Muslim 'Millat' and Pakistan's Role in Ensuing Decade (1)

   

Muslim Millat have established their political and economic systems based on nation state concept. These political and economic systems adopted by Muslim countries are falling short of addressing the political and economic problems faced by Muslim countries.

Muslim ‘Millat’ is fragmented into 57 countries which occupy almost 22% of total land mass, constitute 23% of total world population. OPEC (which consist of Muslim and Arab countries except Venezuela, Angola and Ecuador) produce about 40% of world's oil, export about 60% of world's total oil exports. In spite of all these facts, Muslims produce barely eight percent of global GDP. According to the United Nations' 2009 Arab Human Development Report, "[f]or nearly two and half decades after 1980, the [Arab] region witnessed hardly any economic growth. World Bank data show that real GDP per capita in the Arab countries grew by a mere 6.4 per cent over the entire 24 year period from 1980 to 2004 (i.e. by less than 0.5 per cent annually). On the other hand, since 1980, the world’s GDP has grown by 6.4 times.  

Overall, the combined per capita income of Muslim countries amounts to $4,185, which is approximately 40pc of the world’s. Compared to all developed (high income) countries, the per capita income of the Muslim world amounts to 11pc of the former’s level. The reports suggest that after 1980 Muslim countries could not compete with the western world in the field of economic growth. However despite all these facts, the total GDP of the 57-member OIC is approximately $ 5.7 trillion on PPP basis.  That is about one-third of GDP of the U.S. alone ($15 trillion on PPP basis). But even then, OIC’s GDP is the world’s third largest GDP after USA’s ($15 trillion on PPP basis) and China’s ($12.2 trillion on PPP basis).

One of the main reasons of Muslim backwardness is that Muslim oil-producing countries contribute 73pc of total economy of the OIC. The western powers (which are greater consumer of oil and control oil trade) keep oil prices much below the level of wealth produced by oil. That is why we see economic disparity between Muslim and non-Muslim world is increasing. Gross domestic product (GDP) during the decade 1990–2000 grew more slowly, on average, in Muslim countries (2.02 percent) than in non-Muslim countries (2.22 percent).

Another one of the major reasons of Muslims’ economic backwardness as compared to non-Muslim countries is the rivalries amongst themselves resulting in very high expenditure on their respective defense budgets. For instance, Saudi Arabia’s per capita income in 1980 was $ 7,690, which dropped to $ 7,040 in 1996 mainly because of the Iraq-Kuwait conflict. Likewise, income of Iran, Iraq and Libya (all oil producing countries) also dropped considerably. As against this dismal position, per capita income of Germany advanced from  $9,580 in 1980 to $      28,870 in 1996. Per capita incomes of Britain, France and Australia etc similarly improved tremendously.

From above mentioned facts and figures, it may be adduced if Muslim countries are able to integrate their economies on the lines of European Union, they would emerge as world’s third largest economy of $5.7 trillion. The mutual sectarian conflicts, particularly between Iran led Shiite forces and Saudi led Sunni forces would be subsided into common economic interests  which would lead to saving of billions of dollars presently spent on defense. Such saved funds may be employed in sectors like human resource development, education, science and technology,  agriculture and industry etc which would, in turn, lead to further economic development. As a third largest economy, Islamic Economic Union would have much better clout to control oil prices to give boost to their economies. 

In short, the economic systems, based on nation state, adopted by the Muslim countries are proving to be falling short of addressing the economic problems faced by Muslim countries; Muslim countries need to change the economic systems they have adopted, if they want to make their economies more competitive.

Similarly the political systems, based on nation state, adopted by Muslim countries have failed in providing them with national security and in protecting their national interests and pride. The glaring examples of failure of these political systems are the western powers’ invasions of Iraq, Libya and Afghanistan; foreign interventions in Syria, Egypt, Algeria, Sudan, and Pakistan; continuation of foreign occupation of Kashmir and Palestine; fragmentation of Pakistan and Sudan each into two parts; separation of East Timor from Indonesia and Iran-Iraq war and Kuwait-Iraq war. All these conflicts and invasions were the result of conflict of interests either between Muslim and non-Muslim states or between Muslim states; but the consequence of both types of conflict of interests were the same i.e. violation of national security and national interests of Muslims. It is due to weaker position in international political scenario that Muslim countries are often bullied successfully by the western powers which have become virtually masters of political fate of Muslim countries, and Muslim countries are no more than merely pawns used by the western powers in international power politics. The western powers use their political supremacy over Muslim countries as a means to continue their economic supremacy over the Muslim countries.

The weaker political position of Muslim countries in international scenario make their cultural values vulnerable to foreign cultural invasion. The foreign (western) culture is propagated through media, cultural events, NGOs, intelligentsia, educational syllabus and governmental policies. Muslim countries are compelled to give in to such cultural onslaught due to their weaker political and economic position. 

 These political systems, based on nation state, adopted by Muslim countries are also a hurdle in the way of actualization of Islamic aspirations of the Muslims. The glaring examples are foreign interventions to block installation of Islamic regimes in Algeria and Egypt; overthrow of Taliban regime in Afghanistan is another example. In other words, present political systems, based on nation state, do not allow Muslims to install Islamic regimes in their respective countries; even if Islamic regime is installed, it may not survive in the comity of nations, due to economic interdependence among the world nations. An Islamic regime, based on nation state, has to be self-sufficient in terms of defense and economy in order to survive. A Muslim country, based on nation state, cannot be self-sufficient in defense and economic needs. In order to meet its economic needs, it has to interact with world countries, keeping within international economic system which is based on phenomenon of inflation and usury/ interest which is banned in Islam. Similarly, in order to meet its defense needs, a Muslim country has to depend on world countries which, in turn, may dictate Muslim country to deviate from Islamic injunctions. In short, a Muslim country’s political system, based on nation state,  is a hurdle in the way to establishment of an Islamic regime; even if an Islamic regime is established under such a political system, it may not become a truly and complete Islamic regime, due to its dependence on world non-Islamic systems. The experience of Afghanistan and Ikhwaan regime in Egypt show that even a partial Islamic regime, established on the basis of nation state, may not be allowed to continue. However, all deficiencies found in nation state based Muslim country may be eliminated, if Muslim countries are able to forge Political and Economic Union on the lines of European Union, which may lend, in turn, required self-sufficiency to Muslim countries in meeting their defense and economic needs.

From the foregoing, we may adduce that nation state based political and economic systems adopted by Muslim countries are dismally failed, on the one hand, in providing national security, in protecting national interests, and in addressing economic issues, and, on the other hand, in protecting Muslim cultural values and in actualizing Islamic aspirations. However, this political and economic weakness may be converted into a potent political and economic strength, if Muslim countries are able to forge political and economic union on the lines of European Union.  A political and economic union of 1.50 billion Muslims, consisting of 57 countries, generating $ 5.7 trillion GDP, occupying 22% land mass of world, producing almost 40% and exporting 60% of world oil, equipped with nuclear power and strong army of millions of men would provide Muslims what is lacking in nation state based political and economic system. A Muslim political and economic union would provide Muslims with required strength to boost their economic interests, protect their national security, interests and cultural values. Such a Muslim Union would provide Muslims with required strength to actualize their Islamic aspirations and required self-sufficiency in defense and economy to install and continue Islamic regimes. Such a Muslim Union would help Muslims in submerging their divergent sectarian and economic interests into common economic and national interests, which would eliminate mutual conflicts and wars and enable Muslim countries to spend their resources on public welfare and human development which would further lead to economic development (continued).

'Hujjiat e Sunnah'/ Essentiality of Sunnah (3)

               

In part (1) & (2) of this article, we have seen that disbelievers in fundamentalsm/ ‘hujjiat e sunnah’ argue that sunnah is not follow-able for the people for all times to come. They say that some Sunnah was people and time specific and such sunnah was follow-able only for the people who were commanded to follow such sunnah in the period of our Nabi (s.a.w). Similarly some sunnah which was relating to non-religious matters was not follow-able for the people even in the age of our Nabi (s.a.w). We have also seen that such a view held by disbelievers of sunnah is not tenable in the light of Quran. Quran mentions about two main types of ‘wahi’. The first type is what has been called ‘Kalam e Allah’/Quran, and the second is what has been called as ‘kalam e rasool’ and ‘kalam e Gabriel’. This second type of ‘wahi’ has been called sunnah. We have seen how Quran stresses the fundamentalsm/ hujjiat of sunnah which is ‘Kalam e rasool’. Now we would see in the succeeding lines how Quran emphasizes fundamentalism/ hujjiat of sunnah which is ‘kalam e Gabriel’.

Quran says in sura al-takveer:

“[That] indeed, that (wahi) is a word of a noble Messenger [Gabriel] (19). [Who is] possessed of power and with the Owner of the Throne, secure [in position] (20). Obeyed there [in the heavens] and trustworthy (21). And (O people!) your companion is not one possessed (22). He certainly saw him (Gabriel) high up on the horizon in his original form (23). And he [Muhammad (s.a.w)] is not a withholder of [knowledge of] the unseen (24). And this ‘wahi’ is not the word of a devil, expelled [from the heavens] (25). So where are you going (26)? It is not except a reminder/guidance to the worlds (27). For whoever wills among you to take a right course (28). And you do not will except that Allah wills - Lord of the worlds (29)”.

In this paragraph, in the first verse i.e. 19, word 'hoo' has been used. This word 'hoo' is a third person pronoun; So 'hoo' means 'that'; it does not mean 'this'.  If word 'this' has been used, it would mean mention has been made to Quran. But word 'that' has been used; it means mention is being made to something apart from Quran, and that something apart from Quran is Sunnah.

These above quoted verses of sura al-takveer state that the ‘wahi’/sunnah which is the words of hazrat Gabriel (a.s) is a reminder/guidance for all the worlds. It is a guidance for whoever wants to take a right course. It is not that it is people and time specific and is guidance only for the people who were living in the period of our Nabi (s.a.w); rather it is guidance for the people belonging to all ages/ worlds. It is not that this ‘wahi’/ sunnah is the guidance only in religious matters; rather it is guidance for everyone who wants to take a right course both in religious and non-religious matters.

We have already seen in my article “Concept of Meezan and Essentiality of Sunnah” how sunnah provides guidance to people in all ages and in all religious and non-religious matters. A brief of this article is given below:

“Quran says:

“We have already sent Our messengers with clear evidences and sent down with them the Scripture/Book and the balance/ ‘meezan’ that the people may maintain [their affairs] in justice….” (al-hadid-25).

This verse states that Allah has revealed to His Messengers the Book and “meezan”/balance/justice so that people may establish justice. It may be noted that the Book and ‘Meezan’ have been used side by side in this verse. Allah has revealed both things i.e. the Book and the ‘Meezan’. It means ‘Meezan’/justice revealed is not  contained only into  the Book i.e. Quran; whole guidance is not confined to apparent/written words of Quran, though whole guidance may be adduced from Quran through unwritten words/inferences/hidden meanings of Quran; Sunnah is actually hidden meanings of Quran revealed to our Nabi (saww). 'Meezan'/justice is contained in Quran and in a source other than Quran/the Book. That other source is our beloved Nabi’s (saw) Sunnah.  ‘Adl’ and ‘qist’ constitute whole edifice of system of justice; ‘qist’ is legal dispensation of justice and ‘adl’ is legal and  other than legal dispensation of justice. ‘Adl’ and ‘qist’ both cover all the spheres (religious and non-religious) of a society in all ages. It means Sunnah i.e. source of ‘Meezan’ /Justice is not only source of Islamic Laws but also source of other than legal systems in Islam; sunnah provides justice in a society not only through legal systems but also through non-legal (social) systems. This is how sunnah provides guidance for people in all ages and in all religious and non-religious matters.

Now we turn to the point how ‘Sunnah’ may be practiced though it is not as protected as Quran.

Firstly we should be clear in our minds that if Allah has made ‘sunnah’ essential/ fundamental source of Islamic systems, it means original sunnah is available all the time for guidance  of people. Even if sunnah is not protected in the way Quran is; even if sunnah may be found in modified forms, we must be sure that original sunnah is available and may be discovered out of the modified forms of sunnah. To deny something is very easy job; but to prove something, hard work is required. To deny the essentiality and ‘hujjiat’ of sunnah is a mark of incompetence, incapability, inefficiency and ignorance; competence and efficiency demands that hard work should be done to discover and ascertain the original sunnah out of the modified sunnah forms. By the Grace of Allah, we have a benchmark/ standard in the form of Quran on the basis of which original sunnah may be ascertained. Christians do not have any such benchmark/ standard available to them to certify original Bible out of the modified Bibles available to them; but even then Christians are stick to modified Bibles and continue to take them as a source of guidance. Apart from Quran as a benchmark, we also have ‘Sihah Sitta’ among sunni schools of thoughts and ‘Sihah Arba’ among Shia schools of thoughts; these books may help us a lot to ascertain the original sunnah.

We need to undertake the task of ascertainment of original sunnah as a jihad. According to our Nabi (s.a.w), ‘ a mujtahid earns two rewards, if he succeeds in extracting the correct finding as a result of ‘ijtihad’; and he earns one reward, if he does not succeed in reaching the correct finding. Instead of denying essentiality/ hujjiat of sunnah, we may undertake ‘ijtihad’ to ascertain true original sunnah out of the modified sunnah. Such a jihad should be a continuous process to resolve any issue faced by the society. Government may also establish a big permanent institution consisting of large number of prominent ‘ulema’ from all schools of thoughts for this purpose.

'Hujjiat e Sunnah'/Essentiality of Sunnah (2)

          

In part (1) we have seen that the people disbelieving in universality of sunnah argue: 1. that some sunnah was people and time specific and as such that sunnah was applicable to only those people who were commanded by our Nabi (s.a.w) to follow that sunnah; 2. That the sunnah pertaining to worldly matters was not follow-able even in our Nabi’s (s.a.w) period; 3. The sunnah pertaining to only religious matters is follow-able in the present age, if such sunnah is not people and time specific. We also have seen such a argument put forth by the people disbelieving in the universality/fundamentalism/ essentiality/ ‘hujjiat’ of sunnah is not tenable in the light of Quran.

Now we look into how Quran stresses fundamentalism/ ‘hujjiat e   sunnah’ in some other ways.

It is an accepted belief among all shades of Islamic schools of thoughts that Quran is ‘Kalam e Allah’; it is Allah’s ‘Kalam’/words. Quran has stated this fact in al-taubah:

“And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words/ ‘kalam’ of Allah. Then deliver him to his place of safety. That is because they are a people who do not know” (al-tawba-6).

This verse refers to Quran as “Kalam e Allah”. We have also already seen this fact in my articles “Wahi, Intuition and their Implications” and “Concept of Infallibility of Prophet and Qadyaniat (5)”.

 On the other hand, we find a mention in Quran about another type of ‘wahi’; this type of ‘wahi’ is not ‘Kalam e Allah’ like Quran. Rather this second type of ‘wahi’ is ‘Kalam e Rasool’ and ‘kalam e Gabriel’.  Quran states:

“Indeed, that (wahi) is the word of a noble Messenger/ ‘rasool” (al-haqah-40).

“Indeed, that (wahi) is a word  a noble ‘rasool’ (Gabriel)” (al-takveer-19).

It means Quran has mentioned about two main types of ‘wahi’; the first is Quran/ ‘Kalam e Allah’ and the second is kalam e rasool (s.a.w)/ and “kalam e Gabriel”. This second type of ‘wahi’ is sunnah; this fact  has already been elaborated in my article “Types of Wahi and Sunnah”. Quran stresses the fundamentalism/ hujjiat’ of this second type of ‘wahi’ (i.e. sunnah) in sura al-haqah:

“So I swear by what you see (38). And what you do not see (39). Indeed, that is the word of a noble Messenger/ ‘rasool’ (40). And it is not the word of a poet; little do you believe (41). Nor is it the work of a fore-teller but only a few of you take heed (42). [It is] a revelation from the Lord of the worlds (43). And if he had invented false sayings concerning Us (44). We would have seized him by the right hand (45). Then We would have cut from him the aorta (46). And there is no one of you who could prevent [Us] from him (47). And indeed, it is a reminder for the righteous (48). And indeed, We know that among you are deniers (49). And indeed, it will be [a cause of] regret upon the disbelievers (50). And indeed, it is the truth of certainty (51). So exalt the name of your Lord, the Most Great” (al-haqah-38-52).

This is the last paragraph (rakuw) in sura al-haqah. Before interpreting this paragraph (rakuw), we need to explain a principle of interpretation.  In the verse 40, word 'hoo' has been used. This word 'hoo' is a third person pronoun; So 'hoo' means 'that'; it does not mean 'this'.  If word 'this' has been used, it would mean mention has been made to Quran. But word 'that' has been used; it means mention is being made to something apart from Quran, and that something apart from Quran is Sunnah.

 It is a grammatical rule and a matter of common sense that whenever a proper noun is used previously in a paragraph and, later on, the pronoun (of the proper noun) is used, we understand that the pronoun refers to the proper noun mentioned previously. For instance I write: “Amjad was a lawyer. He was a businessman as well. He was advised by Aslam to pay full attention to his business. Now he is a successful big businessman”. In this example, we see that the proper noun i.e. Amjad has been mentioned previously in the beginning and latter on pronouns (i.e. he) are mentioned in all sentences. But we understand that the pronoun (i.e. he), refers to the proper noun (i.e. Amjad) used previously.

Similarly, in the paragraph (al-haqah-38-52) stated above, a proper noun (i.e. rasool) has been used in verse 40. Later on pronoun (i.e. he) has been used in verse 44, and pronouns (him) have been used in verses 45, 46, and 47. All these pronouns, as per grammatical rules, refer to the proper noun (i.e. rasool). It may be appreciated that it may happen (and it happens many times in Quran) that a pronoun is used in a verse without any preceding proper noun. But if proper noun has been used before a pronoun, that pronoun has to be referred to such proper noun. However it may happen that more than one proper nouns have been used before a pronoun; in such cases the pronoun will be referred to such proper noun which is most relevant to the pronoun keeping in view the context of the verses concerned. It may also be appreciated that the pronoun has to be referred to any of the preceding proper noun (s), if any, [used preferably in the same paragraph (rukuw)]; it will be wrong to refer a pronoun to a proper noun which is not included in the preceding proper nouns, if any, [used preferably in the same paragraph].

Now we turn to interpretation of abone stated paragraph of sura al-haqah. Some scholars think that the proper noun (i.e. ‘rasool karim’) used in verse 40 means Gabriel (a.s). It is a misconception; actually the word ‘rasool karm’ used in this verse means ‘Muhammad (s.a.w)/our Nabi (s.a.w). It may be appreciated that verses 44, 45, 46 and 47 state that: “And if he had invented false sayings concerning Us (44). We would have seized him by the right hand (45). Then We would have cut from him the aorta (46). And there is no one of you who could prevent [Us] from him (47)”.
 

If the word ‘rasool karim’ would mean ‘Gabriel’, there would have been no point in saying that “if he had invented false sayings, we would have cut his throat”. We know angels do not make mistakes-angels do not make mistakes, because they do not have such a choice/capacity; similarly prophets do not make mistakes though they have such choice/capacity. There was no choice for an angel to invent false sayings. Similarly if word ‘rasool karim’ would mean ‘Gabriel’, there would have been no point in saying that “we wouId have cut his throat”. We know that angels are not physical entities which can be killed by cutting their throat. Obviously only a person with blood and flesh (and a person having choice of making mistake) can be killed by cutting his throat. Therefore we may conclude that word ‘rasool karim’ used in verse 40 does not mean ‘Gabriel’; rather it means ‘Muhammad (s.a.w)’. It means Quran has mentioned about two types of ‘wahi’; the first, that is Quran/ ‘Kalam e Allah’ and the second, that is kalam e rasool (s.a.w). This second type of ‘wahi’ is sunnah. Quran stresses the fundamentalism/ hujjiat’ of this second type of ‘wahi’ (i.e. sunnah) in the same paragraph (rukuw) of sura al-haqah stated above:

“[It is] a revelation from the Lord of the worlds (43). And indeed, it is a reminder for the righteous (48). And indeed, We know that among you are deniers (49). And indeed, it will be [a cause of] regret upon the disbelievers (50). And indeed, it is the truth of certainty (51).

These verses are self-explicit. These verses say that the ‘wahi’ which is sunnah/ the words of our Nabi (s.a.w) is reminder for the righteous people and the people who would deny such a status of this ‘wahi’ would have regret. In other words, whatever is the words of our Nabi (s.a.w) is follow-able for the people; there is no distinction between our Nabi’s (s.a.w) words/sunnah which are considered as pertaining to religious matters and which are taken as relating to worldly matters. All words of our Nabi (s.a.w) are follow-able by the people till qiyamah. Similarly there is no such thing as  our Nabi’s (s.a.w) sunnah/words which are people and time specific (except words/sunnah relating to policy of implementing Deen).  Whoever denies universality/ fundamentalism/ hujjiat of sunnah will have regret due to his approach towards this type of ‘wahi’ which is words/sunnah of our Nabi (s.a.w) (continued).

'Hujjiat e Sunnah'/ Essentiality of Sunnah (1)

                

Some people believe that our Nabi’s (s.a.w) Sunnah is not ‘hujjat’/ liable to be followed. The basis of such belief is that ‘Sunnah’ has  not reached us as protected as Quran; therefore only Quran is ‘hujjat’/ liable to be followed in Islam and ‘Sunnah’ is not ‘hujjat’/ liable to be followed.  In this article, first we would ascertain the validity of this belief in the light of Quran, and, secondly, we would see how Sunnah may be followed despite the fact that it may not be as protected as Quran.

From the outset, it may be pointed out that there are so many Quranic verses which direct the people to obey our Nabi (s.a.w). 

The people who believe that sunnah is not ‘hujjat’/ liable to be followed argue all such verses were applicable only to the period of our Nabi (s.a.w). It was only in our Nabi’s (s.a.w) period that people were under obligation to follow our Nabi’s (s.a.w) commandments/ advices; those commandment/ advices were people and time specific. Now that our Nabi (s.a.w) is not alive, he (s.a.w) is no longer commanding/ advising the people, people are no longer under obligation to follow our Nabi’s (s.a.w) commandments/ advices which were people specific and time specific and as such those commandments/ advices were applicable only to our Nabi’s (s.a.w) period. Such people believing that sunnah is not ‘hujjat’ also argue that all commandments/ advices made by our Nabi (s.a.w) and which were to be followed by the people in his (s.a.w) period were only such commandments/ advices which pertained to Deen/ Islam; such commandments/ advices were not pertaining to worldly matters. Therefore our Nabi’s (s.a.w) such commandments/ advices which pertained to worldly matters were not follow-able by the people even during the period of our Nabi (s.a.w). 

In other words, the people disbelieving in essentiality of sunnah/ ‘hujjiat e sunnah’ believe that such sunnah i. which was pertaining to non-religious matters and, ii. which was people specific and time specific (though it may be pertaining to religious matters) is not liable to be followed by the people in the present age; in the present age, such sunnah is not ‘hujjat’.

However the sunnah which does not fall under above mentioned two categories may be follow-able by the people even in the present age, if such sunnah is in line with what is contained in Quran. That is why we see that, despite disbelieving in hujjiat e sunnah/ essentiality of sunnah, these people are compelled to follow sunnah in many cases pertaining to religious matters. In short, in view of such people too, the applicability of sunnah in the present age (in cases of matters which are not people and time specific, and which are not worldly matters) depends on whether or not the ‘sunnah’ is in line with Quran. Now the question arises if, in the matters which are not people and time specific, and which are religious matters, the applicability of sunnah may depend upon whether or not such sunnah is in line with Quran, why  applicability of sunnah in matters (which are people and time specific, and which are non-religious) may not be determined on the basis of Quran. In other words, if Quran shows that applicability of sunnah in the present age too (irrespective of types of matters-whether matters are time and people specific or not- whether the matters are religious or not) should be determined on the basis whether or not such sunnah is in line with Quran, we should adopt the line of action given by Quran, instead of following our own view.

Now we look into what Quran says about the applicability of sunnah in the present age. About our Nabi’s (s.a.w) sunnah, Quran says:

“Nor does he speak from [his own] inclination. It is not but a ‘wahi’ revealed” (al-najm-3,4).

This verse clearly states that our Nabi (s.a.w) does not speak with his own desire; whatever he (s.a.w) speaks is ‘wahi’ revealed to him. As sunnah is included also in what is spoken by our Nabi (s.a.w), this verse says that our Nabi’s (s.a.w) sunnah is based on ‘wahi’. This verse does not differentiate between sunnah which is people and time specific and which is not so; this verse does not differentiate between sunnah which is pertaining to religious matters and which is not relating to religious matters. This verse says that sunnah- whether it is  people and time specific or not, and whether it is relating to worldly or religious matters- is based on ‘wahi’. This fact has already been elaborated in my article “Types of Wahi and Sunnah”. Regarding applicability of this ‘sunnah wahi’ received by a ‘rasool’, Quran says:

“And We did not send any ‘rasool’ except to be obeyed by permission of Allah” (al-nisa-64).

This verse states that any ‘rasool’ sent by Allah is to be obeyed in all his commandments. It may be appreciated that there is a difference between ‘ata,at’/ obedience and ‘itba,a’/following. An ‘ata,at’/obedience is relating to something commanded; whereas ‘itba,a’/following is relating to all things/actions/in-actions, whether commanded or not. In this verse (i.e. al-nisa-64) Allah states that a ‘rasool’ is to be obeyed in whatever he (a.s) commands. This verse does not state that a ‘rasool’ is to be obeyed only in religious matters and is not to be obeyed in non-religious matters.

Regarding the ‘itba,a’/following of ‘rasool’, Quran says:

“Say, "O mankind, indeed I am the ‘rasool’ of Allah to you all,………. So believe in Allah and His ‘rasool’, the unlettered prophet, who believes in Allah and His words, and follow/ ‘wattabe,oho” him (s.a.w) that you may be guided” (al-aaraf-158).

 The whole mankind is the addressee of this verse which states that our Nabi (s.a.w) is the ‘rasool’ to whole mankind (present and to come till qiyamah) who should follow/ do ‘itba,a’ of our Nabi (s.a.w). It is clear from this verse that whole mankind, present and to come, and passing after revelation of Quran, is to follow our Nabi (s.a.w) in all his actions and sayings whether or not our Nabi (s.a.w) has commanded specifically the people to follow him (s.a.w). In other words, even if it has not been commanded specifically by our Nabi (s.a.w),  whole mankind, present and to come till ‘qiyamah’, is to follow our Nabi (s.a.w) in all his sayings and actions because, as mentioned above, ‘itba,a’/following  is related to all things/actions/in-actions, whether commanded or not. It means there is no point in the factor that sunnah is people and time specific or not. Even if Sunnah is taken as people and time specific, it would mean that sunnah has not been commanded, by our Nabi (s.a.w), to be followed by the people other than those who were commanded by our Nabi (s.a.w) to follow that sunnah. But ara,af-158 states that sunnah is applicable even to those people who were not commanded by our Nabi (s.a.w) to follow sunnah; in this verse word 'itba,a' has been used and 'itba,a' pertains to all actions/ in-actions whether commanded or not. Similarly, there is no point in the factor that sunnah is pertaining to worldly matters or religious matters.  Even if sunnah pertaining to worldly matters has not been commanded by our Nabi (s.a.w) to be followed by the people, Aa raf-158 states that every action/in-action and saying of our Nabi (s.a.w) is  follow-able  by whole mankind in the present age and in all ages to come, and in all worldly and religious matters. However mankind is not to follow our Nabi (s.a.w) in matters of which they have been specifically forbidden (continued).