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Does The Qur’an Leave Out Anything?

Is it correct to assert that the Qur’an does not contain everything required for guidanceis incomplete and does not give us Divine signposts for all matters necessary?

Let us see if Allah takes His Book as incomplete and in any way lacking as a form of guidance.

THE QUR’AN HAS EVERYTHING THAT IS REQUIRED FOR DIVINE GUIDANCE

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)

In their (all the messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a ‘Hadith’ 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)

THE QUR’AN CONTAINS A COMPLETE CODE OF LIFE  

And complete are the words of your Sustainer with truth and justice; there is none who can change His words, and He is the Hearing, the Knowing (6:115)

.. nothing have we omitted from the Book.. (6:38)

And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end; surely Allah is Mighty, Wise. (31:27)

THE QUR’AN DOES NOT LACK “TAFSEEL” (DETAILED ELUCIDATION)

Shall I then seek a Ruler  other than Allah? When  He it is Who has revealed to you the Book (which is) distinctly elucidated <Kitab an Muffasalla>.” (6:114)

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

A Book of which the verses are distinctly elucidated <fussilat ayatahu>, an

Arabic Quran for a people who know. (41:3)

Indeed We have made the revelations distinct for a people who take reminder <qad fassalnal  ayyati li qaumin yazekerun> (6:126)

Thus do We make the revelations distinct for a people who reflect. <nuffasil ul ayyati li qaumin ya-tafekerun> (10:24)

Thus do We make the revelations distinct for a people who use their reason. <nuffasil ul ayyati li qaumin ya-qilun> (30:28)

And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a distinct elucidation of the book <Tafseel al-Kitab>, there is no doubt in it, from the Sustainer of the worlds. (10:37)

THE QUR’AN IS A CLEAR AND PLAIN BOOK, IT IS NOT AMBIGUOUS IN ITS MEANING
Alif Lam Ra (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware. (11:1)

Ha Mim. By the evidence of the Book that makes things clear <kitab il mubeen>. Surely We have made it an Arabic Quran that you use your reason. (43:1-3)

Ha Mim! By the evidence of the Book that makes things clear. <kitab il mubeen> (44:1-2)

We have made the revelations clear to you, if you will use your reason. <bayyana lakum ul ayyati in quntum ta-qilun> (3:118)

And indeed We have made the Qur’an easy for taking reminder, then is there anyone who will receive admonition? (54:17)

THE QUR’AN IS SUFFICIENT  FOR THE BELIEVERS

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

The above verses have categorically informed us that the Book of Allah is complete, does not lack any aspect of divine guidance, has the distinction and explanation of its own subjects, is clear in its meaning, and is sufficient for the Believers.

THOSE MATTERS WHICH ARE NOT GIVEN IN THE QUR’AN WILL BE DECIDED BY “SHOORA” (MUTUAL CONSULTATION) OF THE ORGANIZATION OF BELIEVERS
The Qur’an offers a code of conduct that is virtually all-encompassing. It even provides bye-laws and addresses (e.g.) social issues such as marriage and divorce etc. In certain respects, however, it offers only fundamental principles without providing details. Bye-laws can be framed in the light of these and may change with time. They are meant to be framed by “Shoora” or through mutual consultation among believers. The messenger of Allah was, for instance, given to consulting people with regard to matters pertaining to administration and implementation of the divine laws through such bye-laws.

And take counsel with them in the administrative affair <shawiru hum fil amr>; so when you have decided, then place your trust in Allah; surely Allah loves those who trust.” (3:159)

Thus the messenger would seem to have consulted the people over matters about which instructions were not given in the divine revelations. The guidance of Allah in the Qur’an is there for all time but a need can always arise for the framing of administrative laws in the light of immutable divine values. These bye-laws are not immutable in themselves but applicable to a particular time or era. Changes can be made in them if circumstances so require. elievers also enjoin their affairs by mutual consultation, in the light of the divine principles:

And those who respond to their Sustainer and establish Salat, and their matters are administered by mutual consultation  among themselves, <wa amruhum shoora baynahum> and who spend out of what We have given them. (42:38)

It is by “Shoora” – or. mutual consultation – then, that those matters are decided which are not provided for in the Qur’an but necessitated by prevalent social or economic conditions.. However it should be kept in mind that such bye-laws are framed by the whole community, i.e. the organization of believers and not by any particular individual. The Shoora is the responsibility of the Ummahwhich is supposed to frame bye-laws in line with divine values and the conditions of the day. The bye-laws in question are not permanent. Only Qur’anic laws are timeless.

And complete are the words of your Sustainer with truth and justice; there is none who can change His words, and He is the Hearing, the Knowing (6:115)

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