Explaining the Qur'an with the Sunnah

God, who Himself undertakes the recitation of the verses of His revelation, the teaching of the Book and wisdom, and the clarification of divine knowledge and the purification of souls, has entrusted the same responsibilities to His prophets and specifically to the esteemed the Prophet (s.a.w.). God identifies Himself as the reciter of the verses: We recite to you the news of Moses and Pharaoh in truth, for people who believe (28:3, see also 2:252, 3:58, 108, 45:6), and also as the clarifier of verses and the guide of His traditions (4:26, 176), as well as the purifier of souls (4:49).

Then, He ascribes these three attributes to His Messenger (2:129, 3:164, 62:2), considering clarification a core function of prophecy:

We sent no messenger except [to teach] in the language of his people to clarify to them. (14:4)

This role is specifically assigned to the Prophet (s.a.w.), highlighting the epistemic responsibility of humanity:

And We have sent down to you the Reminder that you may clarify to the people what was sent down to them (16:44),

and We did not send down to you the Book except that you may clarify for them that in which they differ (16:64).

Additionally, He delegates the task of clarifying God's verses and laws to religious scholars:

And remember when God took the covenant of those who were given the Book to make it clear to people. (3:187)

Explaining the Qur'an through the Sunnah of the Infallibles (a.s.) stands as a paramount and vital approach to its comprehension. As previously discussed, the Sunnah of the Infallibles serves as a fundamental source for Qurʾanic exegesis and a cornerstone for exploration and study in unlocking Qurʾanic insights. The Pure Progeny (a.s.), as highlighted in the widely acknowledged Tradition of Thaqalayn, are regarded as coequal with the Qur'an. Neglecting one in favor of the other equates to disregarding both. Thus, for the full realization of faith, one must commit to both the Qur'an and the Sunnah of the Infallibles (a.s.).

While the Sunnah's role in explicating the Qur'an is indispensable and crucial, its relationship to the Qur'an, compared to the methodology of explaining the Qur'an by itself, resembles a subordinate weight within a greater framework. This relationship is inherently hierarchical rather than parallel, necessitating the coexistence of both in a mandatory and structured order. This structure does not position the Sunnah alongside the Qur'an in a manner that would allow it to counter or oppose the divine text.

Just as two narrations can be at odds, allowing for the potential to choose one over the other or to reject both, the primary authority remains the Qur'an. The legitimacy bestowed upon the Sunnah of the Infallibles (a.s.) by the Qur'an forms the basis of its authority. Once its foundational and subsequent authority is affirmed, the Sunnah and the Qur'an are interlinked. While the prophethood of the Prophet (s.a.w.) might be validated through miracles other than the Qur'an, making the definitive Sunnah's authority independent of the Qur'an's, adherence to the Qur'an and the avoidance of any contradictions with it when dealing with non-definitive Sunnah remain paramount.

The focal point of our discourse is twofold: the Prophet's Household (a.s.)—exemplars of humanity, embodiments of purity, and deputies of the divine—and the traditions they have bequeathed. Within the framework of the widely recognized Tradition of Thaqalayn, the Prophet's Household (a.s.) is deemed the "lesser weight." Yet, this designation does not detract from their profound interconnectedness with the essence of the Qur'an. The notion that the Qur'an, as the Divine Word, holds ontological precedence over the perfected divine vicegerent, who is also a manifestation of divine speech, is a matter of intricate theological reflection.

The esteemed Imāmi scholar Kāshif al-Ghiṭāʾ has alluded to this subject, although not exhaustively. The depth and sanctity of such discourse extend beyond the realm of human articulation, challenging even the most erudite jurists to capture its entirety. Nevertheless, our current deliberation centers not on the comparative standing of the Qur'an and the Prophet's Household (a.s.), but rather on the relationship between the Qur'an and the Sunnah.

Understanding the Sunnah of the Infallibles (a.s.) necessitates recognizing that firstly, God has described His authentic and pristine revelation with terms such as light and clarifier, attributes not confined to the Qur'an alone. This is exemplified in the references to the scripture given to Moses (a.s.), as stated:

Say, Who revealed the book that Moses brought, a light and guidance for people (6:91),

And We gave them the clarifying book (37:117),

Then We gave Moses the Book, completing [Our favour] upon the one who did good and as a detailed explanation of all things (6:154),

...and a detailed exposition of all things (7:145).

A revelation characterized by light, clarity, and comprehensive detail is inherently explicit about both itself and other subjects. Ambiguity arises solely from human alterations or obscurities, neither of which has ever, nor will ever, mar the Glorious Qur'an:

Falsehood cannot approach it from before it or from behind it (41:42)

Secondly, God Almighty characterizes His messengers, particularly the Prophet Muhammad (s.a.w.), as elucidators of His revelations, interpreters of celestial inspiration, and instructors of the Book and Wisdom. The verse:

And We sent no messenger except [speaking] in the language of his people to clarify to them. Thus, God leads astray whom He wills and guides whom He wills. And He is the Mighty, the Wise. (14:4)

illustrates this role. Additionally:

...be scholars of the Lord as you have been taught the book... (3:79)

emphasizes their role as educators in divine knowledge. Specifically, for the Prophet Muhammad (s.a.w.), beyond being designated as a clarifier and a teacher of the book and wisdom (62:2), he is also referred to as a luminous beacon:

O Prophet, We have sent you as a witness and a bringer of good tidings and a warner, and one who invites to God by His permission and as a luminous lamp. (33:46)

The Sunnah of any prophet, including the Prophet of Islam (s.a.w.), cannot contradict, oppose, or conflict with the teachings of their respective heavenly books. This principle is not unique to the Sunnah of the last Prophet (s.a.w.); it's a rational judgment underscoring that Almighty God does not issue contradictory, conflicting, or opposing teachings. This is a universal rule applicable to all prophethood, affirming that the divine message is consistent across all messengers. Consequently, the definitive Sunnah of the Infallibles (a.s.) supports this rational principle: Islamic tradition mandates the evaluation of Sunnah narrations against the Qur'an. Narrations that contradict the Qur'an are rejected, while those in harmony are accepted, ensuring the integrity and unity of divine guidance.

In this discussion, several pivotal considerations must be acknowledged:

1. The term "Sunnah" encompasses more than just verbal traditions. It includes any practice attributed to the Infallibles (a.s.), covering their tacit approval, actions, and utterances. While the Qur'an is purely verbal, the Sunnah of the Infallibles (a.s.) spans these three domains. However, the evidentiary value of these forms varies. Some, like silence and action, may not inherently signify a broad or unrestricted implication, providing proof only within specific contexts. In contrast, verbal traditions, once validated for their original utterance, context (including the consideration of taqiyya or precautionary dissimulation), and sound implications, hold authority. Nonetheless, the majority of traditions from the Infallibles (a.s.) are transmitted in terms of meaning, not verbatim, allowing for some level of interpretation. Given this method of transmission, which has sensory or quasi-sensory origins, rational principles such as the presumption of generality and universality, the absence of contradictory indications, and the nonexistence of forgetfulness are applicable. This contrasts with the Qur'an, whose words are exactly as uttered by God, thus not necessitating the application of these rational principles, which are not congruent with infallibility. Regardless of the form, the Sunnah of the Infallibles (a.s.), once its credibility and authority are confirmed, can elucidate the Qur'an.

2. Presenting the Sunnah of the Infallibles (a.s.) in light of the Qur'an necessitates several conditions:

   a. The Qur'an's enduring safeguarding from any form of corruption (taḥrīf) is crucial, as a corrupted scripture would lose its benchmark status for validating anything else. Given Islam's eternal nature, the continual relevance of aligning the Sunnah with the Qur'an is implied, signifying the perpetual integrity of the Qur'an against corruption. Misconceptions regarding the Qur'an's alteration, as debated in some commentaries, are unfounded, and discussions on this topic, such as those in Qur'an Dar Qur'an, debunk these notions. Assertions of textual corruption found in commentaries like Bayān al-Saʿāda fī Maqamāt al-ʿIbada are baseless.

   b. The acknowledgment of potential alterations within the Sunnah, whether during its transmission or interpretation. If the Sunnah were impervious to misrepresentation or distortion, verifying it against the Qur'an would be unnecessary.

   c. The reliability of the Qur'an's apparent meanings (ẓuhūr), as if the unaltered Qur'an were not intelligible and applicable in relation to the Sunnah, it could not serve as a criterion for authenticity.

3. The requirement to align the Sunnah with the Qur'an relates to affirming the Sunnah's validity. All attributes ascribed to the Qur'an, such as immunity to corruption and the authority of its apparent meanings, apply to validating the Qur'an's authenticity in subjective understanding, not in its objective reality.

4. The objective of comparing the Sunnah to the Qur'an is not to verify the Sunnah's consistency with the Qur'an since alignment with the Qur'an is not a prerequisite for the Sunnah's validity. Rather, it is to ensure the Sunnah does not contradict the Qur'an, as contradiction diminishes its credibility. This distinction underscores the essential purpose of the comparison, which is to confirm the Sunnah's non-contradiction with the Qur'an, not necessarily its agreement. This is crucial because many detailed aspects of knowledge are not addressed in the Qur'an but are elaborated upon in the Sunnah as directed by divine command.

5. While the primary aim of comparing the Sunnah to the Qur'an is to ensure there is no contradiction rather than to prove outright alignment, it is vital to recognize that the entirety of knowledge and rulings in the Qur'an becomes clear only after a thorough examination of its verses. This clarity allows for the assertion that specific matters established by the Sunnah do not contradict the Qur'an. This process presupposes that the contents of the Qur'an are comprehensible before reference to the Sunnah, ensuring that ambiguities in the Qur'an that require elucidation solely by the Sunnah do not preclude such comparative analysis. The Sunnah thus functions as an academic resource rather than one accepted without question.

The essence is that while alignment with the Qur'an is not necessary for the Sunnah's validity, any conflict with the Qur'an undermines its credibility. The Sunnah is deemed non-contradictory to the Qur'an only after the Qur'an's comprehensive message is understood. If understanding specific verses relies solely on the Sunnah, such that the message of these verses remains unclear without it, then part of the Qur'an's understanding hinges on the Sunnah's credibility. Simultaneously, the Sunnah's validity depends on its consistency with the Qur'an, without negating or contradicting any Qur'anic verse. Hence, for the Sunnah's evaluation:

a. All Qur'anic verses must initially be clear.

b. The interpretation of no verse should rely solely on the Sunnah.

c. If the interpretation of some verses is dependent on the Sunnah, this introduces a circular argument, leading to an untenable contradiction. This reasoning holds whether establishing the Sunnah's authority through the Qur'an or through another independent miracle.

Thus, the Qur'an must stand on its own as clear and comprehensive, serving as a fundamental criterion for truth validation, possessing independent authority without exclusivity. This autonomy allows it to act as a standard against which the Sunnah can be evaluated. Upon establishing the Sunnah's harmony with the Qur'an, it then gains its independent authority, complementing the Qur'an's. Alongside these two, rational proof (burhān-i ʿaql) emerges as a third independent source of authority. It's crucial to understand that while each possesses autonomy, none claims exclusivity over divine truth. The convergence and collective analysis of these three distinct yet harmonious sources facilitate a comprehensive understanding of God's message and the ultimate divine command.

Reflecting once more on these critical considerations: First, the Sunnah, regardless of its definitive (qaṭʿī) or speculative (ghayr qaṭʿī) nature, is essential for elucidating and clarifying the Qur'an's verses. However, the normative power of speculative Sunnah is invoked only after the Qur'an's entirety is elucidated. Second, the Qur'an's authority, independent of the Sunnah, does not denote a comprehensive exclusivity. Viewing the Qur'an's authority without considering the Sunnah suggests an artificial disjunction of two inherently connected entities. Importantly, the imperative to align the Sunnah with the Qur'an addresses the risk of misinterpretation and alteration, concerns that are not applicable to definitive Sunnah. Thus, in this discourse, distinguishing between definitive and speculative Sunnah is crucial. Narrations advocating for the alignment of Sunnah with the Qur'an, whether addressing contradictions or not, specifically apply to speculative Sunnah, as definitive Sunnah, akin to the Qur'an, is recognized for its inherent authority, not as subject to validation.

The discussions thus far have elucidated the crux of the Sunnah's authenticity and its relationship with the Qur'an. We've explored how the Sunnah's veracity is established in the context of God's Book, delving into the dynamics of interpreting the Qur'an through the Sunnah. The discourse clarified the Qur'an's precedence, the Sunnah's complementary role, their reciprocal relationship, and their collaborative unity. It also highlighted the imperative of re-examining certain scholarly works (75) in light of these insights. This examination sheds light on the intricate interplay between the Qur'an and the Sunnah, underscoring the importance of both in understanding divine guidance fully.

In discussing the relationship between the Qur'an and the Prophet's Household, as distinct from the Qur'an and the Sunnah, we encounter two perspectives: firstly, the view of the Qur'an as the "greater weight" (al-thiql al-akbar) in comparison to the Prophet's Household (a.s.), and secondly, their equivalence. The narrations supporting these views diverge into two groups. The first group articulates the superiority of one over the other, with statements such as "One of the two is greater." Conversely, the second group references the Prophet Muhammad (s.a.w.) symbolically aligning the index fingers of both hands to say, "I have left among you two things... like these two," then juxtaposing his index and middle fingers to clarify, "I do not say they are like these two." (76)

Exegesis (tafsīr), as previously discussed, involves elucidating the implications of words and revealing the true meanings within the verses' words and sentences. Therefore, delineating the boundaries, details, and manner of implementing what is outlined in the general principles of the Qur'an is not exegesis; for example, narrations that describe the silent recitation of certain prayers are not interpreting the verse Establish the prayer; rather, they clarify its particular boundaries.

The Qur'an lays down the foundational principles of knowledge and the laws of religion, while the task of expounding upon the specifics, details, and methods of their execution rests with the Prophet (s.a.w.) and the Prophet's Household (a.s.). For example, the overarching mandate to Establish the prayer is articulated in the Qur'an, but it is the Prophet's Household (a.s.) who have delineated its detailed regulations and the protocols for its practice. This elucidation covers approximately four thousand jurisprudential rulings, both obligatory and recommended.

The Qur'an serves as the foundation for the religious law, containing its central principles, and the narrations that elucidate the boundaries and details of these laws like statutes enacted in legislative assemblies, and it is clear that these statutes are not considered interpreters or explicators of the fundamental law.