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).

Basic Principles of Methodology of 'Ijtihaad'

                                      

We have seen in articles https://secondriseofislam.blogspot.com/2016/12/nabuwwat-and-its-functions-in-light-of.html that basic function of Nabuwwah/ Nabi ﷺ is to interpret the Book (Quran). In other words, Nabuwwah is a title.  Believing in Nabuwwat is to believe that functions of Nabuwwah 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 (a.s.) in the light of wahi. The followers of respective Nabi (a.s.) 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 NabuwwaH of our Nabi ﷺ 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 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.

In the article https://secondriseofislam.blogspot.com/2017/09/wahi-islamic-thinking-islam-and-deen.html we have seen  Deen is  way of life; ‘Deen’ encompasses all  what we are permitted to do, and what we are prohibited to do, in short all  what we have to face in our lives is covered by Deen. Allah has created us for His ‘ibadah’; it means a person can/ is to perform ‘ibadah’ in each and every moment of his life and it is possible only if we can live each and every moment of our lives according to Deen (the people who think every matter to be faced by human being is not a matter of Deen, they in fact are suggesting that Allah has created human being partially for His 'ibadah' and partially for 'ibadah' of something else). Obviously wahi i.e. Quran and Hadith does not describe in written words what we are permitted or prohibited to do in each and every event of life. Therefore, ‘wahi’ has allowed to adopt ‘Ijtihad’ as a tool to transform ‘wahi’/ Quran and Hadith into a Deen which provides us the guidance as to what is permitted or prohibited in each and every event of life.

In the article https://secondriseofislam.blogspot.com/2018/05/difference-between-shariah-wahi-deen.html we have seen that ‘wahi’ which is compulsory to be accepted/complied with by the people is always a ‘wahi’ which involves/carries ’shariah’; a ‘wahi’ not involving/carrying ‘shariah’ is not to be accepted/complied with compulsorily by the people. In other words, prophetic ‘wahi’ always involves/carries ‘shariah’ because a Nabi/Rasool is essentially to be followed; and non-prophetic ‘wahi’ is what does not involve/carry ‘shariah’. In other words, Shariah is what is compulsorily to be complied with by the people till Qiyamah. No Shariah’s provision is changeable or replaceable with any man-made provision. Shariah is second name of prophetic wahi. In other words, Shariah is what is contained in Quran and Hadith.

Shariah is Quran and Hadith and Ijtihaad is application of Shariah principles and their implications, to a situation not provided in Shariah. Deen is combination of Shariah and Ijtihaad.

In the article https://secondriseofislam.blogspot.com/2016/10/itbaa-e-nabi-second-name-of-deen-1.html we have seen that Deen is second name of  Itba,a e Nabi ﷺ.

 There is difference between obeying (ata,at) and following (itba,a). Obeying is related to commandment; whereas ‘Itba,a’/following is related to every act/saying whether commanded or not. Itba,a e Nabi (ﷺ) means we have to follow our Nabi’s (ﷺ) all commandments as well as all sayings and acts which are not in the form of commandments, except such acts which have been specifically prohibited by Allah and Nabi (ﷺ).  It means Itba,a e Nabi (ﷺ)/ following Nabi ﷺ constitutes such a framework which is based on all Quranic verses as well as all sayings and acts of our Nabi (ﷺ).  Because this framework covers all aspects of our Nabi’s (ﷺ) life including political, social, economic, ethical, moral, legal, penal, judicial etc, it means Itba,a e Nabi (ﷺ) includes all collective systems e.g. political, economic, social etc. and all these collective systems are INTEGRAL parts of Itba,a e Nabi (ﷺ). In other words, Itba,a e Nabi (ﷺ)/ following Nabi ﷺ is in fact second name of Deen. 

We have also seen in the same article that ‘Munkareen e Hadith’ raise objection that human needs keep on changing with passage of time so it is not advisable to follow our Nabi (ﷺ) in all times to come because sayings and acts of our Nabi (ﷺ) were meant to meet the needs of his (ﷺ) time. This is a misconception to think that human needs are changeable with time. Actually human needs are the same as were developed at the time when human beings started living a social life. It is the ways and means to meet human needs, which keep on changing with passage of time. Human needs like those related to thirst, hunger, shelter, life, property, honor, recognition, freedom, personal growth, emotional stability, communication, transportation, justice, relationship, and intellectual guidance etc. are a few broad categories of human needs  which are the same as may be found  in the initial period of  human social life. Our Nabi’s (ﷺ) acts and sayings lead us to find out human needs as well as how to meet them. There may be hundreds of Different ways mentioned in 'ahadith' to fulfill the same need. 

 The ways and means described in ahadith to fulfill a need may be of two kinds; Different ways and means, and Contradictory ways and means. Two views/ acts are different views/ acts, if any one of the two may be adopted without negating or accepting the other one. Two views/ acts are contradictory views/ acts, if any one  of the two may NOT be   adopted without negating the other. If our Nabi (ﷺ) adopts two contradictory ways to meet the same need at different places/ times, such ways and means would be taken as time specific or people specific  [for details about difference between contradictory and different, plz see article https://secondriseofislam.blogspot.com/2015/07/khilafah-and-imamah-not-contradictory.html; for concept of time specific and people specific pls see  https://secondriseofislam.blogspot.com/2015/12/enforcement-of-islam-through-muslims.html.  As mentioned earlier, needs are permanent; they cannot be time specific or people specific. Only ways and means to meet a human need may be time specific and people specific, if they happen to be  Contradictory; if ways and means are Different only, they are not time specific or people specific. If ways and means happen to be time specific or people specific, we are not under obligation to follow such ways and means as they are; we are allowed to adopt other ways and means according to our own circumstances. But if ways and means are Different only (not Contradictory) we are under obligation to follow such ways and means. In other words,  the role of sayings and acts of our Nabi (ﷺ) to find out human needs and to find out Different ways and means to fulfill human needs is  unchangeable and permanent role.

As stated already, Ijtihaad is application of Shariah principles and their implications, to a situation not provided in Shariah. In  the light of the foregoing, we may find following basic principles of methodology of ‘Ijtihaad’. The first basic principle of Ijtihaad is that we must follow our Nabi ﷺ through Quran and Hadith- in other words, principles contained in Shariah (Quran and Hadith) are to be applied through Ijtihaad. These principles contained in Quran and Hadith are either in the form of acts or statements. Secondly, if any ways and means (acts or statements) mentioned in Hadith to meet any human need happen to be contradictory (time specific or people specific), we can adopt through Ijtihaad any other principle of Shariah as a way and mean to meet with the same need. Thirdly, if any ways and means (acts and statements) mentioned in Hadith to fulfil any human need are ‘Different’ only (not contradictory)- if ways and means are not time and people specific- we can adopt any one of such Different ways and means. Fourthly, if any way and mean (act or statement) mentioned in Hadith to meet with any need does not remain effective, or cannot be applied due to any reason, or cannot be applied effectively and efficiently, we can apply any other way and mean contained in Shariah principles and their implications. Fifthly, any provision of Shariah cannot be replaced or modified with any man- made provision (man-made provision is that which is not included in the Shariah principles and their implications); one Shariah principle (act or statement) can be replaced with another Shariah principle ONLY.