Editing Sunnah (section)

===Classical Islam===

Islam jurists divide sunnah into that which has no legal consequences – ''al-sunna al-ʿādīyah'' (the "personal habits and preferences" of Muhammad); and that which is binding on Muslims – ''al-sunna al-hudā''.<ref>[[#DWBRTMIT1996|Brown, ''Rethinking Tradition in Modern Islamic Thought'', 1996]]: p. 62</ref> The literalist [[Zahiri school|Zāhirī]] school disagrees holding that there was no sunnah whose fulfillment is not rewarded or neglect punished,<ref name="DWBRTMIT1996:63">[[#DWBRTMIT1996|Brown, ''Rethinking Tradition in Modern Islamic Thought'', 1996]]: p.63</ref> while classical Islam holds that following non-binding ''al-sunna al-ʿādīyah'' is meritorious but not obligatory.<ref>Brown 64</ref>

Sufis see the "division between binding and non-binding" sunnah as "meaningless". Muhammad is ''[[al-insān al-kāmil]]'', the perfect man, ''labib-Allah'' beloved of God,<ref>{{cite book |last1=Nasr |first1=Seyyed Hossein |title=Huhammad: Man of God |date=1995 |publisher=ABC International Group |page=5 |url= http://traditionalhikma.com/wp-content/uploads/2015/02/Muhammad-Man-of-God-by-Seyyed-Hossein-Nasr.pdf |access-date=14 May 2020}}</ref> an intercessor, a "channel of divine light". Imitating his every action is "the ultimate expression" of piety.<ref name="DWBRTMIT1996:63" /> or in the words of [[Al-Ghazali|Al-Ghazālī]]:<ref>al-Ghazālī, ''Kitāb al-arba ʿin fi uṣūl al-Dīn'' (Cairo, 1344), 89. Quoted in: [[#DWBRTMIT1996|Brown, ''Rethinking Tradition in Modern Islamic Thought'', 1996]]: p. 63.</ref> 
{{blockquote|1=Know that the key to joy is following the sunnah and imitating the Prophet in all his comings and goings, words and deeds, extending to his manner of eating, rising, sleeping and speaking. I do not say this only in relation to requirements of religion [''[[Ibadah|ʿibādāt]]''], for there is no escaping these; rather, this includes every area of behavior [''[[Adat|ʿādāt]]''].}}