One must affirm that there can be absolutely no doubt in the fact that each and every act (Sunnah) of our beloved Nabi (Sallallahu Alaihi Wasallam) is considered supreme and well worthy of emulation by a true believer and follower of his esteemed lifestyle. In fact, a true lover of Nabi (Sallallahu Alaihi Wasallam) would be prepared to give his life for the practical preservation of even one Sunnah. Such is the overwhelming thirst for emulation present in a true Ummati that it does not matter to him whether the Sunnah is connected to Ibadat (the manner in which Nabi (Sallallahu Alaihi Wasallam) carried out the various acts of worship) or whether the Sunnah pertains to his habit or lifestyle (the manner of his speech, manner of walking, eating, dressing etc.) As long as it can be ascertained that our Nabi (Sallallahu Alaihi Wasallam) did it, then a true Aashiq-e-Rasool (lover of Nabi Sallallahu Alaihi Wasallam) will go to any lengths to bring it into his life.
At this point, one must realise that in order to cultivate such adherence, it would be of fundamental necessity that we exhaust ourselves in searching for his Sunnats and then to the extent of our ability attempt to practically adopt them into our lives. Furthermore, we should note that it would be the dictates of devotion that those Sunnats which we perceive difficult and are unable to inculcate should be a source of immense grief and distress to us. The divine remuneration for such adherence is absolutely tremendous and beyond our wildest dreams.
It should be noted at this point that the Sunnah of Nabi (Sallallahu Alaihi Wasallam) is generally classified into two categories:
1. Sunanul Huda
2. Sunan-uz-Zawaaid
Allama Shaami has defined these categories as follows:
1. SUNANUL HUDA
Those Sunnahs which were connected to the perfection of religious rites and to which Nabi (Sallallahu Alaihi Wasallam) and after him the Khulafa-e-Rashideen (Rightly Guided Caliphs) adhered to meticulously without abstention. They are thus very close to Waajib (compulsory) and one who is neglectful of these is generally considered to be a deviate. To leave them out is classified as Makrooh (reprehensible) and a sin. Examples of this category are: Azaan, Iqaamat and Salaah with Jamaat (congregation).
2. SUNAN-UZ-ZAWAAID
Those Sunnats which Nabi (Sallallahu Alaihi Wasallam) so meticulously and unfailingly adhered to that they became considered to be his habit and daily ritual. He would very rarely leave them out. The basic difference between this category and the above mentioned one is that these Sunnats did not deal with the perfection of religious rites and were not Shi'aar of Deen (distinguishing characteristics of Islam). It is merely due to this slight difference that abstention from any of these acts is not referred to as Makrooh.1
Examples of this category are as follows:
The manner of dress of Nabi (Sallallahu Alaihi Wasallam). The practice of Rasulullah (Sallallahu Alaihi Wasallam) that he would lengthen his Qiyaam (standing in salaat) and Qu'ood (sitting in salaat). Likewise, the long qira'at he would recite in salaat and the lengthy rukoos and sajdas that formed a distinguishing characteristic of his salah.
At this point, it would be appropriate to mention what is meant by Nafl or Mustahab. Firstly, let us understand that this is a completely seperate category from both the forms of Sunnah mentioned above. The categories of "Mustahab" and "Mandoob" (preferable acts) too are included in this category of Nafl. Some specific or general "daleel" (proof) exists regarding it being a preferred action. However, these acts were not warranted the same unswerving adherence granted to the other acts of Sunnah. It is for this reason that a Nafl act is lesser in status than a "Sunanuz Zawaaid" practise. However, occasionally the word "nafl" is used in a more broader and general sense. In such cases, it even includes the "Sunan Muakkadah" (highly stressed Sunnats which should not be omitted). An example of this (where "nafl" includes "Sunnah") is the Subheadings in books of Fiqh such as; "The chapter of Witr and Nafl". Consequently, the author even mentions the Sunan-e-Mu'akkadah in this chapter.
(Raddul Mukhtaar Pg. 70)
The point of this discussion is to impress the fact that emulation of even the dressing of Nabi (Sallallahu Alaihi Wasallam) is Sunnah and a source of much virtue and blessing, even though neglect in this regard will not always be regarded as Makrooh or a source of deviation.
extracted from
THE TURBAN, TOPEE AND KURTA