As-Sunnah linguistically means: The path that is trodden (or the way that is followed) and its origin comes from their (the Arabs) usage:

This is in the case where I passed a thing through it (the grindstone) until a ‘Sannan’ i.e. a Tareeq (path) was effected within it (i.e. like etching a path).

The Sunnah is all that was issued or came from the Messenger (saw) other than the Qur’aan, represented in a Qawl (speech), a Fi’l (action) or Taqreer (approval, consent, silence).

Based on this definition the intrinsic divisions of the Sunnah are three: As-Sunnah Al-Qawliyah, As-Sunnah Al-Fi’liyah and As-Sunnah At-Taqreeriyah.

The Sunnah Al-Qawliyah is all that the Messenger (saw) uttered or stated or said (Nataqa) related to the Tashree’ (legislation). The name ‘Hadeeth’ has been given for this whilst some (‘Ulamaa) have made the Hadeeth synonymous with the Sunnah comprising of all three categories of the Sunnah.

The Aqwaal (statements) of the Messenger (saw) related to the Tashree’ (legislation) number many and represent the majority of the Sunnah. They include his Qawl (speech) (saw): “The killer does not inherit” (Abu Daawood and An-Nasaa’iy) and “If two Khaleefahs are given the Bai’ah then kill the latter of them” (Muslim) and: “A man asked the Nabi (saw): “Which Jihaad is the best?” He said: “The word of truth before the oppressive (or unjust) Sultaan (ruler)”” (An-Nasaa’iy with a Saheeh Isnaad).

As-Sunnah Al-Fi’liyah are his actions that are particular or specific to the Tashree’ (legislation) like his Salaah and like what Jaabir (ra) narrated: “The Messenger of Allah (saw) threw the Jamrah (pebbles) on the day of An-Nahr (sacrifice) at Duhaa, as for after (11th, 12th and 13th), then when the sun has gone down” (Related by the five). It is also like what ‘Aamir Bin Ar-Rabee’ah (ra) related when he said: “I saw the Nabi (saw) use Miswaak whilst he was fasting so many times that I cannot count” (Al-Bukhaari).

And there are actions which the Messenger of Allah (saw) undertook which have been established to be specific to him and these actions are not for other than him. This is like the Wisaal (continuation thhrough) of his fasting where he (saw) would continue his fast without Iftaar or Suhoor. Ibn ‘Umar (rah) said: “The Messenger of Allah (saw) forbade Al-Wisaal (continuation of fasting)”. They said (to him): “You continue your fast” and he (saw) replied: “You are not like me. I am fed and given drink (i.e. nourished)” (Agreed upon and this is the version of Al-Bukhaari). Another example is the specification of combining more than four wives in marriage at one time. These matters are specific to the Messenger (saw) and it is not permissible to follow (or emulate) him in respect to them.

This is the Sukoot (silence) of the Messenger (saw) upon a statement or action that took place or happened in his presence or in his absence but with his knowledge of its occurrence. This silence indicates the permissibility of the statement or the action because the Messenger of Allah (saw) does not remain silent over the Baatil (falsehood/falsity/invalid matter) or a Munkar (a prohibited matter). An example of this is his silence (saw) in respect to the Abyssinian youths playing with spears inside his Masjid in Al-Madinah in addition to his silence in respect to ‘Aa’ishah, the mother of the believers (ra), watching them whilst they were engaged in that.

The Sunnah of the Messenger of Allah (saw) is a Hujjah (valid proof) in the Deen, a Daleel from the Adillah (sources of evidence) for the Ahkaam and indeed represents the second Daleel (source of evidence) after the Qur’aan Al-Kareem. The Hujjiyah (validity of proof) of the Sunnah has been guided to and indicated in:

The Qur’aan has explained and made clear that the Sunnah is from the Wahi (divinely inspired revelation) and especially the Sunnah Al Qawliyah. Allah Ta’Aalaa said in respect to His Messenger (saw):

That is whilst understanding that the Messenger (saw) came with the Sunnah just as he came with the Qur’aan. And Allah Ta’Aalaa said:

These Aayaat therefore indicate that the Sunnah is from Allah and demand that this Sunnah be followed.

The Sahaabah have agreed by consensus after the passing of the Messenger of Allah (saw) upon the obligation of taking the Ahkaam that the Sunnah An-Nabawiyah brought and they did not differentiate between a Hukm found or mentioned in the Qur’aan and a Hukm found within the Sunnah, as both in their view were obligatory to follow. Examples of this include: ‘There consensus upon the stoning of the Zaani Al-Muhsin (adulterer)’ which was based upon a Sunnah Qawliyah and a Sunnah Fi’liyah that came from the Messenger (saw). The examples indicating their Ijmaa’ upon this matter are so many that they are innumerable.

The Daleel Al-‘Aqliy (rational and intellectual evidence) has guided to and indicated that the Messenger Muhammad (saw) is the one who came with the miracle which is the Qur’aan from Allah. This represents a Qat’iy (definite) evidence that he is the Messenger of Allah (saw) sent to us. The Imaan (belief) in his Messengership necessitates the obligation of obedience to him, following his judgement and accepting all that he brought and without all of that, this Imaan would hold no meaning. It is also because the Qur’aan, which is a miracle, demands from him to rule and judge by all that Allah Ta’Aalaa had revealed:

His Sunnah is from that which Allah Ta’Aalaa has revealed, which He Ta’Aalaa inspired to him in meaning and then he (saw) expressed it in his words, actions and consent.