Title: Some Questions relating to Sunnah Question: Assalamu Alaikum , I've gone through the complete article and QA which you sent to my previous Question. I request you to clarify my doubts on your writings. Point No. 1 You write: "eating with right hand, clipping nails etc are Sunnah of the prophet since there is consensus among Muslims regarding these practical teachings of the Prophet (pbuh)". My question is, even there is complete consensus among the Muslims regarding growing of Beard as a Sunnah of the prophet. But one of your earlier responses reads (Islamic Directive Regarding Beard): "The two sources of the Shari `ah - the Qur'an and the Sunnah - are silent as far as the matter of beard is concerned". Isn't the judgment contradictory? Point No. 2 One of your earlier response reads ( Clarification regarding Sunnah ): "… pronouncing 'Aameen' loudly at the end of Surah Al-Faatihah or of joining a congregational supplication at the end of obligatory prayers or of organizing gatherings for the complete recital of the whole Qur'an etc., none of these practices enjoy a complete consensus of the Muslims and, from an overall perspective, have not been transmitted through consensus of the whole Muslim community. It would therefore follow that none of these practices are a part of the Sunnah of the Prophet (pbuh)." There are several Hadith in Bukhari etc which says that reciting ' Aameen ', raising hand before ruku` is the practice of the prophet. But your response places this act under "Bidah" . So are those following the narratives committing Bid`ah ?. Also, majority of the Muslims (consensus of the Muslims) believe that joining a congregational supplication is a Sunnah . Should we have to follow them? Point No. 3 If we are going to decide Sunnah based on the consensus of the Muslims. There is no 'consensus among the Muslims' on several things. For example, (You say) Reciting ' Adhaan ' in the Right Ear of a Newly Born and ' Iqaamah ' in its Left Ear is the Sunnah . But Majority of the Muslims here say reciting Adhaan on both the ears is Sunnah . Even there is variation in the recitation of Iqama , Janazah prayer among different madhabs . So how will one decide the right Sunnah of the prophet when actually there is 'no consensus' among the Muslims? How much should Muslims pay for Zakat ? There is no consensus among the Muslims. Each madhab has its own opinion regarding the amount of payment of Zakah . Point No. 4 One of your earlier response reads ( Silk clothes for Men ): "Keeping in view the above narratives ascribed to the Prophet (pbuh), it obviously seems that wearing of silk for a man does not fall under the category of a permanent and independent prohibition" Do you mean to say men can wear silk, gold, saffron now (without arrogance)? Even if the forbiddance is not a permanent prohibition (as you said). Even temporarily (during that time of prohibition), does it not adding an element to the Qur’an and Sunnah ? Point No. 5 Another response of yours reads ( Some Clarifications Regarding Sunnah ): "In either case, until the time that the person is ignorant of these differences, he shall naturally follow and adhere to the practices that he has learnt from his people. Such adherence is neither condemnable nor punishable (even if such practices include Bid`ahs ). " So you mean to say that the person who had got access to authentic hadiths but not with various Muslim societies should follow Bidah of his 'own' society even when it is possible for him to know the Sunnah from Hadith ? We should also remember the Qur’anic directive "If thou were to follow the most of men, they will verily lead thee astray". These are some of the doubts which cropped up in my mind after coming across your site. I sincerely seek to know the true sources of Islam. Thanks & Regards, Ameen India Answer: Thank you for writing to me. I am providing my point of view regarding the points that you have raised in the following sections: Point No. 1 'Consensus' is not the sole criteria of determining what is and is not a Sunnah of the Prophet (pbuh). In other words, the fact that all Muslims agree upon an action as one performed by the Prophet (pbuh), is not sufficient to consider that action a Sunnah of the Prophet (pbuh). For instance, we all know that the Prophet lived in Arabia; he used camels and horses to commute over distances, he fought wars using swords and spears, there is complete consensus among all Muslims relating to these and many other facts, yet none of these actions constitute the Sunnah of the Prophet (pbuh). The concept of 'consensus' is, in fact, one of the methods of judging what is and is not a Sunnah of the Prophet (pbuh), not the exhaustive definition of the term. To try to remove this confusion completely, I would first like to further elaborate upon the concept of Sunnah , before answering your specific questions. In my opinion, Sunnah refers to those actions of the Prophet (pbuh), which the Prophet (pbuh) initiated, performed and promoted among ALL his followers, as a part of God's religion [1] . Some of the important aspects of this definition of Sunnah are pointed-out and elaborated below: The concept of Sunnah entails only "actions". The corpus of Sunnah does not entail any beliefs or other concepts. The very connotation of the word "Sunnah" , in the Arabic language, is a hindrance expanding its scope to include beliefs, history and other related concepts. The word "Sunnah" in the Arabic language refers to a well treaded path. The Qur'an has also used the phrase "Sunnat Allah" to refer specifically to God's laws relating to his interaction with His creations; Only those actions of the Prophet (pbuh) constitute Sunnah , which were performed and promoted by the Prophet (pbuh) as a part of God's religion, which was revealed upon him. All those actions of the Prophet (pbuh), which were not a part of God's religion - as for instance, his preferred mode of commuting, his preferred dress, his preferred food, his likes and dislikes in fragrances etc. - are not a part of his Sunnah . The Sunnah , being an independent source of religion from the Qur'an, does not entail any actions of the Prophet (pbuh), which were performed and promoted by him among his followers, in accordance with any of the directives of the Qur'an. Thus, the Prophet's flogging those guilty of fornication, amputating the hand of those guilty of theft and fighting those guilty of rejecting his call are all beyond the scope of Sunnah , as all these actions were, in fact, an implementation of the various directives of the Qur'an. Nevertheless, on the other hand, even though the Qur'an has referred to Sala'h, Sawm [2] , Hajj, Zaka'h, sacrifice etc., yet it is clear from the style in which the Qur'an has referred to these acts that they were, in fact, initiated by the Prophet (pbuh), as a part of God's religion revealed to him. All these actions are thus, actually a part of the Sunnah of the Prophet (pbuh), even though they have been mentioned in the Qur'an. As stated earlier Sala'h , Sawm , Zaka'h , Hajj etc. are a part of the Sunnah of the Prophet (pbuh). In case of these Sunnahs , the Prophet (pbuh), generally, offered more than what was obligated upon him. For instance, in the Sala'h , the Prophet (pbuh) did not stop at offering the obligatory Rak`ahs only. Likewise, the Prophet (pbuh) offered supererogatory fasts at various times. In all such instances, acting upon any of the Sunnahs , over and above the level, which is obligated by the Shari`ah , does not add a new Sunnah to the list. Such actions of the Prophet (pbuh) are, indeed, in keeping with the Qur'anic promotion of supererogatory offerings [3] and a part of the Prophet's excellent example - Uswah-e-Hasanah­ - which all Muslims should strive to emulate, according to the best of their abilities, yet they do not constitute independent elements of the Sunnah of the Prophet (pbuh). In the same manner, executing any of the directives in the best of manners should not be construed as an addition to that directive. Thus, the apparent addition in some of the actions of the Prophet (pbuh), which entailed an execution of a directive of the Qur'an, should be seen in this perspective (as, for instance, in the case of Wudhu ). All such actions fall within the ambit of the Uswah-e-Hasanah and should not be categorized as Sunnah of the Prophet (pbuh). All such acts and directives of the Prophet (pbuh), which are based upon and sometimes a clarification of man's inherent knowledge - human nature - are also not a part of the Sunnah of the Prophet (pbuh), as they are, in fact, not a part of the Shari`ah , but that of man's nature. All such guidance of the Prophet (pbuh), in which, even though he is reported to have suggested one or another method, yet has not strictly fixed any one or the other method, should also not be considered a part of the Sunnah of the Prophet (pbuh). For instance, the case of the various supplications, azkaar and tasbeehaat offered during the Sajdah and the Ruku` and at the end of the prayers is of this nature. These supplications and azkaar, even though some of them were taught by the Prophet (pbuh), yet they were not strictly fixed by him. Finally, in view of the importance of Sunnah in the Shari`ah , its transmission is not dependent upon the compilation, authentication and transmission of Hadith . Just as the transmission of the Qur'an in the Muslim generations overtime has remained independent of the transmission of Hadith , in the same manner, the transmission of the Sunnah has also remained independent of that of Hadith . The Sunnah of the Prophet (pbuh) was as well known and recognized when the principles for the authentication of the narratives ascribed to the Prophet (pbuh) had not even been conceived, as it was after the invaluable work done by the Muhadditheen and the compilers of Hadith . Keeping the foregoing explanation in perspective, it should be clear that there can be a variety of teachings and actions of the Prophet (pbuh), upon the authenticity of which there is complete consensus of the Muslims, yet they do not, according to our definition, fall within the ambit of the Prophet's Sunnah . Beard, in my opinion, is one example of such actions and teachings. I agree with you that there is a consensus on the fact that Prophet (pbuh) did not like men to shave off their beards. However, as should be clear from the foregoing explanation, the mere existence of consensus does not give something the status of Sunnah . In my opinion, the narratives relating to beard are, in fact, based upon man's physical and apparent nature (as opposed to women). I am sure you would appreciate that there can exist such differences of opinion in the placement and bases of a directive. Point No. 2 You write: There are several Hadith in Bukhari etc which says that reciting ' Aameen ', raising hand before ruku` is the practice of the prophet. But your response places this act under "Bidah" . So are those following the narratives committing Bid`ah ?. I do not place saying Aameen loudly at the end of Surah Al-Faatihah and raising hands before going into Ruku` as bid`ah . However, I do not places these actions in the Sunnah of the Prophet (pbuh), as per my definition and understanding of Sunnah . Both these actions, in my opinion, belong to the category of those actions mentioned in point no. 6 above, where the Prophet (pbuh) has not strictly fixed any one or the other method. You write: Also, majority of the Muslims (consensus of the Muslims) believe that joining a congregational supplication is a Sunnah . Should we have to follow them? There is a tremendous difference between 'consensus' and 'majority'. Point No. 3 You write: If we are going to decide Sunnah based on the consensus of the Muslims. There is no 'consensus among the Muslims' on several things. For example, (You say) Reciting ' Adhaan ' in the Right Ear of a Newly Born and ' Iqaamah ' in its Left Ear is the Sunnah . But Majority of the Muslims here say reciting Adhaan on both the ears is Sunnah . This difference is only because of the fact that word Adhaan were sometimes used for Iqaamah as well. This fact is clearly depicted in those narratives, which say that it was Uthman (ra), who introduced the third 'Adhaan' for the Friday congregation (as narrated in Bukhari ). We know that it was, in fact, the second Adhaan , which was introduced by Uthman (ra). Nevertheless, the narrators, while narrating the incident have used the word Adhaan in its wider connotation, rather than as a term. Such differences can occur in the interpretation of various directives. You write: Even there is variation in the recitation of Iqama , Janazah prayer among different madhabs . So how will one decide the right Sunnah of the prophet when actually there is 'no consensus' among the Muslims? This is a very good question. In my opinion, even though the recitation of Iqaamah before the initiation of prayers and the offering Janaazah prayers before the burial of a deceased are both a part of the Prophet's Sunnah , yet the Prophet (pbuh) has not strictly fixed the method of these practices. Differences in both these practices are of the nature of those given in point no. 6 above. You write: How much should Muslims pay for Zakat ? There is no consensus among the Muslims. Each madhab has its own opinion regarding the amount of payment of Zakah . I am not aware of any differences in this regard. Please do let me know the differences relating to the basics of Zaka'h , which exist among Muslims. Point No. 4 You write: Do you mean to say men can wear silk, gold, saffron now (without arrogance)? Even if the forbiddance is not a permanent prohibition (as you said). Even temporarily (during that time of prohibition), does it not add an element to the Qur'an and Sunnah ? As far as the first question is concerned, you should find my answer to it in my referred response. You have not interpreted my referred statement as I had intended it to be. I am sorry for not being able to make my statement clearer. What I had implied in my referred response is that when the Qur'an has forbidden something, as for instance, extravagance, then it would obviously imply that those elements which are symbolic of extravagance in one's society should be refrained from. The same holds true for arrogance, immodesty, etc. Thus, if the referred directive of the Prophet (pbuh) is seen in this perspective, then it would be more than clear that all such disapprovals/prohibitions were, in fact, based on and are an application of the Qur'anic condemnation of arrogance, indecency, extravagance etc. and do not, therefore, add or subtract to the prohibitions of the Qur'an. Point No. 5 You write: So you mean to say that the person who had got access to authentic hadiths but not with various Muslim societies should follow Bidah of his 'own' society even when it is possible for him to know the Sunnah from Hadith ? This is not what I mean. Hadith provides an invaluable record for a number of things. I have never even questioned this fact. In fact, if you would look at my referred response in its proper context, you shall see that it relates to a person, who is not exposed to any 'academic' material regarding the various religious practices. I have written: I fully agree with you. Such a person would, indeed, continue to follow the practices, which are generally prevalent in his particular community. This would remain the case until the time that the individual is exposed to either the practices of a different group (which would make him practically aware of the differences that exist among the Muslims) or to any academic material (which would provide him the knowledge of these differences). In either case, until the time that the person is ignorant of these differences, he shall naturally follow and adhere to the practices that he has learnt from his people. Such adherence is neither condemnable nor punishable (even if such practices include Bid`ahs ). Hadith , obviously, is a part of the 'academic material' which can provide us with invaluable information regarding many of our differences. However, the point that needs to be stressed is that the transmission of Sunnah is not and has never been dependent upon the transmission of Hadith . Such situations, as assumed in the referred questions, are highly unimaginable for me, under the prevalent circumstances of global interaction and intercommunication. I hope this helps. My fondest regards to you and those around you. Moiz Amjad September 11, 2001 [1] The definition of "Sunnah" and the explanation that follows this definition is based upon the writings of my teacher, Javed Ahmad Ghamidi. For details, please refer to 'Usool-O-Mubaadiy" (Urdu), by Javed Ahmad Ghamidi, Second Edition, February 2000, Danish Sara, 123-B, Model Town, Lahore. [2] i.e. Fasting. [3] In Al-Baqarah 2: 158, the Qur'an says: 'Whoever offers over and above [the prescribed limits], God is indeed be acknowledging and aware.'