“The Sunnah” is “the knowledge and practice, beliefs and rulings, character and manners followed by our Prophet ﷺ and his Companions, may Allah be pleased with them. In this sense, it is synonymous with religion and the Sharia.”

Or it is “the law and religion, and the outward and inward guidance, which the Companions, may Allah be pleased with them, received from the Prophet ﷺ, which the Followers received from them, and which those who followed them with excellence have received until the Day of Resurrection.”

The hadith states: «فَمَنْ رَغِبَ عَنْ سُنَّتِي، فَلَيْسَ مِنِّي»([1]).

“The Sunnah” may also refer to the sound creed established by the two revelations and free of religious innovations and violations.

Ibn Masʿud, may Allah be pleased with him, said: “Moderation in following the Sunnah is better than exertion in religious innovation.”([2]).

For hadith scholars, it is “whatever is attributed to the Prophet ﷺ of a saying, an action, an approval, or a physical or moral characteristic.”([3]).

The authentic Sunnah is authoritative evidence in its own right. Beliefs and rulings are established through it, even when its reports are transmitted through individual chains. It is the second source of legislation after the Noble Quran. Allah Most High says: {وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ ٣ إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ ٤} [النجم: 3، 4].

By the agreement of the Muslim community, the greatest compilations of the Sunnah are the two Sahih collections. Only an ignorant person or one driven by personal inclination impugns them.

The foremost duties towards the Sunnah:

1—Believing that it is part of infallible revelation:

Allah Most High says: {وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ ٣ إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ ٤} [النجم: 3، 4].

He ﷺ also said: «… وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللَّهُ إِلَيَّ، فَأَرْجُو أَنِّي أَكْثَرُهُمْ تَابِعًا يَوْمَ القِيَامَةِ»([4]).

2—Believing that it is true:

Our Prophet ﷺ said: «اكْتُبْ، فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ», pointing to his mouth([5]).

He ﷺ also said: «بُعِثْتُ بِجَوَامِعِ الكَلِمِ»([6]).

3—The obligation to follow it and submit to it:

Allah Most High says: {وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ} [الحشر: 7].

He, glory be to Him, also says: {قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ} [آل عمران: 31].

He ﷺ said: «لِتَأْخُذُوا عَنِّي مَنَاسِكَكُمْ»([7]).

He ﷺ also said: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي»([8]).

He ﷺ also said: «كُلُّ أُمَّتِي يَدْخُلُونَ الجَنَّةَ إِلَّا مَنْ أَبَى». قالوا: يا رسول الله، ومن يأبى؟ قال: «مَنْ أَطَاعَنِي دَخَلَ الجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى»([9]).

4—Referring disputes to it, giving it precedence, and not putting oneself before it:

Allah Most High says: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُقَدِّمُواْ بَيۡنَ يَدَيِ ٱللَّهِ وَرَسُولِهِۦۖ} [الحجرات: 1].

He, glory be to Him, also says: {فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا} [النساء: 65].

The hadith states: «أَلَا وَإِنَّ مَا حَرَّمَ رَسُولُ اللهِ ﷺ مِثْلُ مَا حَرَّمَ اللهُ»([10]).

5—Believing that it is comprehensive and fully serves the interests of Allah’s servants:

He ﷺ said: «أَيُّهَا النَّاسُ، إِنَّهُ لَيْسَ مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ الجَنَّةِ، وَيُبْعِدُكُمْ مِنَ النَّارِ إِلَّا قَدْ أَمَرْتُكُمْ بِهِ، وَلَيْسَ شَيْءٌ يُقَرِّبُكُمْ مِنَ النَّارِ، وَيُبْعِدُكُمْ مِنَ الجَنَّةِ إِلَّا قَدْ نَهَيْتُكُمْ عَنْهُ…»([11]).

Abu Dharr, may Allah be pleased with him, said: “The Messenger of Allah ﷺ left us with knowledge even concerning every bird beating its wings in the sky.”([12]).

6—Believing that it embodies ease and mercy:

He ﷺ said: «إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلَّا غَلَبَهُ»([13]).

He ﷺ also said: «إِنِّي لَمْ أُبْعَثْ بِاليَهُودِيَّةِ، وَلَا بِالنَّصْرَانِيَّةِ، وَلَكِنِّي بُعِثْتُ بِالحَنِيفِيَّةِ السَّمْحَةِ»([14]).

He also said: «إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَةً»([15]).

He also said: «إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ»([16]).

7—Taking care to learn, memorize, and disseminate it:

Allah Most High says: {يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ} [المجادلة: 11].

He ﷺ said: «نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا، فَحَفِظَهُ حَتَّى يُبَلِّغَهُ»([17]).

He ﷺ also said: «مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا، يُفَقِّهْهُ فِي الدِّينِ»([18]).

8—Calling people to follow it and act upon it:

He, glory be to Him, says: {قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِيۖ} [يوسف: 108].

The hadith states: «فَوَاللَّهِ، لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا، خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ»([19]).

9—Defending it and answering doubts raised against it:

Allah Most High says: {بَلۡ نَقۡذِفُ بِٱلۡحَقِّ عَلَى ٱلۡبَٰطِلِ فَيَدۡمَغُهُۥ فَإِذَا هُوَ زَاهِقٞۚ وَلَكُمُ ٱلۡوَيۡلُ مِمَّا تَصِفُونَ} [الأنبياء: 18].

He, glory be to Him, also says: {وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ} [الأنعام: 55].

10—Maintaining moderation in receiving it, understanding it, acting upon it, and calling people to it:

Allah Most High says: {وَكَذَٰلِكَ جَعَلۡنَٰكُمۡ أُمَّةٗ وَسَطٗا} [البقرة: 143].

The hadith states: «يَا أَيُّهَا النَّاسُ، إِيَّاكُمْ وَالغُلُوَّ فِي الدِّينِ، فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الغُلُوُّ فِي الدِّينِ»([20]).

([1]) Recorded by al-Bukhari (5063) and Muslim (1401), from the hadith of Anas, may Allah be pleased with him.

([2]) Recorded by al-Darimi (223) and al-Bayhaqi in al-Sunan al-Kubra (4745).

([3]) Al-Wasit fi ʿUlum wa-Mustalah al-Hadith, by Abu Shahbah (p. 24).

([4]) Recorded by al-Bukhari (7274) and Muslim (152), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([5]) Recorded by Ahmad (6802) and Abu Dawud (3646), from the hadith of Ibn ʿAmr, may Allah be pleased with them both.

([6]) Recorded by al-Bukhari (2977) and Muslim (523), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([7]) Recorded by Muslim (1297), from the hadith of Jabir, may Allah be pleased with them both.

([8]) Recorded by al-Bukhari (631), from the hadith of Malik ibn al-Huwayrith, may Allah be pleased with him.

([9]) Recorded by al-Bukhari (7280), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([10]) Recorded by Ahmad (17194) and Ibn Majah (12), from the hadith of al-Miqdam ibn Maʿd Yakrib al-Kindi, may Allah be pleased with him.

([11]) Recorded by Ibn Abi Shaybah in al-Musannaf (35473), from the hadith of Ibn Masʿud, may Allah be pleased with him.

([12]) Recorded by al-Bazzar (3897) and al-Tabarani in al-Muʿjam al-Kabir (2/155).

([13]) Recorded by al-Bukhari (39), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([14]) Recorded by Ahmad (22291), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([15]) Recorded by Muslim (2599), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([16]) Recorded by al-Bayhaqi in Dalaʾil al-Nubuwwah (1/157), from the hadith of Abu Hurayrah, may Allah be pleased with him.

([17]) Recorded by Ahmad (21590), Abu Dawud (3660), and al-Tirmidhi (2656), from the hadith of Zayd ibn Thabit, may Allah be pleased with him.

([18]) Recorded by al-Bukhari (71) and Muslim (1037), from the hadith of Muʿawiyah, may Allah be pleased with him.

([19]) Recorded by al-Bukhari (3009) and Muslim (2406), from the hadith of Sahl ibn Saʿd, may Allah be pleased with him.

([20]) Recorded by Ahmad (1851), al-Nasaʾi in al-Sunan al-Kubra (4049), and Ibn Majah (3029), from the hadith of Ibn ʿAbbas, may Allah be pleased with them both.