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[quote]Allâh has surely blessed the believers with His favor when He raised in their midst a Messenger from among themselves, who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while they were, earlier in open error. (3:164)

He (Allâh) is the One who raised up, among the unlettered, a Messenger from among themselves who recites the verses of Allâh, and makes them pure, and teaches them the Book and the Wisdom. (62:2)

The same functions were attributed to the Holy Prophet (pbuh) in the prayer of Sayyidna Ibrahim (pbuh) when, according to the Holy Qur’ân, he prayed:

Our Lord, raise in their midst a messenger from among themselves who recites to them Your verses and teaches them the Book and the Wisdom and purifies them… (2:129)

These are the terms of reference given to the Holy Prophet (pbuh) which include four distinct functions and the Holy Prophet (pbuh) has been entrusted with all of them:

(1) Recitation of the Verses of Allâh.

(2) Teaching the Book of Allâh.

(3) Teaching the Wisdom.

(4) Making the people pure.

Thus, the Holy Qur’ân leaves no ambiguities in the fact that the Holy Prophet (pbuh) is not supposed to merely recite the verses and then leave it to the people to interpret and apply them in whatever manner they like. Instead, he is sent to “teach” the Book. Then, since teaching the Book is not enough, he is also required to teach “Wisdom” which is something additional to the “Book.” Still, this is not enough, therefore the Holy Prophet (pbuh) has also to “make the people pure,” meaning thereby that the theoretical teaching of the Book and the “Wisdom” must be followed by a practical training to enable the people to apply the Book and the Wisdom in the way Allâh requires them to apply.

These verses of the Holy Qur’ân describe the following functions of the Holy Prophet (pbuh):

(a) He is the authority in the way the Holy Book [the Qur’ân] has to be recited.

(b) He has the final word in the interpretation of the Book.

(c) He is the only source at which the wisdom based on divine guidance can be learned.

(d) He is entrusted with the practical training of the people to bring his teachings into practice.

These functions of the Holy Prophet (pbuh) can never be carried out unless his teachings, both oral and practical, are held to be authoritative for his followers, and the Muslims who are given under his training are made bound to obey and follow him. The functions (b) and (c), namely, the teaching of the Book and Wisdom require that his sayings should be binding on the followers, while the function (d), the practical training, requires that his acts should be an example for the Ummah, and the Ummah should be bound to follow it.

It is not merely a logical inference from the verses of the Holy Qur’ân quoted above, but it is also mentioned in express terms by the Holy Qur’ân in a large number of verses which give the Muslims a mandatory command to obey and follow him. While doing so, the Holy Qur’ân has used two different terms, namely the “itaa’ah” (to obey) and “ittibaa’” (to follow). The first term refers to the orders and sayings of the Holy Prophet (pbuh) while the second relates to his acts and practice. By ordering the Muslims both to “obey” and to “follow” the Holy Prophet (pbuh), the Holy Qur’ân has given an authority to both his sayings and acts.[/quote]

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