Refuting Quranites - 2: The Argument That "The Only Duty Of The Messenger Is To Simply Deliver The Qur'an"

Prophet's (Sallallahu alaihi wa sallam) Authority to Interpret the Holy Qur'ân:

And We sent down towards you the Advice (i.e. the Qur'ân) so that you may explain to the people what has been sent down to them, and so that they may ponder. (16:44)

It is unequivocally established here that the basic function of the Holy Prophet is to explain the Holy Book and to interpret the revelation sent down to him. It is obvious that the Arabs of Makkah, who were directly addressed by the Holy Prophet did not need any translation of the Qur'ânic text. The Holy Qur'ân was revealed in their own mother tongue. Despite that they were mostly illiterate, they had a command on their language and literature. Their beautiful poetry, their eloquent speeches and their impressive dialogues are the basic sources of richness in the Arabic literature. They needed no one to teach them the literal meaning of the Qur'ânic text. That they understood the textual meaning is beyond any doubt.

It is thus obvious that the explanation entrusted to the Holy Prophet was something more than the literal meaning of the Book. It was an explanation of what Allâh Almighty intended, including all the implications involved and the details needed. These details are also received by the Holy Prophet through the unrecited revelation. As discussed earlier, the Holy Qur'ân has clearly said,

 Then, it is on Us to explain it. (75:19)    

This ayat is self-explanatory on the subject. Allâh Almighty has Himself assured the Holy Prophet that He shall explain the Book to him. So, whatever explanation the Holy Prophet gives to the Book is based on the explanation of Allâh Himself. So, his interpretation of the Holy Qur'ân overrides all the possible interpretations. Hence, he is the final authority in the exegesis and interpretation of the Holy Qur'ân. His word is the last word in this behalf.

Examples of Prophetic Explanations of the Qur'ân:

1. The salaah (prayer) is the well-known way of worship which is undisputedly held as the first pillar of Islâm after having faith. The Holy Qur'ân has ordered more than 73 times to observe it. Despite this large number of ayats giving direct command to observe the salaah, there is no ayat in the entire Book to explain how to perform and observe it.

Some components of the salaah, like ruku' (bowing down) or sujud (prostration) or qiyaam (standing) are, no doubt, mentioned in the Holy Qur'ân. But the complete way to perform salaah as a composite whole has never been explained. It is only through the sunnah of the Holy Prophet (sas) that we learn the exact way to perform it. If the sunnah is ignored, all these details about the correct way of observing salaah are totally lost. Not only this, nobody can bring forth an alternate way to perform salaah on the basis of the Holy Qur'ân alone.

It is significant that the Holy Qur'ân has repeated the comand of observing salaah as many as 73 times, yet, it has elected not to describe the way it had to be performed. This is not without some wisdom behind it. The point that seems to have been made deliberately is one of the significance of the sunnah.

By avoiding the details about no less a pillar of Islâm than salaah, it is pointed out that the Holy Qur'ân is meant for giving the fundamental principles only. The details are left to the explanations of the Holy Prophet (sas).

2. Moreover, it is mentioned in the Holy Qur'ân that the salaah is tied up with some prescribed times. Allâh Almighty says:  Surely, the salaah is a timed obligation for the believers. (4:104)

It is clear from this ayat that there are some particular times in which the salaah should be performed. But what are those times is nowhere mentioned in the Holy Qur'ân. Even that the daily obligatory prayers are five in number is never disclosed in the Holy Book. It is only through the sunnah of the Holy Prophet  that we have learnt the exact number and specific times of the obligatory prayers.

3. The same is the position of the number of rak'aat to be performed in each prayer. It is not mentioned anywhere in the Holy Qur'ân that the number of rak'aat is two in Fajr, four in Zuhr, 'Asr and 'Isha; it is only in the sunnah that these matters are mentioned.

If the sunnah is not believed, all these necessary details even about the first pillar of Islâm remain totally unknown, so as to render the salaah too vague an obligation to be carried out in practice.

4. The same is the case if zakaah (alms-giving), the second pillar of Islâm, which is in most cases combined with the salaah in the Holy Qur'ân. The order to "pay zakaah" is found in the Holy Book in more than thirty places. But who is liable to pay it? On what rate it should be paid? What assets are liable to the obligation of zakaah? What assets are exempted from it? All these questions remain unanswered if the sunnah of the Holy Qur'ân is ignored. It is the Holy Prophet who explained all these details about zakaah.

5. Fasts of Ramadan are held to be the third pillar of Islâm. Here again only the fundamental principles are found in the Holy Qur'ân. Most of the necessary details have been left to the explanation of the Holy Prophet which he disclosed through his sayings and acts. What acts, other than eating, drinking and having sex, are prohibited or permitted during the fast? Under what conditions can one break the fast during the day? What kind of treatment can be undertaken in the state of fasting? All these and similar other details are mentioned by the Holy Prophet.

6. The Holy Qur'ân has said after mentioning how to perform wudu', (ablution):   And if you are junub (defiled) well-purify yourself. (5:6)

It is also clarified in the Holy Qur'ân that while being junub (defiled) one should not perform prayers (4:43). But the definition of junub (defiled) is nowhere given in the Holy Qur'ân nor is it mentioned how should a defiled person "well-purify" himself. It is the Holy Prophet who has explained all these questions and laid down the detailed injunctions on the subject.

7. The command of the Holy Qur'ân concerning Hajj, the fourth pillar of Islâm, is in the following words:  And as a right of Allâh, it is obligatory on people to perform the Hajj of the House- whoever has the ability to manage his way to it. (3:97)

It is just not disclosed here as to how many times the Hajj (pilgrimage to Makkah) is obligatory? The Holy Prophet explained that the obligation is discharged by performing Hajj only once in a life-time.

8. The Holy Qur'ân says:   Those who accumulate gold and silver and do not spend them in the way of Allâh, give them the news of a painful punishment. (9:34)

Here, "accumulation" is prohibited and "spending" is enjoined. But the quantum of none of the two is explained. Upto what limit can one save his money, and how much spending is obligatory? Both the questions are left to the explanation of the Holy Prophet who has laid down the detailed rules in this respect.

9. The Holy Qur'ân, while describing the list of the women of prohibited degree, with whom one cannot marry, has extended the prohibition to marrying two sisters in one time:

And (it is also prohibited) to combine two sisters together. (4:23)

The Holy Prophet while explaining this ayat, clarified that the prohibition is not restricted to two sisters only. The ayat has, instead, laid down a principle which includes the prohibition of combining an aunt and her niece, paternal or maternal, as well.

10. The Holy Qur'ân says:  Today the good things have been permitted to you. (5:5)

Here, the "good things" are not explained. The detailed list of the lawful "good things" has only been given by the Holy Prophet who has described the different kinds of food being not lawful for the Muslims and not falling in the category of "good things." Had there been no such explanation given by the Holy Prophet everybody could interpret the "good things" according to his own personal desires, and the very purpose of the revelation, namely, to draw a clear distinction between good and bad, could have been disturbed. If everybody was free to determine what is good and what is bad, neither any revelation nor a messenger was called for. It was through both the Holy Book and the Messenger that the need was fulfilled.

Numerous other examples of this nature may be cited. But the few examples given above are, perhaps, quite sufficient to show the nature of the explanations given by the Holy Prophet as well as to establish their necessity in the framework of an Islâmic life ordained by the Holy Qur'ân for its followers.

So, beside delivering the Quraan the other roles of the prophet (peace be upon him) are:

1. Act as a legislator – making things halal and haram.
2. Interpret the Quraan.
3. Muslims need to believe in him too besides believing in Allah. So, when he (sas) informs us about condition of grave, Jannah, Jahannam etc beside the description of Quraan, Muslims believe him too.