The relationship between the Qur’an and the Sunnah has been examined throughout Islamic thought in various dimensions. However, in the modern era, this relationship has had to be reevaluated, particularly in an epistemological context. While traditional understanding positioned the Sunnah as an equal source of authority alongside the Qur’an, contemporary critiques emphasize that the Qur’an, as the essential source of religion, must be central. This study aims to define the boundaries of the concepts of Sunnah and Hadith based on an approach where the Qur’an is the primary determinant.
1. The Central Position of the Qur’an and the Context of the Sunnah
The primary source of Islamic belief is undoubtedly the Qur’an, which has been divinely protected from corruption (Surah Al-Hijr 15:9). Therefore, any religious ruling or theological principle must first and foremost be grounded in the clear and definitive statements of the Qur’an. The Sunnah refers to the practices of the Prophet Muhammad as he embodied the revelation in daily life. However, it is critical to distinguish that only those practices aligned with revelation and integrated into communal life qualify as Sunnah. Personal preferences, cultural customs, or context-bound actions of the time do not fall under this definition.
2. The Nature and Authority of the Sunnah
The actions of the Prophet within the scope of his prophetic mission undoubtedly provide a meaningful example for Muslims. However, the binding authority of these examples is contingent on their alignment with the Qur’an. This distinction was clearly understood even in the time of the Companions. They would sometimes ask the Prophet whether a certain action was divinely inspired or not—and he would respond openly. This indicates that the religious authority of the Sunnah is shaped by its relationship to revelation.
3. Evaluating Hadith: The Difference Between Assumption and Certainty
Hadiths are verbal reports attributed to the Prophet Muhammad. However, these reports are often transmitted through single chains, paraphrased in meaning, and open to contextual distortions. Considering the Qur’an’s warnings against knowledge based on speculation (Surah Yunus 10:36), it becomes clear that hadiths cannot be taken as foundational sources for determining matters of faith. Therefore, hadiths should be seen not as “the Prophet’s words” but as “words attributed to the Prophet.”
4. The Universality of the Qur’an and the Historicity of the Prophet
Although the Qur’an was revealed in a historical context, its message is universal. In contrast, the Prophet’s practices were deeply intertwined with the socio-cultural realities of his time. Thus, while the Qur’an retains its validity beyond time and space, the Sunnah must be evaluated in its historical and contextual framework. The Qur’an’s superiority over the Sunnah stems from its universal nature.
5. Not the Rejection of the Sunnah, But Its Proper Placement
This approach does not seek to reject the Sunnah or hadiths outright but rather aims to determine their proper context, nature, and limits. In cases where the Qur’an does not provide explicit rulings, the Prophet’s practices, the examples of the Companions, and the accumulated jurisprudential tradition can be instructive. However, the primary criterion in this approach is the Qur’an. No narration or practice that contradicts the Qur’an can be accepted as part of the religion.
Conclusion
True reverence for the Prophet Muhammad is only possible by understanding him within the boundaries set by Allah. Attributing excessive authority to him, exalting him uncritically, or deifying his human aspects harms the essence of religion. The Qur’an is a book that has been made clear, preserved, and made easy to understand—sufficient for humanity. Therefore, the reliability of religious references must be built upon this foundation.
In this framework, the Qur’an must be the primary criterion in the production of religious knowledge; the Sunnah and Hadith should be interpreted in light of it. True monotheistic consciousness (tawhid) can only be established through this kind of epistemological precision.
