The Indispensability of the Prophet sas & Sunnah explained with some examples
Arabic Text:
بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
Transliteration:
Al-bayyināti waz-zubur, wa anzalnā ilaika al-dhikra litubayyina lin-nāsi mā nuzzila ilayhim wa la’allahum yatafakkarūn.
Translation (as per Maududi’s Urdu rendering):
“(We sent them) with clear signs and scriptures; and We have sent down the Reminder (the Qur’an) to you so that you may explain clearly to people what has been sent down to them, and so that they may reflect.”
Explanation / Tafsir (Tafheem-ul-Quran by Syed Abul Ala Maududi):
Maududi’s explanation of this verse is pivotal, as it defines the core function of Prophet Muhammad (ﷺ) and clarifies the relationship between the Quran and the Sunnah. He discusses this verse under the theme “The Prophet’s Duty of Explanation.”
- Context: The Continuity of Prophethood
· The verse begins by referring to past prophets: “with clear signs and scriptures.” This connects the mission of Muhammad (ﷺ) to the long chain of previous messengers. Like them, he came with:
· Al-Bayyināt: Clear, manifest proofs and miracles.
· Az-Zubur: Revealed scriptures (like the Psalms, Torah, Gospel).
· This establishes that the Prophet Muhammad (ﷺ) was not an exception but the culmination of this divine institution.
- The Primary Purpose of Revealing the Quran to the Prophet: “To Explain”
· The core of the verse: “And We have sent down the Reminder (Adh-Dhikr, i.e., the Quran) to you so that you may explain clearly to people what has been sent down to them…”
· Maududi emphasizes a crucial grammatical point: The phrase “لِتُبَيِّنَ” (litubayyina) is a verbal clause (harf al-lam + verb) which denotes the primary purpose and intent of the revelation. It is not a secondary or incidental function.
· Meaning: The Quran was not sent merely to be recited to people, but to be explained to them by the Prophet (ﷺ). The Quran is the source text; the Prophet’s life and teachings are its authorized, living interpretation.
- What Does This “Explanation” (Tabyeen) Encompass?
Maududi elaborates that the Prophet’s duty of explanation included:
· Clarifying the Ambiguous: Explaining verses that are general, brief, or contain allegorical meanings.
· Specifying the General: Providing details for broad commandments. (Example: The Quran commands prayer; the Prophet showed how to pray).
· Elaborating on Laws: Giving practical shape and limits to legal injunctions. (Example: The Quran prohibits interest; the Prophet defined its various forms).
· Demonstrating Practical Application: The Prophet’s entire life—his actions, approvals, and character—was a living tafsir (exegesis) of the Quran. As his wife Aisha (RA) said, “His character was the Quran.”
· Providing Context and Wisdom: Explaining the reasons behind rulings and the higher objectives (Maqasid) of the Shariah.
- The Implication: The Indispensability of the Sunnah
· From this verse, Maududi derives a fundamental Islamic principle: To understand and obey the Quran fully, one must follow the explanation and practical example provided by the Prophet (ﷺ).
· The Sunnah (the Prophet’s sayings, actions, and approvals) is therefore not separate from the Quranic revelation; it is its divinely-willed operative counterpart. Rejecting or neglecting the Sunnah is, in effect, rejecting the Quran’s own commandment for it to be explained by the Prophet.
- The Ultimate Goal: “So that they may reflect.”
· The verse ends with the purpose behind the explanation: “…and so that they may reflect.”
· Maududi notes that a proper, clear explanation is a prerequisite for fruitful reflection. When people hear the Quran and see it enacted in the life of a perfect exemplar, it removes confusion and allows their minds and hearts to engage deeply with its message. This leads to genuine faith and understanding, not just superficial recitation.
Maududi’s Summary Message from this Verse:
“Allah did not leave the understanding of the Quran to human speculation and personal opinion. He appointed His Messenger as its official and authoritative interpreter. Therefore, the only way to be a true follower of the Quran is to adhere to the way of the Prophet (ﷺ) – his Sunnah. His life is the practical Quran, and his explanations are the key to its correct comprehension. This system ensures that guidance remains pure, unified, and accessible until the end of time.”
This tafsir by Maududi is a cornerstone in the traditional Islamic understanding of the relationship between Quran and Sunnah, and it directly addresses modernist or liberal tendencies that seek to marginalize the Prophetic tradition in favor of a supposedly “Quran-only” approach.
Compiled by grok
Verse 16:44 (Surah An-Nahl)
Arabic Text:
بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴿٤٤﴾
English Translation:
We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them, and that the people may themselves reflect. 5
Explanation (Tafseer from Tafheem-ul-Quran by Abul Ala Maududi):
This verse addresses the dispatch of earlier Messengers with clear proofs and scriptures, and the sending of the Quran to the Prophet Muhammad to clarify and explain the teachings revealed to previous nations, enabling people to reflect.
In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book was to be performed by the Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim community and establish it in accordance with the principles of the Book. This duty of the Prophet (peace be upon him) has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way, that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections etc. and above all, he should show towards those who rejected and opposed it that kind of attitude which is worthy of the bearer of this Book. On the other hand, he should guide those who believed in it in every aspect of life and set before them his own excellent pattern of life. Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.
Let us now consider this (verse 43, connected context) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any exposition thereof by the Prophet, or that (c) now the Book alone suffices us, for its exposition by the Prophet has lost its utility or that (d) now the Book alone is authentic for the exposition by the Prophet has ceased to exist, or if it does exists, it cannot be relied upon.
If they take the position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book: otherwise Allah could send it through an angel or directly to each person.
If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Quran and sent those directly to the people.
In case, they take the position (d), they, in fact, repudiate both the Quran and its exposition by the Prophet (peace be upon him). Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the exposition of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet. Now if the view of those who reject tradition that the explanation of the Prophet (peace be upon him) has disappeared from the world is to be accepted, then two conclusions are inevitable; First, the Prophethood of Muhammad (peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Houd, Salih, Shuaib, etc. (peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case the Quran alone could not, according to its author, suffice. Thus in the face of this verse, there is no argument left to prove that the Quran is self sufficient to explain itself, for it itself says that there is no need of a Prophet to explain it. Thus it is absolutely necessary that a new Book must be sent down. May Allah destroy such people. In their enthusiasm to repudiate tradition, they are really cutting at the very root of Islam itself. 5
Relevant Footnote:
Footnote 40 (directly tied to verse 44’s context): Relates to the explanation of the Reminder (Quran) to elucidate teachings for reflection, emphasizing the Prophet’s role in practical application and community building. 5
Messages from Quran 