially the same in legal terminology. Furthermore, in Fiqh (Islamic jurisprudence), where rulings are divided into five categories (obligatory, recommended, forbidden, disliked, and permissible), Sunnah is used to refer to what is recommended (Mandub), meaning an action that is not obligatory but is highly encouraged.
Explanation of Sunnah in four terms:
Now that we have clarified the definition of Sunnah, we can better understand its position and status. I will present the explanation of Sunnah in four terms:
- Qawl (Statement): Qawl means speech, talking, or utterance. It refers to every form of speech or statement attributed to the Prophet (ﷺ), such as his saying, “Innamā al-‘āmāl bi-niyāt” (Sahih al-Bukhari: 1), meaning “Actions are judged by intentions,” and “Ṣallū kamā ra’aytumūnī usallī” (Sahih al-Bukhari: 6008), meaning “Pray as you have seen me praying.” These are Qawli Sunnah (spoken Sunnah), as they relate to words and speech.
- Fi‘l (Action): Fi‘l means action or deed. It refers to any action or deed performed by the Prophet (ﷺ), as observed by the companions. For example, the hadith in Sahih Muslim (1216) mentions that the Prophet (ﷺ) would perform prayers on the pulpit, and the companions would follow him. Since this is an action attributed to the Prophet (ﷺ), it is referred to as Fi‘lī Sunnah (action-based Sunnah).
- Taqrīr (Approval): Taqrīr refers to the silence or approval of the Prophet (ﷺ) in response to something said or done by a companion in his presence. If a companion performs an action or says something in the presence of the Prophet (ﷺ) and the Prophet (ﷺ) remains silent or does not forbid it, this is known as Taqrīrī Sunnah (approving Sunnah). For example, in the hadith from Sunan Ibn Majah (954), a companion prayed two rak’ahs after the Fajr prayer, and when the Prophet (ﷺ) noticed, he simply remained silent, and this act was not forbidden by him.
This hadith shows that the two rak’ahs missed before Fajr can be performed after the obligatory Fajr prayer, but this rule only applies to the missed Sunnah prayer of Fajr, not any other prayer. It also clarifies that those who pray the Sunnah after the Fajr obligatory prayer instead of the obligatory prayer are violating the Sunnah, and they should heed the lesson from this hadith.
- Sifat (Attributes): The physical and personal attributes of the Prophet (ﷺ), such as his way of walking, speaking, or any other characteristic, also form part of the Sunnah. These are the attributes that were observed by his companions and are passed down as a part of his Sunnah.
Now that we understand the meaning and definition of Sunnah, let’s examine its status and importance in Islam. The Qur’an commands obedience to Allah and His Messenger (ﷺ) in several places, and this obedience is obligatory, meaning it is a duty to obey Allah and His Messenger. Allah’s command is clear in:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ (الأنفال:20)
Translation: “O you who have believed, obey Allah and His Messenger and do not turn away from him while you hear [his order].”
This verse indicates that once we know the command of Allah and His Messenger, there is no question of ignoring it. It is obligatory to follow the divine command and the Sunnah of the Prophet (ﷺ) without any hesitation.
Allah says:
وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (آل عمران:132)
Translation: “And obey Allah and His Messenger that you may receive mercy.”
This verse emphasizes that following the commands of Allah and His Messenger leads to mercy. If we turn away from them, we risk losing Allah’s mercy, and today the main reason for being deprived of divine mercy is neglecting the Sunnah.
Allah also says:
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ (آل عمران:31)
Translation: “Say, ‘If you should love Allah, then follow me, and Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.’”
This verse shows that the criterion for seeking Allah’s pleasure is following the Prophet (ﷺ). Anyone who desires the pleasure of Allah must adhere to the Sunnah of the Prophet (ﷺ); otherwise, they will not be worthy of Allah’s favor.
The Jews and Christians were also under the misconception that they were following the path of Allah’s pleasure. The Christians, for instance, elevated Jesus (عليه السلام) and Maryam (عليها السلام) to a status higher than Allah, thinking that this would please Allah more. However, they were commanded to follow the last Prophet, Muhammad (ﷺ), in order to be truly in pursuit of Allah’s pleasure.
Sadly, many Muslims do not understand this simple and true matter. They abandon the Sunnah of the Prophet (ﷺ) and instead follow the teachings of scholars, saints, and pious individuals, often taking pride in doing so instead of being ashamed.
Allah Almighty’s command is:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ (النور:63)
Translation: “Listen, those who oppose the command of the Messenger should be wary, lest a great affliction strike them or they be punished with a painful torment.”
Before explaining this verse, it should be noted that obedience to the Messenger is like obedience to Allah. Allah says:
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا (النساء:80)
Translation: “Whoever obeys the Messenger has obeyed Allah, and whoever turns away, We have not sent you as a guardian over them.”
Muslims, ponder for a moment! The existence of Muhammad ﷺ is such that obeying him is obeying Allah. How then can those who oppose the Sunnah of the Messenger of Allah claim to love him? I believe that if Muhammad ﷺ were present and had the power, as some Sufis claim, he would definitely teach a lesson to those false lovers of the Messenger. But according to the correct belief from the Quran and Hadith, the reality is that he ﷺ has passed away, and he does not hear or see the words of the people, nor does he have any control over them.
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said, “When I pondered over the Quran, I realized that Allah has commanded obedience to the Messenger in thirty-three places. When he recited the verse:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ (النور:63)
he would repeatedly recite it, saying, ‘Whoever rejects the Hadith of the Prophet ﷺ is on the verge of destruction.'”
The Consequences of Opposing Allah’s Commands
Let us further understand how opposing the commands of Allah and His Messenger leads to ruin and punishment upon a nation. Allah Almighty says:
وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ (البقرۃ:65)
Translation: “And indeed, you knew those among you who transgressed in the matter of the Sabbath, and We said to them, ‘Be apes, despised.'”
This verse speaks of the destruction and punishment that befell the Jews when they disobeyed Allah’s command. Allah had forbidden the Israelites from fishing on the Sabbath, but they devised a trick by fishing on Saturday when fish were abundant, and catching them on Sunday. When they disobeyed Allah’s command, a voice came from the heavens, saying, “Be apes!” They turned into apes. In Surah Al-A’raf, it mentions the transformation into apes and pigs. Scholars say the young among them were turned into apes, and the elderly into pigs. Within three days, all those cursed died, rubbing their noses in the dirt. Among them were those Israelites who did not partake in the fishing but also did not stop others. Only the believers who obeyed Allah and advised others against the trickery were spared. For more details, refer to the tafsir of this verse.
From this incident, the key lesson is that we must obey the commands of Allah and His Messenger. Disobedience leads to destruction and punishment. Similarly, those innovators who invent new practices in the religion and oppose the commands of the Messenger should take heed. We must strive to follow the Sunnah and also prevent others from committing innovations, as it is our responsibility; otherwise, we too may become the target of Allah’s wrath.
The Messenger of Allah ﷺ said: “Whoever among you sees something wrong (evil), let him change it with his hand. If he is not able, then with his tongue. If he is not able, then with his heart, and that is the weakest of faith.” (Sahih Muslim:49)
We must be firm in our faith and act accordingly. If we cannot stop shirk and innovation with our hands, then we must speak out with our tongues, as we do in worldly matters. When someone insults us, we either fight back or say something. If we have such zeal for our personal honor, why should we remain silent when it comes to associating partners with Allah or those who engage in innovations instead of following the Sunnah? If we cannot act physically, at least we should verbally make the truth clear to them.
Now, let’s look at some Hadiths. In Sahih Bukhari (5063), it is mentioned that when three companions—Ali ibn Abi Talib, Abdullah ibn Amr ibn al-As, and Uthman ibn Maz’oon—visited the wives of the Prophet ﷺ and inquired about his worship, they considered their own deeds insufficient. One of them said, “We will pray all night.” Another said, “We will fast continuously.” The third said, “We will not marry.” When the Prophet ﷺ heard about this, he said, “Whoever turns away from my Sunnah is not from me.” Therefore, the authenticity of religious practice lies in the Sunnah. Any act that deviates from it, even if it is prayer or fasting, is rejected and invalid.
Similarly, in the Muwatta Imam Malik and Mustadrak al-Hakim, and as classified as hasan by Sheikh al-Albani in Mishkat, the Prophet ﷺ said:
تركتُ فيكم أمرينِ ؛ لن تَضلُّوا ما إن تمسَّكتُم بهما : كتابَ اللَّهِ وسُنَّتي
Translation: “I am leaving with you two things; as long as you hold on to them, you will never go astray: the Book of Allah and my Sunnah.”
There are numerous other evidences, but I will suffice with these as enough proof. All these evidences make it clear that Muslims must follow the Sunnah of the Messenger ﷺ, and the Quran has explicitly stated that Muhammad ﷺ is the best example for all of you. Therefore, no one else should be made an Imam or leader other than him.
Opposing the Sunnah of the Messenger results in the destruction and invalidation of deeds. Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ (محمد:33)
Translation: “O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.”
The Messenger of Allah ﷺ said:
مَن عَمِلَ عَمَلًا ليسَ عليه أمْرُنا فَهو رَدٌّ (صحيح مسلم:1718)
Translation: “Whoever does an action that is not in accordance with our command (i.e., invents something in the religion), it is rejected.”
From these two pieces of evidence, it is clear that the Sunnah holds such a high status that acting contrary to it causes deeds to be wasted, and they are not accepted by Allah. Imam Shafi’i (may Allah have mercy on him) said that there is a consensus among the people that when the Sunnah of the Messenger becomes clear, it is not permissible to abandon it based on anyone’s opinion. (Al-Ruh by Ibn Qayyim)
Let’s understand Imam Shafi’i’s statement with some examples. The Prophet ﷺ said, “Every innovation is misguidance.” This is a clear statement in the Sunnah of the Messenger. Now, if someone says that some innovations are permissible, good, or can be practiced, then this is a lie, against the Sunnah, and what is against the Sunnah is rejected and false. Similarly, the Prophet ﷺ said:
لو كنتُ آمرًا أحدًا أن يسجُدَ لأحدٍ ، لأمرتُ المرأةَ أن تسجُدَ لزوجِها (صحيح الترمذي:1159)
Translation: “If I were to command anyone to prostrate to another, I would have commanded a woman to prostrate to her husband.”
This Hadith clarifies a Sunnah: that prostration to anyone other than Allah is not permissible. Therefore, prostrating to a grave, an idol, or a peer/mentor is wrong. If someone calls for prostration to anyone other than Allah, the command of the Messenger should not be disregarded in favor of his words.
From the above discussion, we have understood the high status of the Sunnah and that holding onto the Sunnah is the criterion for the acceptance of deeds. Those who abandon the Sunnah may have their deeds nullified and may even fall under punishment. Now, let me explain the greatest reward for following the Sunnah and the greatest loss for abandoning it. The Prophet ﷺ said:
أُمَّتِي يَدْخُلُونَ الْجَنَّةَ إِلَّا مَنْ أَبَى، قَالُوا: يَا رَسُولَ اللَّهِ، وَمَنْ يَأْبَى؟، قَالَ: مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى (صحیح البخاری:7280)
Translation: “My ummah will enter Paradise, except for those who refuse.” They said, “O Messenger of Allah, who would refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me has refused.”
This Hadith shows us that the Sunnah is so important and virtuous that those who follow it will enter Paradise, and those who abandon it will enter Hell. It highlights a great reward for those who act upon the Sunnah and a severe punishment for those who abandon it.
Now, whoever truly loves the Messenger ﷺ will act upon the Sunnah. Whoever seeks Allah’s pleasure through actions will follow the Sunnah. Whoever wants to preserve the acceptance of their deeds will follow the Sunnah, and whoever desires to enter Paradise will follow the Sunnah. Anyone who does not desire these benefits, who does not seek true love for the Messenger, does not seek Allah’s pleasure, does not care about the acceptance of deeds, and does not want to enter Paradise will abandon the Sunnah and follow his own desires, choosing the path of innovation and misguidance.
May Allah grant us the ability to follow the Sunnah and protect us from shirk and innovation. Ameen.
Maqbool Ahmad Salafi
Jeddah Dawah Center, Hayy Al Salamah