Article Citation: Yahya, Shaykh Ahmad & Ali, Miqdad Ali (2021). An Assessment of the Relationship between the Qur’ān and Sunnah. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 19, No. 1. ISSN 0794-9316
AN ASSESSMENT OF THE RELATIONSHIP BETWEEN THE QUR’ĀN AND SUNNAH
By
Yahya,
Shaykh Ahmad & Ali, Miqdad Ali
Abstract
The
significance of the Qur’ān to the life of Muslims cannot be overemphasized.
This is because it serves as a manual that provides accurate direction to the
Muslims in their spiritual, social, economic and political endeavours. However,
the guidance obtained from the teachings of the Qur’ān cannot be adequately
understood without resort to the explanation offered by Prophet Muhammad (SAW),
otherwise known as Sunnah, whether through verbal expression, action or
tacit approval. This work, therefore, intends to study the relationship between
the Qur’ān and Sunnah with a view to unravel the scope of the latter,
dissect its roles for better understanding of the Muslims and unfold the
authenticity of the position of Qur’āniyyūn and their likes who express
satisfaction on the comprehensiveness of the messages of the Qur’ān and censure
the Muslim ‘Ummah over their reference to the Sunnah as a
secondary source of guidance. Exegetical and analytical research methods were
adopted in the study. The work observed the confinement of the roles of Sunnah
and the usurpation of some of its powers by some Muslims and orientalists and
provided a framework to understand the arguments of those that accord it the
right to legislate a new law and abrogate certain verses of the Qur’ān as well.
The work concludes that the Sunnah plays a complementary role to the
injunctions of the Qur’ān and affirms its statutory duty to enact a new law.
Introduction
Lexicographically,
the root of the word Qur’ān has generated intense debate among scholars. For
instance, Imām Shāfi‘ī held that the Qur’ān is a proper noun that is not
derived from any word, just like Tawrah (Old Testament) and ’Injīl (New
Testament) are not derivatives of any word. He revealed that the word Qur’ān is
peculiar to the last revealed scripture with absence of hamzah (glottal
stop) in its root. He argued, further, that if it has hamzah in its
root, the word Qur’ān could be used to describe any readable book (Az-Zarkashī,
1988, p.278).
On the
other hand, Al-Qurṭabī posited that the word
Qur’ān is taken from qarā’in meaning resemblance. Therefore, the Qur’ān
is called so because the verses contained there resemble one another
(Az-Zarkashī, 1988, p.278). Another opinion suggests that qarana,
meaning to join, is the etymological derivation of the term. Illustrating this
opinion, the protagonists opined that the combination of Ḥajj and ‘Umrah
is called Qirān because the pilgrim performs it simultaneously.
Consequently, Al-’Ash‘arī submitted that the combination of the verses and
chapters makes it to be called Al-Qur’ān (Az-Zarkashī, 1988, 278).
However,
it is also viewed that the Qur’ān is a synonym of qirā’ah, derived from qara’a
meaning to read. In this opinion, the Qur’ān is a verbal noun (maṣdar) of qara’a
which implies reading or recitation (Ṣāliḥ, n.d.,
p.28). The argument is premised on the following verses:
Indeed,
its collection and recitation is on us. And when We have recited it, then
follow its recitation. Q75:17-18
The
opinion seems to be superior because of the conformity of its stance on the
derivation with the above verses of the muṣḥaf.
The
Qur’ān is technically defined as the miraculous speech of Allah revealed to the
seal of the Prophets and the Messengers in wordings and meanings through Angel
Jibrīl, preserved in muṣḥaf and transmitted via mutawātir chain. Its recitation is an act
of worship and it starts with Sūrat’l-Fātiḥah and ends with Sūratu’n-Nās.
In
addition to the documentation of the Qur’ān, whatever the Prophet (S.A.W.)
uttered or did, which implied Sunnah, was also preserved by the
Companions because of its explanatory and complementary roles to the Qur’ān.
This unveils the belief of the Muslims that the Prophet (S.A.W.) symbolises the
messages of the Qur’ān. Thus, the Qur’ān is a theoretical Book while the Sunnah
represents the practical aspect of the theory.
However,
the issue of relationship between the Qur’ān and the Sunnah has led to a
number of debates to the extent that a group known as Qur’āniyyūn
vehemently oppose the reference of Sunnah as a source of guidance (Khan,
2000, p.180). This work therefore aims at examining the status of Sunnah
in the Qur’ān as well as its functions in relationship to the Qur’ān with a
view to shedding light on the relationship between the two.
The Status of Sunnah in
the Qur’ān
The
Qur’ān is a major source of Islamic law in Islam and Muslims believe that it is
the last Divine Book, which was revealed from Allah as guidance to mankind. The
guidance may be for spiritual, social, political, economical, mystical,
marital, and everything relating to the life of man as reiterated in
unequivocal terms by Allah: “… We have omitted nothing from the Book ...’’
Q6:38. The verse signifies that the Qur’ān is an explanation of all things and
means for men to be rightly guided. The Qur’ān is the absolute authority
in all matters because the directives contained in it are immutable. Almighty
Allah declares in the Qur’ān:
But
when our clear signs are rehearsed unto them, those who rest not their hope on
their meeting with us, say: Bring us a reading other than this, or change this,
say: It is not for me, of my own accord, to change it: I follow naught but what
is revealed unto me: if I were to disobey my Lord, I should myself fear the
penalty of a great Day (to come).Q10:15
The
Qur’ān makes it clear that the role of the Prophet (S.A.W.) is not merely that
of a man who conveys only the revelation received from Allah to the mankind.
Rather, he was entrusted with the task of elucidating the Qur’ān to them. The
Almighty Allah says:
(We sent them) with clear
signs and written ordinances; and We have sent down unto thee (also) the
Message; that thou mayest explain clearly to men what is sent for them, and
that they may give thought. Q16:44
In the
same chapter, Allah emphasizes the mission of the Prophet (S.A.W.) in
elaborating the Qur’ān thus: ‘‘And we have sent down the book to thee save you
express clearly unto them those things in which they differ, and that it should
be a guide and a mercy to those who believe.’’ Q16:44
The Sunnah,
which is derived from the root sanna, meaning smooth and direct flow
path, is referred to as mode of life of Prophet Muhammad (S.A.W.) in Islam (Al
Majlisu’l ’A‘lā li-Shu’ūni’l- ’Islāmiyyah, n.d, p.351.). It includes his
specific words, habits, practice and silent approval (Al Majlisu’l ’A‘lā
li-Shu’ūni’l- ’Islāmiyyah, n.d., p.351). It is important because it expresses
ways of the life of the Prophet (S.A.W.) dealing with allies, family, polity,
etc. The hadīth, which linguistically means news, carries the same
significance with the Sunnah. In addition to the Qur’ān, the Prophetic Sunnah
is taken as a secondary source of guidance because it is an explanation of the
Qur’ān.
There are numerous verses in the Qur’ān that
provide explicit information on the roles of the Prophet (S.A.W.), commanding
Muslims to obey him, prohibiting them from disobeying him and enjoining them to
be submissive to his dictates and follow his example. The Almighty Allah says:
O ye
who believe! Obey Allah and His Messenger, and turn not away from him when ye
hear (him speak). Q8:20
In
another chapter, Allah discloses: “O ye who believe! Obey Allah, and obey the
Apostle, and make not vain your deeds!’’. Q47:33
The Sunnah
is described as a good conduct which deserves emulation (Q60:6). More so,
Muslims are exhorted to adhere to the injunctions enunciated by the Prophet
(S.A.W.) (Q59:7). Compliance with the Prophet’s directives is equal to the
obedience to Allah (Q4:80). In addition, breaching the legislation made by the
Prophet (S.A.W.) attracts painful punishment in the sight of Allah (Q47:33).
The lofty paradise is also prepared as a reward for those who obey the
directives of the Prophet (Q3:13).
The
infeasibility of implementing the Qur’ānic injunctions also evinces the
importance of Sunnah. This shows that all claims to ignore the Sunnah
and rely solely on the Qur’ān is a means of discarding the regulations of the
Qur’ān that enjoin Muslims to follow it. It is gratifying to note that the
Qur’ān is not sufficient to worship as Allah desires Muslims to do without the
Prophet’s guide. For instance, Muslims are ordained to observe prayer in the
Qur’ān without details on how it should be performed. Thus, the Qur’ān makes
requirements of the Muslims while the Sunnah shows them the practical
demonstration of it. In other words, it plays complementary role to the Qur’ān.
This is evident in the following hadīth:
I have
indeed been given the Qur’ān and something similar to it. Yet the time will
come when a man leaning on his couch will say, follow the Qur’ān only: what you
find in it as lawful, take it as lawful. And what you find in it as unlawful,
take it as unlawful. But truly, what the Messenger of Allah has forbidden is
like what Allah has forbidden ('Abū Dāwūd, ḥadīth 3988)
The
above quoted hadīth signifies that the Sunnah in its
complementary nature to the Qur’ān cannot and should not contradict the ruling
in the Qur’ān and legislate in certain cases where Qur’ān is silent. However,
if there is any contradiction, As-Salafī (1989) is of the view that the stand
of the Qur’ān prevails because the position of the Sunnah is to
illuminate the Qur’ān (p.12). The Sunnah, therefore, explains, clarifies
and removes perceived ambiguities of the Qur’ān.
The
Qur’ān also asserts that the Prophet (S.A.W.) has taught not only the Book but
also wisdom. Wisdom is, therefore, interpreted by Imam Shāfi‛ī (n.d.) to mean Sunnah
(p.32). The Prophet (S.A.W.) is made a judge (hākim) for the Muslims by
Allah. Thus, no one remains a Muslim if he does not accept the Prophet’s
decision in any case. Allah says:
But no,
by the Lord, they can have no (real) faith, until they make thee judge in all
disputes between them, and find in their souls no resistance against thy
decisions, but accept them with the fullest conviction.Q4:65
Therefore,
the hadīth goes along with the Qur’ān, since they are linked to each
other. Also, it is impossible to understand the Qur’ān without better
understanding of the hadīth. It would be illogical to differentiate
between the obedience to Allah and the obedience to Prophet Muhammad (S.A.W.)
because whosoever believes in the latter has indeed believed in the former.
Allah says in the Qur’ān: “He who obeys the Messenger, obeys Allah…’’ Q4:80.
Functions of the Sunnah in
Relationship to the Qur’ān
According
to As-Salafī (1987), the role of the Sunnah in relationship to the
Qur’ān with respect to indicating what is in the Qur’ān does not exceed three
(p.97) and they include:
1. Emphatic Sunnah (As-Sunnah
al-Mu’akkidah): This is a kind of
Sunnah whose function is to repeat and stress what is stated in the Qur’ān
(As-Salafī, 1989, p.97). For instance, Allah states that prayer, charity (zakāh),
fasting and the pilgrimage are obligations. Stressing on those acts, the
Prophet (S.A.W.) remarks:
Islam
is established on five pillars: witnessing that there is no one worthy of being
worshipped save Allah and Muhammad is His Messenger, establishing the prayer,
paying Zakāt, fasting of Ramadan and making Hajj for those who
are able to do it.
More
so, Allah says in the Qur’ān: “The believers are but a single brotherhood…’’
Q49:10. The Prophet (S.A.W.) also emphasizes the verse when he says “Muslim is
a brother of Muslim’’ (Al-Bukhārī, ḥadīth 4153).
2. Concise Sunnah (As-Sunnah
al-Mufaṣṣilah): This has to do with expounding
on the message of the Qur’ān and providing example to expatiate it (As-Salafī,
1989, p.97). This task is in line with Q16:44 where Allah states that the
Prophet (S.A.W.) is saddled with responsibility of explaining the Qur’ān. In
reaction to this, it is reported by ‛Āishah, the beloved wife of the Prophet
(S.A.W.), that the Prophet’s character embodied the Qur’ān (Muslim, Ḥadīth
1233). In other words, the Prophet explained the Qur’ān by his words as well as
character and example. In this regard, the Sunnah provides detailed
information for every aspect of the Qur’ān in many ways which include:
3. Explanation of non-detailed
information (Bayān al- Mujmal): This
refers to non-detailed information, commands or concepts that require further
explanation in order to comprehend them. For instance, the Qur’ān enjoins the
Muslims to observe Ṣalāh while
details on how to observe it is not provided. The Sunnah, therefore,
gives all the needed details on timings, number of units (rak‛ah),
conditions of Ṣalāh and
etc. Similarly, Muslims are enjoined to observe Zakāh while minimum
amount of it that is due on money is not stipulated, the Sunnah,
therefore, comes in to expatiate on the concept. Discussing the issue, Al-’Imām
Ash-Shāfi‛ī (n.d.) writes:
فلم أعلم من أهل العلم
مخالفا فى أن سنن النبي صلى الله عليه وسلم من ثلاثة وجوه فاجتمعوا منها على وجهين
والوجهان يجتمعان: أحدهما : ما أنزل الله فيه نص كتاب فبين رسول الله مثل ما نص
الكتاب. والآخر ما أنزل الله فيه جملة كتاب فبين عن الله معنى ما أراد
I do
not know any contrary opinion from the people of knowledge that the functions
of Sunnah of the Prophet exceed three. They agreed on two which include:
That the Messenger of Allah (S.A.W.) explained the same thing whose text was
revealed in the Qur’ān. The other one is that the Messenger of Allah (S.A.W.)
explained the intended meaning of what was revealed to him by Allah (p.91).
4. Restriction of the Absolute (Taqyīd
al-Mutlaq): This refers to restriction of the general rule promulgated
by the Qur’ān. A concise example of this kind is the prescription of amputation
of the hand of the thief by the Qur’ān where Allah declares: “As to the thief,
male or female cut off his or her hand: a punishment by way of example from
Allah, for their crime: and Allah is exalted in power’’. Q5:38. The verse does
not limit the amputation of the hand to the wrist because of its absoluteness;
the Sunnah then comes in to limit it to the wrist.
5. Specification of the General Rule (Takhṣīṣ
al-‘Ām): This implies that the general rule enunciated by the Qur’ān is
specified by the Sunnah. The vast number of the scholars unanimously
agreed that the Sunnah which comes in form of mutawātir (any hadīth
collected by the group of people who could not tell lie) can specify the
general rule in the Qur’ān (Ash-Shāfi‘ī, n.d., p.119). Al-’Imām Ash-Shāfi‛ī ,
as one of the protagonists of the view, goes to the extent of giving it
sub-heading in his epistle, Ar Risālah. A typical example of this is a
verse where Allah says: “It is those who believe and confuse not their belief
with wrong - that are (truly) in security, for they are on (right) guidance’’.
Q 6:82. It is reported that the companions were very disturbed and scared as a
result of revelation of the quoted verse because of their understanding of
oppression (Ẓulm),
which signifies to place something in a wrong place. The Prophet (S.A.W.)
therefore calmed them down and explained that polytheism is a great oppression
with reference to a verse in the Qur’ān where Allah says: “…O my son! Join not
in worship (others) with Allah. For false worship is indeed the highest wrong
doing’’. Q31:30. It can be deduced from the verse that the general rule is
specified by the Sunnah.
6. Independence
in the Legislation (al-Istiqlāl fī’t-tashrī ‛): This refers
to the role of the Sunnah to legislate a matter which the Qur’ān touches
not. In other words, it implies the capacity of the Sunnah to legislate
a new law. In this wise, Al-’Imām Ash-Shāfi‛ī and other scholars view that the Sunnah
cannot legislate a new law except its genesis is found in the Qur’ān
(Ash-Shāfi‘ī, n.d., p.91). Contrary to this view, Ibn Qayyim (1968) and many
other scholars submit that the Sunnah can legislate a new law that has no origin in the
Qur’ān and it is compulsory to comply with it (p.48). The examples of
the new law enacted by the Prophet (S.A.W) include prohibition of wearing silk
(harīr), wearing gold ring by men and marrying to the lady and her aunt.
The instances given in the Qur’ān entail Q4:59, 65 and 80 among others to
substantiate their stance that the Prophet can bring new law in to effect.
However, the former scholars debunked the view of the latter scholars with the
following reason as expressed by As-Sibā‛ī (2012):
إننا
ندعى أن السنة مبينة للكتاب وما ذكرتموه من الآيات التى توجب طاعة الرسول مع طاعة
الله يقصد منها طاعة الرسول فى بيان شرحه فمن عمل وفق بيان الرسول صلى الله عليه
وسلم فقد أطاع الله فيما أراد بكلامه وأطاع الرسول فى مقتضى بيانه ولو عمل على
مخالفة البيان عصى الله تعالى فى عمله على مخالفة البيان...وإذا فليس فى الآيات
دليل على أن ما فى السنة ليس فى الكتاب ...ونحن نسلم بوجود الأحكام الزائدة ولكنها
ليست زائدة زيادة شيء ليست فى القران بل هي زيادة الشرح على المشروح (p.249-250).
Indeed,
we claim that the Sunnah is an explanation of the Book (Qur’ān) and all
the verses you mentioned which make compliance with the Messenger (S.A.W.)
obligatory along with obedience to Allah mean that the Messenger (S.A.W.)
should be followed in his explanation. Thus, whosoever acts according to the
exposition of the Prophet (S.A.W.) has complied with Allah, as signified by His
speech and followed the Messenger in his explanation as well. However,
whosoever acts in violation of the explanation has offended Allah by
contravening the explanation. Therefore, there is no evidence in the verses
that shows that sunnnah encompasses what is not in the Qur’ān. We submit
that there is existence of additional laws but the addition is not to add a
thing that is not in the Qur’ān to it but it is only additional explanation to
what is being explained
It is
interesting to note that a myriad number of scholars like Al-’Imām Mālik viewed
that one of the functions of Sunnah in relationship to the Qur’an is its
ability to abrogate some Qur’ānic verses (‘Abdul Ghafūr, n.d.). Therefore, its
function in this respect forms the thrust of the next subheading.
Explanation with Naskh
(Al-Bayān bin-Naskh)
According
to Jalālud-dīn As-Suyūṭī (n.d.), the word naskh
may be used in the following contexts:
1. To
obliterate as contained
in the verse “. . . But God obliterates that which the devil casts and then
establishes His verses. . .” (Q 22:52)
2. To
replace, as in the verse: “When We replace one verse with another...” (Q16:101)
3. To
change hands, as occurs in matters of succession, where the inheritance changes
hands from one person to another.
4. To
transcribe from place to place. However, Al-Makkī (n.d.) maintains that it is
incorrect to include this category in the Qur’ān, and he has strongly
criticized an-Nuhhās for permitting it. He argued that the abrogator, in this
case, appears not in the words of the abrogated but in words that are different
(p.49).
The
intellectual discourse, which generates intense debate, however arises on the
existence of abrogation in the Qur’ān especially in the abrogation of the
Qur’ān by Sunnah in respect of its explanatory role to the Qur’ān.
According to As-Sibā‛ī, there is no controversy among scholars on the
permissibility of abrogation of the Qur’ān by the Qur’ān except the detestation
of al-Aṣfahānī on its occurrence as well as the abrogation of Sunnah by Sunnah
(As-Suyūṭī, n.d., p.357). The controversy therefore stems out from the
permissibility of abrogation of the Qur’ān by Sunnah and vice versa.
Al-Aṣfahānī was therefore castigated by Ash-Shawkāni for his disposition on
the issue as follows:
النسخ جائز عقلا واقع سمعا
بلا خلاف في ذلك بين المسلمين إلا ما يروى عن أبي مسلم الأصفهاني فإنه قال أنه
جائز غير واقع وإذا صح هذا عنه فهو دليل على أنه جاهل بهذه الشريعة المحمدية جهلا
فظيعا
Abrogation
is rationally acceptable, and has occurred in reality without any dispute in
that between the Muslims, except what was narrated from Abī Muslim Al-Aṣfahāni,
who said that it is rationally acceptable, but never actually occurred. If that
is narrated truly from him, it is an indication that he is extremely ignorant
of this Islamic law (Ash-Shawkāni, 1999, p.352).
The above assertion of
Ash-Shawkāni manifests that the occurrence of abrogation is not contentious.
Imām Ash-Shāfi‛ī, and many others contend that the Qur’ān cannot be abrogated
by the Sunnah in any respect. They therefore substantiate their view
with the citation of the Qur’ānic verses which prove nullity of abrogation of
the Qur’ān by Sunnah in their interpretation (As-Sibā‛ī, 2012, p.114).
The verses include:
None of
our revelations do we abrogate or cause to be forgotten, but we substitute
something better or similar… Q2:106.
…Say:
It is not for me, of my own accord, to change it: I follow naught but what is
revealed unto me Q10:15.
Commenting
on the above verses, Imām Ash-Shāfi‛ī writes:
السنة ليست مثل القرآن
ولاخيرا منه وبقوله "… قل ما يكون لى أن أبدله من تلقائ نفسى إن أتبع إلا ما
يوحى إلي…“ فدل ذلك أنه متبع لكل ما يوحى إليه ولم يكن مبدلا لشيئ منه والنسخ
تبديل
Sunnah is not
like the Qur’ān and it is not better than it. Allah says: “…Say: It is not for
me, of my own accord, to change it: I follow naught but what is revealed unto
me’’. This points out that (the Prophet (S.A.W.) is to stick to what was
revealed to him without substituting anything in it while an-Naskh
implies substitution (As-Sibā‛ī, 2012, p.115).
This
above excerpt attracts criticism from many renowned scholars. For instance,
Imām al-Marūzī argues that Allah does not state that He will bring a verse that
is better than it. Also, Ibn Hazm held that Imām Ash-Shāfi‛ī and his disciples
have no proof to justify their assertion because there is no portion of the
Qur’ān that is better than others(Al-Āmidī, n.d, p.478).
However,
majority of theologians which include Asharites, Mu‛tazilites, and some jurists
including Imām Mālik express the view that it is possible for Sunnah to
abrogate the Qur’ān and such Sunnah must be mutawātir but its
occurrence generated debate among them (Al-Āmidī, n.d, p.153). They declare
that whenever Allah pronounces judgement, He would inspire the Prophet (S.A.W.)
if He wants to substitute it. They maintain that the Prophet (S.A.W.) could not
speak from His volition. They therefore support their view with the following
verses:
…I but
follow what is revealed to me… Q10:15
Nor
does he say (aught) of (his own) desire. It is
no less
than inspiration sent down to him. Q53:3-4
Relying
on the above verses, the group vehemently opposed the view of the former and
declared that the revelation consists of the Qur’ān and Hadīth. The
cases of abrogation cited by them include the verse that deals with bequest in
Q 2:180 where Allah says:
It is
prescribed; when death approaches any of you, if he leaves any goods that he
makes a bequest to parents and next of kin, according to reasonable usage…
Q4:11
The
above verse is however abrogated by the Prophet’s tradition, as stated by the
protagonists of abrogation of the Qur’an by Sunnah, which says:"لاوصية لوارث".
“There is no bequest for heir”( Abū Dāwūd, hadīth 2870).
However,
Ibn Hazm and many others argue that Sunnah be it mutawātir or āḥād can
abrogate the Qur’ān (As-Salafī, 1989, p.114). In sharp contrast to the opinion,
Burton (1990) argues that the existence of abrogation might have been expected
to cause dishonour to the Muslims (p.4). He reiterates that if the Sunnah
had abrogated the Qur’ān, the people might have argued that Prophet Muhammad
(S.A.W.) was saying or doing the opposite of what was revealed to him. Also, if
the Qur’ān had abrogated the Sunnah, they could have mocked the Prophet
(S.A.W.) by pointing out that God was belying the man who claimed to be Prophet
(Burton, 1990, p.4). He declares that legal scholars often resolve to the
principle of abrogation to harmonise the various contradictions between
putative sources (Burton, 1990, p.4). This view of Burton may be convincing but
the fact that Qur’ān was revealed in a piecemeal may necessitate its rejection.
This is because the wisdom behind the gradual revelation was to respond to the
circumstances that prevailed in the Arabian community. Thus, a rule may be
changed if it was not suitable for the community.
More
so, a great number of Orienalists submit that, Allah changes His mind, if
abrogation refers to the cancellation of the older verse and its replacement by
a contradictory one (Khalifa, 1983, p.96). We, however, argue that the fact
that Allah is omniscience shows that He was aware that the new rules would
replace the abrogated ones before the decree of its promulgation. He,
therefore, cancels the older verse in order to ease worldly things for human
beings.
Conclusion
Having
discussed the status of the Sunnah as well as its role in relationship
to the Qur’ān, it is obvious that it is not possible to have better
understanding of the Qur’ān without adequate study as well as better
understanding of the Sunnah. It should equally be stated that the duty
of the Prophet (S.A.W.) was not only to convey divine message but also to
elaborate it. In addition, the fact that the Qur’ān contains injunctions that
direct Muslims to conform with the Prophet (S.A.W.) makes it obligatory upon
Muslims to embrace his directives. Hence, the Sunnah is a secondary
source of guidance in Islam because of its complementary role to the Qur’ān.
Concerning
the Prophet’s position on the establishment of new law, this paper subscribes
to the view that the Prophet (S.A.W.) could enact a new law but the law enacted
by him could not contradict the Qur’ānic injunctions.
However,
some scholars submit that the relationship between the Qur’ān and the Sunnah
in terms of explaining the Qur’ān does not extend to abrogating certain rulings
in the Qur’ān. We, therefore, oppose the view because the Qur’ān abounds with
the verses that abrogate one another.
References
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