As my previous articles have discussed in detail, the established and mass transmitted Sunnah, is a definitive source of Islam, alongside the Qur’an.
The Hadith literature is not mass transmitted and can not and should not be regarded as an independent source of Islam.
In this article we will seek to further understand the relationship between specific elements of the Sunnah and the Qur’an.
Sunnah: Just rituals?
Some readers of my previous posts criticised the idea that the Sunnah should be defined by rituals alone.
They stressed that the principles of humanity, compassion, justice and the Prophet’s beautiful character were being excluded by me, when ‘ibadah’ is not actually ‘ just worship’, but consists of all the aforementioned qualities and more.
I agree that the Qur’an emphasises beautiful conduct, human decency and justice as central to Muslim life.
I was also blessed to write a book which focused entirely on the ‘mighty stature’ of the compassionate Prophet (pbuh).
Yet, it would be wrong to pretend Allah has not prescribed particular acts of worship, to be performed in a particular manner. Wudhu, tayammum, congregational salah etc are all clearly underlined as essential in the Qur’an.
There is no zero-sum game between upholding the importance of worshipping Allah and emphasising inner reform and compassion towards people.
Both are essential for a good life and a good afterlife in Islam.
Why does Allah want our worship? Not for himself but for us, so that we keep in mind always that we will return to Allah and our closest and most important relationship is with our creator, not with this temporary world, or indeed the humans who transiently inhabit it.
We do not need to be embarrassed, but proud that worship is our special time to spend with our creator.
It is our honour and privilege to be granted an audience with the ruler of the universe, who loves us more than our own parents do.
Read here to understand more about the reason why ‘rituals’ are so significant in maintaining and upholding this paramount relationship – with our Lord and creator.
These practices also act as the rope of Allah, binding Muslims as one ummah across all of time and across the globe.
The Millat of Ibraheem (alayhisalaam)
The Qur’an directs Muslims to follow the ‘Millah of Ibrahim’:
Then We revealed to you, [O Muhammad], to follow the millat (way) of Abraham, inclining toward truth; and he was not of those who associate with Allah.
Qur’an 16: 123
The Qur’an also indicates that Allah taught the basic practices of Islam to Ibrahim alayhisalaam (2:128) and all prophets after him, and the Prophet Muhammad implemented these practices, after purifying them from additions and distortions.
This is why most of the practices are very similar to those observed by Jews (circumcision, eating with right hand, bathing of dead etc), who also follow the Israelite form of the Abrahamic tradition.
As did the pre-Islamic Arabs (being descended from Ishmael, peace be upon him).
The Prophet (saw) re-established these practices in their purest and final form, and as they were taught en masse, and practiced by the whole community, they did not require detailing in the Qur’an.
A reddit user by the name of ‘Rare-Distance7725’ has summarised the Qur’anic term ‘millatun ibraheem’ very accurately as follows :
Millat means the set of rites of a religion. A religion, deen as used in the Quran, is more than just rites, it encompasses the most important aspects of life, however, we often identify a person’s religion by the set of rites he practices. This set of rites is millat.
…This is apparent both from the Arabic meaning of Millat and more importantly from the use of the word in the Quran. The purpose of religious rites is to commemorate and express the most important aspect of religion.
… So for example Christian rites is all about Jesus as the religion is worshiping Jesus. For muslims it is about worshiping God alone. However, rites have other purposes. It promotes and reinforces the behavior that is desired.
…Additionally it builds a sense of community, belonging and unity which is also reflected in the meaning of Millat. If you look at the verses that Millat e Ibrahim is used you will see it is always in the context of a discussion about religious rites.
…Take 2:130/135. The entire discussion is about how Ibrahim together with Ismail are praying to God to show them what the rites (manasek) of religion are (recall that Ibrahim probably influenced by the rites of others around him dreams and incorrectly thinks that offering his son as a sacrifice is a religious rite,) why God chooses Ibrahim as the first person to be taught the eternal religious rites and for him to become the Imam to the entire world, meaning everyone else henceforth were to follow the set of rites to Ibrahim, and how these rite are to be transmitted to later generations. …
3:95 as another example is about how pilgrimage, a religious rite, is to be to Mecca not to other places. Or 16:123 the last usage of Millat e Ibrahim it is about how Sabbath, a religious rite, is not part of the set of religious rites that are to be eternal.
What is millat ibraheem exactly
A Second Revelation or the Prophet’s ijtihad (self-interpretation)?
As we know some Sunnah practices were originated by Prophet Muhammad (saw) not Ibraheem (as). For instance, the prayers and customs of the two ‘Eids.
Also, some of the alterations of Abrahamic traditions by the last Prophet، are not instructed by the Qur’an. So what does this imply? Did the Prophet use his own ijtihad (jurisdiction) or was the Prophet receiving additional revelations?
Firstly, the Qur’an is clear that the Messenger is not just a postman who came with God’s message. Rather he is the divinely appointed ‘teacher of the book’ and ‘purifier of (believers) selves’.
Teaching involves giving at least some clarifications or additional information, not just reading out a text.
The laws of Islam revolve around purity – purity of souls, purity of bodies and purity of food.
Thus it stands to reason that the Prophet is to teach us how we are to cleanse both our inner and outer selves. This is precisely what the Sunnah is.
Ultimately the question of whether Sunnah is divinely revealed is barely relevant.
It is divinely authorised and that is all we need to know. The Prophet has been sent to teach us things that were not previously known to us:
For this We sent a Messenger to you from among you to recite our verses to you and purify you and teach you the Book and Wisdom and teach you things you did not know before.” (Qur’an 2:151)
We are specifically told repeatedly to obey the Messenger in the Qur’an, thus whether the Prophet proclaimed these commandments via ijtihaad or extra-quranic communications from Allah, does not concern us.
We know that if the Prophet was to make an oversight, Allah would always rectify it and thus if the Prophet’s extra-quranic sunan were left intact by Allah this can only mean that we should understand that Allah wills for us to obey that sunnah, as being from Allah:
Whoever obeys the Messenger obeys God. We have not sent you to be the keeper for those who turn away.
Qur’an 4:20
The Sunnah Practices: An Analysis
The following are the practices of the Sunnah, which have reached us via the complete consensus of all Muslims, via mass transmission and which are not reported by a few individuals, as with Hadith.
The list is based on the lifelong research of eminent scholar, Javed Ahmad Ghamidi.
Underneath each list item, I have endeavoured to clarify the link with the Qur’an and the previous Abrahamic nations (Jews in particular, as Christians have exempted themselves from Shariah of Moses).
It’s all about purification
The deen of Islam is not a random collection of ‘dos and don’ts’. Rather every instruction is related to the fundamental principle of ‘tazkiyah’ i.e. purification.
The Qur’an promises paradise – eternal sucess- who those who purify their souls:
Dr Khalid Zaheer notes that all aspects of Islam relate to this fundamental notion of purification.
The entire Islamic Shari’ah focuses on moral, physical, and dietary purification. Each religious expectation is meant to make us cleaner, either morally or physically
Islam’s laws are all based on cleansing the body, purifying ones morality, and only consuming pure things as part of one’s diet.
The Sunnah acts below are all based on these very principles.
Worship Rituals
i. The Prayer (Salat)
The Qur’an orders Muslims to establish prayer on almost every page (22:41, is one example).
Salah’s broad timings are described. Salah requires facing Mecca, ablution, or in case of impurity, ghusl or bathing (2:144, 5:6). One can perform tayammum as an alternative if water is absent.
One is to stand, bow and prostrate. One is to recite Qur’an and glorify, praise Allah during salah (22:26, 30:17-18 and others). Jumah prayer is to be performed (62:9) and Muslims are to bow together i.e. congregational prayer (2:43) .
There is a normal way of praying which Allah has taught, but one can pray sitting or walking if in a state of fear (2:239)
When the Prophet led prayer during battle, Muslims took turns to pray one rakah each behind him, further highlighting the extraordinary importance of Salah (4:102)
The Prophet taught Muslims how many rakahs, how many sajdahs, the order of the actions, the words of the prayers, how to start and end prayers, how congregational prayers are performed etc.
All this is derived from Sunnah as below, and common to all sects from each generation, from first to last:
- All Muslims pray 5 daily prayers : Fajr (or Subh), Zuhr, Asr, Maghrib and Isha.
- Fajr is 2 rakaah, Zuhr and Asr 4 rakaah each, Maghrib 3, and Isha 4.
- All Muslims start salah with a takbir, and say ‘Allahu akbar’ between each movement.
- In qiyaam recite al fatiha and a portion of the Qur’an.
- In ruku say words of tasbih (glorification)
- stand up straight after ruku saying ‘sami Allah hauley man hamidah’ -“Allah hears those who praise him” .
- Perform two sajdahs, sitting for a moment between both. Words of tasbih and duas are said in sujud.
- After the second sajdah in the second unit, the believer sits on their knees and says supplications and sends salutations before getting up again, if not the last rakah.
- In the last rakah one is to do the same as above, but after completing supplication to turn ones face saying ‘asalaam alaikum.
- One can choose: to raise hands to shoulders or ears during takbir or not to do so, as it seems the Prophet (saw) did both at different times.
- One can keep hands to ones sides or place them (right over left) on ones chest, abdomen above the navel, or lower abdomen. As above it seems possible that different companions deliberately spread one of these particular actions in particular localities to preserve the varying ways of the Prophet.
- One can recite any form of duaa and tasbih in ruku and sujud.
- One can raise the finger in tashuhud briefly or until salaam, the manner of raising it can vary.
- One can turn ones face just to the right or to right, then left. One may say ‘asaalamaikum wa rehmatullah’ or just ‘asalaamalaykum’.
The Prophet allowed combining Zuhr and Asr and Maghrib and Isha, in case of need.
This is established as part of Hajj, and the timings in the Qur’an are broad enough that they can be understood as five (preferred and regular times) but also three (in times of need).
Morever the Prophet allowed Muslims to wipe over socks during wudhu, if feet had been washed that day. This article clarifies this ijtihad of the Prophet and its basis vis a vis the Qur’an.
The established, mass transmitted Sunnah is also clear that women cannot fast or pray whilst menstruating, as we shall describe further on.
ii. Zakah and Sadaqah of ‘Id al-Fitr
Zakah is mentioned time and again in the Qur’an as one of the foremost obligations of Muslims. the Qur’an also describes the beneficiaries of this annual tithe (9:60)
Zakaat was observed in Judaism and early Christianity, e.g. giving a tenth of crops, known as Ushr.
Thus this is too is an Abrahmamic Sunnah, which had been corrupted somewhat by the Jews, with it being kept for the Levite priests one year, for ones own family- to spend upon the festivals- the following year, and the poor and needy every third year only.
The Qur’an restored the original practice of giving it annually to to the needy.
While there are differences in some jurisprudence regarding Zakaat, these evidently emerged later as sects invented their own extra-quranic sources.
The main points of Zakat established by Sunnah Mutawatir are described by Mr. Ghamidi here.
Sadaqah tul fitr was established by the Prophet (as) to allow the poor and needy to participate in Eid, and also for Muslims to offer penance for any shortcomings in the fasts. It is obligatory for every head of a household.
The Jewish custom of giving wheat or money for wheat before passover, so poorer Jews can enjoy the holiday is very similar, once again indicating that this was the Sunnah of the Israelite prophets (peace be upon them).
iii. Fasting and I‘tikaf
The Qur’an provides all the main details of Fasting during Ramadhan (2:183 – 187)
It also indicates the practice of secluding oneself in the mosque i.e itikaf (2:187).
We know from the established Sunnah, this is an optional act for the last ten days of Ramadhan.
The ten days of dhul hijjah and the Quranic verse that swears by ‘the ten nights’ (8:92) may have led to the Prophet instituting this Sunnah i.e. retreating to pray in the mosque for the last ten days of Ramadhan.
One can also see some forerunners for this in the Mosaic law. For instance the staying in tents during sukkot, 10 days of repentance culminating in Yom Kippur and the restrictions of Sabbath.
It seems all of these difficult practices, were adapted and made easier by the Prophet (saw) being voluntary and consisting of just ten days in Ramadhan. The Prophet was sent by Allah, to release us from the heavy burdens imposed on the previous ummah due to its disobedience:
Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper.”
Qur’an 7:157iv. Hajj and ‘Umrah
The greater pilgrimage (Hajj) is obligatory on all, once in their life if they have the means ( Qur’an 3:97).
The Qur’an mentions many details of Hajj, but in passing, indicating that the ritual was known to all and already being practiced at it’s revelation.
Indeed the Qur’an describes the months of Hajj as ‘well known’ for this very reason (2:197)
The Quran establishes that the Kaaba was built by Ismail and Ibrahim, and was the first house unto which pilgrimage was enjoined (3:96). There are indications of this still to be found in the Bible (see this article)
I earnestly advise you to nead this beautiful explanation of the meaning behind the acts of Hajj, its symbolism and spiritual value.
v. Animal Sacrifice and the Takbirs during the days of Tashriq
Throughout human history, animals have been sacrificed to deities.
This was also the main practice in Judaism, occuring three times a day in the temple.
In Islam, the willingness of Ibrahim (as) to sacrifice his son is commemorated at Eid ul Adha and Hajj, symbolising that we should too, dedicate ourselves completely to Allah alone.
The Qur’an indicated this by referring to Ibrahim’s sacrifice being accepted by a ‘great ransom’ (37:07).
Once again this original Mosaic and Abrahamic rite has been made far easier for Muslims.
In the case of the Eid ul Adha Sacrifice, an individual is not even required to do this daily, indeed not even every year, and it is possible for one sacrifice to suffice for a family, or even a community.
On the days of Hajj and the two Eids, Muslims recite takbirs after every obligatory prayer. This too is a mass-transmitted and universal Sunnah. The Qur’anic indication of this can be found in the following verses:
…so that you complete the number, and so that you exalt the greatness of Allah for guiding you, and that you may give thanks.
Qur’an 2:185Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.
Qur’an 22:37
Social Sphere
i. Marriage and Divorce and their relevant details
The Qur’an provides all the main details of marriage and divorce, some subsidiary details like the khutbah originate from Sunnah/ hadith.
ii. Abstention from coitus during the menstrual and the puerperal period
This is mentioned in the Qur’an for menstruation (2:222) and was also applied during puerperal discharge by the Sunnah, both being essentially the same.
Dietary Sphere
i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah
Mentioned in the Qur’an (5:3). Intoxicants also prohibited (5:90).
ii. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s name
This was always the Abrahamic Sunnah, and its basis can also be found in the following verses of the Qur’an 6:118-9, 22:36.
One is to kill so that all flowing blood is drained out quickly rendering the animal unconscious, by severing the windpipe, carotid artery and jugular vein.The process is essentially the same in Judaism.
Customs and Etiquette
i. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinking
The Qur’an commands Muslims to constantly mention Allah’s name. Praising God before eating is Sunnah of the Prophets, and part of the Mosaic and Christian tradition (grace) too.
Because the left hand is traditionally the wiping hand, eating with the right hand is seen as ‘cleaner’ in Jewish law. Indeed the right hand is preferred for other activities too.
The Qur’an states that people of Paradise will be given their roll of deeds in their right hands, whilst those going to hell, will be given it in their left hand on the day of judgement (69:19, 69:25).
The emphasis on the right hand in the Sunnah thus symbolises purity and is a symbol of the ultimate aim to attain the roll in ones right hand, on the day of Judgment.
ii. Greeting one another with al-Salamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salam (and peace be to you)
This greeting exists both in the Qur’an and Old and New Testaments (Qur’an 6:54, Judges 6:23, John 20:21-23).
iii. Saying al-Hamdulillah (praise be to Allah) after sneezing and responding to it by saying Yarhamukallah (may Allah have mercy on you)
Saying words of blessing after someone sneezes remains a more less universal practice, including amongst Jews and Christians.
Perhaps this developed in response to influenza etc, being very dangerous and often starting with a sneeze.
It remains in the Sunnah, as a blessed custom and as a reminder of Allah, whom we should remember constantly each day:
And for men and women who engage much in Allah’s remembrance. For them has Allah prepared forgiveness and a great reward.
Qur’an 33:35Thanking God after sneezing oneself is also the traditional practice in Judaism:
…According to the midrashic collection Yalkut Shimoni, someone who sneezes must thank God.
What to say after sneezingiv. Keeping moustaches trimmed
The Quran greatly emphasises cleanliness and purfying oneself (2:222).
Thus the Prophet instructed Muslims to trim their moustaches, perhaps as a means of avoiding hair going into the mouth whilst eating.
Whilst the Prophet upheld the Abrahamic traditions, he was also sent to correct and oppose the false innovations that had entered into the practices of the People of the Book.
As such he urged Muslims to ‘be different from’ other religious communities, specifically in these matters.
Having a seperate religious identity from others was especially important at that time, given the possibility of mistaking a believer from an opponent on the battlefield.
As such the Ahadith report the Prophet urged Muslims not to leave their moustaches unkempt and untrimmed, whilst trimmimg their beards. But rather trimming their moustaches, and allowing their beards to at least grow somewhat.
The suggestion to grow a beard is in fact of a recommended action, not being emphasised as compulsory by the Prophet, and thus not being universally followed by all Muslims.
It is considered as preferable not obligatory by the Shafi’ school and many other traditional scholars.
The principle that believers should avoid resembling non-believers who opposed Allah’s prophets, is also found in the Bible (Leviticus, 20-23)
v. Shaving pubic hair
Jews had wrongly forbidden men from removing pubic hair. The Prophet restored the original practice, ensuring maximum cleanliness and hygiene.
vi. Removing the hairs under the armpits
Same applies as above.
vii. Paring fingernails
Physical cleanliness, and grooming is of great importance in Islam. The body is indeed the temple of the soul.
There is a similar custom amongst Jews regarding trimming fingernails before starting Shabbath.
viii.Circumcising the male offspring
Circumcision is the original sign of the millat al ibrahim in the Bible.
The Bible mentions that Ishmael was circumcised (Genesis 17), and thus all communities descended from Ibrahim continued this practice up to the time of the Prophet (as). He carried on this practice and it has been followed by all Muslims ever since.
Some people object that the Quran says that humans are created in the best form (95:4 ) and that we should not change Allah’s creation (4:119). One wonders why then do they trim their nails or dye and cut their hair? Or indeed wear clothes?
We can and do, change certain things about our bodies, but should only do so for purification and according to God’s will, not our own.
Circumcision is widely practiced in the USA simply because keeping the foreskin, makes it difficult to maintain a clean penis, often resulting in very unpleasant infections.
God could have created us without a foreskin, but then it could not be a sign of the special covenant of Ibrahim (alayihisalaan), nor symbolise the sacrifice he was prepared to make for Allah.
ix. Cleaning the nose, the mouth and the teeth
The Prophet recommended Muslims brush their teeth and would rinse out his mouth and nose before doing wudhu. These are general acts of cleanliness, but not compulsory.
x. Cleaning the body after excretion and urination
The established Sunnah is to wash the private parts after a call of nature. No wudhu (minor ablution) or Ghusl (bathing/major ablution) is possible if one still has filth upon one’s body.
Using tissue paper or pebbles is also allowed, but water is preferred. This is also the case in Jewish law.
xi. Bathing after the menstrual and the puerperal periods
The Qur’an establishes this principle at verse 2:222.
As women cannot acheive physical purity until the bleeding stops, and they have bathed, the Prophet upheld the Abrahamic prohibition of a women performing Salah in this impure state.
Some Quranists contest this saying only sexual intercourse is prohibited by the Qur’an during menses, not salat. This is absurd since any form of impurity that requires bathing, is obviously a barrier to prayer (5:6).
Also given the mass transmitted, universal practice of this, there cannot be any serious argument that this was a later innovation.
What about fasting? This too has always been prohibited during periods, in the Abrahamic tradition. Fasting requires any impurities to be cleaned before the fast begins.
A continuous trickle of blood, therefore does not allow this. The allowance of fasting without bathing after sex -from hadith- differs because there is no constant flow of of impurity i.e. seminal fluids have already ceased. Cleaning the private parts is obviously also important in this case, before fasting commences.
xii. Ghusl-i Janabah
The Qur’an commands the whole body is bathed after sexual intercourse/seminal discharge, before Salat is possible (Qur’an 5:6). This was always the case in the Abrahamic tradition.
xiii.Bathing the dead before burial
This practice symbolises the importance of purity in Islam, and is virtually identical in the Sunnah of Musa alayhisalaam.
xiv.Enshrouding a dead body and preparing it for burial
Same as above
xv. Burying the dead
Same as above, also indicated in the Qur’an as being the divinely guided way to dispose of corpses(5:31)
xvi.‘Id al-Fitr
The Qur’an instructs us to rejoice in the blessing of its revelation:
O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.
Say, “In the bounty of Allah and in His mercy – in that let them rejoice; it is better than what they accumulate.”
Qur’an 10:57 -58The Prophet instituted the festival of Eid ul Fitr as the celebration at the end of the month of ramadhan, where we fast and in which God granted him the Quran.
Feasts following fasts are similar to traditions in other Abrahamic faiths (e.g Simchat Torah, Passover, Sukkot etc).
xvii. ‘id al-adha
see Sunnah V, above.
Re-cap
- The Sunnah practices are not based on hadith or person-to-person reports. Rather like the Qur’an the Prophet taught these to his whole community and they taught these to the next generation and so on. Muslims split into sects and spread across the globe within a few decades of the Qur’an being revealed and thus it is inconceivable for later practices to be universally accepted, without any resistance or notable exceptions. The Quran clearly upholds the Sunnah, and this stands as required background information to practice Salah and Hajj, for instance.
- Purification of inner, outer self and food and drink is the common theme in all aspects of Islam and Sunnah.
- The Sunnah practices are either mentioned directly in the Qur’an, indicated indirectly by some aspect of the Qur’an, or else are a continuation/modification of practices in thr Abrahamic traditions.
- The religion of all the Prophets, is the millat of ibraheem.