[1] [وَ مَا یَنۡطِقُ عَنِ الۡہَوٰی ؕ]،[ اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی]
He (the Holy Prophet ﷺ) does not speak from his own desire, but he only speaks what is revealed to him.
Reference: (An-Najm:3-4)
In this noble verse, Allah Almighty first negates "desire" from the Holy Messenger ﷺ, and then declares the speech of the Messenger as revelation. "Inna" is a negation particle used in the context of "illa," and "huwa" refers to the pronoun of speech, creating the meaning of exclusivity; the speech of the Messenger is only and only revelation.
If the Hadith were not from Allah, then [وَ لَوۡ تَقَوَّلَ عَلَیۡنَا بَعۡضَ الۡاَقَاوِیۡلِ]،[ لَاَخَذۡنَا مِنۡہُ بِالۡیَمِیۡنِ]،[ ثُمَّ لَقَطَعۡنَا مِنۡہُ الۡوَتِیۡنَ]
They would have attributed falsehood to us, but indeed We would have seized them by the right hand and cut off their life artery.
Reference: (Al-Haqqah:44-46)
According to this, Allah Almighty would cut off the life artery of the Messenger of Allah ﷺ.Allama Ibn Hazm (may Allah have mercy on him) (456 AH) says:
"Indeed, it is a revelation that is sent down to him." From this, we understand that there are two types of revelation for the Messenger of Allah ﷺ. One is the revelation that is recited, which is compiled and its arrangement is miraculous; this is the Qur'anic revelation. The second type of revelation is transmitted, not compiled, its arrangement is not miraculous, it is not recited, but it is read, and it is the news coming from the Messenger of Allah ﷺ, and it is the revelation that explains the intention of Allah."
Reference: (الإحكام في أصول الأحكام: 97/1)
[2] [وَ اَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَ الۡحِکۡمَۃَ وَ عَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ؕ وَ کَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا]
Allah has sent down the Book and wisdom to you and taught you what you did not know. A great favor has been bestowed upon you by Allah.
Reference: (An-Nisa:113)
From this verse, it is established that the Qur'an and Hadith are revealed from Allah; the Book refers to the Qur'an and wisdom refers to the Sunnah.
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
By "Kitab" (Book) is meant the Quran, and by "Hikmat" (Wisdom) is meant the Sunnah; this has been the consensus of the Salaf. It is obligatory to confirm and believe in whatever the Messenger of Allah ﷺ has informed about, just as it is obligatory to confirm the news given by Allah, which He has conveyed through the tongue of His Prophet. This is a collective and unanimous principle among the people of Islam, and only one who is not a Muslim would deny it. The Messenger of Allah ﷺ said: "I have been given the Quran and something like it."
Reference: (Al-Ruh, p. 75)
❀ If only "Al-Kitab" is mentioned, then Sunnah is also included in it; in any case, "Al-Kitab" implies adherence to the Sunnah. The meaning of Al-Kitab is something written, and both the Quran and Hadith are written. Also, it means the command of Allah.
It is the command of Allah:
[کِتٰبَ اللّٰہِ عَلَیۡکُمۡ] "It is ordained for you by Allah."
Reference: (An-Nisa: 24)
If wisdom is mentioned along with the Book, it means Hadith; if only the word wisdom is mentioned, it includes the Quran as well, just as the Quran is revelation, but not every revelation is the Quran. Similarly, the Quran is wisdom, but not every wisdom is the Quran.
❀ The meaning is that besides the Quran, there is also revelation and wisdom, which certainly means Hadith. Just as faith and Islam are mentioned together, faith has one meaning and Islam another; if only faith is mentioned, Islam is included in it, and if only Islam is mentioned, faith is also included. Similarly, when righteousness and piety are mentioned together, righteousness has one meaning and piety another; righteousness alone includes piety, and piety alone includes righteousness. Likewise, when the poor and the needy are mentioned together, they have different meanings, but if only the poor is mentioned, the needy is included, and vice versa.
Hadith is called wisdom because, as it is said: حكمة الدابة "The bridle of the animal"—just as the bridle keeps the animal in control, similarly, Hadith keeps a believer on the straight path. Without Hadith, it is impossible to walk on the path of guidance.
It is among the Prophet Muhammad’s ﷺ appointed duties to teach people the Book and wisdom. If someone here takes wisdom to mean only the Book, this is not correct; it would mean that the Quran has been redundantly repeated. That is to say: [وَيُعَلِّمُهُمُ الْكِتَابَ وَالْكِتَابَ] This is contrary to the style of the Quran. Its eloquence and rhetoric do not support this.
Similarly, grammatically this is also incorrect because conjunction requires contrast; wisdom is conjoined to the Book. It is clear that here the Book and something else, wisdom, are two different things.
Objection:
❀ It is about iron: [وَ اَنۡزَلۡنَا الۡحَدِیۡدَ فِیۡہِ بَاۡسٌ شَدِیۡدٌ]
"We sent down iron, in which is strong material."
Reference: (Al-Hadid:25)
❀ It is about clothing: [قَدۡ اَنۡزَلۡنَا عَلَیۡکُمۡ لِبَاسًا یُّوَارِیۡ سَوۡاٰتِکُمۡ]
"We sent down upon you clothing which covers your private parts."
Reference: (Al-A'raf:26)
So did pieces of iron fall from the sky? Did pants and shirts descend from the sky?
Answer:
The word أَنزَلْ is used in fourteen meanings in the Holy Quran. Regarding iron, أَنزَلْنَا means خَلَقْنَا (to create), that is, We created iron. Here, the meaning of نزول (descent) is creation and origination. Similarly, regarding clothing, أَنزَلْنَا means أَلْبَسْنَا, that We clothed you.
Therefore, the meaning of نزول (descent) in the noble verse, which is for the Quran, is the same for wisdom, because the reference of wisdom is made to the book. Hence, the descent of both has one meaning. The consensus of the Ummah supports this meaning, and it is also supported by the Holy Quran.
Allah Almighty says:
[ذٰلِکَ مِمَّاۤ اَوۡحٰۤی اِلَیۡکَ رَبُّکَ مِنَ الۡحِکۡمَۃِ]
"This wisdom is the revelation which your Lord has sent down to you."
Reference: (Bani Isra'il:39)
He also said:
[وَ مَاۤ اَنۡزَلَ عَلَیۡکُمۡ مِّنَ الۡکِتٰبِ وَ الۡحِکۡمَۃِ یَعِظُکُمۡ بِہٖ]
"Allah has sent down the Book and wisdom to you, and He teaches you what you did not know."
Reference: (Al-Baqarah:231)
This noble verse clearly indicates that the Book and wisdom have been sent down by Allah.
Objection:
In يَعِظُكُم بِهِ, the pronoun ’’بِهِ‘‘ is singular. Therefore, the meaning of wisdom is the Book itself.
Answer:
When the purpose and objective are the same, a singular pronoun can be used. There are many examples of this in the Quran and Hadith, for example:
The Divine command is:
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اسۡتَجِیۡبُوۡا لِلّٰہِ وَ لِلرَّسُوۡلِ اِذَا دَعَاکُمۡ لِمَا یُحۡیِیۡکُمۡ]
"O you who have believed! Obey Allah and the Messenger when they call you to that which gives you life."
Reference: (Al-Anfal:24)
In this noble verse, the believers are instructed to accept the words of Allah and His Messenger, because in the Quran and Hadith there is life for the believers; without Hadith, there is no life. Here, the verb دَعَا (called) is in the singular form, whereas it should have been دَعَوَا (plural), since Allah and the Messenger are mentioned before it. Because the purpose of the Quran and Hadith is one, the singular pronoun is used.
The command of the Almighty is:
[وَ الَّذِیۡنَ یَکۡنِزُوۡنَ الذَّہَبَ وَ الۡفِضَّۃَ وَ لَا یُنۡفِقُوۡنَہَا فِیۡ سَبِیۡلِ اللّٰہِ]
"Those who hoard gold and silver and do not spend it in the way of Allah."
Reference: (At-Tawbah: 34)
Here, the pronoun ھا (singular feminine) is used, although its reference is gold and silver (plural). Since the purpose was one, the singular pronoun is used.
Objection:
The Book (Quran) is recited, but the wisdom (Hadith) is not recited.
Answer:
There is also recitation of wisdom.
The command of Allah Almighty is: [وَ اذۡکُرۡنَ مَا یُتۡلٰی فِیۡ بُیُوۡتِکُنَّ مِنۡ اٰیٰتِ اللّٰہِ وَ الۡحِکۡمَۃِ ؕ]
"(O wives of the Prophet!) Remember the favor of Allah upon you, that in your homes the verses and wisdom are recited."
Reference: (الأحزاب:34)
In the house of the Holy Prophet ﷺ, both the Quran and Hadith were heard and taught, both were instructed and recited. Scholars agree that here wisdom refers to Hadith, and this is also supported by أطيعوا الله وأطيعوا الرسول.
[3] [اِنَّا نَحۡنُ نَزَّلۡنَا الذِّکۡرَ وَ اِنَّا لَہٗ لَحٰفِظُوۡنَ]
"Indeed, We have sent down the Reminder, and indeed, We will be its guardian."
Reference: (الحجر:9)
This noble verse provides clear evidence that Hadith, like the Quran, was revealed. Here, the meaning of "Reminder" (ذکر) is admonition; both the Quran and Hadith are admonitions. 'Dhikr' is a verbal noun of 'tadhkir' and has the meaning of an active participle, meaning if the Quran is the one who admonishes, then the command of the Holy Prophet ﷺ is also the one who admonishes.
Allama Ibn Hazm, may Allah have mercy on him (456 AH), says:
ضمان الله تعالى قد صح في حفظ كل ما قاله رسول الله صلى الله عليه وسلم .
"Allah Almighty has guaranteed the protection of all the commands of the Holy Prophet ﷺ."
Reference: (النبذة الكافية، ص 54)
Allah Almighty says:
[قَدۡ اَنۡزَلَ اللّٰہُ اِلَیۡکُمۡ ذِکۡرًا]،[رَّسُوۡلًا یَّتۡلُوۡا عَلَیۡکُمۡ اٰیٰتِ اللّٰہِ]
"Allah has sent down the Reminder to you, that is, the Messenger, who recites to you Allah’s verses."
Reference: (الطلاق:10-11)
It is established that the Holy Prophet ﷺ is also a reminder (one who advises), and he ﷺ advised through revelation.
The Divine command is: [قُلۡ اِنَّمَاۤ اُنۡذِرُکُمۡ بِالۡوَحۡیِ]
"Say, I only warn you by revelation."
Reference: (الأنبياء:45)
So, the Quran and Hadith are revelation; the Holy Prophet ﷺ advised through revelation. Both the Quran and Hadith are revealed from Allah, both are preserved by Allah Almighty. The Quran is the text, and the Hadith is the explanation; the Quran is the text, and the Hadith is its commentary and elucidation. Their teachings are the same, there is no contradiction or conflict between them, and both are miracles.
Allama Ibn Hazm, may Allah have mercy on him (456 AH), says:
This verse conclusively proves that the Quran and authentic Hadith are in agreement; they are one and the same. There is no contradiction or difference between them. Allah grants understanding to whom He wills and withholds it from whom He wills; besides Him, there is no deity. Just as He grants understanding, insight, and patience to whomever He wills among those who ask, He makes others short-sighted and slow. We ask Allah to grant us understanding through His special grace, so that He may make us comprehend His intention. Ameen! From this discussion, it is also clear that those who cause the Quran to contradict itself, or authentic Hadith to contradict itself, or authentic Hadith to contradict the Quran, are on a false path.
Reference: (الإحكام في أصول الأحكام: 100/1)
[4] [اِنَّ عَلَیۡنَا جَمۡعَہٗ وَ قُرۡاٰنَہٗ]،[فَاِذَا قَرَاۡنٰہُ فَاتَّبِعۡ قُرۡاٰنَہٗ]،[ثُمَّ اِنَّ عَلَیۡنَا بَیَانَہٗ]
"Indeed, it is upon Us to collect it and to recite it. So when We recite it, then follow its recitation. Then upon Us is its clarification."
Reference: (Al-Qiyamah:17-19)
This verse is clear evidence that Hadith is revealed; Hadith is the explanation of the Quran, the responsibility of which Allah Almighty Himself has taken, and which will be fulfilled through the Hadith of the Noble Prophet ﷺ.
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) says:
[أن نبينه على لسانك]
"We will explain it through your speech."
Reference: (Sahih al-Bukhari: 4928, Sahih Muslim: 448)
Allama Ibn Hazm (may Allah have mercy on him) (456 AH) writes:
أخبر تعالى أن بيان القرآن عليه عز وجل وإذا كان عليه فبيانه من عنده تعالى والوحي كله متلوه وغير متلوه فهو من عند الله عز وجل.
"Allah Almighty has informed that the explanation of the Quran is upon Allah, and when the explanation of the Quran is upon Allah, then it must be from Allah Almighty. Therefore, all revelation, whether recited or not recited, is from Allah, the Exalted."
Reference: (Al-Ihkam fi Usool al-Ahkam: 82/1)
[5] [وَ اَنۡزَلۡنَاۤ اِلَیۡکَ الذِّکۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡہِمۡ وَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ]
"We have sent down to you the Reminder so that you may explain to the people what has been sent down to them, and that they may reflect."
Reference: (An-Nahl:44)
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (728 AH) says:
يجب أن يعلم أن النبي صلى الله عليه وسلم بين لأصحابه معاني القرآن كما بين لهم ألفاظه فقوله تعالى: ،،لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡہِمۡ،، يَتَنَاوَلُ هَذَا وَهَذَا.
"It is obligatory to know that the Noble Prophet ﷺ explained the meanings of the Quran to his companions, just as he explained the words of the Quran. Thus, the Divine statement: ،،لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡہِمۡ،، 'so that you may explain to the people the revelation.' This includes both the words and meanings of the Quran."
Reference: (Majmoo' al-Fatawa: 331/13)
Imam Muhammad bin Jarir al-Tabari (may Allah have mercy on him) says:
قد تبين ببيان الله جل ذكره، أن مما أنزل الله من القرآن، على نبيه صلى الله عليه وسلم، ما لا يوصل إلى علم تأويله، إلا ببيان الرسول صلى الله عليه وسلم.
"From Allah's statement, it becomes clear that there are some things in the Quran whose true understanding is not possible without the explanation of the Messenger of Allah ﷺ."
Reference: (Tafsir al-Tabari: 68/1)
❀ It is proven that the explanation of the Quran was the responsibility of the Holy Prophet ﷺ, which he fulfilled completely and properly. That explanation is indeed the Hadith, meaning the explanation of the revelation was through revelation and under Allah's protection. If Hadiths are not part of the religion, then where is the explanation of the Quran? The explanation of the Quran was included in the duties assigned to the Holy Prophet ﷺ. If your Hadith is not preserved, then where is the explanation of the Quran? The Hadiths of the Holy Prophet ﷺ are authoritative; only then does the explanation of the Quran stand. If Hadith is not accepted, then what will be the meaning of ،،وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ،،?
Allah's command is:
[وَ مَاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡکِتٰبَ اِلَّا لِتُبَیِّنَ لَہُمُ الَّذِی اخۡتَلَفُوۡا فِیۡہِ]
"We have sent down the Book to you only that you may make clear to them those things in which they differ."
Reference: (An-Nahl:64)
If the interpretation of the Quran is not resolved by the Messenger of Allah ﷺ, then who will? If people are left to themselves, will they not become confused in interpretation?
The Divine Command is:
[وَ نَزَّلۡنَا عَلَیۡکَ الۡکِتٰبَ تِبۡیَانًا لِّکُلِّ شَیۡءٍ] "We have sent down to you the Book, explaining all things."
Reference: (An-Nahl:89)
Also He said:
[مَا فَرَّطۡنَا فِی الۡکِتٰبِ مِنۡ شَیۡءٍ] "We have left out nothing in the Book."
Reference: (Al-An'am:38)
Also He said:
[وَّ ہُوَ الَّذِیۡۤ اَنۡزَلَ اِلَیۡکُمُ الۡکِتٰبَ مُفَصَّلًا ؕ] "He has sent down to you the Book, explained in detail."
Reference: (Al-An'am:114)
In these verses, 'the Book' refers to the Quran and Hadith, because the Book implies the binding indication of Hadith; Hadith is the explanation of the Quran. The Quran is concise, and its details are explained by Hadith.
Allah Almighty's command is:
[وَ اَحَلَّ اللّٰہُ الۡبَیۡعَ وَ حَرَّمَ الرِّبٰوا ؕ] "Allah has permitted trade and forbidden usury."
Reference: (Al-Baqarah:275)
❀ The Quran has declared usury forbidden, but it has not explained what usury is or how many types and kinds it has. That is explained by the Hadith. Also, the command of Allah Almighty supports this:
[وَ مَاۤ اٰتٰىکُمُ الرَّسُوۡلُ فَخُذُوۡہُ ٭ وَ مَا نَہٰىکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ]
"Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe in punishment."
Reference: (Al-Hashr:7)
This verse does not mention the Quran but refers to the Hadith of the Messenger, indicating that Hadith is a source of religious evidence like the Quran.
Imam Abdul Rahman ibn Abi Hatim (may Allah have mercy on him) (327 AH) says:
Allah the Generous sent the Messenger of Allah ﷺ as a messenger to all mankind. A book was revealed to you, in which everything is explained, and you ﷺ have been made the one to clarify it. The divine command is: ،،وَ اَنۡزَلۡنَاۤ اِلَیۡکَ الذِّکۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡہِمۡ،، "We have sent down the reminder to you so that you may explain to the people what has been revealed to them from Allah." Allah's command is: ،،وَ مَاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡکِتٰبَ اِلَّا لِتُبَیِّنَ لَہُمُ الَّذِی اخۡتَلَفُوۡا فِیۡہِ،، "We have sent down the Book to you only so that you may make clear to the people what they differ about." The Messenger of Allah ﷺ is the one who explains Allah's command. You ﷺ have explained the meanings of the Book in which people are addressed. Allah has intended this, and likewise, you have explained the meanings of the Quran, the obligations and duties of the Shariah, the recommended acts, etiquettes, rulings, and Sunnahs. Similarly, you have given rulings and explained the effects. The Messenger of Allah ﷺ stayed in Mecca and Medina for twenty-three years. You kept teaching people the principles of religion, informing them of the duties and Sunnahs of the religion, imparting knowledge of what is forbidden and permissible, and with words and actions, you made the path of truth clear to the people. Days passed until the Noble Prophet ﷺ returned to Allah, upon whom be the best blessings and peace. You established Allah's proof by conveying the truth to creation. You explained the clear and ambiguous verses of the Quran, as well as its specific and general, abrogating and abrogated verses. Likewise, you warned and gave glad tidings. The divine command is: [رُسُلًا مُّبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ] "Our Messenger warns of punishment and gives glad tidings of Paradise, so that after the messengers, people have no argument against Allah."
Reference: (Al-Jarh wa al-Ta'dil: 1/1-2)
Allama Ibn Hazm, may Allah have mercy on him (456 AH), says:
"In this verse, there is a clear statement and text that Allah has revealed mention to the Messenger of Allah ﷺ so that he may explain to the people. Explanation occurs through speech; when the Messenger of Allah ﷺ recited the Quran, it was as if he was explaining. Then, if it was ambiguous, whose words did not convey the meaning clearly, at that time he would explain it with revelation, whether that revelation was recited or not, as Allah's command is: [فَاِذَا قَرَاۡنٰہُ فَاتَّبِعۡ قُرۡاٰنَہٗ]،[ثُمَّ اِنَّ عَلَیۡنَا بَیَانَہٗ] 'When We recite it, then follow its recitation; then it is upon Us to explain it.' So Allah Almighty has informed that the explanation of the Quran is upon Him. When the explanation of the Quran is upon Allah, then the explanation of the Messenger of Allah ﷺ is from Allah, so all of the revelation, whether recited or not, is from Allah."
Reference: (الإحكام في أصول الأحكام: 82/1)
[6] [قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ وَ یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ]،[قُلۡ اَطِیۡعُوا اللّٰہَ وَ الرَّسُوۡلَ ۚ فَاِنۡ تَوَلَّوۡا فَاِنَّ اللّٰہَ لَا یُحِبُّ الۡکٰفِرِیۡنَ]
"O Prophet! Say, if you love Allah, then follow me; Allah will love you and forgive your sins. Allah is Forgiving and Merciful. Say! Obey Allah and the Messenger. If they turn away after that, then indeed Allah does not love the disbelievers."
Reference: (Aal Imran:31-32)
Hafiz Ibn Kathir, may Allah have mercy on him (d. 774 AH), writes:
هذه الآية الكريمة حاكمة على كل من ادعى محبة الله، وليس هو على الطريقة المحمدية فإنه كاذب في دعواه في نفس الأمر، حتى يتبع الشرع المحمدي والدين النبوي في جميع أقواله وأحواله.
"Every person who claims to love Allah but does not follow the way of the Prophet ﷺ, this verse judges that he is lying in his claim until he follows all the sayings and actions of the Prophet ﷺ."
Reference: (Tafsir Ibn Kathir: 32/2)
In this noble verse, the saying of the Messenger of Allah ﷺ فَاتَّبِعُونِي "So follow me" is mentioned; the Prophet ﷺ has commanded his followers to follow him. Following him is, in reality, following Allah Almighty.
The command of Allah Almighty is:
[مَنۡ یُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰہَ] "Whoever obeys the Messenger has certainly obeyed Allah."
Reference: (An-Nisa: 80)
Following the Messenger ﷺ will be following Allah only when his sayings, actions, and conditions are subject to revelation.
The command of Allah Almighty is:
[وَ مَاۤ اَرۡسَلۡنَا مِنۡ رَّسُوۡلٍ اِلَّا لِیُطَاعَ بِاِذۡنِ اللّٰہِ ؕ] "We sent every messenger so that he may be obeyed by Allah's permission."
Reference: (An-Nisa: 64)
Allah has commanded obedience to the Messenger ﷺ; otherwise, this verse would have no meaning. It should also be noted that the Messenger ﷺ himself is commanded to follow the revelation.
The command of Allah Almighty is:
[وَّ اتَّبِعۡ مَا یُوۡحٰۤی اِلَیۡکَ مِنۡ رَّبِّکَ ؕ] "Follow that revelation which has been sent to you from your Lord."
Reference: (Al-Ahzab:2)
Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him, 728 AH) says:
إن قال قائل: فما أحسن طرق التفسير؟ فالجواب: أن أصح الطرق في ذلك أن يفسر القرآن بالقرآن؛ فما أجمل في مكان فإنه قد فسر في موضع آخر وما اختصر من مكان فقد بسط في موضع آخر فإن أعياك ذلك فعليك بالسنة فإنها شارحة للقرآن وموضحة له.
"If someone asks what is the best means of interpreting the Quran? The answer is that the most correct method is to interpret the Quran by the Quran itself, where something is ambiguous in one place, it is explained in another; where it is brief in one place, it is detailed in another. If it is not found in the Quran, then hold firmly to the Sunnah, because the Sunnah is the explainer and clarifier of the Quran."
Reference: (Majmoo' al-Fatawa: 362/13)
[7] [ثُمَّ جَعَلۡنٰکَ عَلٰی شَرِیۡعَۃٍ مِّنَ الۡاَمۡرِ فَاتَّبِعۡہَا وَ لَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ]
"We have sent you with a Shariah, so follow it and do not follow the desires of those who do not know."
Reference: (Al-Jathiyah:18)
The Messenger of Allah ﷺ was the embodiment of revelation. His own statement has been recorded in the Quran:
[اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ؕ] "I only follow the revelation sent to me by Allah."
Reference: (Al-An'am:50)
The believers are also commanded to follow the revelation.
The command of Allah Almighty is:
[اِتَّبِعُوۡا مَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ] "Follow the revelation that has been sent down to you from your Lord."
Reference: (Al-A'raf:3)
From this verse, the interpretation of "follow me" becomes clear; following the Prophet Muhammad ﷺ means following the Quran and Hadith.
The command of Allah Almighty is:
[فَاسۡتَمۡسِکۡ بِالَّذِیۡۤ اُوۡحِیَ اِلَیۡکَ ۚ اِنَّکَ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ]
"Hold firmly to what has been revealed to you; indeed, you are on the straight path."
Reference: (Az-Zukhruf:43)
The divine command is:
[وَ اِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ] "Indeed, you guide to the straight path."
Reference: (Ash-Shura:52)
It is established that Hadith is the straight path and the way of guidance; these are the instructions of the Messenger of Allah ﷺ and the explanation of the Quran, thus making it possible to act upon the Quran.
[8] [یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّ اَحۡسَنُ تَاۡوِیۡلًا]
"O you who have believed! Obey Allah and the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is best and best in result."
Reference: (An-Nisa:59)
Allama Shawkani, may Allah have mercy on him (1250 AH), says:
معنى الرد إلى الله سبحانه الرد إلى كتابه، ومعنى الرد إلى رسوله صلى الله عليه وسلم الرد إلى سنته بعد وفاته، وهذا مما لا خلاف فيه بين جميع المسلمين.
"Turning towards Allah means turning towards the Quran. Turning towards the Messenger of Allah ﷺ means, after his death, turning towards his Sunnah. There is no disagreement among all Muslims regarding this."
Reference: (Sharh al-Sudur bi-Tahreem Raf' al-Quboor, p. 3)
❀ Obedience to Allah and His Messenger is obligatory; Allah has commanded obedience to the Noble Messenger ﷺ along with His own obedience and has specifically warned against opposing the Messenger.
Allah Almighty's command is:
[وَ اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ احۡذَرُوۡا ۚ فَاِنۡ تَوَلَّیۡتُمۡ فَاعۡلَمُوۡۤا اَنَّمَا عَلٰی رَسُوۡلِنَا الۡبَلٰغُ الۡمُبِیۡنُ]
"Obey Allah and the Messenger and turn back [from sin]; but if you turn back, then know that upon Our Messenger is only [the duty of] clear notification."
Reference: (Al-Ma'idah:92)
❀ This noble verse refutes those who do not consider obedience to the Holy Prophet ﷺ as a matter of Shariah. They say that obeying a Muslim ruler is obligatory because the Messenger of Allah ﷺ was also a ruler, so obedience to him is obligatory as a ruler, but obedience to him as a Messenger is not commanded.
❀ There are many flaws in this reasoning, for example, it undermines the eloquence of the Quran. Why would the Quran say something so ambiguous, which has no connection with the context? And why did Allah Almighty not clearly say: obey him as a ruler, obey other rulers after him, but do not obey him? Allah has even made obedience to other rulers conditional upon obedience to him.
❀ This reasoning also contradicts the principles of intellect and transmission. For example, if someone is told to respect a scholar, it does not mean respect him because he wears a cap, but it means respect him because he has knowledge. Similarly, if it is said that a polytheist will not enter Paradise, it does not mean that a polytheist who gives water to pilgrims will go to Hell, but it means he associates partners with Allah, so he will go to Hell. Likewise, when it is said to obey the Messenger, no other meaning is possible except that he was given prophethood, so obey him in his prophethood.
The command of Allah Almighty is:
[لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَ الۡیَوۡمَ الۡاٰخِرَ وَ ذَکَرَ اللّٰہَ کَثِیۡرًا]
’’Indeed in the Messenger of Allah you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.‘‘
Reference: (Al-Ahzab:21)
Here it is mentioned to preserve the example of the Messenger of Allah ﷺ until the Day of Judgment. If obedience to you was only as a ruler, then your example would have ended with your death.
Also, obedience to you ﷺ has been made a condition of faith.
The command of Allah Almighty is:
[فَلَا وَ رَبِّکَ لَا یُؤۡمِنُوۡنَ حَتّٰی یُحَکِّمُوۡکَ فِیۡمَا شَجَرَ بَیۡنَہُمۡ ثُمَّ لَا یَجِدُوۡا فِیۡۤ اَنۡفُسِہِمۡ حَرَجًا مِّمَّا قَضَیۡتَ وَ یُسَلِّمُوۡا تَسۡلِیۡمًا]
’’(O Prophet!) By your Lord, they will never become believers until they make you (their) judge in all disputes between them and feel in their hearts no resistance to your decisions, but accept them with full submission.‘‘
Reference: (An-Nisa:65)
Allah Almighty swears by saying that without accepting the Messenger of Allah ﷺ as a judge in their disputes, they do not have faith. So if you were made a ruler, then following the decisions of every ruler would be necessary for faith.
The command of Allah Almighty is:
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ لَا تُبۡطِلُوۡۤا اَعۡمَالَکُمۡ]
"O you who believe! Obey Allah and the Messenger and do not invalidate your deeds."
Reference: (Muhammad:33)
Allah Almighty has commanded obedience to Himself and His Messenger, and also informed that opposing Allah and His Messenger causes deeds to be ruined; opposing the ruler does not cause deeds to be ruined.
The statement of Allah Almighty is:
[قُلۡ یٰۤاَیُّہَا النَّاسُ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ جَمِیۡعَۨا]
"(O Prophet!) Say, 'I am the Messenger of Allah to all of you.'"
Reference: (Al-A'raf:158)
Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), writes:
يقول تعالى لنبيه ورسوله محمد صلى الله عليه وسلم: قل يا محمد: يا أيها الناس، وهذا خطاب للأحمر والأسود، والعربي والعجمي، إني رسول الله إليكم جميعا، أي جميعكم، وهذا من شرفه وعظمته أنه خاتم النبيين، وأنه مبعوث إلى الناس كافة.
"Allah Almighty says to His Prophet and Messenger Muhammad ﷺ: Muhammad (ﷺ)! Say, O people! I have come to you all as the Messenger of Allah. This address is for the red and the black, the Arab and the non-Arab alike. It is your ﷺ honor and greatness that you are the Seal of the Prophets and have been sent to all people."
Reference: (Tafsir Ibn Kathir: 489/3)
The prophethood of the Messenger of Allah ﷺ has been preserved until the Day of Judgment; therefore, obedience to you ﷺ is obligatory because you ﷺ have been sent as a Messenger to all mankind.
The command of Allah Almighty is:
[وَ مَا کَانَ لِمُؤۡمِنٍ وَّ لَا مُؤۡمِنَۃٍ اِذَا قَضَی اللّٰہُ وَ رَسُوۡلُہٗۤ اَمۡرًا اَنۡ یَّکُوۡنَ لَہُمُ الۡخِیَرَۃُ مِنۡ اَمۡرِہِمۡ ؕ وَ مَنۡ یَّعۡصِ اللّٰہَ وَ رَسُوۡلَہٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِیۡنًا]
"It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error."
Reference: (Al-Ahzab:36)
Two points are noteworthy here: the motto of the believers is to follow the Quran and Sunnah; they do not resolve to oppose the commands of Allah and His Messenger. Secondly, whoever disobeys Allah and His Messenger is clearly in error. This is only possible when obedience to the Messenger ﷺ is in his capacity as a Messenger; only then will opposing him be called misguidance. These verses also refute the notion that obedience to the Prophet ﷺ was only obligatory on the Companions; this is an unfounded theory.
[9] [وَ مَا کَانَ لِبَشَرٍ اَنۡ یُّکَلِّمَہُ اللّٰہُ اِلَّا وَحۡیًا اَوۡ مِنۡ وَّرَآیِٔ حِجَابٍ اَوۡ یُرۡسِلَ رَسُوۡلًا فَیُوۡحِیَ بِاِذۡنِہٖ مَا یَشَآءُ ؕ]
"It is not for any human being that Allah should speak to him except by revelation or from behind a veil, or that He sends a messenger (angel) to reveal by His permission whatever He wills."
Reference: (Ash-Shura:51)
This noble verse is conclusive evidence that Hadith is revelation. It mentions three types of revelation: sending a messenger, Gabriel bringing revelation, which is common in both the Quran and Hadith.
The command of the Almighty Allah is:
[فَاِنَّہٗ نَزَّلَہٗ عَلٰی قَلۡبِکَ بِاِذۡنِ اللّٰہِ] "This (Gabriel) has revealed it to your heart by Allah's command."
Reference: (Al-Baqarah:97)
It is understood that there is revelation besides the Quran, and that is Hadith. As the term "continuous revelation" is mentioned to prove that non-recited revelation, i.e., Hadith, is also revelation. One fourth form of non-recited or hidden revelation is that the dreams of the Prophets are revelation, as in the case of Ibrahim (peace be upon him):
[قَالَ یٰبُنَیَّ اِنِّیۡۤ اَرٰی فِی الۡمَنَامِ اَنِّیۡۤ اَذۡبَحُکَ] "(Ibrahim (peace be upon him) said
O my son! Indeed, I have seen in a dream that I am slaughtering you."
Reference: (As-Saffat:102)
When the dreams of the Prophets are revelation, then their speech regarding Shariah is certainly revelation.
[10] [ وَ مَا جَعَلۡنَا الۡقِبۡلَۃَ الَّتِیۡ کُنۡتَ عَلَیۡہَاۤ اِلَّا لِنَعۡلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ عَلٰی عَقِبَیۡہِ ؕ]
"You were on the side of the Qiblah, We appointed it only so that We might know who follows the Messenger and who turns on his heels."
Reference: (Al-Baqarah:143)
Allah Almighty made Bayt al-Maqdis the Qiblah, which is not mentioned in the Quran; it was in the form of non-recited revelation, i.e., Hadith. It is also established that Hadith distinguishes between the believer and the hypocrite.
Hadith tells who is obedient and submissive to the Prophet Muhammad ﷺ and who opposes him; who bows in submission before Hadith and who, upon hearing Hadith, turns on his heels.
If Allah Almighty had wished, He could have revealed all the sayings of the Prophet Muhammad ﷺ in the Quran, but that did not happen. Since the time of prayer, ablution has existed, but its proof was given later in Surah Al-Ma'idah after the migration, etc.
Allah Almighty did not reveal all the sayings of the Prophet Muhammad ﷺ in the Quran so that the hypocrites could be identified.
[11] [عَلِمَ اللّٰہُ اَنَّکُمۡ کُنۡتُمۡ تَخۡتَانُوۡنَ اَنۡفُسَکُمۡ]
"Allah knows that indeed you are betraying yourselves."
Reference: (Al-Baqarah:187)
Intercourse with wives during the nights of Ramadan was called betrayal by the Quran, whereas before that it was not prohibited, but later permission was given, because this issue was of non-recited revelation, whose opposition was called betrayal.
[12] [اِنَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ لِتَحۡکُمَ بَیۡنَ النَّاسِ بِمَاۤ اَرٰىکَ اللّٰہُ ؕ وَ لَا تَکُنۡ لِّلۡخَآئِنِیۡنَ خَصِیۡمًا]
"We have sent down to you the Book in truth so that you may judge between the people by that which Allah has shown you. And do not be an advocate for the deceitful."
Reference: (An-Nisa:105)
،،بِمَا أَرَاكَ اللَّهُ،، refers to knowledge, meaning the knowledge Allah has given you. Both the Quran and Hadith are knowledge from Allah, revealed to you in the form of revelation.
The command of Allah Almighty is:
[وَ اَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَ الۡحِکۡمَۃَ وَ عَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ؕ وَ کَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا]
"Allah has sent down the Book and wisdom to you and has taught you what you did not know. A great favor from Allah has been upon you."
Reference: (An-Nisa:113)
All the knowledge of the Messenger of Allah ﷺ was from Allah.
Also, the command of Allah Almighty is:
[وَ اَنِ احۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَ لَا تَتَّبِعۡ اَہۡوَآءَہُمۡ وَ احۡذَرۡہُمۡ اَنۡ یَّفۡتِنُوۡکَ عَنۡۢ بَعۡضِ مَاۤ اَنۡزَلَ اللّٰہُ اِلَیۡکَ ؕ فَاِنۡ تَوَلَّوۡا فَاعۡلَمۡ اَنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّصِیۡبَہُمۡ بِبَعۡضِ ذُنُوۡبِہِمۡ ؕ وَ اِنَّ کَثِیۡرًا مِّنَ النَّاسِ لَفٰسِقُوۡنَ]
"Judge between them by what Allah has revealed and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you. But if they turn away, then know that Allah intends to punish them for some of their sins. Indeed, many among the people are defiantly disobedient."
Reference: (Al-Ma'idah:49)
[13]
In the Holy Quran, first, the sayings of the previous Prophets were mentioned, whose belief was obligatory upon their followers. If they did not believe, then divine punishment was sent upon them.
