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Is The Sunnah Divinely Protected Like Quran, And How Does It Differ From Hadith?
I have a question based on Surah Al-Hijr, 15:9, where Allah promises to protect the al-Zikr. In many translations, the term al-Zikr is understood to include both the Quran and the Sunnah. If this is correct, it implies that Allah’s divine promise extends to safeguarding both of Islam’s primary sources—the Quran and the Sunnah.
However, this raises an important clarification: we need to differentiate between the Sunnah and the Hadith. The Sunnah refers to the Prophet Muhammad’s (peace be upon him) way of life, which includes his actions, practices, and approvals. It is preserved through a continuous chain of practice by the Muslim community, and it remains divinely protected, as it forms the practical aspect of Islamic life.
On the other hand, the Hadith are records or narrations of the Prophet’s sayings and actions, compiled in written form after his death. These compilations occurred over the first few centuries of Islam, during which there were instances of human error, intentional distortions (tahreef), and fabrications in some reports. This makes it clear that while the Hadith provide important context and details, they were not subject to the same divine protection as the Quran or the Sunnah. Also, If the Hadith has been subject to potential changes, it cannot be treated as equally protected by Allah’s promise. Therefore, just as we believe in the original revelations of previous scriptures, like the Torah and the Gospel, we have iman (faith) in the message and guidance of these earlier books, but we do not rely on their current forms, as they have been altered by human hands.
Given this, the Hadith cannot be considered an infallible source of Islamic law or guidance on their own, as they are subject to human corruption. However, the Sunnah, as the practical embodiment of the Quran’s teachings and protected by divine decree, remains an essential source of guidance in Islam, alongside the Quran.
Therefore, the primary sources of Islam are the Quran, which is divinely protected from any alteration, and the Sunnah, which remains preserved in the collective practice of the Muslim Ummah. The Hadith, while valuable, must be critically assessed and understood in light of these two foundational sources.
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Is The Sunnah Divinely Protected Like Quran, And How Does It Differ From Hadith?
updated 2 months, 1 week ago
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Firstly, hadith were collected with in time of prophet Saw. The oldest manuscript of hadith collection was with in first century, allegedly by student of hazrat abu Hurraira.
Secondly, there are many practices in ummah which are considered sunnah but they are not. For example,, adhan near the ear of new born.
Thirdly, if you argue that sunnah is still preserved because we can differentiate between right and wrong sunnah, then the same work is being done for hadith too.
Lastly, the ayah you referred is explicitly about Quran because of context. Ghamidi sb writes following for verse 15:9
مطلب یہ ہے کہ اِن کی یاددہانی کے لیے یہ قرآن تم اپنی طرف سے تصنیف کرکے نہیں لائے ہو۔ یہ ہم نے اتارا ہے اور تمھاری طرف سے بغیر کسی تمنا اور طلب کے اتارا ہے، اِس لیے اِس کی حفاظت بھی ہم ہی کریں گے۔ یہ اِس کو یا اِس کی دعوت کو کوئی نقصان نہ پہنچا سکیں گے۔ قرآن کے بارے میں یہ اُسی طرح کا وعدہ ہے، جس طرح رسول اللہ صلی اللہ علیہ وسلم کے بارے میں فرمایا ہے کہ ’وَاللّٰہُ یَعْصِمُکَ مِنَ النَّاسِ*‘۔ یہ وعدہ حرف بہ حرف پورا ہوا اورقرآن کے خلاف اُس کے دشمنوں کی تمام تدبیریں ناکام ہو گئیں۔ وہ نہ کسی کے مٹائے مٹ سکا، نہ دبائے دب سکا، نہ اُس کی قدر و منزلت میں کوئی کمی آئی، نہ اُس کی دعوت میں کوئی رکاوٹ ڈالی جا سکی اور نہ اُس میں تحریف اور ردوبدل کرنے کی کوئی کوشش کبھی کامیاب ہو سکی۔وہ جس طرح دیا گیا، ٹھیک اُسی طرح دنیا کو منتقل ہو گیا۔ یہاں تک کہ اب اُس کے خلاف کچھ کرنا کسی کے لیے ممکن ہی نہیں رہا۔۔
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@Ahsan: Correct me if I’m wrong please: I believe the best approach would be instead of climbing up to the Qur’an, we climb down from it as necessary. Meaning: Understand the Qur’an by taking help from the Qur’an itself to clarify its interpretation of words according to its own context (of the words in other occurrences). I believe 80%+ of the Qur’an is understandable by any layman,.and among the remaining, it’s either a story of which the context is unclear, which we could refer to authentic (and Mutawattur) sources (hadiths and previous scriptures), AND/OR the practicing/ritual elements, like Salaat, Umrah, Hajj etc…which we can watch and learn as it’s been passed down through amaly tawatur.
Now if that allows us to follow 100% of the Qur’an , then our syllabus is covered. For the rest of the plathorea of resources, like 99% of the hadiths, we don’t need it in our “Deen”. Likewise, the Sunnah that has nothing to do with Deen (i.e. not required by the Qur’an), again, why do we bother?
Kindly comment on this approach (summary below).
Summary: Qur’an alone for religious guidance. And refer to the living Sunnah only to practice the obligations of the Qur’an that are not detailed/visualised in the Qur’an.
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In my opinion, your approach correct.
However, I will request @Irfan76 sb or @UmerQureshi sb to confirm it.
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I’d like to contribute a few additional points to the discussion to better articulate my understanding and explain the reasoning behind it.
The Relationship Between Sunnah and Hadith: Is the Sunnah Divinely Protected?
Surah Al-Hijr, 15:9 promises divine protection for the al-Zikr. Many scholars interpret al-Zikr to include both the Quran and the Sunnah. The Sunnah refers to the Prophet Muhammad’s (peace be upon him) actions and practices, which have been preserved through the continuous practice of the Muslim community, whereas the Hadith are the recorded narrations of his words and deeds.
Differentiating Sunnah from Hadith: Preservation and Role in Islamic Law
The Sunnah is divinely protected through communal practice, while the Hadith, being human-compiled records, are subject to human error and were not preserved with the same divine guarantee. Scholars throughout history have carefully scrutinized Hadith to assess their authenticity. This process has led to the recognition that while Hadith play a vital role in explaining the Sunnah, they cannot be considered infallible.
Hadith Collection and Destruction
During the Prophet’s lifetime, there was a deliberate destruction of early Hadith records to prevent any confusion between the Quran and Hadith. The Prophet (peace be upon him) instructed that only those who accurately remembered his sayings should narrate them. This, combined with the fact that there was no systematic recording of Hadith during the Prophet’s life, led to different opinions among companions on whether to transmit Hadith. Some were cautious about narrating Hadith, fearing inaccuracy, which explains why the written compilation of Hadith only began a few decades after the Prophet’s death.
Key Points of the Argument
- Sunnah and Hadith are distinct: The Sunnah has been continuously preserved through practice, while the Hadith are human attempts to record and transmit this practice, sometimes with errors.
- Divine protection applies to the Quran and Sunnah: The Quran and the core Sunnah practices are divinely protected, while Hadith require critical analysis due to their susceptibility to error.
- Hadith as a secondary source: Although the Hadith offer context and details, they are subject to verification, unlike the Sunnah, which has been universally practiced.
Historical Perspectives on the Difference Between Sunnah and Hadith
Several Islamic scholars have contributed to distinguishing between the Sunnah and Hadith:
- Imam Malik emphasized the living practice of the people of Madinah as embodying the Sunnah.
- Imam Abu Hanifa prioritized the practical Sunnah over isolated Hadith.
- Imam Al-Shafi’i systematized the use of Hadith while maintaining that the Sunnah holds a higher status.
- Imam Ahmad ibn Hanbal valued Hadith but recognized the necessity of verifying their authenticity.
- Ibn Taymiyyah distinguished the Sunnah as an action-based practice, separate from written Hadith.
- Shah Waliullah stressed the importance of critically examining Hadith while recognizing the preservation of the Sunnah.
- Muhammad Abduh called for a rationalist approach, emphasizing the Quran and authentic Sunnah.
The Role and Limitations of Hadith in Islamic Thought
Hadith were compiled decades after the Prophet’s death and, therefore, were subject to human error, memory lapses, and fabrication. Unlike the Quran, the Hadith do not have the same divine protection and require critical verification. Islamic scholars developed a rigorous methodology to authenticate Hadith, which further underscores that Hadith cannot be treated with the same level of infallibility as the Quran.
Understanding Al-Zikr in Surah Al-Hijr, 15:9: Quran, Sunnah, or Both?
The term al-Zikr has been interpreted by some to refer solely to the Quran, while others argue it includes both the Quran and the Sunnah. Classical scholars such as Ibn Kathir and Al-Qurtubi interpreted al-Zikr as the Quran alone, while later scholars argued that the Sunnah, as an essential practice for understanding and applying the Quran, could also be part of this divine protection.
Unified Revelation: Exploring the Connection Between Quran and Sunnah
The Quran and Sunnah are interdependent. Many aspects of Islamic practice, such as prayer and fasting, require the Sunnah for proper implementation, indicating that the Sunnah plays a divinely guided role. The Quran provides the foundational text, while the Sunnah offers the practical application. Some scholars argue that the Sunnah, as a lived tradition, shares in the divine protection extended to the Quran.
Counterarguments to the Inclusion of Sunnah in Al-Zikr
- Context of Surah Al-Hijr: Some argue that al-Zikr refers only to the Quran, given the immediate context of the surrounding verses.
- Different types of revelation: Wahy matlu (recited revelation, i.e., the Quran) and wahy ghayr matlu (non-recited revelation, i.e., the Sunnah) may imply that divine protection only applies to the Quran.
- No explicit promise for the preservation of Sunnah: Unlike the Quran, there is no explicit Quranic verse guaranteeing the preservation of the Sunnah.
- Practical preservation vs. textual preservation: The Sunnah has been preserved through practice, but this may not imply the same level of divine protection as the Quran’s textual preservation.
Refuting the Counterarguments: Understanding Al-Zikr in Context
Given that the Quran was revealed in the language and culture of the Quraysh, we must interpret al-Zikr in light of how it was understood at the time. The Quraysh likely viewed zikr (remembrance) as including not only the Quran but also the Prophet’s practices. Therefore, a strictly literal interpretation that limits al-Zikr to just the Quran overlooks how revelation was understood holistically by the early Muslim community.
Additional Arguments and Responses Regarding the Preservation of Sunnah
Even with minor differences in interpretation or practice, the core Sunnah (e.g., the structure of prayer) has been consistently preserved across the Muslim world. The continuous practice of the Sunnah suggests divine protection, even if this is not explicitly stated in the Quran. Scholarly efforts to maintain and transmit the Sunnah have played a key role, but the uniformity of core practices indicates that Allah has ensured their preservation.
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Your claims are contradictory to Quran on many levels. They are based on conjectures and speculation. Let us differentiate key issues involved here one by one:
First, Zikr (Remembrance) refers to Quran only, not Sunnah. How can a purported “sunnah” such as circumcision would act as a reminder? And reminder to what?
Verses 38:1 and 20:113 amply clarify that Zikr refers to Quran alone, and verses 38:8, 74:31, 21:2, 21:10, 21:50, 26:5, 7:2 and dozens of other verses further corroborate this fact beyond any shadow of doubt.
In fact, Sunnah of Prophet is not a concept that has been mentioned in Quran even once, let alone endorsed or commanded.
Moreover, God instructed the Prophet to “remind” through Quran alone, not through Sunnah or anything else, which makes Quran the only Zikr. There are numerous verses that establish this, for instance: 16:44, 50:45.
Second, only Quran is divinely protected. Not Sunnah, Hadith, or any other source. There are verses other than 15:9 also that establish this: 22:52, 41:42, 56:78, etc.
Verse 41:42 needs a special mention:
41:42 No falsehood could enter it, presently or afterwards; a revelation from a Most Wise, Praiseworthy.
Show us the evidence that you can claim the same about Sunnah, or that falsehood cannot enter it?
Third, Prophet did not “issue” any Sunnah, in addition to Quran. This is a claim which was first concocted by Imam Shafii, and later generations upheld it. Even after Shafii, it took about 100 years for the masses to accept it as the new religious doctrine. There is ample historical evidence that earlier Muslims practiced Quran alone, not anything else along with it. In the first two centuries, the term Sunnah was used in its generic sense, such as a living tradition/Sunnah, or Sunnah of Mr. XYZ. After Shafii (and his lifelong aggressive and belligerent campaign for adding Sunnah in Islam), the term gained popularity and its meaning was associated exclusively for Sunnah of Prophet. Ironically, even the hadith books mention that Prophet left only the Quran for his nation, and nothing else.
Fourth, Quran insofar as contents of religion are concerned, covers 100% of it (even details such as ‘how to pray’, or how to fast). Claiming otherwise would tantamount to rejecting the claim of Quran that it is a Book ‘fully detailed’, contains ‘details of everything’, ‘explains everything in detail’, its verses are ‘detailed’ and ‘elucidate in detail’. See 12:111, 6:114-116, 7:52, 10:37, 16:89 etc.
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1. Zikr Refers to the Quran Alone
The claim that al-Zikr refers only to the Quran is valid in many verses, where Zikr clearly signifies the Quran as a divine reminder. However, Islamic scholars have argued that Zikr can also encompass broader divine guidance, including the Sunnah. To fully understand this, we must explore how the Quran and Sunnah interact and how Zikr is understood in different contexts.
Zikr as a Reminder of Both the Quran and Prophetic Guidance
While the Quran is the most direct form of Zikr, this doesn’t exclude the Sunnah from serving as a practical reminder of divine guidance. The life of Prophet Muhammad (peace be upon him) is a model for believers to follow. For example, in Surah Al-Nahl (16:44), Allah commands the Prophet to clarify the message, and his actions and decisions—recorded in the Sunnah—serve as practical reminders of how to implement the Quran’s teachings.
Additionally, in Surah Al-Najm (53:3-4), Allah states that the Prophet “does not speak from his own inclination, but from revelation.” This shows that the Prophet’s actions were inspired by divine revelation, making them a form of Zikr—a practical guide for living according to the Quran.
The Role of the Sunnah in Complementing the Quran
The Quran is a book of guidance, but it often provides general instructions without detailed steps. For instance, while the Quran commands Muslims to “establish prayer” (Surah Al-Baqarah, 2:43), it doesn’t specify how to pray. The Sunnah provides the details of prayer, fasting, and other acts of worship, making it a practical form of Zikr that guides Muslims in following Allah’s commandments.
The Sunnah acts as a reminder through both scripture and practice. The Quran repeatedly refers to itself as Zikr, but the Prophet’s life is also a model (Surah Al-Ahzab, 33:21). Therefore, Zikr can refer to both the Quranic text and the Prophet’s actions, which illustrate how to live according to the Quran.
Circumcision and Other Practices as Forms of Remembrance
The argument that practices like circumcision cannot be considered Zikr overlooks the broader application of the term. While circumcision isn’t a verbal reminder like Quranic recitation, it is part of Islamic tradition promoting purity. The Quran encourages cleanliness, and the Sunnah upholds such practices. Thus, circumcision, like other acts in the Sunnah, reminds Muslims of their commitment to divine guidance.
The Quran Directs Muslims to Follow the Prophet’s Guidance
The Quran itself commands believers to follow the Prophet’s example. In Surah Al-Hashr (59:7), it instructs: “Take what the Messenger gives you and refrain from what he forbids.” This shows that the Sunnah plays an essential role in implementing Quranic guidance, serving as a practical reminder of how to live according to Allah’s will.
While Zikr often refers to the Quran, it can also include the Sunnah as a practical form of remembrance. The Prophet’s life, guided by divine revelation, complements the Quran and serves as a living reminder of how to follow Allah’s commandments.
2. The Prophet Did Not Issue Any Sunnah in Addition to the Quran
Some claim that the Sunnah was a later addition to Islam, and that early Muslims relied solely on the Quran. However, this view contradicts both historical evidence and the Quran itself, which emphasizes the need to follow the Prophet’s guidance.
The Quran and Sunnah Were Always Interconnected
The Sunnah—the practical application of the Quran—was integral to Islam from the beginning. The Prophet’s companions followed his actions and sought his guidance on practicing their faith. The Quran explicitly links the Prophet’s example to divine guidance, as seen in Surah Al-Najm (53:3-4), which asserts that the Prophet’s speech and actions were divinely guided.
The Sunnah as a Model for Future Generations
The Quran commands Muslims to follow the Prophet’s example, reinforcing the importance of the Sunnah. In Surah Al-Ahzab (33:21), the Prophet is called “an excellent example” for those who seek Allah. His companions observed how he prayed, fasted, and gave charity, passing these practices on to later generations as the authentic way to follow the Quran’s teachings.
The Companions’ Reliance on the Sunnah
From the earliest days, the companions of the Prophet relied on both the Quran and Sunnah. When faced with questions about how to practice their faith, they referred to the Prophet’s actions. This reliance on the Sunnah as a source of practical guidance shows that the Sunnah was not an afterthought but a key element of Islam from the very start.
Imam Shafi’i’s Contribution to the Formalization of the Sunnah
Imam Shafi’i did not invent the Sunnah. Instead, he formalized the methodology of using the Hadith to understand the Sunnah and clarify its role alongside the Quran. His contribution helped preserve the Sunnah and ensure it remained an authoritative source of guidance, complementing the Quran.
The Prophet’s Statement About Leaving Only the Quran
The claim that the Prophet left only the Quran for his nation is often misunderstood. The Prophet emphasized the Quran to ensure its central role, but he never implied that the Sunnah was unnecessary. The Sunnah, as a living tradition, was always practiced and followed alongside the Quran, providing Muslims with a complete way to live according to divine guidance.
The Sunnah was not a later invention; it was practiced from the Prophet’s time and was always meant to complement the Quran. Imam Shafi’i’s role was to clarify the relationship between the Quran and Sunnah, not to add anything new.
3. The Quran Covers 100% of Religion
It’s true that the Quran describes itself as a “fully detailed” book (Surah Al-An’am, 6:114; Surah Yusuf, 12:111), but this doesn’t mean it contains every practical detail of religious practice. The Quran lays out general principles, while the Sunnah provides specific instructions on how to implement them.
The Quran as a Book of Principles
The Quran is comprehensive in its guidance, covering principles of faith, worship, morality, and law. However, it often provides broad commands, such as establishing prayer or fasting, without specifying the exact steps. For instance, the Quran commands prayer, but it doesn’t explain the number of units (rak’ahs) or the sequence of actions—these details are provided by the Sunnah.
The Role of the Sunnah in Practical Application
The Sunnah plays an essential role in Islam by showing how to apply Quranic principles. The Quran provides the framework, and the Sunnah demonstrates how to put that framework into action. For example, the Quran commands zakah (charity), but the Sunnah clarifies how much to give and who should receive it.
The Quran and Sunnah Work Together
The Quran and Sunnah are interdependent. The Quran provides the foundational guidance, while the Sunnah ensures that Muslims know how to apply that guidance in their daily lives. This relationship doesn’t diminish the Quran’s completeness but rather enhances its practical relevance.
The Quran is complete in its role as a book of guidance, but the Sunnah is necessary to explain how to implement its commands. Together, they form a complete system of divine guidance for Muslims.
4. Only the Quran Is Divinely Protected
The Quran is explicitly promised divine protection from corruption (Surah Al-Hijr, 15:9; Surah Fussilat, 41:42). However, this doesn’t mean that the Sunnah is not preserved in its own way. The Sunnah is protected through the continuous practice of the Muslim community.
The Sunnah’s Preservation Through Practice
While the Quran is protected in its text, the Sunnah has been safeguarded through consistent practice. Key aspects of Islamic worship—like prayer, fasting, and pilgrimage—have been passed down from generation to generation, preserving the Sunnah through communal adherence.
Distinction Between Sunnah and Hadith
It’s important to clarify that the Sunnah (the lived practice) and Hadith (narrations of the Prophet’s sayings) are different. The Sunnah is preserved through the actions of the Muslim community, while Hadith are subject to human transmission and therefore require verification. Scholars developed rigorous methods to authenticate Hadith to ensure their reliability, but the Sunnah itself is preserved through practice.
Scholarly Verification of Hadith
The science of Hadith verification ensures that only authentic reports are accepted. However, even if some Hadith are weak or fabricated, the core Sunnah—the actual practices of Islam—remains pure and unchanged through continuous community practice.
While the Quran is protected textually, the Sunnah is protected through practice. The Hadith, though valuable, require verification, but the essential practices of Islam remain intact through the lived tradition of the Muslim community.
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Quran 15:9 clearly talks about Quran only.
It must be kept in mind that it is the personality of a Prophet (SWS) which is the center of revelation, not the book. A prophet receives revelations, not all of which is necessarily Quran. But for us, it is the Quranic revelation which has been declared yardstick over everything else. Sunnah (the revival of Abrahamic Tradition in its pure form), despite being instituted under divine guidance, finds its authority from Quran. In the hindsight, one can see the wisdom behind this arrangement, considering the later generations could question the authority of Sunnah, had it not been mentioned in Quran. Sunnah here does not include Hadith. Quran and Sunnah are both transmitted through the most credible means of Ijma and Tawatur. While Hadith on the other hand, is transmitted via lesser credible means of individual reporting and is subservient to Quran and Sunnah along with other filters.
Please refer to the videos in the following thread for discussion on the nature of revelation on Prophet Muhammad (SWS):
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For discussion on Sunnah and its protection in comparison to Quran, please refer video below from 31:16 to 43:41 (Although the whole discussion is recommended from 1:34 to 43:41)
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I agree with much of what you’ve said, particularly regarding the understanding of Hadith, and the distinction between Sunnah in its pure form and Hadith, as well as their respective roles in Islamic sources for understanding Allah’s guidance. However, where I differ is in the interpretation of the term ‘al-Zikr’ in Surah Al-Hijr (15:9).
According to Surah Yusuf, 12:2, the acknowledgment of the Quran being revealed in the language and context of the Quraysh underscores the need for interpreting the text based on how it was understood at the time of revelation. With this in mind, several points raised in the alternative interpretations above could indeed be challenged or denied when we consider how the people of that time might have understood al-Zikr.
The point suggesting that al-Zikr should be interpreted narrowly based on the literal meaning of the word, focusing solely on the Quran, can be denied under this perspective. The Quraysh and the companions of the Prophet were familiar with the broader context of zikr, which in Arabic can mean “reminder,” “mention,” or “recollection.” Given their understanding of revelation as not just the text of the Quran but the way the Prophet lived and exemplified it, they likely would not have understood al-Zikr in an overly narrow, literal sense.
The term al-Zikr could have been understood by them as including the practical manifestation of the Quran’s teachings, which is the Sunnah in practice, not merely the words. Hence, a strictly literal interpretation that limits al-Zikr to just the Quran, without considering the Prophet’s actions and teachings, might not align with how the Quraysh understood divine guidance.
The argument that the surrounding verses in Surah Al-Hijr focus solely on the Quran, and therefore al-Zikr should refer only to the Quran, can also be reconsidered. The people of Quraysh and the early Muslim community viewed the Prophet’s life as integral to the message. They would have understood al-Zikr as encompassing not only the textual Quran but also the practical application of its teachings through the Prophet’s actions, since their concept of revelation included both words and deeds.
The distinction we make today between the Quran and Sunnah as separate sources of guidance might not have been as sharp in their minds. For them, the Quran and the Prophet’s actions were inseparable parts of divine guidance. Therefore, interpreting al-Zikr exclusively as the Quran, without accounting for the Sunnah, might contradict how revelation was understood by the people of the time.
If we adopt the principle that we should interpret the Quran according to how the Quraysh and the early Muslims understood it, then the narrow interpretation of al-Zikr as referring only to the Quran becomes problematic. For the Quraysh and early Muslims, zikr (remembrance or reminder) was a broad term that could refer to any form of divine guidance, including both the Quran and the Prophet’s way of life. Therefore, the argument that al-Zikr must be limited to the Quran would be weakened by the cultural and linguistic understanding of the Quraysh at the time of revelation.
The term zikr was likely understood by the Quraysh not just as a text but as a holistic remembrance of Allah, which includes acting upon the guidance of the Prophet. Therefore, al-Zikr could easily be understood to encompass both the Quran and the Sunnah (as a practice), based on the broad meaning of the term in the language of the time.
Even with this understanding, one could still argue the potential differences between the terms al-Zikr and Zikr, used multiple times in the Quran. that the presence of the definite article al- (ال) in al-Zikr often signifies a more specific or particular form of remembrance. But still, when we go back to how the Quraysh understood it, the Quraysh, the tribe to which Prophet Muhammad (peace be upon him) belonged, understood Zikr primarily in the broader sense of remembrance of God, including both scriptural revelations and spiritual practices of remembering Allah. They were already familiar with zikr and various acts of worship rooted in the Abrahamic tradition, although these practices had lost their true or pure form by that time.
When the Quran referred to al-Zikr, it would have been understood by the Quraysh as referring to the specific divine message that was being revealed to the Prophet. As the custodians of the Kaaba and adherents of a pre-Islamic form of monotheism mixed with polytheism, the Quraysh were familiar with the idea of divine messages and revelations through prophets. Therefore, when al-Zikr was invoked in the Quran, they would have recognized it as referring to something sacred and divinely sent, especially as it was revealed by the Prophet Muhammad (peace be upon him).
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