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).

Nabuwwat and its Functions, in the light of Basic Islamic Beliefs (1)

Since the beginning of twentieth century, some people are distorting  the basic Beliefs/ ‘Aqaid’ of Muslims because, without distorting those basic Beliefs, such people cannot implant their false religious views in the people’s minds. The distortions made in the basic Beliefs of Muslims by groups like Ghamdi cult, and Ahl e Quran cult are important in this regard. Similarly a non-Muslim group called Qadyanis are trying to distort basic Islamic Beliefs. Let us have a look into distortions made by these groups and how to re-affirm those basic Beliefs/ ‘Aqaid’. Our discussion would be confined to two basic Islamic Beliefs i.e. Quran and Hadith.

Regarding the basic beliefs, Quran says:

 “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray” (al-nisaa-136).
 " .....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).

In  above given verses, basic Muslims’ Beliefs are: to believe in Allah; His angels; His Books; His Messengers (and Nabi) and the Last Day of Judgment. It may be appreciated all these five basic beliefs are exclusive of each other; we have to believe in each of these basic beliefs separately. We have to believe in Allah’s messengers/ 'Rusul' (and Nabis) and His Books separately. It means believing in Book does not automatically mean we believe in messenger/ 'Rassool' as well, and believing in messenger does not automatically mean we believe in the revealed Book as well. In other words, the requirements of believing in Quran are different from the requirements of believing in resalat/nabuwwat of our nabi s.a.w.w.

Before looking into what is nature of distortions above mentioned groups have made in basic Islamic beliefs i.e. Quran and Hadith, it is pertinent to have a look into nature of titles of ‘resalat’ and ‘nabuwwat’.   

We have seen in the article  https://secondriseofislam.blogspot.com/2011/09/wahi-and-intuition.html

  And https://secondriseofislam.blogspot.com/2011/10/difference-between-resalat-and-nabuwwat.html and  https://secondriseofislam.blogspot.com/2012/04/titles-of-nabuwwat-and-resalat.html and     https://secondriseofislam.blogspot.com/2013/02/types-of-wahi-and-sunnah.html

     “Wahi to a Rasool is sent in the form of Allah’s Words i.e. Book; such wahi is initiated through Gabriel (a.s). Wahi is also sent to a rasool without Gabriel; such wahi is sent in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is always initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself. A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book revealed to a nabi is not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabriel or by Nabi himself (al-Imran-81). This principle of nature of wahi is true in case of prophets which are ‘nabis’ only. But in case of prophets which are rasool and nabi combined (like our nabi s.a.w.w is rasool and nabi combined) such prophets/nabis are sent wahi relating to whole Book instead of  relating to only a portion of Book. In other words, a prophet, who is rasool and nabi combined, is given a Book i.e. Allah’s Words and interpretation of that Book in the form of ahadith”. 

In other words, Nabuwwat is a title.  Believing in nabuwwat is to believe that functions of nabuwwat are part of Deen. The basic function of nabuwwat is always to interpret Kalam ullah i.e. revealed Book.  This interpretation of Kalamullah is done by the respective nabi in the light of wahi. The followers of respective nabi are bound to understand Kalamullah/Book as it has been interpreted by the nabi (a.s). That is why a nabi’s interpretations of a revealed Book  are part of Deen; these interpretations are made in the form of ahadith. In other words, believing in nabuwwat of our nabi s.a.w.w means ahadith are 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 s.a.w.w is NOT part of Deen/Eman. But  belief  in nabuwwat of our nabi s.a.w.w requires us to believe -after going through process of ascertainment that the hadith is rightly attributed to our nabi s.a.w.w-  whatever is the hadith/interpretation of Quran made by our nabi s.a.w.w is part of Deen/ Eman.

As mentioned earlier, the requirements of believing in Quran and in nabuwwat are different. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w who is the last nabi s.a.w.w.,  and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of ‘nabuwwat’ to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’. There are so many proofs of existence of wahi e khafi, and such proofs may also be found in Quran; we have already seen about  existence and protection of wahi e khafi/ hadith (sunnah) on the basis of Quran in the articles like https://secondriseofislam.blogspot.com/2014/11/protection-of-sunnah.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnah-essentiality-of-sunnah_26.html ; https://secondriseofislam.blogspot.com/2014/03/hujjiat-e-sunnahessentiality-of-sunnah-2.html.

Sura al-qiyamah also states about the fact that our nabi s.a.w.w has been revealed not only Quran but also meanings of Quran.

 “Do not move [Muhammad s.a.w.w] 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 thereof” (19). (al-Qiyamah).

These verses of al-qiyamah clearly state that it is Allah’s responsibility not only to collect Quranic verses (verse-17) but also to explain /interpret the Words of Quran; this interpretation/meanings of Words of Quran are called ahadith.

Similarly Quran says:
 
"But only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever" (al-Jin-23).

This verse mentioned above also clearly differentiates between Quran and Hadith. Reading with the previous verse i.e. al-Jin-22, this verse no.23 states that our Nabi s.a.w.w. abides by only two things: first notification from Allah and secondly Allah's messages. Obviously Allah's messages are Quranic wahi i.e. Quran, and notifications from Allah are non-Quranic wahi i.e. Hadith.
  It may be appreciated that a Rasool/ messenger receives two kinds of non-Book (e.g. non-Quranic) wahi. When Rasool is only a Rasool, he receives  non-Book wahi without mediation of Gabriel (a.s); such wahi is not interpretation of the Book the Rasool has received (such wahi is sunnah of that rasool). When a Rasool is Rasool and Nabi combined, he receives non-Book wahi in the form of interpretation of the Book which has been revealed to him. In other words, in case of a prophet who is Nabi and Rasool combined (e.g. our Nabi s.a.w.w.) there are only two kinds of wahi i.e. Book wahi i.e. Words of Allah and non-Book wahi which is interpretation of the Book revealed and is basis of acts/sayings of the prophet. It means there is no separate wahi for sunnah/acts in case of a prophet who is Nabi and Rasool combined; sunnah/acts and sayings of such prophet are outcome of the same wahi i.e. non-Book wahi which is interpretation of the Book revealed; in case of our Nabi s.a.w.w. such wahi is the basis of ahadith which include both sayings and actions/sunnah of our Nabi/ Rasool s.aw.w.  

In the nutshell, the basic Islamic Beliefs regarding Quran and nabuwwat/resalat are that requirements of believing in Quran are different from the requirements of believing in nabuwwat/resalat. The basic requirement of believing in Quran is that we must believe Quran is Allah’s Words, revealed to our Nabi/rasool s.a.w.w. through Gabriel and these Words of Quran are meant for complete guidance for humanity till Qiyamah. The basic requirement of believing in our nabi’s s.a.w.w  ‘nabuwwat’ is that interpretation/meanings of Quran have been revealed to our Nabi s.a.w.w through Gabriel and we must understand Quran on the basis of interpretation done by our Nabi s.a.w.w because it is the basic function of nabuwwat to interpret the revealed Book. The wahi in the light of which our nabi s.a.w.w used to interpret Quran is called ‘wahi e khafi’; ahadith are outcome of ‘wahi e khafi’.It may be noted that ahadith are not Nabuwwah; they are function of Nabuwwah. To believe in Nabuwwah is to believe that functions of Nabuwwah are based on wahi and as such are part of Deen. In other words, to believe in Nabuwwah means ahadith are wahi and are part of Deen. To believe that Hadith is not part of Deen means disbelief in Nabuwwah.

The groups like Ghamdi cult and Ahle Quran cult, and non-Muslims like Qadyanis are distorting the basic Islamic Beliefs particularly regarding Quran and hadith (sunnah) [continued].  

Basic Principles of Understanding of Quran

           

The basic principles of understanding of Quran are that Quran may be understood primarily through Quran, through internal source of intellect, or through external source of Sunnah; no external source other than Sunnah may add something to the idea contained in the apparent Quranic words. All external sources other than Sunnah can explain the Quranic meanings, if such external sources lead to such meanings which are in consonance with Quran and Sunnah. The meanings exacted through internal source i.e. intellect also must be in conformity with Quran and Sunnah. 

The first basic source to understand Quran is Quran itself. Quran is a Divine Book; it is words of Allah. One of the most amazing quality of Quran is that its words are protected in their meanings by the other Quranic words. Such protection is provided by repeating the ideas contained in the verses in various manners. Quran says:

“……..See how We repeat the verses (in various ways) so that they may understand” (al-anaam-65).

One of the principles of understanding of Quran is to exact from a Quranic word such meanings which are in consonance with the meanings of other Quranic words/ verses; no such meanings are to be adopted which are contradictory to other verses/ words.

Quran is a Book consisting of Allah’s words; as such its meanings are multi-layered. One word/ verse may have more than one meanings; and all such meanings may be adopted, if they are not contradictory to one another and are in consonance with relevant sahih hadith (if available).

Every verse has basically two types of meanings; first that is independent of other verses, and the second that is linked with meanings of other verses. The independent meaning and the linked up meanings should not be contradictory to each other; though these two types of meanings of a verse may be different from each other.

Two different words seemingly having same meanings do not have exactly the same meanings, particularly when both such words have been used in the same verse; such different words-apparently having same meanings- shall be different in some aspects of their meanings.

Every ‘raku’ has a main theme which is different in all or some aspects of the theme described in the preceding or succeeding ‘raku’.

The relevant noun of a pronoun, if not found in the same verse, should be found, at the first option, in the preceding verses; if relevant noun is not found in this way, then as a second option, relevant noun may be found in the succeeding verses (it does not mean noun for every pronoun has been mentioned  in Quran).

First priority should be given to literal meanings of the words; if literal meaning does not make any sense, only then idiomatic/metaphorical meaning may be adopted, if such idiomatic meaning is not contradictory to other Quranic words/verses.

The second basic source to understand Quran is the Sunnah which is an external source to understand Quran. This source itself being a form of   ‘wahi’ can add to the idea contained in the apparent  Quranic words.

We have already seen in the articles ‘Protection of Sunnah’ ;  ‘Types of Wahi and Sunnah’ and some other articles that some Prophets are ‘rasool’ and ‘Nabi’ combined. Such Prophet being ‘rasool’ receives complete Book through Gabriel (a.s) in the form of Allah’s words and being Nabi receives, in respect of the Book he receives, Allah’s ideas/ ‘wahi’ which is translated by Gabriel (e.g. Hadith e Qudsi) or by the Nabi (a.s) himself (e.g. Hadith e Rasool). Such a ‘wahi’ received as a Nabi is called his Sunnah. It has also been seen that the word 'zikr' which Allah has committed to protect includes both the Quran and the Sunnah.

 In the article “ Hujjiat e Sunnah/ Essentiality of Sunnah (2)”, we have also seen  ‘Hujjiat’ of Sunnah/ Essentiality of Sunnah as a “wahi” which is the words of ‘Rasool’. Similarly in the article “Hujjiat e Sunnah/ Essentiality of Sunnah (3)”, we have seen ‘Hujjiat of Sunnah/Essentiality of Sunnah as a ‘wahi’ which is the words of Gabriel (a.s). In other words, the ‘wahi’ which is Sunnah is as much essential to be followed by the people as that ‘wahi’ which is the words of Allah i.e. Quran.

In the article “Concept of Meezan and Essentiality of Sunnah”, we have seen that Sunnah provides for not only legal Islamic systems but also non-legal Islamic systems. In other words, Sunnah, apart from providing legal systems, also provides for cultural and social values, customs, human conduct, professional ethics and business practices etc.; Sunnah provides for principles to shape all spheres of human life.

Sunnah is a primary external source which can explain the apparent meanings of Quranic words. Sunnah must not be contradictory to Quranic words; however Sunnah may add to the idea which has been contained in the apparent Quranic words. No external source other than sunnah can add something to an idea contained in the apparent Quranic words, until and unless such an idea is in conformity with Quran and Sunnah.  It means all external sources like Arabic cultural values, customs, social habits, business and social ethics, and even linguistics- all prevailing in the age of revelation of Quran-  can expain Quranic words only to the extent such external sources lead to such meanings which are in consonance with Quran and Sunnah. No doubt, Quran has been revealed in Arabic language and in Arabic culture, but Quran reflects its own terminology and value systems; Arabic language terminology and cultural values can explain Quranic ideas/ words only to the extent such Arabic language terminology and cultural values are in conformity with terminology and value systems reflected out of Quran and Sunnah. 

The Quran may also be understood through internal source of intellect. Like external sources of understanding of Quran other than Sunnah, intellect also has to be in consonance with Quran and Sunnah; intellect cannot add something to the idea contained in the apparent Quranic words unless it leads to such meanings which are in consonance with Quran and Sunnah. The objective of intellect is to prove divine wisdom, not to contradict it.

We may conclude that Quran and Sunnah are two primary sources to understand Quranic meanings. There is only one external primary  source- i.e. Sunnah  which can add something to the idea contained in apparent Quranic words; all other external sources like linguistics, cultural values, ethics and customs prevailing in the Arab society at the time of revelation of Quran are secondary, and these secondary sources have to be in line with primary sources i.e. Quran and Sunnah. Similarly human intellect also has to be in line with Quran and Sunnah.