Protection of Sunnah

                        

A 'rasool's wahi has two types; one is called the Book (e.g. Quran) and the second is called his Sunnah. In case of our Nabi (saww), both these types of 'wahi' are protected.

We have already seen various types of ‘wahi’ in my article ‘Wahi, Intuition and their Implications’;  some of these types of ‘wahi’ are described below:-

             A ‘Rasool’ receives complete Book through Gabriel (as) in the form of Allah’s words whereas a ‘Nabi’ receives partial Book through Gabriel in the form of Allah’s ideas/ ‘wahi’ translated by Gabriel (e.g. Hadith e Qudsi) or ‘Nabi’ himself (e.g. Hadith e Rasool).  A Book received by a ‘Nabi’ is not in the form of Allah’s words. A 'Rasool' may also receive 'wahi' directly from Allah, without mediation of Gabriel; such 'wahi' is translated by the 'Rasool' himself.

             We have also seen in the article ‘Types of Prophet-hood and Criteria of Punishment’  that some Prophets are ‘rasool’ and ‘Nabi’ combined. Such Prophet being ‘rasool’ receives complete Book through Gabriel (a.s) in the form of Allah’s words and being Nabi receives, in respect of the Book he receives, Allah’s ideas/ ‘wahi’ which is translated by Gabriel (e.g. Hadith e Qudsi) or the Nabi (a.s) himself (e.g. Hadith e Rasool). Similarly a prophet who is 'rasool' only also receives, in respect of the Book he receives, Allah's ideas/ 'wahi' which he translates himself or which is translated by Gabriel (a.s).  In other words, every 'rasool' (whether rasool and Nabi combined or rasool only) receives  interpretation of the Book through Allah's wahi; such ‘wahi’ received  by a ‘Rasool’ is called Sunnah of that ‘Rasool’. Such a 'wahi' received by Muhammad (s.a.w.w) and translated by Rasool (s.a.w.w) himself has been called as 'words of Rasool' (al-haqah-40), and such a 'wahi' translated by 'Gabriel' has been called as words of Gabriel (al-takwir-19).

          In other words, Sunnah of a ‘Rasool’ is Allah’s ideas/ ‘wahi’ regarding the Book revealed to him; Sunnah is the interpretation of Allah’s words/ Book revealed to a Rasool; such interpretation is done either by the 'Rasool' himself or by Gabriel and is based on 'wahi' sent by Allah.

          In the article “ Hujjiat e Sunnah/ Essentiality of Sunnah (2)”, we have seen/proved  ‘Hujjiat’ of Sunnah/ Essentiality of Sunnah as a “wahi” which is the words of ‘Rasool’. Similarly in the article “Hujjiat e Sunnah/ Essentiality of Sunnah (3)”, we have proved/seen ‘Hujjiat of Sunnah/Essentiality of Sunnah as a ‘wahi’ which is the words of Gabriel (a.s). In other words, the ‘wahi’ which is Sunnah is as much essential to be followed by the people as that ‘wahi’ which is the words of Allah i.e. Quran.

         In the article “Concept of Meezan and Essentiality of Sunnah”, we have seen that Sunnah provides for not only legal Islamic systems but also non-legal Islamic systems. In other words, Sunnah, apart from providing legal systems, also provides for cultural and social values, customs, human conduct, professional ethics and business practices etc.; Sunnah provides for principles to shape all spheres of human life.

          Now the question arises if Allah has made ‘sunnah’ essential/ fundamental source of Islamic systems, is it possible that original sunnah is not available all the time for guidance of people? It is not reasonable to believe that Sunnah-which is the last ‘wahi’ and which is source of Islamic systems- may be not available for people’s guidance.  Even if sunnah may not be protected in the way the 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.

        Actually the difference between the protection of Quran and protection of Sunnah is that protection of Quran is proven historically but protection of Sunnah is yet to be proved.

         Let us see in the succeeding lines how Quran proves protection of Sunnah. The Quran says:

“Indeed, it is We who sent down the ‘zikr’ and indeed, We will be its guardian (al-hijr-9).

In this verse, Allah is making commitment that He will protect the ‘zikr’ which has been sent down by Him. As explained above, a ‘Rasool’s ‘wahi’ may be of two types i.e. a book (e.g. Quran) and his Sunnah. As both are sent down by Allah, it means the 'zikr' whose protection is being committed by Allah in this verse includes both the Quran and the Sunnah. In other words, word ‘zikr’  does not mean the Quran only; rather 'zikr' sent down by Allah means the Quran and Sunnah and Allah is committing to protect the both.

There are many other verses too which differentiate between Quran and ‘zikr’. For instance  “And We did not give Prophet Muhammad (saw), knowledge of poetry, nor is it befitting for him. It is not but a advice/ ‘zikr’ and a clear Qur'an” (Yasin-69).

In Quran, it happens many times that an entity and its qualities are described side by side; but in such cases it is grammatically made clarified that qualities are being described after the name of the entity which has those qualities. For instance, many verses mention Allah's name and then Allah's Qualities are given after that, but in all such cases such Qualities are grammatically taken as Qualities of Allah. But if it happens so that name of an entity is given and after that a quality is mentioned which grammatically  cannot be taken as quality of that entity, it would mean that entity and that quality are two different things.  In this verse ( Yasin-69) Quran and ‘zikr’ have been used side by side, and grammatically 'zikr' cannot be taken as quality of Quran. It shows a clear distinction between the Quran and the ‘zikr’. It does not mean that the Quran is not ‘zikr’. Of course the Quran is also ‘zikr’ and this fact is mentioned in many verses but ‘zikr’ is also something in addition to the Quran. And that something in addition to the Quran is Sunnah.  Similarly another verse states as follows:

“This is what We recite to you ( Muhammad SAW) of the Verses and the wise  advice/  ‘zikr” (al-imran-58).

In this above stated verse, ‘zikr’ and the verses (of Quran) have been mentioned side by side; and grammatically 'zikr' cannot be taken as quality of 'verses' (of Quran). It  means the ‘zikr’ is something in addition to the Quran.
Another verse states:

“Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do” (fussilat-40).

         This verse warns those who change Allah’s verses. we all believe the Quran is secured/protected by Allah Himself; it means no change in Quranic verses is possible. But this verse is giving warning to those who change Allah’s verses. Actually the verses mentioned in this verse are not Quranic verses which are unchanged and their protection is historically proven. The Allah’s verses mentioned in this verse are actually  Sunnah which may be modified.
The Quranic verses may also be tried to be modified (by some non-Muslim; becuse the moment someone tries to modify Quranic verses, he no longer remains a Muslim, even if he is previously a Muslim) but such modification will be straightaway rejected by the Muslims; that is why the Quranic protection  is historically proven. But Sunnah may be modified and such modification may be accepted by the Muslims as well.   But it does not mean original Sunnah is not available. The original Sunnah is available because Allah has committed to protect it. It may be that sunnah may not be protected in the way the 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.

          We may conclude that Sunnah is protected like Quran is protected. The word 'zikr' which Allah has committed to protect includes both the Quran and the Sunnah. The protection is violated if the protected thing is perished. The protection of the Quran and Sunnah means these two sources will not be perished; the original texts of both will stay forever. Though someone may modify them but the original text will remain intact. In case of Quran, it is historically proven that its text is intact since its revelation; but, in case of Sunnah, it is yet to be proved. This is the  difference between the way of protection of the Quran and Sunnah; another difference is that any change in the Quran is straightaway rejected by the Muslims; but any change in Sunnah may be accepted by the Muslims, but it does not mean the original Sunnah may be perished.