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.

Basic Principles of Understanding of Quran

           

The basic principles of understanding of Quran are that Quran may be understood primarily through Quran, through internal source of intellect, or through external source of Sunnah; no external source other than Sunnah may add something to the idea contained in the apparent Quranic words. All external sources other than Sunnah can explain the Quranic meanings, if such external sources lead to such meanings which are in consonance with Quran and Sunnah. The meanings exacted through internal source i.e. intellect also must be in conformity with Quran and Sunnah. 

The first basic source to understand Quran is Quran itself. Quran is a Divine Book; it is words of Allah. One of the most amazing quality of Quran is that its words are protected in their meanings by the other Quranic words. Such protection is provided by repeating the ideas contained in the verses in various manners. Quran says:

“……..See how We repeat the verses (in various ways) so that they may understand” (al-anaam-65).

One of the principles of understanding of Quran is to exact from a Quranic word such meanings which are in consonance with the meanings of other Quranic words/ verses; no such meanings are to be adopted which are contradictory to other verses/ words.

Quran is a Book consisting of Allah’s words; as such its meanings are multi-layered. One word/ verse may have more than one meanings; and all such meanings may be adopted, if they are not contradictory to one another and are in consonance with relevant sahih hadith (if available).

Every verse has basically two types of meanings; first that is independent of other verses, and the second that is linked with meanings of other verses. The independent meaning and the linked up meanings should not be contradictory to each other; though these two types of meanings of a verse may be different from each other.

Two different words seemingly having same meanings do not have exactly the same meanings, particularly when both such words have been used in the same verse; such different words-apparently having same meanings- shall be different in some aspects of their meanings.

Every ‘raku’ has a main theme which is different in all or some aspects of the theme described in the preceding or succeeding ‘raku’.

The relevant noun of a pronoun, if not found in the same verse, should be found, at the first option, in the preceding verses; if relevant noun is not found in this way, then as a second option, relevant noun may be found in the succeeding verses (it does not mean noun for every pronoun has been mentioned  in Quran).

First priority should be given to literal meanings of the words; if literal meaning does not make any sense, only then idiomatic/metaphorical meaning may be adopted, if such idiomatic meaning is not contradictory to other Quranic words/verses.

The second basic source to understand Quran is the Sunnah which is an external source to understand Quran. This source itself being a form of   ‘wahi’ can add to the idea contained in the apparent  Quranic words.

We have already seen in the articles ‘Protection of Sunnah’ ;  ‘Types of Wahi and Sunnah’ and some other articles 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 by the Nabi (a.s) himself (e.g. Hadith e Rasool). Such a ‘wahi’ received as a Nabi is called his Sunnah. It has also been seen that the word 'zikr' which Allah has committed to protect includes both the Quran and the Sunnah.

 In the article “ Hujjiat e Sunnah/ Essentiality of Sunnah (2)”, we have also seen  ‘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 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.

Sunnah is a primary external source which can explain the apparent meanings of Quranic words. Sunnah must not be contradictory to Quranic words; however Sunnah may add to the idea which has been contained in the apparent Quranic words. No external source other than sunnah can add something to an idea contained in the apparent Quranic words, until and unless such an idea is in conformity with Quran and Sunnah.  It means all external sources like Arabic cultural values, customs, social habits, business and social ethics, and even linguistics- all prevailing in the age of revelation of Quran-  can expain Quranic words only to the extent such external sources lead to such meanings which are in consonance with Quran and Sunnah. No doubt, Quran has been revealed in Arabic language and in Arabic culture, but Quran reflects its own terminology and value systems; Arabic language terminology and cultural values can explain Quranic ideas/ words only to the extent such Arabic language terminology and cultural values are in conformity with terminology and value systems reflected out of Quran and Sunnah. 

The Quran may also be understood through internal source of intellect. Like external sources of understanding of Quran other than Sunnah, intellect also has to be in consonance with Quran and Sunnah; intellect cannot add something to the idea contained in the apparent Quranic words unless it leads to such meanings which are in consonance with Quran and Sunnah. The objective of intellect is to prove divine wisdom, not to contradict it.

We may conclude that Quran and Sunnah are two primary sources to understand Quranic meanings. There is only one external primary  source- i.e. Sunnah  which can add something to the idea contained in apparent Quranic words; all other external sources like linguistics, cultural values, ethics and customs prevailing in the Arab society at the time of revelation of Quran are secondary, and these secondary sources have to be in line with primary sources i.e. Quran and Sunnah. Similarly human intellect also has to be in line with Quran and Sunnah.

Nabuwwat and its Functions, in the light of Basic Islamic Beliefs (1)

Since the beginning of twentieth century, some people are distorting  the basic Beliefs/ ‘Aqaid’ of Muslims because, without distorting those basic Beliefs, such people cannot implant their false religious views in the people’s minds. The distortions made in the basic Beliefs of Muslims by groups like Ghamdi cult, and Ahl e Quran cult are important in this regard. Similarly a non-Muslim group called Qadyanis are trying to distort basic Islamic Beliefs. Let us have a look into distortions made by these groups and how to re-affirm those basic Beliefs/ ‘Aqaid’. Our discussion would be confined to two basic Islamic Beliefs i.e. Quran and Hadith.

Regarding the basic beliefs, Quran says:

 “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray” (al-nisaa-136).
 " .....So believe in Allah and His Messenger/ Rasool, the unlettered Nabi, who believes in Allah and His words, and follow (wattabiuhu)) him that you may be guided (al-aaraf-158).

In  above given verses, basic Muslims’ Beliefs are: to believe in Allah; His angels; His Books; His Messengers (and Nabi) and the Last Day of Judgment. It may be appreciated all these five basic beliefs are exclusive of each other; we have to believe in each of these basic beliefs separately. We have to believe in Allah’s messengers/ 'Rusul' (and Nabis) and His Books separately. It means believing in Book does not automatically mean we believe in messenger/ 'Rassool' as well, and believing in messenger does not automatically mean we believe in the revealed Book as well. In other words, the requirements of believing in Quran are different from the requirements of believing in resalat/nabuwwat of our nabi s.a.w.w.

Before looking into what is nature of distortions above mentioned groups have made in basic Islamic beliefs i.e. Quran and Hadith, it is pertinent to have a look into nature of titles of ‘resalat’ and ‘nabuwwat’.   

We have seen in the article  https://secondriseofislam.blogspot.com/2011/09/wahi-and-intuition.html

  And https://secondriseofislam.blogspot.com/2011/10/difference-between-resalat-and-nabuwwat.html and  https://secondriseofislam.blogspot.com/2012/04/titles-of-nabuwwat-and-resalat.html and     https://secondriseofislam.blogspot.com/2013/02/types-of-wahi-and-sunnah.html

     “Wahi to a Rasool is sent in the form of Allah’s Words i.e. Book; such wahi is initiated through Gabriel (a.s). Wahi is also sent to a rasool without Gabriel; such wahi is sent in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is always initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself. A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book revealed to a nabi is not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabriel or by Nabi himself (al-Imran-81). This principle of nature of wahi is true in case of prophets which are ‘nabis’ only. But in case of prophets which are rasool and nabi combined (like our nabi s.a.w.w is rasool and nabi combined) such prophets/nabis are sent wahi relating to whole Book instead of  relating to only a portion of Book. In other words, a prophet, who is rasool and nabi combined, is given a Book i.e. Allah’s Words and interpretation of that Book in the form of ahadith”. 

In other words, Nabuwwat is a title.  Believing in nabuwwat is to believe that functions of nabuwwat are part of Deen. The basic function of nabuwwat is always to interpret Kalam ullah i.e. revealed Book.  This interpretation of Kalamullah is done by the respective nabi in the light of wahi. The followers of respective nabi are bound to understand Kalamullah/Book as it has been interpreted by the nabi (a.s). That is why a nabi’s interpretations of a revealed Book  are part of Deen; these interpretations are made in the form of ahadith. In other words, believing in nabuwwat of our nabi s.a.w.w means ahadith are part of Deen; and such a belief is part of Eman/Faith.   However process of ascertaining whether or not a particular hadith is rightly attributed to our nabi s.a.w.w is NOT part of Deen/Eman. But  belief  in nabuwwat of our nabi s.a.w.w requires us to believe -after going through process of ascertainment that the hadith is rightly attributed to our nabi s.a.w.w-  whatever is the hadith/interpretation of Quran made by our nabi s.a.w.w is part of Deen/ Eman.

As mentioned earlier, the requirements of believing in Quran and in nabuwwat are different. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w who is the last nabi s.a.w.w.,  and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of ‘nabuwwat’ to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’. There are so many proofs of existence of wahi e khafi, and such proofs may also be found in Quran; we have already seen about  existence and protection of wahi e khafi/ hadith (sunnah) on the basis of Quran in the articles like https://secondriseofislam.blogspot.com/2014/11/protection-of-sunnah.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnah-essentiality-of-sunnah_26.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnahessentiality-of-sunnah-2.html.

Sura al-qiyamah also states about the fact that our nabi s.a.w.w has been revealed not only Quran but also meanings of Quran.

 “Do not move [Muhammad s.a.w.w] your tongue with it to make haste with it (16). Indeed, upon Us is its (Quran’s) collection [in your conscious/mind] and [to make possible] its recitation (17). So when We have recited it, then (you [Muhammad s.a.w.w] follow its recitation (18). Then lo! upon Us (resteth) the explanation thereof” (19). (al-Qiyamah).

These verses of al-qiyamah clearly state that it is Allah’s responsibility not only to collect Quranic verses (verse-17) but also to explain /interpret the Words of Quran; this interpretation/meanings of Words of Quran are called ahadith.

Similarly Quran says:
 
"But only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever" (al-Jin-23).

This verse mentioned above also clearly differentiates between Quran and Hadith. Reading with the previous verse i.e. al-Jin-22, this verse no.23 states that our Nabi s.a.w.w. abides by only two things: first notification from Allah and secondly Allah's messages. Obviously Allah's messages are Quranic wahi i.e. Quran, and notifications from Allah are non-Quranic wahi i.e. Hadith.
  It may be appreciated that a Rasool/ messenger receives two kinds of non-Book (e.g. non-Quranic) wahi. When Rasool is only a Rasool, he receives  non-Book wahi without mediation of Gabriel (a.s); such wahi is not interpretation of the Book the Rasool has received (such wahi is sunnah of that rasool). When a Rasool is Rasool and Nabi combined, he receives non-Book wahi in the form of interpretation of the Book which has been revealed to him. In other words, in case of a prophet who is Nabi and Rasool combined (e.g. our Nabi s.a.w.w.) there are only two kinds of wahi i.e. Book wahi i.e. Words of Allah and non-Book wahi which is interpretation of the Book revealed and is basis of acts/sayings of the prophet. It means there is no separate wahi for sunnah/acts in case of a prophet who is Nabi and Rasool combined; sunnah/acts and sayings of such prophet are outcome of the same wahi i.e. non-Book wahi which is interpretation of the Book revealed; in case of our Nabi s.a.w.w. such wahi is the basis of ahadith which include both sayings and actions/sunnah of our Nabi/ Rasool s.aw.w.  

In the nutshell, the basic Islamic Beliefs regarding Quran and nabuwwat/resalat are that requirements of believing in Quran are different from the requirements of believing in nabuwwat/resalat. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w through Gabriel and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of nabuwwat to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’.It may be noted that ahadith are not Nabuwwah; they are function of Nabuwwah. To believe in Nabuwwah is to believe that functions of Nabuwwah are based on wahi and as such are part of Deen. In other words, to believe in Nabuwwah means ahadith are wahi and are part of Deen. To believe that Hadith is not part of Deen means disbelief in Nabuwwah.

The groups like Ghamdi cult and Ahle Quran cult, and non-Muslims like Qadyanis are distorting the basic Islamic Beliefs particularly regarding Quran and hadith (sunnah) [continued].