Identifying The Term: "Ahl As-Sunnah Wal Jama'ah"

HISTORY OF ISLAMIC THEOLOGY III
DEFINING AHLUS SUNNAH WAL JAMA’AH

All praise is due to Allah, the Lord of the worlds, may His salah and salam be upon His messenger, his noble family and Sahabah.

Assalamu alaykum wa rahmatullah,
Eid Mubarak,

In my previous discourse, I talked about the definition of Shi’ah and Shi’ism from the Shi’ite and non-Shi’ite scholars. This time we look at the term Ahlus Sunnah Wal Jama’ah, the literal and technical meanings of the words, and some characteristics outlined to distinguish them from all sects.

The term Ahlus Sunnah Wal Jama’ah, as is seen, is made of three words : Ahl, Sunnah and Jama’ah. We should therefore know each of the words in its original Arabic meaning, so as to have the right conception of the words put together.

AHL
The word ‘Ahl’ in arabic is used to ascribe something to someone. The ‘Ahl’ of anything is he who is more distinguished with it, or the one to whom it is ascribed. The Arabs usually say : the ‘Ahl’ of any person are those intimate with and close to him - and they sometimes confine that to one’s wife or wives, and the ‘Ahl’ of a house are its inhabitants, the ‘ahl’ of any mazhab are its followers, and the ‘ahl’ of Islam are those who adopt the religion of Islam. (See Mu’jamu Maqaayees al-Lughah by Ibn Faaris, under the term ‘a.h.l.’).

SUNNAH
And the word ‘Sunnah’ literally denotes a way, a path or a conduct and behaviour, either good or bad. (See Lisaanul Arab by Ibn Manzuur and Ghareebul Hadith by Ibnul Atheer, under the term ‘a.h.l.’). It is in accordance with this literal meaning goes the saying of the Prophet e : ((You will definitely follow the way of those before you ...)) (Sahih Bukhari hadith No. 3456, and Sahih Muslim No. 2669. And the Prophet’s e saying: ((He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and also the reward of him who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and also the burden of him who acted upon it subsequently, without any deduction from their burden)). (Sahih Muslim Book 5, The Book of Zakat, No. 2219).

But technically, the term ‘Sunnah’ varies according to the different fields of Islamic knowledge. Its meaning as per the ‘Muhadditheen’ differs from the meaning it takes according to the ‘Fuqaha’a’ as well as it differs from the meaning attached to it by the scholars of Usulul Fiqh.
According to Ahlul Hadeeth, ‘Sunnah’, as Ibn Hajar Al-’Asqalaniy (d. 852) put it, means ‘any saying or deed of the Prophet e, or the affirmation of anything done in his presence or what he intended to do (even if he did not actually do it)’ (Fathul Bariy vol. 13 p. 245). Another scholar puts it this way : ‘any saying or deed of the Prophet e, or the affirmation by him of anything done in his presence, and any description reported of his nature or manners, or his biography, before or after receiving divine revelation.’ (See Usulul Athar by Tahir ibn Saleh al-Dimashqiy p. 3, and As-Sunnah Wa Makanatuha Fit-Tashree’i by Mustapha As-Siba’eey, p. 47).
As for the Fuqahaa’a, they take ‘Sunnah’ to mean : ‘anything established to be reported from the Prophet e and is not classed to be ‘Fard’ or ‘Wajib’. It is therefore synonymous to ‘Mandub’. (See Irshaadul Fuhul by As-Shawkaaniy p. 31).
To the scholars of Usulul Fiqh, ‘Sunnah’ means : Anything reported from the Prophet e specifically, and not clearly stated in the Holy Qur’an, but mentioned by the Prophet e from his own self, either in the course of explaining the meanings of the Qur’an or not. (See Al-Muwafaqaat by As-Shatibiy (d. 790). By this, Sunnah is confined to what comes from the Prophet other than the Qur’an. (See As-Sunnah Qablat Tadween p. 16).
Another usage of the term ‘Sunnah’ is in a general concept in reference to the Islamic injunctions derived from the Qur’an and Sunnah as a whole, or the fundamentals derived thereof by way of ‘istinbat’. It is also used to refer to what is in agreement to that from the sayings and deeds of the Sahabah, the Tabi’een and those who follow them in goodness, considering that to be explanations of the whole Shari’a.
This meaning is what is refered to in the authentic hadith of the Prophet e : ((Follow my ‘Sunnah’ and the ‘Sunnah’ of the rightly guided caliphs after me)) and his saying : ((He whoever turns away from my ‘Sunnah’ is not of me)).
‘Sunnah’ is also used to refer to what opposes ‘Bid’ah’. This usage aroused at the emergence of various sects which deviated from the path of the Prophet e . As-Shatibiy said : “(The term Sunnah) is used in opposition to ‘Bid’ah’, they say :Mr. A. is on the ‘Sunnah’, when his deeds are in agreement with the teachings of the Prophet e, either those deeds are clearly stated in the Qur’an or not, and they say : Mr. B. is on the ‘Bid’ah’ when his deeds are contrary to that” (Al-Muwafaqaat, vol. 4 p. 4.see also Majmu’u Fatawa ibn Taymiyyah vol. 21 p. 317).
And Ibn Rajab (d. 795) says : “Sunnah means a followed path, and that includes sticking fast to the beliefs, deeds and sayings of the Prophet e and his rightly guided caliphs. This is the complete Sunnah, and that is why the (pious) predecessors (As-Salafus Salih) in the past did not use the term but to include all the afore mentioned. This was reported from Hasan Al-Basri, Al-Auzaa’eey and Al-Fudail ibn ‘Iyaad” (Jami’ul ‘Ulumi Wal Hikam vol. 2 p. 120).
This last usage and the one before it are meant by the word ‘Sunnah’ whenever matters of creed and belief are discussed.

JAMA’AH
The word ‘Jama’ah’ literally is derived from ‘al-jam’i’ meaning gathering or collecting something that has been scattered. (See al-Qaamusul Muhit, under the term j.m.’a). Jama’ah therefore means to gather and come together, the opposite of which is separation, dispersion and disunion, later on it was used to address a set of people that come together for a common purpose.
Wordings of scholars differ as to the technical meaning of the word ‘Jama’ah’, but nevertheless do not go beyond two essential points :
a. that ‘jama’ah’ is the path of the Prophet e, the Sahabah and the eminent scholars, comprising of both beliefs, conducts and other fundamentals.
b. that ‘jama’ah’ is the entire muslim Ummah under the leadership of an Imam following the teachings of Qur’an and Sunnah of the Prophet e. (See al-i’tisaam by as-Shatibiy vol. 2, p. 260-265).

THE TERM AHLUS SUNNAH WAL JAMA’AH

From the previous definitions of the three words ‘Ahl’, ‘Sunnah’ and ‘Jama’ah’, we can arrive at a clear meaning of the term ‘Ahlus Sunnah Wal Jama’ah’, and say that: Ahlus Sunnah Wal Jama’ah are the most distinguished people in following and complying strictly with the religion of Islam according to its two main fundamental sources - the Qur’an and the Sunnah (teachings of the Prophet e). They are the only part of the Ummah able and ever striving to maintain the original teachings of Islam as it was in the days of the Prophet e and the Sahabah. They hold in high esteem the Sahabah, the Tabi’een and the At-Ba’ut Tabi’een, and follow their steps in practising Islam as they were the best of people on earth in knowing, believing and practising what Allah Ta’ala ordained to be worshiped with, and as the immediate witnesses to the divine revelation and the direct subjects of the prophetic teaching, they examplified the best result ever expected of any follower of the religion of Islam.
Ahlus Sunnah Wal Jama’ah attach much importance to the establishment of unity and harmony between themselves and between those in authority over them, in accordance with the teachings of the Prophet e, and do not go out of these bounds unless they witness clear apostasy, obviously contrary to the fundamentals of the religion of Islam.
In other words, Ahlus Sunnah Wal Jama’ah are the Sahabah(1), Tabi’uun, At-Ba’ut Tabi’een and those who follow them amongst the eminent scholars (the mujtahiduun) (2)and those who follow their steps in compliance with the Qur’an and the Sunnah to the last day.
Ibn Hazm (d. 456 may Allah have mercy on him) says : “The Ahlus Sunnah we will mention are the followers of the truth, anyone other than them is termed ‘Ahlal Bid’ah’. They (Ahlus Sunnah) are the Sahabah (may Allah be pleased with them all) and everyone who follow their steps from amongst the best Tabi’een (may Allah have mercy on them), then the Ahlul Hadeeth and those who follow them from amongst the Fuqaha’, generations after generations up to this day of ours, and those who imitate and follow their examples from the common men from all parts of the globe” (Al-Fisal Fil Milali Wal Ahwaa’i Wan Nihal vol. 2, p. 271).

SOME MAJOR CHARACTERISTICS OF AHLUS SUNNAH
1. They do not belong to any name other than ISLAM and MUSLIMS. Any other title ascribed to them - such as Ahlus Sunnah, Ahlul Hadith, Al-Firqatun Najiyah, At-Ta’ifatul Mansurah, the followers of As-Salafus Salih (the pious predecessors) - are mere descriptions of the ways and methods by which they differ from all sects and denominations claiming the general name ‘Islam’. Al-Imam Malik (may Allah have mercy on him) says : “Ahlus Sunnah have no appellation with which they are known, neither ‘Jahmiyy’, nor ‘Qadariyy’ or ‘Rafidiyy” (See Al-intiqa’a Fi Fadaailit Thalathatil Fuqaha’a by Ibn Abdil Barr p. 35, and Tartibul Madarik by Al-Qadi Iyad vol. 1, p. 172)
2. They do not ascribe themselves to any ‘person’ or party or ethnic group, but the person of the Prophet e, and their allegiance to or repudiation of anyone is only based on the light of the Qur’an and Sunnah, and one’s compliance with or deviation from them.
3. They totally submit to the Holy Qur’an and the authentic Sunnah of the Prophet e as their major sources.
4. They do not prefer their human reasoning over the Qur’an and the Sunnah.
5. They strictly follow the Sunnah and discard all innovations.
6. They are always average and intermediate in matters of creed. They are neither extremely beyond limited bounds nor in remiss.
7. They adhere to the unity of the Muslim Ummah.
8. They attach much importance to reciting, memorizing and knowing the meanings of the Qur’an and the Sunnah.

The term ‘Ahlus Sunnah’ is also used to include the whole muslim Ummah except the Shi’ahs (Rafidah). Every non-Shi’ite is therefore Ahlus Sunnah even if he carries with him some amount of ‘Bid’ah’. They say : Mr. A is Sunni and Mr. B is Shi’iee (Rafidee). This is because the Shi’ites (Rafidah) are “the most distant from the Qur’an and Prophet’s hadith, among all Ahlul Bid’ah. That is why it is famous amidst the common men that the Shi’ites deviate from the Sunnah more than anyone. So the generality of the muslim Ummah do not know anyone to be against the Sunni but the Rafidah. It is therefore known that whenever one says : I am a Sunni, he definitely means he is not a Rafidee” (Majmoo’u Fatawa Ibn Taimiyyah vol. 3 p.357).
Based upon this meaning, the term Ahlus Sunnah denotes all muslims other than the Shi’ah Rafidah. This terminology has, to a greater degree, a sense of reality, because the Fundamentals of the Shi’ah (Rafidah), like the issue of Imamah, their stand on the Sahabah, the issue of al-Badaa’a, Infallibility of Imams etc, are in totality different from the fundamentals of all sects other than them.
Al-Imam Sufyan at-Thauriy (may Allah have mercy on him), clearly indicates this meaning when he was asked on compliance with the Sunnah, he said : “Offering priority to Abubakar and Umar” (See Sharh Usulu I’itiqaadi Ahlus Sunnati Wal Jama’ah by Al-Lalakaa’i vol. 1, p. 152, Az-Zahabiy said that this saying is authentic from the Imam, see Tazkiratul Huffaz p. 206).
Ibn Taimiyyah says : “The word Ahlus Sunnah is meant to refer to anyone who affirms the caliphate of the three (Abubakar, Umar and Usman). So all sects are included in that term but the Rafidah. It also means the followers of Hadith and pure Sunnah, in that case it comprises only those who affirm the attributes of Allah (as-Sifat) and those who say : The Qur’an is not a creation (but the word of Allah), and that Allah will be seen on the day of judgement, and believe in Qadar (the fate) and other fundamentals known to Ahlul Hadith and Sunnah” (Minhajus Sunnah vol. 2, p. 221).

Full details as regards these points will be discussed in due course, in sha Allah.

(1) Ali e and all Ahlul Bait inclusive, because they were true and famous Sunnis and never did they claim to be anything other than that, as will come to be known in sha Allah.
(2) The name ‘Mujtahiduun’ is not confined to the Imams of the four famous schools of Jurisprudence as some people assert, but rather there were other mazahibs before and at the time of these four. To be more precise, the term Ahlus Sunnah was there before the Imams of these four mazahibs. Ibn Taimiyyah says : “The term ahlus Sunnah Wal Jama’ah is old and known far before Allah created Abu Hanifah, Malik, Shafi’i and Ahmad. Because it is the path of the Sahabah which they received from their Prophet e ...” (Minhajus Sunnah vol. 2, p. 482). Therefore whoever defines ahlus Sunnah as being the followers of the four schools of jurisprudence is either ignorant of the term or is heading to something else other than identifying ahlus Sunnah.

Wassalamu alaykum wa rahmatullah,

Abubakar Muhammad Sani