INTERNATIONAL INSTITUTE OF ISLAMIC THOUGHT (IIIT) SUMMER STUDENT PROGRAM 2011

THE QURAN & SUNNAH

REFLECTION PAPER II

Fall

08

THE IMPORTANCE OF SUNNAH AS THE SOURCE OF AUTHORITY IN ISLAM

Submitted to: Prof. Mahmoud Ayoub Student Name: Ridhwan Mohd. Basor

The Sunnah is another fundamental foundation of the Islamic faith, beside the Quran. The Sunnah compliments the Quran and serves as the guidance framework for adherent of the Islamic faiths. Sunnah generally refers to the behavioral patterns of Prophet Muhammad (p.b.u.h), which includes the corpus of behavior or non-behavior of the Prophet. The Prophets interpretation and elucidation of the guiding principles of the Quranic provisions were indispensible in giving laws practical expression. In another word, while the oral transmission of a particular commandment can be derived from the Quran, the practical expression or physical manifestation of the act is derive from the Sunnah. For instance, the commandants for Muslims to establish five-daily prayers are expressed in Surah Al-Baqarah of the Quran, And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do (2:110). However, the physical manifestation of the acts of prayer was demonstrated by the Prophet and in one of his sayings, he is reported to have said, Pray as you see me pray, where subsequently the Muslims pray in accordance to the steps and ways practiced by the Prophet. The Sunnah includes the sayings of the Prophet known commonly as hadiths (sayings), his practices, and actions that gained his approval. Both the Quran and the Sunnah fall under a common title wahy (revelation or inspiration). God mentioned in Surah An-Njam, And neither does he speak out of his own desire, that [which he conveys to you] is but [a divine] inspiration with which he is being inspired. (53:3-4) This verse clearly indicates that what the Prophet lays down as law is based upon revelation. The difference between the two however is such the Quran is a revelation that is being recited (matluw) in the formal prayer (salah) while the Sunnah is not being recited in the formal prayers. Nevertheless, the authority Sunnah in the realm of Islamic thought is nothing lesser than the authority accorded to the Quran. This is being affirmed by God in Surah Al-Maidah, Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it is Our Messenger's duty to proclaim (the message) in the clearest manner. (5:92). The directive to obey the Prophet is taken to mean to obey and accept his Sunnah. The Sunnah also is regarded as

an authority in elaborating the Quran. God mentioned in Surah An-Nahl, (We sent them) with Clear Signs and Scriptures; and We have sent down unto you (also) the Message; that you may explain clearly to men what is sent for them, and that they may give thought. (16: 44) An example of a scenario where the hadith explains the Quran is from the verses 187 of Surah Al-Baqarah, and eat and drink, until the white thread of dawn appear to you distinct from its black thread (2:187). The hadith of the Prophet explains what is meant by black thread is dawn or the time of Fajr, while the white thread is meant to be the dusk or the time of Maghrib, where Muslim can break their fast. It is part of a Muslims faith that Muhammad is the Messenger of God charged with the mission of conveying the commands of God. It is therefore, obligatory to follow the Messenger of God in all that he lays as Ahkam (legal rulings). There are however different aspects of the Sunnah, and this include, Qawliyyah (verbal expression), Filiyyah (physical action) and Taqririyah. It is hence not merely sayings of the Prophet. The writings of the Sunnah or hadiths took a significant transformation during the reign of Umar Ibn Abdul al-Aziz. Subsequently, various scholars of hadith started to surface and hadith scholarship began to grow. Amongst the prominent hadith scholars in the Sunni tradition are al-Bukhari, Muslim, Imam Malik, Ibn Hanbal, Abu Dawood and Tirmidhi. While in the Shiite tradition, Kulayni (d. 940) and Qummi (d. 991) are amongst the major authority of the Sunnah in Shiite Islam. There are indeed differences in both Sunni and Shiite tradition with regards to their acceptance of the Sunnah. While the Sunni generally accepts all hadith that are transmitted by the companions of the Prophet, under strict methodology of determining the chain of transmission (sanad), the Shiite are more selective in their acceptance of hadith. They generally accept any hadith that is known to have come from the Ahl al-Bayt, while only accepts few of the hadiths from the companions. The important of Sunnah as authority of Islamic law is second to none. Understanding the Quran without referring to the Sunnah can be problematic. Nevertheless, the acceptance of hadith must also be done thru critical analysis to ensure its authenticity.