The Sunnah
Literal meaning of Sunnah in Arabic is beaten track
or established course of conduct. Pre-Islamic Arabs used the word
for ancient or continuous practice. According to Ulama of Hadith,
Sunnah refers to all that is narrated from the Prophet (SM), his
acts, his sayings and whatever he tacitly approved. The Jurisprudents
exclude the features of the Prophet (SM) from Sunnah. In the Hadith
literature, there are uses of the word Sunnah in the sense of sources
of law, for instance, in the Prophet's farewell Hajj address and at
the time of sending Muadh (R.A.) to Yemen.
The term Sunnah was introduced in the legal theory
towards the end of the first century. It may be noted that in the
late 2nd Century Hijra, Imam Shafii restricted the term to the
Prophetic Sunnah only. In the Usul al Fiqh, Sunnah means the source
of Shariah next to the Quran. But to the Ulama of Fiqh, Sunnah
primarily refers to a Shariah value which is not obligatory but
falls in the category of Mandub or recommended. But as a source,
Sunnah can create obligation (wajib), Haram, Makruh, etc. In the
technical usage Sunnah and Hadith have become synonymous to mean
conduct of the Prophet (SM). The Sunnah of the Prophet (SM) is a
proof (Hujjah). The Quran testifies that Sunnah is divinely inspired
(53:3). The Quran enjoins obedience to the Prophet (SM) (59:7; 4:59; 4:80; 33:36). Allah asked the believers to accept the Prophet as judge
(4:65).
One classification of Sunnah is Qawli, Faili and Taqriri
(verbal, actions and tacit approval).
Legal and non-legal Sunnah: A very important classification is legal and
non-legal Sunnah. Legal Sunnah (Sunnah tashriyyah) consists of the Prophetic activities
and instructions of the Prophet (SM) as the Head of the State and as
Judge. Non-legal Sunnah (Sunnah Ghayr tashriyyah) mainly consist of
the natural activities of the Prophet (Al-afal-al-jibilliyyah), such
as the manner in which he ate, slept, dressed and such other
activities, which do not form a part of Shariah. This is called adat
(habit) of the Prophet in the 'Nurul Anwar', a text book of Usul.
Certain activities may fall in between the two. Only competent
scholars can distinguish the two in such areas. Sunnah which partake
of technical knowledge such as, medicine, agriculture is not part of
Shariah according to most scholars. As for the acts and sayings of
the Prophet that related to particular circumstances such as, the
strategy of war, including such devices that misled the enemy
forces, timing of attact, siege or withdrawal, these too are
considered to be situational and not a part of the
Shariah.
Certain matters are particular to the Prophet (SM)
such as, the case of number of wives, marriage without dower,
prohibition of remarriage of the widows of the prophet (SM). The
Quran has priority over Sunnah, because of nature of revelation (wahy
zahir over wahy Batin), authenticity and also because Sunnah is
basically and mostly an elaboration of the Quran. In case of real
conflict, the Quran should prevail. Never the Quran was abandoned in
favor of the Sunnah.
It may be noted that Sunnah in many instances
confirms the Quran. Please look into examples given in the book.
There is no disagreement on this. Sunnah also explains and clarifies
the Quran as in the case of Salat, Zakat, Hajj, Riba and many other
matters of transactions. Another part of Sunnah which is called Sunnah
al-Muassisah or founding Sunnah (such as, prohibition of marrying
paternal or maternal aunt, or the right of pre-emption in property
(shuf')) cannot be traced in the Quran and originated in the
Sunnah.
Implication of verse 16:44 (Surah Nahl) does not
clearly over-rule the recognition of Sunnah as an independent
source, at least in some respects. It may be noted from other books
(not discussed in Hashim Kamali's book) that the experts in Hadith
literature at the stage of collection of Hadith examined all Hadith
before recording in their collections (particularly the claim of
transmission from the Prophet (SM) downward) and classified Hadith
into strong (sahih/hasan), weak (daif) and forged (Mawdu). It is
now re-examination of Hadith literature is continuing. In current
century, Nasiruddin Albani had good work on this subject. Anybody
who knows Arabic well, can look into Albani's works (see also
'Studies in Hadith Methodology', by M.M. Azami, published by American
Trust Publications).
Mutawatir Hadith has been considered Qati
(definitive) in concept (Mutawatir bil Ma'na) mostly. There are only
a few Hadith which are Mutawatir bil Lafz (Mutawatir word by word).
Also note that because of large number of reporters of Mutawatir
Hadith, diversity of residence of the reporters, it is impossible to
concoct a lie in this manner. The main conditions of Mutawatir
Hadith are:
- large number of reporters,
- reports must be based on direct knowledge and
through sense perception,
- reporters must be upright,
- reporters are free from sectarian or political
bias of that time.
According to the majority of Ulama of Usul, the
authority of Mutawatir is equivalent to the Quran. It gives positive
knowledge, the denial of Mutawatir Hadith or Sunnah is equivalent to
denial of the Quran.
Mashhur Hadith is a kind of Hadith, which is
reported by one or two companions, then become well known. The
majority of Ulama considered Mashhur as a kind of Ahad Hadith and it
gives speculative knowledge, not positive knowledge. Ahad Hadith (in
most cases reported by a single companion and which did not become
well-known in the 2 or 3 generations) does not give positive
knowledge. Majority of Jurists hold that if Ahad is reported by
reliable reporters, it establishes a rule of law. Some hold acting
upon Ahad is only preferable. Aqidah (beliefs) or Hadud (prescribed
punishment) should not be based on Ahad Hadith.
If a Hadith is narrated by a number of narrators and
there is additional words in some of them, then it should be looked
into whether the Hadith was originally uttered in one sitting. In
that case, the words narrated by more narrators will be accepted.
Imam Malik did not rely on Ahad Hadith, if it was in conflict with the
practice of Madinah. Most Imams considered Ahad Hadith to be authoritative
in principle if reported by reliable reporters. Majority of Ulama do
not insist on verbatim transmission (rewait bil Lafz) of Ahad.
Transmission of a part of Hadith is permitted, if it is not in
conflict with the full Hadith.
Muttasil (connected) & Ghair al-Muttasil (disconnected) Hadith:
What is the difference between Muttasil (connected)
and Ghair al-Muttasil (disconnected) Hadith? Mutawatir, Mushhur and
Ahad are kinds of Muttasil hadith. Mursal, Mudal and Munqati are
various types of Ghair al-Muttasil Hadith.
According to majority,
Mursal means that a successor (Tabii), narrates a Hadith without
mentioning the name of companions. Majority of Ulama of Hadith do
not accept the Mursal as evidence. Imam Ahmad and Imam Shafii do not
rely on Mursal unless reported by famous successor, even then Mursal
have to meet certain conditions as mentioned in books on Usul. Imam
Abu Hanifa and Imam Malik are less stringent in their acceptance of
Mursal.
Munqati refers to a Hadith whose chain of narrators
single missing link somewhere of the middle of the chain.
Mudal
is a Hadith in which two consecutive links are
missing.
Sahih, Hasan & Daif:The Hadith has also been classified into Sahih,
Hasan and Daif. Hadith is called Sahih (that is excellent in terms
of quality of narrators - not in the sense of Qati or absolutely
correct), if it is reported by Thiqat Sabitun (highly trustworthy)
or by Thiqat (trustworthy) narrator.
A Hadith is considered Hasan if
among the narrators are included (apart from the categories of
narrators of Sahih Hadith) some persons who are
Sadiq (truthful), Sadiq Yahim (truthful but commits error) and
Maqbul (accepted that is there is no proof that he is unreliable).
A
Hadith is considered Daif if among the reporters are any Majhul
person (that is unknown person in terms of identity or conduct) or if
there is any Fasiq (violator of any important practice) or any
liar.
