A Brief Exposition of Sunna Position toward Al-Quran

As we know some scholars hold that Prophet’s Tradition is in the second status under al-Quran regarding with Islamic law. This can be accepted so far as theological position is concerned in the sense that Al-Quran has higher position from theologian (mutakallimun) viewpoint—as Shathibi describes. But, in practice, to deduce law from both is inevitable. Both are inseparable in the domain of law.


Traditionally, it is widely understood that Muslim scholars have different opinion about this matter, i.e. the position of Prophet’s tradition in deducing laws. Some of them are said to have opinion that Sunna is “secondary” compared to al-Quran. Still, we should to know what they mean by this secondary. We can take an example from an eminent scholar of Granada, al-Shathibi, who argues in his book that Sunna is in second position after Al-Quran. He proved this with several arguments. The first is that while Al-Quran is wholly and particularly definitive (maqthu’ jumlatan wa tafshilan), Sunna has no such certainty as Al-Quran does. It is definite in general not in particulars (maqthu’ jumlatan la tafshilan). Secondly, Sunna is either explanation to what is contain in Al-Quran or addendum to it. In first case Sunna has to be considered in second place. For, if what is explained is gone, the explanation would be gone not vice versa. In the second, where Sunna does not explain Al-Quran, Sunna should not be taken into account unless we do not find answer within Al-Quran. The other arguments Shathibi used are derived from Sunna itself, like hadith reported from Mu’adz when he was asked by the Prophet, “With what will you judge?”, “With Al-Quran” he replied, “If you do not find?” the Prophet asked for second time, “With the Tradition of the Prophet of Allah”, he replied, “If you do not find?” the Prophet asked, “I will strive my opinion”. But Shathibi’s viewpoint about Sunna regarding, especially, laws does not mean that, as he then explained , we abandon it if we already have an answer within Al-Quran. On the contrary we remain use it as one of unavoidable sources in deriving laws—and understanding Islam generally.
The other opinion about Sunna’s position with Al-Quran says that Sunna as long as law is concerned is the same as Al-Quran in the sense that we have to refer to both in deducing laws. We cannot deny the role of Sunna together with Al-Quran.
I argue, based on these, that there exists no intrinsic difference between scholars. In fact, either they talk Sunna as secondary in theological perspective or if they put it in juridical matter, they merely put Sunna secondary theoretically in the sense they first refer to Al-Quran and then to Sunna, but both remain inevitable in inferring laws. Essentially, they hold the same idea that Prophet’s Tradition has essential role in deriving laws. waLlahu a’lam.