The Qur’an was revealed gradually over a span of about twenty-three years, primarily in response to specific events. In order to comprehend the verses, it is necessary to evaluate them in conjunction with other relevant verses and paying attention to the order of their revelation. Therefore, it is imperative to comprehend the verse that characterises the Qur'an as a clear book within the context of the Qur'an's own internal coherence, taking into account other relevant verses. Indeed, when the Qur'an is approached through such a holistic perspective, it becomes evident that certain verses mention the Prophet's responsibility to explain the Qur'an in conjunction with his other obligations. For instance, in verse 44 of Surah an-Nahl it is states:
"We sent these prophets with clear proofs and divine Books. And We have sent down to you the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect."
The verse 2 of Surah al-Jumu'ah is as follows:
"He is the One Who raised for the illiterate a messenger from among themselves—reciting to them His revelations, purifying them, and teaching them the Book and wisdom."
As is evident, the obligation to explain and teach the tenets of the Qur’an—and teaching itself includes explaining—was entrusted to the Prophet (pbuh). Of course, at this point one may ask: "If the Qur'an needs explanation, then how should we interpret its self-description as ‘clear'?"
The Qur'an contains encompasses verses on a wide range of subjects, such as articles of faith, moral values, the experiences of past prophets and nations, and juridical rulings and regulations. The clarity and comprehensibility of the verses also vary depending on the subject matter. For example, the message of verses that mention moral values such as treating parents well, avoiding gossip, being honest, giving charity, and caring for orphans is clear and understandable at first reading. On the other hand, stories pertaining to the experiences of previous prophets and nations are told so that lessons and admonitions may be drawn. Nevertheless, everyone can grasp the main message of these stories in proportion to their level of understanding. However, the comprehension of the verses containing jurisprudential commands and prohibitions that regulate daily life, such as worship, debts, divorce, and inheritance, requires greater degree of intellectual effort.
Morover within Surah Yūsuf, where the Qurʾan is described as a clear book, verse 76 also declares: “Above every possessor of knowledge is one more knowing.” Therefore, not all people have the same level of understanding, and for this reason, no matter how clear a verse may be, it is possible for people to draw different conclusions from the very same verse. In order to determine the most accurate interpretation of a given verse, we need the explanations of the Prophet. Even during the Prophet’s lifetime, there were companions who misunderstood or failed to grasp the message of certain verses, despite knowing the environment and conditions surrounding the revelation. In such cases the Prophet provided the necessary explanations. One well-known example in the hadith literature concerns the verse, “Those who believe and do not mix their faith with zulm, for them is security, and they are rightly guided” (al-Anʿam 6:82). Upon hearing the word “zulm”, some Companions despaired, saying, “Which of us does not commit zulm?" In response, the Prophet explained that the word “zulm” in the verse meant "shirk" by referring to another verse:
“This is not the zulm you think. Rather, it is what is meant in Luqman’s address to his son: ‘My dear son, do not ascribe partners to God; indeed, associating partners with Him is a tremendous wrong’ (Luqman 31:13).” (Bukhari, “Anbiyaʾ”, 41)
It is evident that the intended meaning of the verse extends beyond its immediate interpretation; and despite witnessing the context of the verse and knowing the other verse to which the Prophet refferred, some companions still reached an inaccurate inference. In light of the considerable historical distance that separates us from the environment in which the Prophet lived and the Qur'an was revealed, it is evident that no matter how clear the verses may be, we are all the more in need of on the hadiths in order to arrive at the correct understanding.
The need for hadiths to understand and accurately apply the Qur'an is most strongly felt in the area of worship. It is widely acknowledged that prayer (salah) is mentioned in numerous verses of the Qur’an. However, the text does not provide detailed information about the specifics of prayer and how it should be performed. While the verses clearly indicate that prayer is obligatory, the Prophet himself provided guidance on its the times and manner of performance, stating, "Pray as I pray" (Bukhari, "Adhan", 18). A similar situation applies to acts of worship such as fasting and pilgrimage. The Prophet both explained and exemplified the manner in which these acts of worship should be performed. Moreover, following the commands and practices of the Prophet is equated with obedience to Allah in the verse, "Whoever obeys the Messenger has truly obeyed Allah" (An-Nisa, 4:80); "If you love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful." (Ali 'Imran, 3:31).
In summary, the Qur'an is indisputably a book that believers, particularly those who wish to be virtuous and sincere individuals and Muslims, can read, understand, and derive guidance from. Indeed, as the verse "And We have certainly made the Qur’an easy to remember. So is there anyone who will be mindful?" (Al-Qamar, 54:17) states, Qur'an's unique expressions and style make it easy to understand and memorize. However, not all verses are equally clear and understandable, just as not all people have the same level of understanding and knowledge. In order to prevent any potential misinterpretations or conclusions, it is imperative to refer to the verbal and practical explanations of the Prophet, and then to the explanations of the companions who learned Islam from its original source by living with him and witnessed the environment in which the verses were revealed firsthand. It is crucial to evaluate these explanations in their entirety to ensure a comprehensive understanding of the subject matter. This is particularly necessary for verses that contain commands related to worship or ambiguous expressions.
Note: This article constitutes a component of a broad-perspective study conducted by the Meridyen Association, for the benefit of Muslims, particularly in the context of hadith, sunnah and related subjects. The issues addressed were discussed in detail by a group of experts in their respective fields, and each article was written independently by the relevant author. The following researchers were consulted for this study: Prof. Dr. Ahmet Yücel, Prof. Dr. Ayşe Esra Şahyar, Assoc. Prof. Dr. Fatma Kızıl, Assoc. Prof. Dr. Rahile Kızılkaya Yılmaz, Assoc. Prof. Dr. Dilek Tekin, and Dr. Betül Yılmazörnek.
Translated by Merve Tosun.
