Part 1: Understanding the Qur’an and Sunnah
The Qur’an and Sunnah are the two revelations
Living with the Qur’an and Sunnah is a topic very dear to my heart. We have delivered this topic many times, probably for the first time in Leeds in 2004. Some of you may still remember it, while others were not there.
Before we can live by the Qur’an and Sunnah, we need to appreciate and understand what they are. I know we are all familiar with the Qur’an and Sunnah, but it is good to refresh our memories and learn something new about their importance.
From a scholarly perspective, the Qur’an and Sunnah are known as al-wahyaan (الوحيان), meaning the two revelations. We all know that the Qur’an is revelation from Allah Almighty, but some of you may be surprised to hear that the Sunnah is also revelation.
The scholars distinguish between the two by referring to the Qur’an as al-wahy al-matlu (الوحي المتلو), the recited revelation, and the Sunnah as al-wahy ghayr al-matlu (الوحي غير المتلو), the non-recited revelation.
Why do we make this distinction? Because we recite the Qur’an in our salah and outside salah, and for every letter we recite, we receive ten good deeds. The Prophet ﷺ explained that when we recite Alif Lam Meem, Alif is one letter, Lam is one letter and Meem is one letter. So simply reciting these three letters earns thirty rewards.
This is not the same with the Sunnah. We study the Sunnah and learn from it, but we do not recite it in our salah as we recite the Qur’an. Nor do we receive the same specific reward for every letter. Of course, we are rewarded for learning and studying the Sunnah, but the Qur’an and Sunnah are on different levels.
Nevertheless, both are classified as revelation.
What is the evidence that the Sunnah is revelation?
We understand that the Qur’an is revelation from Allah to the Prophet ﷺ. But do we have evidence that the Sunnah is also revelation? Yes, of course.
Allah Almighty says:
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰ إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ
“Nor does he speak from his own desire. It is only a revelation sent down.”
(Surah An-Najm, 53:3–4)
Allah is referring to the Prophet ﷺ and telling us that he does not speak from his own desires, particularly in matters relating to halal and haram, transactions, religious rulings and guidance. What he conveys in these matters is revelation from Allah.
However, there is a difference between the Qur’an and Sunnah. The scholars explain that both the wording and meaning of the Qur’an are from Allah, whereas the wording of the Prophetic Sunnah is from the Prophet ﷺ, while its revealed meaning is from Allah Almighty.
Do you see the difference? In the Qur’an, both the words and meaning are from Allah. In the Sunnah, the Prophet ﷺ conveys the meaning through his own words. This is the distinction between the two forms of revelation.
Allah has promised to preserve the Qur’an
Allah Almighty Himself revealed the Qur’an. He says:
إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ
“Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.”
(Surah Al-Hijr, 15:9)
This is a promise from Allah to preserve the Qur’an, and a declaration that He is the One who revealed it. The Qur’an is not something the Prophet ﷺ composed himself. It is from Allah Almighty, and the Prophet’s mission was to deliver it to humanity.
Allah describes the Prophet ﷺ as a warner and makes clear that his responsibility is to convey the message.
The Qur’an is a book of guidance, not merely a book of miracles
Some people may say that the Qur’an is a book of miracles, including scientific miracles and so on. Of course, the Qur’an contains miracles, but that is a separate discussion. We should not define the Qur’an primarily as a book of scientific miracles. The Qur’an is the Book of Guidance.
Allah Almighty says:
وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ
“And Allah has revealed to you the Book and wisdom.”
(Surah An-Nisa, 4:113)
Allah also explicitly describes the Qur’an as guidance in the verses relating to Ramadan and fasting:
شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًى لِّلنَّاسِ وَبَيِّنَـٰتٍ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ
“The month of Ramadan is the one in which the Qur’an was revealed as guidance for mankind, with clear proofs of guidance and the criterion.”
(Surah Al-Baqarah, 2:185)
So Allah Himself calls the Qur’an guidance for humanity.
In Surah Al-Isra, Allah says:
إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ
“Indeed, this Qur’an guides to that which is most upright and gives glad tidings to the believers.”
(Surah Al-Isra, 17:9)
The Qur’an is light
Allah Almighty also describes the Qur’an as light. He says:
قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَـٰبٌ مُّبِينٌ
“There has certainly come to you from Allah a light and a clear Book.”
(Surah Al-Ma’idah, 5:15)
Allah calls the Qur’an light because it illuminates our lives. It gives us vision. Without light, we cannot see. When we are surrounded by darkness, we need light to find our way.
Out of His mercy, Allah sent this light to humanity. From the first Prophet, Adam (peace be upon him), to the final Prophet, Muhammad ﷺ, Allah sent many prophets and messengers with guidance.
This light was sent through different generations. Allah sent messengers and prophets to guide their people, and He revealed scriptures to them. The final revelation was the Qur’an.
The Qur’an is the final revelation
Allah Almighty tells us in the Qur’an that He revealed different scriptures. He revealed the Tawrah (Torah) to Musa (peace be upon him), the Injil (Gospel) to Isa (peace be upon him), and the Qur’an to Muhammad ﷺ. The Qur’an is the final revelation.
Allah Almighty says:
ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًا
“Today I have perfected your religion for you, completed My favour upon you, and chosen Islam as your religion.”
(Surah Al-Ma’idah, 5:3)
This verse was revealed on the Day of Arafah, during the Farewell Hajj of the Prophet ﷺ, just a few months before he passed away.
Allah is telling us that He has completed and perfected the religion and accepted Islam as our way of life. This was the final message to humanity. Allah perfected it and made it suitable for every time, every place and every individual. It is applicable and relevant to people everywhere.
Some people might say that the Qur’an was revealed in the desert, for people living in Arabia, and that it is not relevant to the twenty-first century. This is not true. The Qur’an is timeless.
Holding firmly to the Qur’an and Sunnah
The Prophet ﷺ said:
تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ
“I have left among you two things. You will never go astray as long as you hold firmly to them: the Book of Allah and the Sunnah of His Prophet.”
(Al-Muwatta, Imam Malik)
The Prophet ﷺ left behind these two sources of guidance and asked his Ummah to cling firmly to them because they protect us from going astray and losing our direction.
We have already established that the Qur’an is the word of Allah, both its wording and meaning, while the Sunnah conveys revelation through the words of the Prophet ﷺ. But what exactly do we mean by the Sunnah?
What is the Sunnah?
The scholars define the Sunnah as everything attributed to the Prophet ﷺ in terms of his statements, actions, attributes and tacit approvals.
مَا أُضِيفَ إِلَى النَّبِيِّ ﷺ مِنْ قَوْلٍ أَوْ فِعْلٍ أَوْ صِفَةٍ أَوْ تَقْرِيرٍ
That is, whatever has been attributed to the Prophet ﷺ in the form of words, actions, descriptions or approvals.
These four categories form the technical definition of the Sunnah.
If someone heard the Prophet ﷺ saying something and narrated his words, this is part of the Sunnah. If someone witnessed the Prophet ﷺ doing something and related what they saw, this is also Sunnah.
The Sunnah also includes descriptions of the Prophet ﷺ, such as his radiant face, his smile and his character. These descriptions are known as sifah (صفة), and they are part of the Sunnah.
The fourth category is tacit approval, or taqrir (تقرير). What does this mean? If somebody did something in the presence of the Prophet ﷺ and he approved of it, either through his silence or by praising the person, this is also part of the Sunnah.
So these four things — his words, actions, attributes and approvals — are all classified as Sunnah.
What is the difference between Hadith and Sunnah?
When we read books such as Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud and Jami’ al-Tirmidhi, we are reading collections that preserve the Sunnah of the Prophet ﷺ.
Sometimes, the terms Hadith and Sunnah are used interchangeably. Technically, there can be differences between them, but generally speaking, when we say something is mentioned in a Hadith, we mean it is part of the Sunnah of the Prophet ﷺ. Similarly, when we refer to the Sunnah, we often mean the narrations preserved in the books of Hadith.
For example, Sahih al-Bukhari is a collection of Hadith, but it is also a collection of the Sunnah of the Prophet ﷺ.
The Qur’an and Sunnah are like two wings
The Qur’an and Sunnah are like two wings. For a bird to fly, it needs two wings. Similarly, we need both the Qur’an and Sunnah.
Of course, the Qur’an is the foundation, but the Sunnah is the manifestation and explanation of the Qur’an.
The virtues of reciting and learning the Qur’an
The Prophet ﷺ spoke extensively about the virtues of the Qur’an. Among these narrations, he described the believer who recites the Qur’an as being like something fragrant, spreading its beautiful scent wherever it goes.
He said:
مَثَلُ الْمُؤْمِنِ الَّذِي يَقْرَأُ الْقُرْآنَ مَثَلُ الْأُتْرُجَّةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا طَيِّبٌ
“The example of a believer who recites the Qur’an is like a citron: its fragrance is pleasant and its taste is pleasant.”
(Sahih al-Bukhari and Sahih Muslim)
Wherever the fragrance goes, it spreads goodness and a beautiful scent.
The Prophet ﷺ also encouraged his Ummah to learn and teach the Qur’an. He said:
خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
“The best among you are those who learn the Qur’an and teach it.”
(Sahih al-Bukhari)
So he encouraged us not only to learn the Qur’an ourselves, but also to teach it to others.
Do not abandon the Qur’an
The Prophet ﷺ also said:
إِنَّ الَّذِي لَيْسَ فِي جَوْفِهِ شَيْءٌ مِنَ الْقُرْآنِ كَالْبَيْتِ الْخَرِبِ
“Indeed, the one who has nothing of the Qur’an within him is like a ruined house.”
(Jami’ al-Tirmidhi)
Imagine a deserted house. It is empty and neglected. The Prophet ﷺ used this comparison to warn us against abandoning the Qur’an. It is a frightening image, isn’t it? So do not abandon the Qur’an and allow your heart to become like a deserted house.
The Qur’an will testify for you or against you
In another Hadith, the Prophet ﷺ said:
وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ
“The Qur’an is a proof for you or against you.”
(Sahih Muslim)
You choose what the Qur’an will be for you. If you want the Qur’an to testify in your favour, you need to learn it and apply its teachings. However, if you recite the Qur’an and do the opposite of what it commands, it may testify against you.
For example, Allah says:
فَوَيْلٌ لِّلْمُصَلِّينَ ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
“So woe to those who pray, yet are heedless of their prayers.”
(Surah Al-Ma’un, 107:4–5)
Imagine somebody reciting this verse while neglecting their own prayers. They are reciting the warning but not acting upon it. In this case, the Qur’an may testify against them.
The Qur’an will intercede on the Day of Judgement
The Prophet ﷺ also said:
اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لِأَصْحَابِهِ
“Recite the Qur’an, for it will come on the Day of Resurrection as an intercessor for those who recite it.”
(Sahih Muslim)
If you are among those who recite the Qur’an, it will intercede for you on the Day of Judgement.
The people of the Qur’an are the special people of Allah
If you are among those who recite the Qur’an, it will intercede for you on the Day of Judgement.
The Prophet ﷺ also said in a beautiful Hadith:
إِنَّ لِلَّهِ أَهْلِينَ مِنَ النَّاسِ قَالُوا يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ هُمْ أَهْلُ الْقُرْآنِ أَهْلُ اللَّهِ وَخَاصَّتُهُ
“Indeed, Allah has His own people among mankind.” They asked, “Who are they, O Messenger of Allah?” He replied, “They are the people of the Qur’an, the people of Allah and His special ones.”
(Sunan Ibn Majah)
The people of the Qur’an are the special people of Allah. Just think about that. We can see the importance of this Book, which Allah has honoured us by revealing to us.
The immense honour of receiving Allah’s words
Whenever I think about the Qur’an, I like to use this image. I want you, for a moment, to imagine travelling outside the Earth. Go beyond our galaxy and then beyond the other galaxies. Try to imagine the vastness of this universe, with its countless galaxies. Not just planets or stars, but entire galaxies.
Now look back at our galaxy, then at the Earth and finally at ourselves. On the map of the universe, we cannot even be seen. We are smaller than a speck of dust. Can you picture that?
Now come back to Earth. Allah is the Creator of this entire universe, with all its galaxies, planets, moons, suns and everything within it. And this Creator has honoured us by revealing His words to us.
Think about how tiny the Earth is in comparison with the universe, and how insignificant we are in size. Yet Allah has honoured us by sending His final words, His final message, the Qur’an, to us.
Do you see how honoured we are? At the same time, this is a huge responsibility. These are the words of Allah, and He wants us to read them, understand them, apply them and call people towards them. So receiving the Qur’an is not just an honour; it is also a responsibility.
Learning to recite the Qur’an correctly
We definitely need to learn the Qur’an. Those who have attended my classes will know that whenever I talk about the Qur’an, I always emphasise the importance of correcting our recitation.
If we love the Qur’an and acknowledge that these are the words of Allah, then we need to recite them properly, in Arabic. I am not asking you to recite like Sheikh Abdul Basit or Sheikh Al-Hussary, or any of the famous Qur’an reciters. But at least we should learn to pronounce the Arabic letters correctly. Part and parcel of being committed to the Qur’an is learning how to recite it properly. Learn Tajweed with a qualified teacher who specialises in teaching Tajweed.
We should also memorise as much of the Qur’an as possible, particularly the short surahs that we recite in our salah. If you can memorise more, alhamdulillah, that is an additional blessing. And of course, if you can memorise the whole Qur’an, there is great reward in that.
Understanding what we recite
We also need to understand what we are reciting. At the very least, start with the short surahs that we recite regularly in our salah. What does Surah Al-Fatihah mean? What about Surah Al-Ikhlas, Surah Al-Falaq and Surah An-Nas? Learn these surahs and understand their meanings. Without doubt, this will improve your connection with Allah.
Putting the Qur’an into practice
Then we need to apply what we have learned.
For example, the Qur’an teaches us:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the name of Allah, the Most Merciful, the Especially Merciful.”
The names Ar-Rahman and Ar-Rahim are connected to rahmah, mercy. So how can we increase mercy in our lives? How can we improve our actions in this regard? This is what I mean by activation. How do we activate what we have learned?
The Qur’an also talks about being charitable. How can we increase our charity? You might say, “I don’t have much money, so how can I give more charity?”
But charity is not limited to money. You can teach people new skills or share beneficial knowledge that you have and others do not. This is charity. Giving your time to serve the community is charity. Even smiling when you meet your brother or sister is charity. So charity is not just about giving cash. There are many ways to be charitable, and we need to find ways to put what we learn from the Qur’an into practice.
The Prophet’s ﷺ character was the Qur’an
It is important that we embody the Qur’an in our lives.
Aisha (may Allah be pleased with her) was once asked about the character of the Prophet ﷺ. She asked the questioner whether he recited the Qur’an. When he replied that he did, she said:
كَانَ خُلُقُهُ الْقُرْآنَ
“His character was the Qur’an.”
(Sahih Muslim)
The Prophet ﷺ was the manifestation of the Qur’an. Its teachings could be seen in his character and actions.
When we begin to embody the Qur’an ourselves, we also need to pass its message on to others. Allah did not reveal this Book to us simply so that we could hang it on the wall and say, “MashaAllah, it is a very special Book. It is a holy Book, so we do not touch it or read it.” No, come on! Of course it is a holy Book, but it is a holy Book that is meant to be implemented, not simply displayed on walls or left on shelves.
The Qur’an is the Book of Allah, and the Prophet ﷺ was the manifestation of its teachings. His Sunnah shows us how the Qur’an is put into practice.
Can we follow the Qur’an without the Sunnah?
Whatever is recorded in the Sunnah and Hadith of the Prophet ﷺ explains the Qur’an. You may have come across people who claim that they follow only the Qur’an and do not follow the Sunnah. I have met some of these people, and many of them have good intentions. They believe they are doing something good. I cannot speak for everyone, but let us assume their intentions are sincere.
However, they do not understand the implications of what they are saying. When somebody says, “I follow only the Qur’an and not the Sunnah,” this is a very dangerous claim. Why? Let me ask a simple question: how do you pray? Open the Qur’an and show me how to perform Dhuhr. Which ayah tells you that Dhuhr consists of four rak’ahs? Which ayah tells you that Maghrib consists of three rak’ahs? And which ayah tells you that Fajr consists of two rak’ahs?
There is no verse in the Qur’an that explains these details. So where did we learn them from? From the Sunnah, of course.
The preservation of the Qur’an and Sunnah
Some people reject the Sunnah because they doubt its authenticity. They argue that the people who narrated the Hadith may have made mistakes, misquoted the Prophet ﷺ or even fabricated narrations, and therefore they do not accept the Sunnah.
This is a very dangerous claim. Why? Because the same people whose reliability they are questioning, the Companions of the Prophet ﷺ, were also responsible for preserving and transmitting the Qur’an.
The Companions collected the Qur’an, memorised it, wrote it down, preserved it and passed it on to subsequent generations. These same Companions also memorised the Sunnah of the Prophet ﷺ and transmitted it. The Hadith were subsequently recorded, examined and authenticated by scholars. So the Sunnah has also been preserved, as it is the explanation of the Qur’an.
The Prophet ﷺ said:
صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي
“Pray as you have seen me praying.”
(Sahih al-Bukhari)
Through the Sunnah, we learn how to perform our salah.
Similarly, regarding Hajj, the Prophet ﷺ said:
لِتَأْخُذُوا مَنَاسِكَكُمْ
“Learn your rituals from me.”
(Sahih Muslim)
How did the Companions learn the rituals of Hajj? By observing the Prophet ﷺ. They witnessed how he performed Hajj and transmitted what they had seen. This is how we know how to perform Hajj and many of our other acts of worship.
The Sunnah is also revelation
The Prophet ﷺ said:
أَلَا إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ
“Indeed, I have been given the Book and something like it along with it.”
(Sunan Abi Dawud; Ahmad)
The Prophet ﷺ is telling us that he was given the Qur’an and something alongside it, which is the Sunnah.
As I mentioned earlier, the Sunnah is also revelation from Allah, particularly when we are discussing religious rulings, halal and haram, and matters of guidance.
This is why we need to understand how to respond to the claim that the Sunnah is not authentic and should therefore be dismissed. If you reject the Sunnah, you would have to put aside a huge proportion of Islamic rulings and the contents of our books of fiqh, because so many of these rulings are based on the Sunnah of the Prophet ﷺ. We are talking about a substantial part of our religion.
Some people may make this claim out of naivety, without understanding its consequences. But rejecting the Sunnah is a very serious matter, and we need to appreciate the weight of such a claim.
The Sunnah shows us how to implement the Qur’an
The Sunnah is directly connected to the implementation of the Qur’an. When the Qur’an mentions a ruling or a principle, the Prophet ﷺ explains it and demonstrates how it should be applied.
For example, the Qur’an talks extensively about rahmah, mercy. In fact, almost every surah begins with:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the name of Allah, the Most Merciful, the Especially Merciful.”
But how do we see this mercy being implemented? We see it through the Prophet ﷺ: his mercy towards his family, towards children, towards non-Muslims and even towards his enemies.
Think about the conquest of Makkah. The people of Makkah had persecuted the Prophet ﷺ and his Companions. They had tortured them and forced them to leave their homes. The Prophet ﷺ himself had to leave Makkah and migrate to Madinah because of this persecution.
Yet when he returned to Makkah as the victor, he did not take revenge. He could have punished those who had persecuted him, but instead he asked them, “What do you think I am going to do with you?”
They appealed to his generosity, hoping that he would treat them kindly. And the Prophet ﷺ forgave them. You see how mercy is manifested in his actions? The Qur’an teaches us about rahmah, and the Prophet ﷺ shows us what it looks like in practice.
Allah commands us to follow the Prophet ﷺ
Allah Almighty says in the Qur’an:
وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟
“Whatever the Messenger gives you, accept it, and whatever he forbids you, abstain from it.”
(Surah Al-Hashr, 59:7)
Allah is telling us that we must follow the Prophet ﷺ, not only by following the Qur’an, but also by following his explanations and practical application of its teachings.
Allah also says:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
“Say, ‘If you love Allah, then follow me. Allah will love you and forgive you your sins. And Allah is All-Forgiving, Most Merciful.'”
(Surah Aal ‘Imran, 3:31)
Allah is clearly directing us to follow the Prophet ﷺ. And how do we follow him? Through his Sunnah and his practice. For example, the Prophet ﷺ taught us the voluntary prayers after Dhuhr and Isha, as well as the night prayer, Qiyam. He also used to fast on Mondays and Thursdays.
Where do you find these details in the Qur’an? You do not find them there. We learn them from the Sunnah. So if somebody says, “I do not follow the Sunnah,” they are missing a great deal of the religion.
The Prophet ﷺ said:
كُلُّ أُمَّتِي يَدْخُلُونَ الْجَنَّةَ إِلَّا مَنْ أَبَىٰ قَالُوا يَا رَسُولَ اللَّهِ وَمَنْ يَأْبَىٰ قَالَ مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ وَمَنْ عَصَانِي فَقَدْ أَبَىٰ
“All of my Ummah will enter Paradise except those who refuse.” They asked, “O Messenger of Allah, who would refuse?” He replied, “Whoever obeys me will enter Paradise, and whoever disobeys me has refused.”
(Sahih al-Bukhari)
The Prophet ﷺ is making it clear that obedience to him is the path to Paradise, while deliberately rejecting his guidance is a rejection of that path.
The Prophet ﷺ is our role model
Allah Almighty says in the Qur’an:
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ
“Indeed, in the Messenger of Allah you have an excellent example to follow.”
(Surah Al-Ahzab, 33:21)
The Prophet ﷺ is our role model, and we need to cling firmly to the Qur’an and Sunnah.
The Prophet ﷺ said:
عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ
“Hold firmly to my Sunnah and the Sunnah of the rightly guided Caliphs. Cling to it and hold on to it tightly.”
(Sunan Abi Dawud; Jami’ al-Tirmidhi)
In another Hadith, the Prophet ﷺ said:
مَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
“Whoever turns away from my Sunnah is not of me.”
(Sahih al-Bukhari; Sahih Muslim)
We have so many narrations emphasising the importance of following the Sunnah. The Sunnah is the twin of the Qur’an. Of course, it is not an identical twin, but it is also revelation.
The Sunnah teaches us ease and kindness
Through the Sunnah, the Prophet ﷺ taught us how to make decisions, how to deal with difficulties and how to respond when we face calamities. The Sunnah teaches us ease.
The Qur’an talks about ease, but we see how ease is implemented through the practice of the Prophet ﷺ.
Aisha (may Allah be pleased with her) said:
مَا خُيِّرَ رَسُولُ اللَّهِ ﷺ بَيْنَ أَمْرَيْنِ إِلَّا أَخَذَ أَيْسَرَهُمَا مَا لَمْ يَكُنْ إِثْمًا
“Whenever the Messenger of Allah ﷺ was given a choice between two things, he would choose the easier of the two, provided it was not sinful.”
(Sahih al-Bukhari; Sahih Muslim)
This was the practice of the Prophet ﷺ. When he had two permissible choices, he would choose the easier one. So he is teaching us how to make decisions. If both options are halal, why choose the more difficult one?
The Sunnah also teaches us kindness. The Qur’an talks extensively about kindness, but we see its implementation in the actions of the Prophet ﷺ. He taught us that Allah rewards kindness generously, and that being kind carries great reward.
Through the Sunnah, we improve our character and strengthen our connection with Allah. The Prophet ﷺ would recite the Qur’an and weep. This was the manifestation of khushu’, attentiveness and humility before Allah, which we also see in his salah and recitation.
The Qur’an talks about good character, but how do we improve our character? By following the Prophet ﷺ.
He said:
إِنَّ مِنْ أَحَبِّكُمْ إِلَيَّ وَأَقْرَبِكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ أَحَاسِنَكُمْ أَخْلَاقًا
“Indeed, among the most beloved of you to me and the closest to me in sitting on the Day of Resurrection are those with the best character.”
(Jami’ al-Tirmidhi)
So we need to improve our character through his Sunnah, and it goes without saying that we need to teach the Sunnah just as we teach the Qur’an.
Preserving the Qur’an and Sunnah through implementation
Preserving the Qur’an and Sunnah is not only about books, memorisation and recording narrations. It is also about implementation. When we put the Qur’an and Sunnah into practice, we embody their teachings in our actions.
The Prophet ﷺ also warned his Ummah against attributing false statements to him. We must not fabricate something and then claim that the Prophet ﷺ said it. This is haram.
He said:
مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
“Whoever deliberately tells a lie about me, let him take his seat in the Fire.”
(Sahih al-Bukhari; Sahih Muslim)
This is a very serious warning against falsely attributing statements to the Prophet ﷺ.
Learning the Qur’an alongside the Sunnah
Living by the Qur’an and Sunnah begins with understanding that the Qur’an is the word of Allah and His final message to humanity. Allah honoured us with this perfected message, which is suitable for every time and every generation. It is timeless. It has no expiry date, and it is the way of life Allah has accepted for us.
The Sunnah of the Prophet ﷺ is the explanation and elaboration of the Qur’an. Therefore, the more we learn the Qur’an, the more we should understand it through his Sunnah.
I can tell you from my own experience that memorising and learning the Qur’an is extremely important. Similarly, we learn fiqh, the rulings relating to salah, fasting, transactions, halal and haram, and other matters from books of fiqh.
However, when I began learning these rulings from the books of fiqh alongside the Hadith of the Prophet ﷺ, it tasted very different. Very different.
For those who are interested, we have a Hadith class in which we study the rulings through the Hadith of the Prophet ﷺ. We look at how the scholars deduced these rulings from the Hadith.
Learning Islamic rulings directly through the Hadith gives you a different experience from learning them solely through books of fiqh, without studying the Sunnah alongside them.
The Sunnah teaches us good character, how to follow the Prophet ﷺ and cling to his practice. It also teaches us balance and how to avoid extremism and excessiveness in whatever we do. Through his practice, we learn how to apply the Qur’an in our lives.
The Qur’an and Sunnah are our navigation through life
The Qur’an and Sunnah are like a navigator that gives us direction on our journey. We are all on a journey from birth until death, travelling through this dunya. Along the way, we encounter different directions, routes and junctions. We need to know where to go, which direction to take and how to navigate our path safely.
The Qur’an and Sunnah provide that guidance. They even give us night vision, so that we can navigate our way when everything around us is dark.
Allah called the Qur’an light. With this light from Allah, we can see our way forward. The Qur’an and Sunnah give us direction, tranquillity and peace, and protect us from excessiveness.
Finding peace during financial difficulties and anxiety
We are living in times of austerity, financial difficulties, inflation and unemployment. All these challenges can fill our hearts with anxiety. I know that.
However, when you turn to the Qur’an and Sunnah, they give you tranquillity. They remind you that whatever is destined for you will reach you. Your anxiety, fear and sadness will not change what Allah has decreed.
So do your best, but do not allow yourself to be overwhelmed by anxiety. Your rizq, your provision, cannot be taken away from you by anyone. And whatever is not destined for you, nobody can give it to you.
This understanding gives you rida, satisfaction and contentment. We see this through the practice of the Prophet ﷺ, and this is how we need to implement the Qur’an and Sunnah in our lives.
Of course, we face many obstacles and challenges. But can you name a generation that lived without obstacles, calamities or tests? You cannot. Every generation has faced difficulties because Allah tests us, and part of our test is to go through these challenges.
The way to navigate our path safely is to cling to what Allah has sent us: the Qur’an and the authentic Sunnah of the Prophet ﷺ.
Learning, following and embodying the Sunnah
We need to encourage ourselves, our children and our communities to learn more about the Prophet ﷺ and his Sunnah.
This includes studying his Seerah, his biography and his way of life, as well as his character: his mercy, kindness, generosity, sense of humour, courage and loyalty.
We need to learn, understand, follow, implement and embody the Sunnah of the Prophet ﷺ because his Sunnah is the practical embodiment of the Qur’an.
This is why Allah says:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ
“Say, ‘If you love Allah, then follow me. Allah will love you and forgive you your sins.'”
(Surah Aal ‘Imran, 3:31)
We ask Allah to enable us to be among the best followers of the Prophet ﷺ, among those who convey his message in the Prophetic manner. May Allah enable us to be good role models for our children and the communities in which we live, and to be a source of benefit to those around us. Ameen.
Based on the class delivered by Shaykh Haytham Tamim to Utrujj North on 5th November 2026
Questions and Answers
What is the difference between Mutawatir and Ahad Hadith?
Question: Could you explain the difference between Mutawatir Hadith and Hadith narrated through a single chain? Is there a hierarchy between them, or should we consider them equal in terms of authenticity?
Answer: This is a very technical question. In practical terms, there is not necessarily a significant difference when both narrations are authentic, but technically, there is a distinction.
A Mutawatir Hadith is a narration transmitted by a large number of people, who themselves received it from a large number of people, and so on through the generations. This is what we call Mutawatir (متواتر).
The Qur’an itself has been transmitted through tawatur, and some of the Sunnah is also Mutawatir, but not all of it.
We have two broad classifications here: Mutawatir and Ahad (آحاد). Of course, there are many other classifications in Hadith sciences. We have approximately 67 or 70 different classifications.
Coming back to your question, if a Hadith is not Mutawatir but has been authenticated, that is sufficient.
Mutawatir is the highest level of transmission in terms of certainty. However, an Ahad Hadith can also be authentic.
Do you know how many Mutawatir Hadith we have? Approximately 400, if we take a broad count. The majority of the Sunnah is classified as Ahad.
But Ahad does not mean inauthentic. No! This is why I am saying that the subject is technical, because people sometimes misunderstand these terms.
We are distinguishing between different levels of authenticity and certainty. We are not saying that Ahad Hadith are weak or fabricated. We have authentic Ahad narrations in Sahih al-Bukhari, Sahih Muslim and other collections.
As long as a Hadith fulfils the conditions of authenticity, we accept it, even if it is Ahad. The majority of the Sunnah is Ahad, so being Ahad is not, in itself, a problem.
Is there a collection of Mutawatir Hadith?
Question: You mentioned that there are approximately 400 Mutawatir Hadith. Is there a collection of these narrations? And is it available in English or only in Arabic?
Answer: Yes, of course, there are collections of Mutawatir Hadith. I have the Arabic version, but I am not sure whether it has been translated into English. It’s called Nazm al-Mutanathir fi al-Hadith al-Mutawatir. I have not checked for more than ten years, so I would need to see whether somebody has translated it during that time. With AI today, translation has become much easier.
Recommended books for reading the Sunnah
When you read the Qur’an, you experience the sweetness of the Qur’an. To be honest with you, when you read the Sunnah, there is sweetness in it as well.
I am not sure why so many people do not read the Sunnah of the Prophet ﷺ. I encourage you to start reading it.
For example, Riyadh al-Salihin by Imam al-Nawawi is a beautiful book. It is very beneficial and enjoyable to read.
Another example is Kitab al-Adhkar, also by Imam al-Nawawi. This is a collection of supplications and remembrances based on the Hadith of the Prophet ﷺ. It is another beautiful book, full of beneficial narrations.
I encourage you to read these books and experience the sweetness of the Sunnah for yourself.
How many Hadith are there?
Question: How many Hadith classes will there be?
Answer: At the moment, we have reached approximately Hadith number 357 in our classes, out of more than 1,000 Hadith.
As for how many Hadith there are in the Sunnah altogether, that is a much bigger discussion.
Some scholars estimate that there are nearly half a million narrations, while others give even higher numbers. Let us say approximately half a million.
You might think that is a very large number, but remember that the Prophet ﷺ spent 23 years delivering the message. His words, actions and teachings were observed, memorised and recorded over that period. So there are a great many narrations.
Who should lead congregational salah: the eldest or the most knowledgeable?
Question: Who should lead the prayer in jama’ah? Should it be the eldest person or the person who knows the most surahs of the Qur’an?
Answer: Without doubt, it is not simply the eldest person if he does not have the necessary knowledge. Even a younger person, or a child, may be more knowledgeable, although the ruling also depends on where the prayer is being performed.
We have delivered a detailed class on this subject in our Bulugh al-Maram Hadith course, where we discussed the scholarly rulings based on the Sunnah of the Prophet ﷺ concerning who should lead the prayer.
The question is whether an older person who lacks knowledge should lead, or someone younger who has a better understanding of the prayer.
The person with greater relevant knowledge should lead. By knowledge, I mean someone who knows how to recite the Qur’an properly and understands the rulings of salah.
He does not necessarily need to be a scholar, but he should know the basics: how to perform the prayer correctly, its conditions and principles, and how to recite correctly.
Such a person is more entitled to lead than someone who has never learned to recite the Qur’an properly or does not understand the basic rulings and requirements of salah.