Basic Function of Nabuwwah

                                

We have already seen in the article  https://secondriseofislam.blogspot.com/2016/12/nabuwwat-and-its-functions-in-light-of.html and many other articles that there is difference between Nabuwwah and Resalah. Wahi is revealed to a Rasool ﷺ in the form of Kalamullah i.e. a Book (e.g. Quran), and to a Nabi ﷺ in the form of interpretation of the Book revealed to a Rasool ﷺ. If a prophet is Rasool ﷺ and Nabi ﷺ combined, he receives Kalamullah (the Book) as a Rasool ﷺ, and, as a Nabi ﷺ, interpretation of such Book in the form Hadith. Kalamullah is revealed to a Rasool ﷺ in the form of Allah’s Words (i.e. a Book) whereas a Nabi ﷺ receives interpretation of the Book  in the form of  Allah’s Ideas converted/ translated into words by the Nabi ﷺ himself or by Gabriel a.s. In other words,  the basic function of Nabuwwah/ Nabi ﷺ is to interpret Kalamullah i.e. revealed  Book (e.g. Quran), and this function is performed by Nabi ﷺ under Wahi that is called ‘Wahi e Khafi’. Hadith is outcome of ‘Wahi e Khafi’.  In other words,   believing in Nabuwwah is to believe in  functions of Nabuwwah; Hadith is function/content of Nabuwwah. Believing in Nabuwwah is actually believing in Hadith; denying Hadith, as a function/contents of Nabuwwah, is denying Nabuwwah.   The followers of a Nabi ﷺ are bound to understand Kalamullah/ the Book revealed as it has been interpreted by the Nabi ﷺ. That is why a Nabi’s interpretations of the revealed Book  are part of Deen.  In other words, believing in Nabuwwah means Hadith is part of Deen, and such a belief is part of Eman/Faith.   However process of ascertaining whether or not a particular hadith is rightly attributed to our Nabi ﷺ is NOT part of Deen/Eman. But  belief  in Nabuwwah of our Nabi ﷺ requires us to believe  whatever is the hadith/interpretation of Quran made by our Nabi ﷺ is part of Deen/ Eman. It means denying status of Hadith as interpretation of Quran, and as part of Deen, is denying Nabuwwah of our Nabi ﷺ.

Quran says:

  ".....So believe in Allah and His Messenger/ Rasool, the unlettered Nabi, who believes in Allah and His words, and follow (wattabiuhu)) him that you may be guided (al-aaraf-158).

This verse also reveals that believing a Nabi ﷺ is something different from believing a Rasool ﷺ, and necessitates it for the people to have belief in both i.e. in Resalah and in Nabuwwah. The words ‘Rasool’ and ‘Nabi’ have been used side by side; that means these are two different words/titles. This verse too makes it compulsory for people to follow the prophet not only as a Rasool ﷺ but also as a Nabi ﷺ. In other words, it is compulsory for the people to follow not only Quran but also Hadith; Quran is contents/ function of Resalah, and Hadith is function/ contents of Nabuwwah.

The function of ‘Nabuwwah’ has also been described in Quran in other places. For instance Quran says:

“With clear arguments and scriptures; and We have revealed to you the Reminder/ ‘zikr’ that you may make clear/ interpret to people what has been revealed to them, and that  they may reflect (al-nahl-44).

This verse states that zikr (Quran) has been revealed to our Rasool ﷺ so that he ﷺ may interpret/explain it to the people. Such interpretation, as mentioned already, is the job/ function of  ‘Nabuwwah’. Similarly Quran says:

“And We have not revealed to you the Book, [ Muhammad ﷺ], except for you to make clear/ interpret to them that wherein they have differed and as guidance and mercy for a people who believe (al-nahl-64).

This verse states that the Book (Quran) has been revealed to our Rasool ﷺ so that he ﷺ may interpret/explain it to the people. Again, it needs not be reiterated that such interpretation is the function of Nabuwwah, and this function is performed through Hadith under Wahi. Allah also ensures that this function of Nabuwwah is performed properly. Quran says:

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

These verses clearly explain it is Allah’s responsibility not only to collect Quran (verse-17) but also to get Quran interpreted (verse-19). It may be appreciated Quranic verses have also been interpreted through Quran; but interpretation mentioned in this verse- 19 is not contained in Quran. A plain reading of these verses (16-19) shows Allah first states He will collect Quran (verse-17) and then He says interpretation of Quran so collected is also upon Him (means He will get collected Quran interpreted). In other words, collection of Quran is contained in Quran, and interpretation of such collected Quran is something different from collected Quran. In short, this interpretation mentioned in verse-19 is not included in Quran. Actually this interpretation mentioned in verse 19 is what has been mentioned in verses al-nahl 44 and 64; this interpretation is done by our Nabi ﷺ through Hadith. Even if it is opined that the interpretation mentioned in verse-19 is contained in Quran, we have to accept that Quranic interpretation is not confined to Quran because in verses mentioned above (al-nahl-44 and 64) our Nabi ﷺ has been entrusted with the job of interpretation of the Quran. It may also be appreciated interpretation done by our Nabi ﷺ is an account of interpretation of whole Quran including the interpretation done by Allah Himself in Quran. In other words, our Nabi’s ﷺ Quranic interpretation is interpretation of  statements and their interpretation contained in Quran. As Allah Himself ensures through verse-19 Quranic interpretation to be done by our Nabi ﷺ, it means our Nabi’s ﷺ interpretation of Quran is also protected. Verse-17 implies that Quran is protected because Allah has taken it on Himself to collect Quran; similarly verse-19 implies that Hadith is also protected because Allah has taken the responsibility to get the Quranic interpretation done through our Nabi ﷺ. We have already seen in article https://secondriseofislam.blogspot.com/search?q=protection+of+Sunnah that not only Quran but also Hadith is protected. Though Hadith may not be protected in words, it is protected in meanings. The meanings/ interpretation of Quran communicated by our Nabi ﷺ are protected and present in the existing body of Ahadith; we need to discover those meanings from the existing body of Ahadith.

It is a wrong view to think that Quranic interpretation existing outside the ambit of Quran is not from Allah. If Quranic interpretation is not present in the form of Quranic Words, it does not mean such interpretation may not be from Allah. For instance, if I say that today is Friday, someone can rightly say I am saying today is not Sunday though I have not said in words that today  is not Sunday.  Similarly the inferences exacted out of Quranic Words can be termed as from Allah though Allah has not described such inferences in His Words; such inferences may be declared from Allah, not in words but in meanings. The inferences may be exacted out of Quranic Words through ‘Ijtihaad’, and Ijtihaad may be correct or incorrect; but it is allowed to exact inferences out of Quranic Words through Ijtihaad. Ijtihaad would have never been allowed, if its conclusions could not be termed as from Allah (not in words but in meanings).