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Prophetic Sunna in The Islamic Legal Framework
Prophetic Sunna in The Islamic Legal Framework
Prophetic Sunna in The Islamic Legal Framework
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PROPHETIC SUNNA IN THE ISLAMIC LEGAL
FRAMEWORK
S. Ali Raza Naqvi
In the context of Islamic Law, the Prophet's sunna means the nor
mative practice or the model behaviour of the Prophet, (Peace be upon him).
In this sense it occupies a very important position. Only second to the
Qur'?n, it is not only considered as complementary to the Qur'?n, but also
as having a necessarily interpretative character vis-a-vis the Holy Book.
It not only expounds the meanings of the broad principls of law laid
down in the Qur'?n, but as far as possible, also makes up for the supple
mentary details of the law, wherever necessary. It further explains and
interprets a law briefly contained or alluded to in the Holy Book. This
particular nature of the Prophet's sunna enhances its importance in the
Islamic legal framework, as it serves as a model for the precise application
of the Qur'?nic fundamentals in a definite situation. It is, thus, treated as
exemplary and at the same time as an ideal by the Muslim community for
all times to come.
It may be kept in mind that Sunna and Hadlth are not identical, tho
ugh they have sometimes been identified by some Muslim jurists. Hadlth,
in fact, is the carrier, vehicle or channel of narration of the Prophet's be
haviour, while, on the other hand, as already pointed out, Sunna represents
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121 s. ali raza naqvi
The Qur'an lays down the general principles of the Shari'a, but
does not mention its details. For example, it contains the guidelines for the
laws of inheritance, punishment, family affairs and 'Ib?d?t. The founda
tion and the spirit of these laws remain the same and do not change with
the change of time.
The secret of this brevity and conciseness lies in the fact that the
Islamic SharVa is of a perennial nature, and, therefore, the Qur'an
considered it sufficient to give the general principles of guidance
for the believers without mentioning the details. It is because with the
passage of time the details change and sometimes even become obsolete,
but the fundamentals remain unchanged.
(And we have revealed unto thee the Rememberance that thou mayst
explain to mankind that which has been revealed for them, and haply
they may reflect). (al-Naftl, XVI :44).
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PROPHETIC SUNNA 122
' ye who believe ! Obey Allah and obey the Prophet and render not
your actions vain", (al Muhammad XL VII.-33).
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123 S. ALI RAZA NAQVI
"If you find an order in the Book of Allah, then decide the cases
accordingly, and do not pay heed to anything else. If you come across
a case in which there is no order in the Book of Allah, then decide it accor
ding to the order found in Sunna of the Prophet, (Peace be upon him),
of Allah. If no order is found in the Book of Allah or in the Sunna of the
Prophet of Allah in the matter, then decide it according to what is agreed
upon by Ijm?'. If in a case, the Book of Allah and the Sunna of the
Prophet of Allah contain no order, nor, is there any judgement agreed upon,
then you may resort to your own judgement and decide the case accordingly,
or you may wait. In my opinion it would be preferable for you to wait."5
Hadrat 'Uthm?n also acted in the same manner. In his first public
address after the assumption of Caliphate he is reported to have said:
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PROPHETIC SUNNA 124
with your agreement and consensus. Secondly, that I shall follow what
ever is decided by the assembly and agreement of the virtuous persons.
Thirdly, that I shall abstain from any trespass againt you unless you are
held liable for any punishment according to the Law".6
Some of the words and deeds of the Prophet, (Peace be upon him),
are meant for the interpretation and explanation of the Muslim Law.
Therefore, they fall under the category of the source of law.
On the other hand, there are some acts and deeds of the Prophet,
(Peace be upon him), which are not meant for general application to
all the members of the community, such as those relating to his personal
life, which do not fall under the category of Muslim law and cannot, there
fore, be meant to be compulsorily followed and imitated by the Muslims
in general. These acts have been performed by the Prophet (Peace be
upon him), in the light of his knowledge and experience of the worldy life.
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125
S. ALI RAZA NAQVI
Likewise, there are certain acts which relate to the exclusive pri
vileges of the Prophet himself, and therefore, they cannot serve as prece
dent for other Muslims. For example, the permission for marrying more
than four wives was as exclusive privilege of the Prophet, (Peace be upon
him), and other Muslims are not allowed to marry more than four wives
at a time.
There have been some sayings, acts and statements of the Prophet,
(Peace be upon him), which were of a general legislative nature, so that
they are binding on the Muslim community upto the Day of Judgement,
and no Muslim ruler or jurist is entitled to make any alteration, change or
amendment in it. They fall under the category of 'Ib?d?t (worship), pro
hibitions, permissions, beliefs and moral teachings. This category of the
Prophetic Sunna occupies a permanent position in the context of Islamic
legislation and its validity is of an eternal nature and shall go down upto
the Day of Judgement.
On the other hand, there have been some sayings acts, and statements
of the Prophet, (Peace be upon him), which were of a particular nature, as
they related to special circumstances or particular situations. They are,
therefore, not binding on all Muslims in all circumstances and all times.
They fall under the gamut of the general policies of government admi
nistration. They were not of a general legislative nature and therefore,
they are not to be followed except when a Muslim ruler considers action
according to them expedient and suitable in a particular situation or in
special circumstances.
y ? SOURCES OF THE PROPHET'S SUNNA :
The major sources of the Prophet's Sunna are the Qur'?n itself,
the various Had?th compilations and books on history and biography of
the Prophet, (Peace be upon him) and his Companions. Of all these
sources Hadith books are the most extensive source for the Prophet's
sunna, as they embody the detailed information about the acts and beha
viour of the Prophet, (Peace be upon him), on different matters and occa
sions. They are the best source for the Prophet's sayings and conduct
as well as his reaction in different situations. Therefore, they deserve more
elaborate discussion here.
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PROPHETIC SUNNA 126
VI ? IMPORTANT HADiTH COLLECTIONS:
A number of collections of the Prophet's traditions were compiled
by his Companions and they were available even after the death of their
compilers. For example, we know of the Sahifahs of (Hadrat) 1 ,
J?bir b. 'Abdill?h, 'Abdullah b. 'Umar b. '?s, Ab? Hurayrah, Ab? M?s?
al-Ash'ar?, Ab? Dbar, and Hammam b. Munabbih, Musnads of Salman
Farsi and Ab? Dhar, and book of Ab? R?fi4.
The four Sunan books by the Sunni authors which have come down
to us were compiled by Ibn M?ja (d. 273 A.H.), Ab? Da'?d al-Sijist?n?
(d. 275 A.H.), Tirmidh? (d. 275 or 279 A.H.) and Nas?'? (d. 302 or 303
A.H.).
The earliest books on traditions by Sh?'a authors are reported to be
400 in number. The titles of these 400 Books have been mentioned by
Agh? Bozorg in his well known voluminous work, "Al-Dhar?a Il? Tas?nif
al-Sh?a".*
These books are known as "Four Hundred Afls" (Us?l-i-Arba'u
M?ah)." Agha Bozorg has given the following definition of the word
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127 S. ALI RAZA NAQVI
"A$ in his al-DjyarVa : "It is a book in which the author has collected (the
Traditions)as he heard them personally from a Ma's?m or from another
who has heard them from a Ma6 sum, and has not copied them out from
any other written source".10
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PROPHETIC SUNNA 128
Siaykh ?lurr al-4Amil? (d. 1104 A.H.), Bifr?r al-Anw?r by Muhammad
B?qir al-Majlis? (d. 1111 A.H.), tfada'iq al-N?ftrah by Sbaykh Y?suf al
Bahr?n? (d. 1189 A.H.), Jaw?hir al-Kal?m by S&aykh Muhammad IJasan
al-Najaf?(d. 1266A.H.),and aw?e/ fa/-Z)?/iby Sayyid rjusayn 'Arabb?gh?
(d. 1319 A.H.).
Mutaw?tir traditions are those which have been related by one group
of just and reliable narrators through another such group until the source
reaches the Prophet himself, (Peace be upon him).12
The ?fi?d traditions are those which are related by a single or two
narrators until the chain concludes with the Prophet (peace be upon him)
himself. They may also be called as those which do not fall under the
category of Mutaw?tir. 3
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129 S. ALI RAZA NAQVI
In the early days the community was kept integrated by the Qur'?n
and the continuous practice coming down from the time of the Prophet,
(Peace be upon him). The prevalent and established practice was the
main source of reliance in all matters during these days. The Sunna, thus,
mainly consisted of the prevalent practice.
After the period of the first four Caliphs, the life of the State diverged
from the pure and continuous practice. When the general practice lost
its resemblance with the ideal Sunna of the Prophet (Peace be upon him)
because of the gap in time, the need for the documentation of Hadlth
became more and more urgent. With the passage of time differences
increased, and in order to remove the differences in law, more emphasis
came to be laid on the Hadlth from the Prophet, (Peace be upon him).
With the passage of time, the community became more and more
detached from the actual practice of Sunna of the Prophet, (Peace be upon
him), as mirrored in the recognised practice of the days of Prophet, (Peace
be upon him), and its continuity during the time of four Caliphs. Newer
and newer sects emerged on the legal scene. Various theological groups
made their way into the community. Each group endeavoured to prove
its own doctrines and beliefs on the authority of Hadlth. In the long run,
therefore, the corpus of Hadlth increased tremendously. Consequently,
the bid6a (innovation) and fitna (general corruption) raised there ugly and
venomous heads.
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PROPHETIC SUNNA 130
After the first four Caliphs, the rulers were not interested in protec
ting the purity and continuity of the ideal Sunna. The whole legal system
came to be influenced by their personal interests. So the ideal practice
could not survive in its pure form. The confidence vested in practical
Sunna was gradually weakened and resulted in the sole reliance on ffadith
as the only channel for the ideal Sunna. In due course the practice of the
community was no longer ipso-facto regarded as the Sunna of the Prophet,
(Peace be upon him), unless it was documented by an authentic Had?th.
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131 S. ALI RAZA NAQVI
IX _ CONCLUSION:
In the modern age the Muslim Community is confronted with new
perplexing and intricate problems and questions. Concrete bases for their
answers can be found in the Qur'an and the Prophet's Sunna. Let us,
therefore, turn to these two fundamental sources of Islamic Sharl'a for
necessary guidance and inspiration. As a pre-requisite it would be essential
for us to arrange an authentic collection of the Prophet's Traditions from
all the extant sources at our command. For this purpose, it would be
necesary for all the followers of the various Muslim Schools to join hands
in this holy mission and make serious endeavours for the compilation of
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PROPHETIC SUNNA. 132
the most authentic and reliable Traditions of the Prophet {Pemse be upon
him), from the whole corpus of ffadith available today.
This practice of our jurists and scholars of the earliest period can
serve as a precedent for our future activity. Keeping ourselves aloof from
the "vagrant attitude of empty liberalism as well as negative spiritualism",
we must try to find out definite and tangible solutions for all the issues
before us. This we can achieve by seeking guidance from the Qur'an and
Sunna, the perennial sources of guidance for the Community, and exercis
ing our own judgement in the light of reason, and reaching a consensus
through mutual consultation and deliberation.
In this holy mission, let the learned scholars join hands with the
rulers of the Muslim states to give a concrete and solid form to the results
of their mutual consultations and deliberations in the enactment of the
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133 DR. S. ALI RAZA NAQVJ
truly Islamic laws. It is because unless their own judgements and deci
sions are transformed into definite legislation, they shall remain purely
theoretical, and, therefore, entirely futile from the practical point of view.
NOTES
1. For example vide the Qur'?n, XVII : 33, LIX : 7 and IV : 80.
2. Vide the Qur'?n, XXXIII : 21.
3. See Muslim, $a(iib, H p. 414.
4. Ihn al-Qayyim, Vl?m al-Muwaqq?tn, (Delhi, 1313/1895), I, p. 54.
5. Ibid., pp. 61-62.
6. Al-Tabari, T?rikh al-Rusul va al-Mul?k, (Leiden, 1964), Prima Se
7. Ibid., p. 550.
8. For instance, Ihn Taymiya says:
?Tj??l ** jJLm* j t?jti*ji <>* ?+\ c-jI^S" cU? c?>o j*Jit
(After the Qur'?n there is no book under the heavens more correct than al-Bukharl
and Muslim). (Ibn Taymiya, Ahmad, Majm?fa Fat?w?, (Cairo, 1336/1918), II,
p. 194).
9. Agh? Bozorg, al-DharVa il? Tas?nifal-Shi'a, (Najaf, 1335/1936), II, pp. 125-166,
10. Ibid., p. 126.
11. See the letter of ?gh? Bozorg addressed to S. Murta?l? IJusayn, cited in the latter's
T?rij?-i-Tadw?n-i'J?ad??h, (Rawalpindi, 1957), p. 47.
12. al-Sib?'i, Mustafa, ai-Sunna va Mak?natuh? fi al-Tashr? al-Isl?mi, (Cairo, 1380/
1961), . 180.
13. Ibid.
14. Ibid.
15. Ibid.
16. al-Muzaffar al-Shaykh M. Ricj?, Usui al-Fiqh, (Najaf, 1386/1966), p. 67.
17. al-T0si, Ja4far b. Muhammad, 'Uddat al-Us?l, (Bombay, 1318/1900), pp. 36-55;
al-Muzaffar, Us?l-op. cit., pp. 69-94.
18. al-Muzaffar, Us?l.op. cit., II, p. 69.
19. Muslim, Sahib, op. cit., I, p. 9.
20. al-Suy?ti, Jal?l al-D?n 'Abd al-Raljm?n, al-La%?li al-Masn?'a fi al-Ab?dtth a ?
Maw4?[a, (Egypt, 1352/1933), pp. 467-473.
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