One of the most important principles associated with the interpretation of the Qur'an is the idea that the Qur'an is its own best commentary. As Ibn Taymiya states it: "What is given in a general way in one place is explained in detail in another place. What is given briefly in one place is expanded in another."
So, following up on the notion of the seal of the prophets (33:40), it is quite logical for us to ask whether there is another location in the Qur'an where this idea appears, or where a related idea appears that would help us to understand how to interpret this verse. While no direct parallel seems to exist, there is another concept introduced in the Qur'an that could be viewed as helpful. The relevant verse reads: "Today, I have perfected your religion for you, completed My blessing upon you, and chosen as your religion Islam" (Qur'an 5:3).
Like the word seal, the word perfection has a number of possible meanings, implying in many instances both the concept of completion, as well as the idea of being the best, or most correct. If through the Qur'an, and its revelation to Muhammad, religion is complete, then surely this supports the notion that Muhammad is the last and final prophet. There is no more to say about religion, that is, there is no more to be revealed about Islam, therefore there is no need for a further messenger. In fact, some might suggest that if another messenger were to appear, it would cast doubts on the perfect nature of Islam, as well as implying that the Qur'an was either incomplete or incorrect.
In my next post I will examine how these ideas might be viewed less literally, as metaphors or euphemisms.
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When reading the Holy Quran it is a must to look at its verses and try to understand what the verses are trying to convey. It is not allowed to interpret a verse vis-à-vis a self-desired purpose. This is the reason why the Holy Quran itself has explicitly mentioned that it is a book whose verses are intertwined. In other words, if you believe that you have interpreted correctly in a verse in a certain way then you must be able to find another verse somewhere in the Holy Quran which can support your claim. This is what Hadhrat Ibn Taymiyyah was referring to.
ReplyDeleteVerse 23 of Chapter 39, Al-Zumar, the Author of the Holy Quran, Allah, the All-Majestic, has set forth the rules for interpreting His book. He says: “Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects).” (Translation Yusuf Ali)
Now for the above interpretation to be right one must be able to find another verse as such in the Holy Quran in order to solidify the rules of engagement. In Verse 87 of Chapter 15, Al Hijr, Allah mentions: “And We have bestowed upon thee the Seven Oft-repeated (verses) and the Grand Qur'an.” (Translation Yusuf Ali)
What is 15:78 referring to? It is referring to the first Chapter, Al Fatiha. This chapter is being referred to as “the Grand Qur'an.” Its seven verses are being referred to as “Oft-repeated.” This means that Al Fatiha is the Holy Quran and the rest of the Holy Quran, the other 113 Chapters, are the commentary of these seven verses. Further, verse 15:78 compliments verse 39:23. In other words, you need minimum of two verses to be able to have a sound interpretation.
Now does this mean that every interpretation must have another verse exactly relaying what the verse has mentioned, within the context of interpretation? Of course not! The Holy Quran is a book full of metaphors, allegories, and parables. However, one must realize the grandeur of this book and its purpose. What does this mean? It means that when it comes to matters of basic belief the Holy Quran will not allow metaphors, allegories or parables to be the yard stick. Matters of basic belief will be explicitly addressed. For example, when it comes to the Oneness of Allah, it is not implied, it is explicitly mentioned. Moreover, in the belief of angels, the Holy Quran does not leave any room for doubt. Also, as Muslims, according to the Holy Quran, it’s a must to believe in all Heavenly Scriptures revealed by Allah. Further, when Allah mentions to believe in every single prophet He does not rely on man’s judgment to infer upon this, He openly revealed it. Finally, Allah has unambiguously mentioned that man will be resurrected on the Day of Resurrection. These matters of believe if left to interpretation would leave Islam as a shaky religion. Therefore, Allah would never allow Islam—whose duty was to complete Heavenly Teachings—to be interpreted by the judgment of man when it comes to the basics of faith. One thing to note though, when it comes to matters of adding finesse to the explicit verses, however, then metaphors, allegories and parables are used in order to convey meanings which require implicit critical thinking.
The above interpretation is confirmed in 3:7 and 11:1:
3:7-He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding. (Translation Yusuf Ali)
11:1-(This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail. (Translation Yusuf Ali)
With all the above in mind, one cannot use 5:3 to interpret that 33:40 is referring to the Holy Prophet (saw) as being the Final Prophet. If prophethood was to be sealed with the coming of Hadhrat Muhammad, meaning no more prophets would ever come, it would then be a basic belief which would require it to be explicitly mentioned. So, to use this verse, i.e. 5:3, would be stretching the meaning to fit a common belief. However, one may use 5:3 to interpret that the Law brought by Hadhrat Muhammad (saw) is the Final Law and that no more law-bearing prophets would come. In other words, one may use this verse to show the grandeur of this beloved Prophet of Allah. One could say that this verse, i.e. 5:3, means that in order to have a perfect religion one must have a complete prophet, because prophethood is a favour upon mankind. However, to say that no more prophets can come would be a grave mistake, because not all prophets of the past were given a new law. Most of them had come to abide by and further expound an existing law. A classic example would be all the prophets who came after Hadhrat Moses, including Hadhrat Jesus (peace be upon them all)
ReplyDeleteAll said, there must be a reason why the Holy Quran has not mentioned implicitly or, for that matter, explicitly that the Holy Prophet (peace be upon him) as being the last prophet or him ending prophethood, or for that matter prophethood coming to an end with his coming?