Is the Quran fully explained in detail?

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Two Scholars May Allah reward them will answer these claims In’Shaa Allah (God willing). The Quranist (Hadith Rejecters) come with these verses Quran 45:6, 6:38, 6:114-15 and a lot more and say that they don’t need any Hadith. The Quran is complete in itself. In other words the Quran explains every single thing word for word and conclude they don’t need any other source.

Dr. Ahmad Shafaat says the following:

B. And We have sent down unto you (O Prophet) the book explaining (tibyanan) everything and as a guidance, and mercy, and glad tidings for those who have surrendered (to God) (16:89).

Here the words “explaining everything” are said to show that we need no source of guidance other than the Qur’an. Once again we should not abandon the use of `aql (reason) and fikr (reflection) in interpreting any verse, since the Qur’an itself tells us to use these. Now `aql and fikr immediately tell us that we cannot take this verse in an absolute sense. For we would then have to take “everything” literally. But that is obviously impossible, since there are clearly things that the Qur’an does not explain; for example, the rules of Chinese grammar or the way to fix your computer. Thus common sense requires that we qualify “everything” as something like “everything that is relevant to religion, spirituality, and morality”. Reason further requires us to bring another element in the understanding of this verse and that is that many statements in a text have a context both within the text as a whole and in the circumstances in which the statements were made. This is why we find it easier to understand books written in our own time and in the society in which we live than those written in a different time and place: in the former case we know not only the context within the books themselves but also the context provided by external circumstances; whereas in the latter case we know the context within the books but we have much less knowledge of the external context. Now the Qur’an no doubt rises as far above its context as it is possible for a book written in a human language to do, but still it has both types of contexts. Hence the Qur’an explains everything only when its verses are interpreted by taking into account both the context within the book as a whole as well as the context of circumstances, practices, and events that are assumed in those statements. Now this latter context is provided partly by the Hadith.

If the above verse does not support the Qur’an-only position, it also does not fully agree with the traditionalist point of view. For, the verse clearly shows that the Qur’an views itself far more complete and self-sufficient than the traditionalist Muslims are inclined to think. In the light of this verse it is difficult to view Hadith as a second primary or independent source of guidance/law. It can only be regarded as a secondary source. This conclusion will find further support as we proceed with our study, especially in this part and Part II.

1. There is no animal in the earth nor a flying creature with two wings but they form communities like you. We have neglected nothing in the book. Then unto their Lord they will be gathered (6:38)

The words “We have neglected nothing in the book (al-kitab)” are used by the Qur’an-only people to conclude that everything is found in the Qur’an and hence there is no need for the Hadith. But in the Qur’an the book is not always the Qur’an. Sometimes it is a heavenly book where everything that happens or exists is written down. Thus a little later in the same surah it is said: “There is not a grain (buried) in the dark depths of the earth nor anything fresh or dry but is inscribed in a manifest book” (6:59). In other verses we read: “And there is no moving (i.e. living) creature on earth but sustenance thereof is dependent on God. He knows its habitation and its repository. All is in a manifest book (kitab)” (11:6). “And the book (al-kitab) will be displayed and you (O man or Prophet) see the sinful in great terror because of what is in it (the book) and they will say, Woe to us, what a book is this! It leaves nothing small or great, but takes account thereof” (18:6).

But even if we take the words “We have neglected nothing in the book” to refer to the Qur’an, they would have to be understood like the words “the book explaining (tibyanan) everything” in the verse discussed earlier.

1. And We have indeed coined for humanity every kind of similitude (mathal) in this Qur’an that they may reflect (39:27; see also 17:89, 18:54, 30:58).

Again, this statement should be understood in the same way as the statement that the Qur’an explains everything.

1. Shall I seek other than God as judge when it is he who has sent down unto you the book well explained (mufassalan)? … The word of your Lord (O Prophet) reaches perfection in truth and justice. There is none to change his words. He is the hearer, the knower (6:114-115).A book whose revelatory statements (ayat) have been firmly formulated (uhkimat) and then explained (fussilat) by One wise and informed (11:1).

The word mufassal in 6:114-115 is understood by the Qur’an-only sect to mean “fully detailed” and with this understanding they deduce from the passage that the Qur’an is complete and perfect and therefore does not need Sunnah or Hadith in any way. But neither the statement that the Qur’an explains its verses nor the statement that the word of God is perfect in truth and justice can mean that the external context provided by the Hadith is not relevant in understanding, interpreting and applying the book of God.

Thus even the verses most favorable to the Qur’an-only people do not support their contention, or at least do not oblige us to accept their position. But now we show that there are many passages in the Qur’an which clearly do oblige us to conclude the opposite.

To begin with, if it were just a matter of delivering a book, God could have used other ways to achieve this. The book could have fallen from heaven or an angel could have brought it to the people. Or, the Qur’an could have been miraculously written down on tablets of stone or tablets of gold and then carried by someone to the people (as said to be the case with the ten commandments and the Book of Mormons). The unbelievers actually raised such possibilities:

The people of the book ask you that you cause a book to descend from heaven … (4:153)

Had we sent down to you writing upon parchment so that they could feel it with their hands, the unbelievers would have said, This is nothing but mere magic. They say, Why has an angel not been sent down unto him? … (6:8-9, see also17:94-95)

But God did not follow any such mechanical method. Instead he revealed the Qur’an through the heart of the messenger, stressing that a messenger sent to human beings has to be a human being (2:97, 26:194, 42:24). Clearly, then it was not simply a question of delivering a book but the human heart and the person of the messenger also plays an important part in the process of delivery.

There are other verses showing that the Prophet’s involvement in his work as the messenger was much deeper than that of a mere deliveryman. The Qur’an says:

Have We not opened your breast (O Prophet). And lifted from you the burden that was weighing down your back (94:1-3).

From these verses it becomes clear that a great deal happened within the soul of the Prophet before he embarked on his mission. Simply conveying a message as a postman need not have involved such inner back-breaking struggles. (Source: The Sacred Hadith Project By: Dr. Ahmad Shafaat http://www.islamicperspectives.com/HadithProject2.htm)

Further explanations by the Commentators on 6:38

Tafsir Al Jalalyn says:
There is no (mā min: min is extra) animal, that crawls, on the earth and no bird that flies, through the air,  with its wings, but they are communities like to you, in the way that its creation has been ordained, together  with its sustenance and affairs. We have neglected nothing (min shay’: min is extra) in the Book, in the Preserved Tablet (al-lawh al-mahfūz), [nothing] that We have not written; then to their Lord they shall be gathered, and judgement shall be passed upon them….

Yusuf Ali Commentary:
“Animals living on the earth” include those living in the water-fishes, reptiles, crustaceans, insects, as well as four-footed beasts. Life on the wing is separately  mentioned. “Ta’ir,” which is ordinarily translated as “bird,” is anything that flies, including mammals like bats. In our pride we may exclude animals from our purview, but they all live a life, social and individual, like ourselves, and all life is subject to the Plan and Will of Allah. In 6:59 we are told that not a leaf falls but by His Will, and things dry and green are recorded in His Book. In other words they all obey His archetypal Plan, the Book which is also mentioned here. They are all answerable in their several degrees to His Plan (“shall be gathered to their Lord in the end”). This is not Pantheism: it is ascribing all life, activity, and existence to the Will and Plan of Allah.

Does the Holy Quran need Explanation?

Mufti Muhammed Taqi Usmani says:
Before concluding this discussion, it is pertinent to answer a question often raised with reference to the explanation of the Holy Qur’ân. The question is whether the Holy Qur’ân needs anyone to explain its contents? The Holy Qur’ân in certain places seems to claim that its verses are self-explanatory, easy to understand and clear in their meanings. So, any external explanation should be uncalled for. Why, then, is the prophetic explanation so much stressed upon?

The answer to this question is found in the Holy Qur’ân itself. A combined study of the relevant verses reveals that the Holy Qur’ân deals with two different types of subjects. One is concerned with the general statements about the simple realities, and it includes the historic events relating to the former prophets and their nations, the statement of Allâh’s bounties on mankind, the creation of the heavens and the earth, the cosmological signs of the divine power and wisdom, the pleasures of the Paradise and the torture of the Hell, and subjects of similar nature.

The other type of subjects consists of the imperatives of Sharî’ah, the provisions of Islâmic law, the details of doctrinal issues, the wisdom of certain injunctions and other academic subjects.

The first type of subject, which is termed in the Holy Qur’ân as Zikr (the lesson, the sermon, the advice) is, no doubt, so easy to understand that even an illiterate rustic can benefit from it without having recourse to anyone else. It is in this type of subjects that the Holy Qur’ân says:

And surely We have made the Qur’ân easy for Zikr (getting a lesson) so is there anyone to get a lesson? (54:22)

The words “for Zikr” (getting a lesson) signify that the easiness of the Holy Qur’ân relates to the subjects of the first nature. The basic thrust of the verse is on getting lesson from the Qur’ân and its being easy for this purpose only. But by no means the proposition can be extended to the inference of legal rules and the interpretation of the legal and doctrinal provisions contained in the Book. Had the interpretation of even this type of subjects been open to everybody irrespective of the volume of his learning, the Holy Qur’ân would have not entrusted the Holy Prophet (Sallallaho Alaihe Wassallam) with the functions of “teaching” and “explaining” the Book. The verses quoted earlier, which introduce the Holy Prophet (Sallallaho Alaihe Wassallam) as the one who “teaches” and “explains” the Holy Qur’ân, are explicit on the point that the Book needs some messenger to teach and interpret it. Regarding the type of verses which require explanation, the Holy Qur’ân itself says,

And these similitudes We mention before the people. And nobody understands them except the learned. (29:43)

Thus, the “easiness” of the subjects of the first type does not exclude the necessity of a prophet who can explain all the legal and practical implications of the imperatives contained in the Holy Qur’ân.(Muhammad Taqi Usmani, The Authority of Sunnah, Chapter 2 http://www.central-mosque.com/fiqh/asunnah1.htm)

 Further Refutation:

(1) Quran 12:111  In their history, there is a lesson for those who possess intelligence. This is not fabricated Hadith; this (Quran) confirms all previous scriptures, provides the details of everything, and is a beacon and mercy for those who believe.

The above verse does even talk about Laws, prayer, zakat at all. It is talking about the detail of the History of the previous prophets and messengers. All you have to do read to understand this verse is “In their history, there is a lesson for those who possess intelligence….. confirms all previous scriptures, provides the details”.

(2) Quran 45:6 These are the verses of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they believe?
45:7 Woe to every sinful liar
45:8 Who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.
45:9 And when he knows anything of Our verses, he takes them in ridicule. Those will have a humiliating punishment.

When ever someone reads a verses of the Quran, they should look at the context of it and not just cherry pick and try twist the meaning of it. Example the above verse 45:6, the Hadith-Rejecters say this verse is aimed at the Sunnah people. If you look at the verses after verse 6 you will see that it is aimed at the Disbelievers  Which Muslim (Sunnah) ridicules the verses of the Quran?

(3) Quran 68:28 The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [ Allah ]?’ “

68:29 They said, “Exalted is our Lord! Indeed, we were wrongdoers.”

68:30 Then they approached one another, blaming each other.

68:31 They said, “O woe to us; indeed we were transgressors.

68:32 Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous.”

68:33 Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.

68:34 Indeed, for the righteous with their Lord are the Gardens of Pleasure.

68:35 Then will We treat the Muslims like the criminals?

68:36 What is [the matter] with you? How do you judge?

68:37 Or do you have a scripture in which you learn

The way these Quranist spin things is unbelievable. They use 68:35 and going down from that verse, using it against Sunnah people saying we are the criminals. Actually if you read the verses before that, it will tell you what the background of this verse is.

Tafsir Al Jalalyn says the following on verse 35:
Are We then to treat those who submit [to Us] as [We treat] the sinners?, that is to say, as belonging with them in terms of reward?
(Source: http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=68&tAyahNo=35&tDisplay=yes&UserProfile=0&LanguageId=2)

Woe, that Day, to the deniers.

77:46 [O disbelievers], eat and enjoy yourselves a little; indeed, you are criminals.

77:47 Woe, that Day, to the deniers.

77:48 And when it is said to them, “Bow [in prayer],” they do not bow.

77:49 Woe, that Day, to the deniers.

77:50 Then in what statement after the Qur’an will they believe?

Again this is misleading:- Chapter 77: verses 49 and 50 it is not aimed at Muslims the believers instead this is aimed at the disbelievers.

Elwood Wherry says the following on the above verse:
“For this opinion no good reason can be given, as the passage refers in general to ALL UNBELIEVERS”. (Elwood Morris Wherry Volume 4)

More refutations: click on the article  below:

Was prophet Muhammed (pbuh) just a delivery man?

https://discover-the-truth.com/2013/05/03/was-the-messenger-a-delivery-man/

Tagged as: Ahle-kitab, Allah, external context, God, Hadith, Hadith Rejecters, Islam, O Prophet, Prophet, Quran, Quranist, Quraniyoon, Sunnah