The Sunnah

(Introduction)
 DEFINATION OF THE SUNNAH

• Literally meaning: a clear path

• Technically meaning:
“All that is narrated from the Prophet SAW:
his acts, his sayings and whatever he has
silently approved”.
 THE AUTHORITY OF THE SUNNAH

The Sunnah is considered as the second source of the Shari’ah after the Qur’an.
• Allah orders Muslim to obey the Prophet SAW
ۚ ‫ول فَ ُخ ُذوهُ َوَما ََنَا ُك ْم َع ْنهُ فَانتَ ُهوا‬
ُ ‫الر ُس‬
َّ ‫آَت ُك ُم‬
َ ‫َوَما‬
So accept whatever the Messenger gives you and abstain from whatever he forbids you (Al-Hashr:7)
• Allah considers obeying the Prophet SAW is similar like obeying to him
‫اك َعلَْي ِه ْم َح ِفيظًا‬
َ َ‫اَّللَ ۖ َوَمن تَ َو َّ َّٰل فَ َما أ َْر َسلْن‬
َّ ‫اع‬َ َ‫ول فَ َق ْد أَط‬ َّ ‫َّمن يُ ِط ِع‬
َ ‫الر ُس‬
He who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over
them as a guardian (Al-Nisa’: 80)
• Muslim are no longer at liberty to differ, if the Prophet SAW has decided something.
‫َ ََ ًَل بمِينًا‬
َ َّ َّ َ َّ ‫ص‬
َ ‫اَّللَ َوَر ُسولَهُ فَ َق ْد‬ ِ ‫َيةُ ِم ْن أ َْم ِرِه ْم ۗ َوَمن يَ ْع‬ِْ ‫اَّلل ورسولُهُ أ َْمرا أَن ي ُكو َن ََلُم‬
ََ ‫اْل‬ ُ َ ً َ َ‫َوَما َكا َن لِ ُم ْؤِم ٍن َوََل ُم ْؤِمنَ ٍة إِذَا ق‬
ُ َ َ َُّ ‫ضى‬
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a
matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and
His Messenger has certainly strayed into clear error (Al-Ahzab: 36)
 THE ROLE OF THE SUNNAH

To explain Shari’ah rulings in the Qur’an

• How to perform prayer, zakah, and hajj

To support Shari’ah rulings already stated in Al-Quran

• The prohibition of taking other’s property as the Prophet said “The property of a
Muslim is not permissible unless he gives his consent”. This hadith support Quranic
verses: “And do not consume one another's wealth unjustly” (Al-Baqarah: 188)

To act as an independent source

• The prohibition for men to wear silk and gold.

• The prohibition of mut’ah (periodic) marriage and eating domestic donkey
 TYPES OF THE SUNNAH

The Sunnah

Qauliyyah (verbal) Fi’liyyah (action) Taqririyyah (approving)

It represents the It reflects the actions of This sunnah consists of the
words of the the Prophet SAW in acts and sayings of sahabah
Prophet SAW on ibadat or muamalat which came to the Prophet
any subject. For (human affairs). For SAW, then he approved.
example, the example, the way he They are recognized as the
Prophet SAW was performed the prayer Sunnah because the
reportedly said: and the rituals of hajj. Prophet SAW never agree
Also, commercial with something against
“Actions are
transactions he Shari’ah. For example, the
according to
involved and how he Prophet SAW did not forbid
intentions”
dealt with family two girls who were singing
matters. on the day of Eid
 NARRATION OF THE SUNNAH

THE SUNNAH

Mutawatir Masyhur (popular) Ahad (single)

(successive) Narrated by a large Narrated by one or two
Narrated by such a large number AFTER persons
number of sahabah sahabah

Sahih
Hassan (good)
(authentic)

Dhaif (weak)
 COMPARISON OF THE NARRATION

Mutawatir Masyhur Ahad

 CONDITIONS FOR THE AUTHENTIC SUNNAH

Continuous
narration
between
reporters

Not contradict Upright

with other Conditions for reporters as
stronger they must be
authentic
authentic honest
hadith Sunnah

Free defects
in terms of Retentive
the text of memory of
Sunnah and reporters
its narration
 THE SUNNAH (AHAD) AND ITS STATUS

The Sunnah Status

1 Sahih (authentic) It is acceptable in all aspects of religion

2 Hassan (good) It is acceptable with a condition: it must

not contradict with sahih
3 Dhaif (weak) It is rejected in akidah and rulings.
It is accepted in fadhail amal (motivation
to practice)
4 Maudhu’ (fake) It is rejected as the Sunnah and the
creator is considered as a serious sinner
 RIBA IN SALE (BUYU’)
• This riba refers to inequality exchange between specific items known as
ribawi items. These items are gold, silver, wheat, barley, dates and salt
which are based on the following hadith: -
“Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for
dates, and salt for salt; like for like, equal for equal, and hand to hand; if the
commodities differ, the you may sell as you wish, provided that the exchange
is hand-to-hand.”
• According to this hadith, all Muslim scholars agree that any exchange
between those items, for example between gold and silver, it must be
carried out immediately. If the exchange is between two same items such as
between gold, the amount must be same plus with immediate exchange
• Failure to fulfil these conditions could result riba in sale.
• Because trade is allowed in principle, it does not mean that everything is
allowed in trade. Riba in sale aims to avoid injustice and exploitation in
transactions in the exchange of commodities and currencies.
 THE PROHIBITION OF SELLING SOMETHING NON-EXISTENT

• Several hadith indicate the prohibition of selling something non-existent

as well as something probably existent. For example the Prophet SAW
said:-
“Do not sell that which you do not possess.” (Abi Daud)
• However, the Prophet SAW allowed the contract of salam (future sale),
even though its items do not exist on the day of the contract.
• It can be understood that the prohibition of selling something non-
existent as well as something probably existent because it can cause
dispute among contracting parties, when the seller is unable to deliver
the item to the buyer.
• In contrast, salam is required to provide clear conditions in terms of
future items, so it is allowed.
 THE PROHIBITION OF PRICE FIXING

• It was reported a price hike, but the Prophet SAW disagreed with the
idea of price fixing, as he said:
“Indeed, Allah is the creator, the holder, the open-handed, the
provider, the pricer (who fixes prices); and I wish I will meet Allah
and nobody demands (complains) of me any act I did against him,
not in blood or property” (Ibn Majah)
• In the tabiʿin period (the third generation of Islam), when there was a
change in market circumstance, some scholars allowed price fixing.
• It can be understood that at the time of the prophet, the price rise was
because of limitation of resources, as it would be unfair to force sellers
to limit their outcome.
• However, a few decades later, the price hike occurred due to market
manipulation, so price fixing should be imposed to prevent the society.