What is Sunnah?

Mainstream Core Concepts

by James S. Coates

There are three main usages of the word “Sunnah” among Muslims. Understanding these distinctions is important because the term appears frequently in Islamic discourse with different meanings depending on context. Although Muslims worldwide agree on the Qur’an and these basic concepts, building past the foundations of “Sunnah” (which also overlap with historical events) is where the Sunni and Shi’a divide begins to take shape. I’m going to keep this simple so I don’t make this article too large or off topic. In an upcoming article I’m going to explain about the division in historical events, its effect on the followers of the religion, and modern times.

1. Sunnah as “The Way”

In the earliest description of Jesus’ followers, before Paul’s mission to the Pagans where they were first called “Christians” in a derogatory sense, the movement of the original disciples of Jesus who were in the Synagogues was known as “the Way” (Acts 9:2). Muslims carry on this tradition and description in the word “as-Sunnah” which means “the Way.”

When we refer to the Sunnah (unless otherwise ascribed to another Prophet or Jesus Christ) we are generally referring to “the Way” of the Prophet Muhammad. The Sunnah in this sense refers to the things he is reported to have said, did, or approved of in hadith. In the same way that we use it for the Prophet Muhammad, we can also apply this to others, such as the “Sunnah of Jesus Christ” or “the Way of Jesus Christ” based on what we know of the things he said, did, or approved. We can apply the usage to “the Way” of any of the other Prophets or Messengers when referring to events in their lives.

2. Sunnah as Reference to Hadith

Sunnah is a reference to the collective recordings of hadith. For example, the “Sunnah of the Prophet Muhammad” says:

“Messenger of Allah [Muhammad] said, ‘When any of you is invited to a meal, he should accept the invitation. If he is observing Sawm (fasting), he should supplicate for the betterment of the host and if he is not fasting, he should eat.'” (Sahih Muslim)

So, as an example, Muslims would say, “The Sunnah says it is better for us not to turn down an invite to a meal when invited.” Sunnah in this sense is a reference to any hadith in any of the recorded volumes.

3. Sunnah as a Legal Term

Sunnah is also a legal definition used by the ‘Ulamā (Scholars/Judges) to classify whether something is recommended for one’s own good. Legal classification is where we get our concept of what is “sin” against God, ourselves, fellow humans, animals, the planet, etc.

In this context, there are five categorisations in Shari’ah:

Fardh (Mandatory) – One receives God’s blessing for doing and His punishment for not doing.

Sunnah (Recommended) – One receives God’s blessing for doing and nothing for not doing.

Mubah (Permissible) – One does not receive God’s blessing for doing and does not receive His punishment for not doing.

Makruh (Strongly disliked, though technically permitted) – One does not receive God’s blessing for doing but receives His blessing for NOT doing.

Haram (Forbidden) – One receives God’s punishment for doing and receives His blessing for NOT doing.

Why is “Sunnah” both a reference to hadith and a legal term for “recommended”?

This can be confusing at first. The legal term “Sunnah” derives from the Prophet’s voluntary practices—things he did regularly but which were not obligatory commands from God. When scholars examined his life, they distinguished between what he did because God commanded it (Fardh) and what he did out of personal devotion or preference (Sunnah). The latter became the model for “recommended” acts: blessed if performed, but not sinful if omitted.

Conclusion

The concept of Sunnah is integral to both Sunni and Shi’a Muslims, as it guides us to better enlightenment by the example of the life of the Prophet Muhammad. Muslims believe he was sent by God as the final prophet in the line of prophets and messengers, whose Sunnah confirms and completes the way of those before him.