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Abstract

The term Sunnah has been used both for Allah Himself and his messengers in the Qur’ān. The way Allah dealt with people where the messengers (rasuls) were sent is called Sunnatullāh by the Qur’ān. Likewise, the same term is used in the Qur’ān for Prophet Muhammad (peace be upon him) as in following the trodden path (Sunnah) of his forefather Prophet Abraham, Alaihissalam. It implies that the word Sunnah cannot be applied to things related to theoretical knowledge like faith, etc. Its ambit remains the practices and actions linked to practical things only. In the case of the Qur’ān, we find that there is complete agreement among all Muslims on what constitutes the book of Allah, based on ijma (unanimity, thorough understanding, consensus) and tawatur (uninterrupted continuity, without any gap). There seems to be no unanimity on what constitutes the Sunnah of Prophet Muhammad (peace be upon him). There are, therefore, several approaches towards Sunnah adopted by Muslims. This paper is based on Qualitative Methodology to determine the criterion of what constitutes the Sunnah of the Prophet Muhammad (peace be upon him) and which practices include the precincts of the Sunnah of the Prophet Muhammad (peace be upon him).

Keywords

Al-Hikmah, Hereafter, Practices, Tazkiya