SUNNAH - سنة
SUNNAH AS-SANIYYAH - سنة السنية
Literally Sunnah: A way. A Habit. A practice. A rule of action.
TThe practices of Muhammad (asm), which the Qur'an contains, including his ‘ibâdah emerging from the Sharî’ah. Any word, teachings, deeds and sayings, silent permissions or disapprovals of Muhammad (asm), which the Qur'an does not contain and are adopted as a rule of Islam.
Literally Saniyyah: High. Exalted. Sublime. Grand. Most important and valuable.
Saniyyah is the attribute of the Sunnah of Prophet Muhammad(asm).
First Matter: The sources of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm's Sunnah as-Saniyyah are three: His words, his acts and his states. These three parts are also three parts: Fardh, nawâfil and his laudable habitual practices.
To follow the sort of fardh and wâjib is an obligation, there is suffering and punishment in their abandonment. Everyone is bound to follow them. As for the nawâfil sort, as a commendable act (mustahab), the people of îmân are again bound to follow. But in their abandonment, there is no suffering or punishment. There is great sawâb in performance and following them and substituting and changing them is bid’ah, dhalâlah and a great error. As for his exalted habitual practices and admirable conduct, to imitate and follow them are extremely admirable in terms of the hikmah, the benefit, personal life and the life of society and mankind. For in each of his habitual behaviours are numerous benefits for life, and through conforming to them, such âdâb and habitual practices become ‘ibâdah.
Yes, since by the agreement of friend and foe, the person of Ahmad (asm) is the place of manifestation for the highest degrees of moral virtues; and since by unanimity, he is the most famous and distinguished individual in the human race; and since through the indication of thousands of miracles, and testimony of the ‘âlam of Islam that he established and its perfections, and affirmation of the haqiqahs of Al-Qur’an Al-Hakîm of which he is the herald and interpreter, he is the most excellent perfect man and most excellent murshid; and since through the fruit of following him, millions of the people of perfection have advanced through the degrees of attainment and reached the happiness of both worlds; for sure the Sunnah and conduct of that person are the finest examples to be followed, and the safest guides and the firmest laws to be taken as principles. Happy is the one whose share of following such Sunnah is great. One who does not follow the Sunnah, if it is due to laziness, it is a great loss; if he considers it to be unimportant, it is a great crime; the criticism, which reeks of pronouncing it to be false, is a great dhalâlah.
The Eleventh Flash- 11th Subtle Point
Sunnah as-Saniyyah has degrees. Some of them are wâjib, these are not to be abandoned. This sort is declared in detail in the Illustrious Sharî’ah. They are muhkamât and are not to be changed in any aspect. Another sort of it is nawâfil. The sort of nawâfil also is of two sorts:
One sort is the Sunnah as-Saniyyah subjected to ‘ibâdah. They, too, are declared in the books of the Sharî’ah. To change them is bid’ah. The other sort is called âdâb, and are described in the books of the Prophet's biography (Siyar as-Saniyyah). Opposition to them is not called bid’ah. But it is an opposition of a sort to the Prophet's âdâb and it is to not benefit from their nûr and from such true adab. As for this sort, it is to follow Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm’s actions concerning general custom, habitual practices and fıtrî acts, which are known through tawâtur. For example, there are a number of Sunnah as-Saniyyah concerning social relations that show the âdâb of speaking, and those declaring the principles of the âdâb of conditions like eating, drinking and sleeping. The Sunnahs of this sort are called “âdâb”. However, one who follows such âdâb transforms his habitual practices into ‘ibâdah and receives significant faydh from that âdâb. Conforming to the smallest âdâb reminds of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, and gives a nûr to the heart.
The most important among the Sunnah as-Saniyyah are the Sunnahs which are the symbols of Islam and connected with the shaâ’er. Shaâ’er is an ‘ubûdiyyah concerning the community which is, in fact, a sort of general right. As the whole community benefits through one person performing them, the whole community will be responsible due to its abandonment. Riyâ cannot penetrate in this sort of shaâ’er, and it is to be proclaimed. Even if they are of the nawâfil sort, they are more important than personal fardhs.
The Eleventh Flash- Sixth Subtle Point
Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed:مَنْ تَمَسَّكَ بِسُنَّتِى عِنْدَ فَسَادِ اُمَّتِى فَلَهُ اَجْرُ مِاَةِ شَهِيدٍ That is to say “During the time of the corruption of my ummah, whoever adheres to my Sunnah may attain the reward and sawâb of a hundred shahîds.”
Yes, following the Sunnah as-Saniyyah is absolutely valuable. Especially, at the time of the invasion of bid’ahs, following the Sunnah as-Saniyyah is more valuable. Especially, during the time of corruption of the ummah, to conform to a small âdâb of the Sunnah as-Saniyyah causes to perceive an important taqwâ and powerful îmân. Following the Sunnah directly reminds of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm. Through that reminder, that thought transforms into the thought of the Ilahî hudhur. Within the moment one conforms to the Sunnah as-Saniyyah with even the least conduct, even in the âdâb of eating, drinking or sleeping, such habitual conduct and fıtrî action become a ‘ibâdah with sawâb and act concerning the Sharî’ah. For, through such habitual action, one thinks of himself following Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and conceives it as an adab of the Sharî’ah and he remembers that he is the owner of the Sharî’ah. And from that, his heart turns toward Janâb-i Haqq, Who is the True Lawgiver, and gains a sort of hudhur and ‘ibâdah.
Thus, in consequence of this mystery, one who makes the following Sunnah as-Saniyyah a habit for himself transforms his habitual actions into ‘ibâdah may make his whole life fruitful and full of sawâb.
The Eleventh Flash- First Subtle Point
“O nafs! If in a brief life, you want to do something that will profit you infinitely in the âkhirah, and you want every moment of your life to be as beneficial as a life-time, and if you want to transform your habitual actions into ‘ibâdah and your ghaflah into hudhur, follow the Sunnah as-Saniyyah. For when you apply your actions to the rulings of the Sharî’ah, it affords a sort of hudhur; it becomes ‘ibâdah of a sort and yields many fruits for the âkhirah. For example, you bought something. The moment you applied what is acceptable and required by the Sharî’ah, that ordinary act of shopping acquired the value of ‘ibâdah. Recalling the injunctions of the Sharî’ah calls to mind Wahy. And by thinking of the Lawgiver, you are turned towards Allah. And that gives you hudhur. That means, in applying the Sunnah as-Saniyyah to your actions, are advantages like making this fleeting life the means of gaining an everlasting life that produces eternal fruits. Heed the decree: فَآمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِىِّ اْلاُمِّىِّ الَّذِى يُؤْمِنُ بِاللّٰهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ 1 Al-Asmâ Al-Husnâ’s manifestations are diffused within the ordinances of the Sharî’ah and Sunnah as-Saniyyah. Work to be a comprehensive place of manifestation for each of the Names of Al- Asmâ Al-Husnâ’s manifestation of faydh...” The Words ( 372 )
“KNOW, O FRIEND, that I have observed during my journeying in the “layers of darkness” that the Sunnahs, as well as the bounds of Sharî’ah, are like stars that guide us among innumerable ways of dhalâlah in darkness. Deviating from the Sunnah makes one a plaything of shaytan, a mount of wahm, a target of fear, and a mountain of unbearable burdens. Deliverance from such things comes only from following the Sunnah.
I have also observed that the Sunnah are like ropes hanging down from the samâ. Whoever holds fast to even a part of them can be elevated. I have also observed that whoever opposes them and relies on their own or even public mind is like one who desires to obtain the means of travelling through the samâwât spheres in earthly vehicles and is ridiculed like Pharaoh, who said: يَا هَامَانُ ابْنِ ل۪ى صَرْحًا 2 .” Al-Mathnawi al-Nuri (117-118)