THE MEANING OF THE “SUNNAH” IN THE DISCOURSES OF THE SALAF
The word “sunnah” in the discourse of the salaf (the righteous first generations), is used to mean the “sunnah” (i.e. tradition or way of the Prophet) in acts of worship, and in beliefs, though many of those who wrote about the sunnah mean by that discussions of belief. An example is the statement of Ibn Masood, Ubayy ibn Ka’ab, and Aby Ad-dardaa’ (May Allah be pleased with them) who said:
“Modest efforts in something which is sunnah is preferable to exertion in something which is bid’a.” (innovation)

DEFINITION OF RIGHTEOUS ACTION
Righteous action is the doing of good (ihsaan, which is a causative construction meaning to make something good), i.e. the doing of righteous deeds, and righteous deeds are those which Allah has ordered us to do. That which Allah has ordered us to do is that which he has put in the law (shari’a), and that is what is in accordance with the Qur’an and the Sunnah of His Prophet (sas). Allah has informed us that whoever purifies his intentions for the sake of Allah, and practices ihsaan in his actions is deserving of reward and in safety from punishment.

THE MEANING OF SUBMITTING ONE’S FACE TO ALLAH
These last two concepts: the surrendering of one’s face to Allah, and the doing of good are the same two requirements for the acceptance of ones actions which were discussed earlier i.e. that the action be done in complete sincerity for the sake of Allah, and that it be correct, in accordance with the sunnah and the shari’a. This is because surrendering of one’s face to Allah entails a will and an intention for the sake of Allah, as one poem says:

“Seek Allah’s forgiveness for sins which you cannot even count.

THE MEANINGS OF ISLAM
The concept of Islam contains two meanings. The first one is actively submitting to the order of Allah, and following, so the Muslim is not arrogant or proud. The second is absolute sincerity, as Allah said:
Qur’an 39/29

ALLAH DOES NOT ACCEPT OTHER THAN ISLAM FROM ANYONE
This is the general concept of Islam, other than which Allah will not accept from anyone. Allah said:
Qur’an 3/85

PURE INTENTION TO PLEASE ALLAH IS REQUIRED IN ALL RIGHTEOUS DEEDS
All righteous deeds must contain the following two elements: that they be done solely for the sake of Allah, and that they be in accordance with the shari’a. This is for both statements and acts. It is one of the requirements of goodly speech and righteous action, in matters of knowledge and understanding, as well as matters of application, and of worship and devotion. It has thus been well authenticated in the sahih that the Prophet (sas) said:

WHO ARE “THOSE IN AUTHORITY AMONG YOU” WHO ENJOIN WHAT IS RIGHT?
Allah has ordered us in His Book to obey Him, to obey His Prophet, and to obey those in authority among the believers saying:
Qur’an 4/59

THIS ENJOINING MUST BE WITH THAT WHICH ALLAH AND HIS PROPHET HAVE ENJOINED
Enjoining and forbidding are of necessity present with the presence of human beings. However, one may fail to enjoin the ma’ruf which Allah and His Prophet (sas) have enjoined, and to forbid the munkar which Allah and His Prophet have forbidden, and to be ordered to do the ma’ruf which Allah and His Prophet have ordered, and to be forbidden the munkar which Allah and His Prophet have forbidden. Even so, there will always be some kind of enjoining and forbidding, and being enjoined and being forbid.

THE SONS OF ADAM DO NOT LIVE EXCEPT IN SOCIETIES
Every living thing must, of necessity, entail intentions and wants within itself with which it determines its own actions, and with which it determines the actions of others whenever that is made possible for it. Verily, man is a living thing, he moves with his will and intention, and human beings do not live except by coming together in groups and living with one another.

EVERY HUMAN BEING IS IN NEED OF ENJOINING AND FORBIDDING
Every one on the face of the earth must of necessity have enjoining and forbidding. It is a must that he be ordered and forbidden. Even if he was completely alone, he would order himself and forbid — either with what is good, or with what is evil, as Allah said about the human self: