The Prophet (PBUH) gave the world the Quran. In addition to this, the things he gave to the world as part of the religion are, fundamentally, three:
1. Independent rulings and directives whose origin is not from the Quran.
2. Explanation and elaboration of the self-contained rulings and directives, whether they are found in the Quran or outside the Quran.
3. A model of acting upon these commands and instructions.
These three things are part of the religion. As a component of the religion, every Muslim is obligated to acknowledge them and act upon them. Once one is satisfied regarding their attribution to the Prophet (PBUH), no person of faith can dare to deviate from them. It befits him that if he wishes to live and die as a Muslim, he should, without any hesitation, bow his head in submission to them.
Our scholars use the same word Sunnah for all three. I do not consider this appropriate. In my view, the term Sunnah should be used for the first category, “Understanding and Elucidation” for the second, and “Excellent Example” (Uswah Hasanah) for the third. The purpose of this distinction is to eliminate the confusion that arises when the original and the derivative are placed under the same title and given the same status.
This is merely a difference in terminology; otherwise, in terms of the reality, there is not the slightest divergence between my position and that of the Salaf (pious predecessors). Had my critics studied my book Meezan with careful attention, they would have understood this, and no misunderstanding would have arisen. I still do not expect this to happen. However, serious students of religion do deserve that a few observations be presented to them for the purpose of clarifying my point of view.
Firstly, the religion that has been received through the Sunnah largely consists of the renewal and reform of the religion of Abraham (PBUH). All researchers agree on this point. However, this does not mean that the Prophet (PBUH) made only partial additions to it. Absolutely not — he also introduced independent and intrinsic rulings into it. Anyone who wishes can see examples of this in Meezan. The same is the case with the Quran. The religious directives that originated from it have been detailed across approximately three hundred pages in Meezan. I consider belief in each of these and adherence to them to be a requirement of faith. Therefore, the allegation is completely baseless that, according to me, introducing a new command distinct from pre-existing and familiar matters, or adding something new to the religion, does not fall within the scope of the Prophet (PBUH) or the Quran.
Secondly, what are the principles for determining the Sunnah? For the explanation of these, I have written an entire chapter titled “The Principles of Reflection on the Sunnah” in the introduction “Principles and Fundamentals” of Meezan. These are seven principles. On the basis of these, any knowledgeable person can decide whether something qualifies as Sunnah or not. I have compiled a list of the Sunan according to these very principles. The list is not immune to shortcomings. This list may be subject to reduction or addition. After the mistake in research becomes evident, I myself have, from time to time, made additions or omissions to it. I have never denied the possibility of such revision.
Thirdly, apart from this list, the sayings of the Prophet (PBUH) that have been transmitted in the traditions as part of religion—some of these I have placed under the headings of “Explanation and Clarification” (tafheem o tabyeen), and some under “The Excellent Example” (Uswah Hasanah). The same applies to the interpretation of beliefs (Aqaid). The matters related to this that have been recorded in the traditions can all be found in the chapter “Articles of Faith” (Imaniyat) in my book Meezan. This too falls under the category of “Explanation and Clarification” (tafheem o tabyeen).
In my view, the most accurate term for matters of scholarly nature transmitted in association with the Prophet (PBUH) is precisely this. If their attribution to him is established, then I regard every such ruling, decision, or interpretation of this nature as authoritative. Any disagreement, however slight, with it is—in my understanding—incompatible with faith.
[2009]