Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i, argued against flexible sunnah and the use of precedents from multiple sources,[41][2] emphasizing the final authority of a hadith of Muhammad, so that even the Qur'an was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa."[42][43] While the sunnah has often been called "second to the Quran",[44][45] hadith has also been said to "rule over and interpret the Quran".[46][Note 2] Al-Shafiʿi "forcefully argued" that the sunnah stands "on equal footing with the Quran", (according to scholar Daniel Brown) both being divine revelation. As Al-Shafi'i put it, "the command of the Prophet is the command of God"[49][50] (notwithstanding the triumph of this theory, in practice the schools of fiqh resisted the thorough application of hadith and fiqh was little changed from the days before Al-Shafi'i).[51] This, though, contradicts another point Shafi made which was the sunnah was below the Quran.[52]
Sufi thinkers "emphasized personal spirituality and piety rather than the details of fiqh".[94]According to the view of some Sufi Muslims who incorporate both the outer and inner reality of Muhammad, the deeper and true sunnah are the noble characteristics and inner state of Muhammad -- Khuluqin Azim or 'Exalted Character'.[95] To them Muhammad's attitude, his piety, the quality of his character constitute the truer and deeper aspect of what it means by sunnah in Islam, rather than the external aspects alone.[96] They argue that the external customs of Muhammad loses its meaning without the inner attitude and also many hadiths are simply custom of the Arabs, not something that is unique to Muhammad.[9]
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Therefore, along with the Quran, the sunnah was revealed. Modern Sunni scholars have examined both the sira and the hadith in order to justify modifications to jurisprudence (fiqh).[citation needed] Hense, the imitation of Muhammad helps Muslims to know and be loved by God.[16]
In the terminology of fiqh (Islamic jurisprudence), sunnah denotes whatever though not obligatory, is "firmly established (thabata) as called for (matlub)" in Islam "on the basis of a legal proof (dalîl shar`î).[4] 2ff7e9595c
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