The Qur’an is Complete, Detailed, Sufficient and Understandable

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It has long been the position of most Muslims that in order for one to be a Muslim they needed to follow two sources of Islam.  The first was the Holy Qur’an; the second was the Hadith and Sunnah of the Prophet Muhammad.  It was stated that the Hadith and Sunnah explained the Qur’an and supplied details where the Qur’an had none.  In short, there was at least an implicit understanding and teaching that the Qur’an was an incomplete source of guidance needing other sources to supply details that it did not have.

“The month of Ramadan is that in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong).”
(2:185)

“Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a warner to the peoples.”
(25:1)

We shall first note that the Qur’an is the Criterion (between right and wrong) that Allah has revealed upon humanity, we must therefore analyse the Qur’an to see what it says about its completeness.  To this end we must analyse the relevant ayahs on this topic.

"And certainly We have repeated for humankind, in this Qur’an, every kind of example, but the majority of humankind do not consent to anything but denying."
(17:89)

“We have put forth for humans, in this Qur’an, every kind of example so that they may remember”
(39:27).

Here, Allah tells us that He has explained every kind of example for our Guidance within the Qur’an. Thus, when Allah Himself tells us that every kind of example is within the Qur’an, does the Muslim need to look elsewhere for examples?

We must note that the purpose of the Qur’an dictates in what way the Qur’an is complete and detailed; we are told in the Qur’an:

“This Book, there is no doubt in it, it is a guide to those who keep their duty”
(2:2)

Here we must note that since the initial audience of the Qur’an were people living in a desert city 1400 years ago the wordings of the examples are more relevant to their surroundings. However, the message of these examples is applicable to all times. In fact, the word 'example" by definition means that it is referring to a specific case outlining a general principal.

Those Muslims who say that the Qur’an is not clear and they need other books to understand the Qur’an should read the following ayahs:

"A. L. R. These are the verses of a Book,- and a Qur'an that makes things clear. " 
(15:1)

"We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear: "
(36:69)

" O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much: There hath come to you from Allah a (new) light and a clear Book, "
(5:15)

"A.L.R. These are the verses of the clear Book."
(12:1)

"These are verses of the Book that makes (things) clear "
(26:2)

"These are verses of the Qur'an,-a book that makes (things) clear;"
(27:1)

"These are Verses of the Book that makes (things) clear."
(28:2)

"By the Book that makes things clear,"
(43:2, 44:2)

"And We have revealed the Book to you which has the clear explanation of everything, and a guidance and mercy and good news for those who submit."
(16:89)

There cannot be any words clearer than this. When Allah says EVERYTHING (Likulli shai’) that means EVERYTHING. If the Qur’an itself is supposed to explain everything, what does it mean to explain the Qur’an by other books?  In other words, the above verse is saying that there is NOTHING (Islamically) that is not explained by the Qur’an. The Muslim who says that “not everything is in the Qur’an”, must sit down and contemplate on these verses and reflect on the logical consequences of his/her statement.

The Qur'an is a clear admonition to people of all ages and cultures. However, some people refer to unreliable sources, rather than the Qur'an, and this causes them to believe mistakenly that Islam is difficult or convoluted (complex). The basic reason behind this attitude is their following of tradition and sources other than Allah.

To read and comply with the Qur'an is one of a Muslim's most important responsibilities. Allah causes people to grasp the Qur'an, and only those who are guided by Him can understand the full meaning of its verses. He also promises guidance to the sincere servants who turn to Him.

However, Allah states in the Qur'an that it is not only a clear book, in fact it is a book that makes things clear, as it is a clear and clarifying book:

"We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah)."
(24:34)

Please also see 24:46, 65:11

Therefore the verdict of the Qur’an is that it is a clear and clarifying book that needs no other sources to clarify it.

The Muslim, when confronted with this information, can either accept now that the Qur’an is a clear book that is not in need of explanation by any other sources and as per (16:89) that it has all the explanations we need OR they can concede that the Qur’an is clear but say that it LACKS details which the Hadith is needed to fill.

The Qur'an again refutes this statement.

Here is what Allah says about the detail in His Book:

“Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly detailed”
(6:114)

“And certainly We have brought them a Book, which We have detailed with knowledge, a guidance and mercy for a people who believe”
(7:52)

“A Book of which the verses are distinctly detailed, an Arabic Qur’an for people who know”
(41:3)

“Indeed We have made the verses detailed for a people who take reminder”
(6:126)

“And this Qur’an is not such as could be forged by those besides Allah, but it is a verification of that which is in his possession and a distinct elucidation of the book, and there is no doubt in it, from the Lord of the Worlds”
(10:37)

"Shall I seek other than GOD as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed from your Lord, truthfully. You shall not harbour any doubt."
(6:114)

"We have given them a scripture that is fully detailed, with knowledge, guidance, and mercy for the people who believe."
(7:52)

"This Quran could not possibly be authored by other than GOD. It confirms all previous messages, and provides a fully detailed scripture. It is infallible, for it comes from the Lord of the universe."
(10:37)

"A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things): "
(11:1)

“In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.”
(12:111)

"We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail."
(17:12)

In the face of these verses, the Muslim's claims seem once again contradictory to the Qur’anic evidence. Yet, the Muslim insists that the Qur’an is not detailed. In the light of the Qur’an, this only suggests that the Muslim is not using his common sense and the gift of Allah called ‘aql (reason). Allah says:

“And He it is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea; truly We have detailed Our revelations for a people who have knowledge.”
(6:97)

“And He it is Who hath produced you from a single being, and (hath given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.”
(6:98)

“This is the way of thy Lord, leading straight: We have detailed the signs for those who receive admonition.”
(6:126)


“Thus do We make the revelations detailed for a people who reflect”
(10:24)

“Thus do We make the revelations detailed for a people who use their reason”
(30:28)

Thus, those people who refuse to reflect and use their reason, and insist on whatever they were taught by their elders and follow what is commonly practiced without question, they are the people who will not find the details of everything in the Qur’an, and will go searching for other books.

Logically speaking, it would not make any sense that a Book that is supposed to clearly explain Islam in a detailed manner, is itself in need of explanation:

This is only logical as the Book is meant for everyone and not only for a small set of scholars.  It must be noted that Allah gives distinction to knowledge, and it is indeed important, but at the same time Allah has supplied the knowledge needed in the Qur’an for our Guidance.  There are certainly aspects of the Qur’an that become more illuminated with more knowledge, like historical and scientific issues.  There is of course also the issue of the Arabic language which all Muslims should take time to learn.
The discussion should end here for if the Qur’an is COMPLETE and DETAILED with everything that we need for Guidance, then there is no need to look at another book for Guidance. I must add here that people should be encouraged to talk with each other and share ideas - the problem occurs when individual's ideas are taken as sources of Guidance in ADDITION to the Qur’an. This is exactly what Allah tells them:

“Is it not enough for them that We have revealed to you the Book, which is recited to them? Most surely there is a mercy in this and a reminder for a people who believe”
(29:51)

The Muslim, however, refuses this “Mercy” and ties himself up in shackles of Hadith and tradition and the word of scholars, and insists that the Book of Allah is not enough for him. With all of the above evidence, he still cannot stop joining other sources to the Qur’an.  

It is these other sources that have corrupted the practices of Islam, fragmented the Muslims into sects and made the Ummah into a people that that lack wisdom.

It should be remembered that this same thing happened in a more extreme form with Christianity and Judaism.  In Judaism the rabbis told the masses that the Torah could only be understood through them, so the Jews now follow the Talmud and use it to understand the Torah.  Of course they also changed the contents of the Torah.

The Christians not only changed the words they heard, they even added text (for example by Paul) that is known not to have been said by Jesus (but which was allegedly inspired by Jesus!).  The Christians took the church and its scholars as Lords instead of Allah because they followed these people against the word of Allah.

What both have done is that they have taken their scholars and priests, now and in the past, as lords in that they follow what these people say as if it was the word of Allah.  

Muslim started to do this a long time ago, they started saying that you could only understand the Qur’an by the help of the knowledge of scholars and the alleged traditions of the prophet.  Even when the Qur’an states otherwise.
Allah has warned us about this in the Qur’an, and for good reason.

It should be noted that there are things in the Qur’an that are only fully appreciated in the light of knowledge.  For example about historical events and places like Iram and the statements about pharaoh etc… and the scientific statements in the Qur’an.   All these things are stated clearly and they can indeed be easily accepted as they are and our guidance will not in the least be decreased.  But when we do learn about them by Allah’s leave we merely appreciate more the Glory of Allah in his revelation.


If the Qur’an is Fully Detailed where are the details for ...?

This is something I come across all the time.  It manifests itself in questions like: -

The fundamental error is all such questions is that it is assumed that whatever is currently accepted as Islamic practice is necessarily correct or even required.  What then happens is that the completeness of the Qur’an is not judged by its own testimony and contents; rather, it is judged by the accepted practices which should have been derived from the Qur’an in the first place!  This trend is old, among Muslims and those before them

The correct question is, “Are the current practices of Muslims derived from the Qur’an?”

Read the passage below and consider...

From page 24-25 in Judaism's Strange Gods by Michael Hoffman II

Like the Talmud, the Midrash upholds the rabbinic fallacy that the  Bible is deficient  and incomplete;  that it requires the intervention of Midrashic traditions  concocted  between  400  and 1200 A.D. to be understood.  Barry W. Holtz, Professor at the Jewish Theological Seminary of America and director of the seminary's Melton Research Center states:

"The Bible is loath to tell us the motivations, feelings, or thoughts of characters. Rarely giving us descriptive details either of people or places, it is composed in a stark, uncompromising style. Hence, in the laconic style of the Bible, we find one significant cause of the necessity of Midrash.  "Midrash comes to fill the gaps, to tell us the details the Bible teasingly leaves out: what did Isaac think as his father took him to be sacrificed? The Bible doesn't tell us, but Midrash fills it in with rich and varied descriptions.  "Why did Cain kill Abel?  Once again the Bible is silent, but Midrash is filled with explanation. How tall was Adam when he walked in the Garden?  "Look to the midrashic materials, not the Bible for such details...  "Where the Bible is mysterious and silent, Midrash comes to unravel the mystery.  "...the Bible often states matters of law without clarification or detail...Observant Jews today keep separate dishes for milk and meat, but where is that outlined in the Bible? Nowhere in fact. It was the Midrash of rabbinic Judaism, legal Midrash, that defined the laws."  Barry W. Holtz,  "Midrash,"  Back to the Sources: Reading the Classic Jewish Texts, (op. cit.), pp. 180-181.