وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ
<p>The Holy Prophet's Words are a Revelation from Allah</p><p>وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (And he does not speak out of (his own) desire. It is not but revelation revealed [ to him ]....53:3-4]. The verses tell us that it is absolutely impossible for the Messenger ﷺ to forge lies and impute them to Allah. Nothing he utters is of his own wish or desire. He only conveys to the people what he was commanded to convey, in its entirety, without additions or deletions. An analysis of the various Traditions in Bukhari indicates that there are many categories or types of wahy [ inspiration or revelation ]. Type one is that in which the wordings and the meaning are both directly from Allah. This is called Qur'an. Type two is the one in which only the meaning comes from Allah, and the Messenger ﷺ expresses the meaning in his own words. This is called Hadith or Sunnah [ Tradition ]. The subject of Hadith, which comes from Allah, sometimes lays down injunctions or rules of conduct in clear and express terms, and at other times it establishes a general principle from which the Messenger ﷺ derives laws on the basis of ijtihad or analogy, and promulgates them. In this there does exist the possibility of mistake of judgment. But it is the characteristic of the Messenger	ﷺ and other Prophets (علیہم السلام) that if they commit any error of judgment, Allah sends down a revelation to amend it, so that they do not unwittingly persist in their mistaken ijtihad. Unlike other scholars of ijtihad, who can persist in their erroneous conclusions. However, their error is not only forgiven, but they also receive one reward for exerting their utmost effort in comprehending the rule of religion to the fullest extent, as authentic and well-known Traditions bear testimony to this fact.</p><p>The foregoing discussion also allays the following doubt: It seems, according to the above verses, that the Messenger ﷺ does not speak of his own desire, but whatever he conveys to the people is a revelation from Allah. It follows from this that he does not exercise independent reasoning in any matter whatsoever, whereas authentic Traditions show otherwise. There are incidents recorded .that at the beginning, he promulgated one law, but, later on, revelation descended and the law was changed. This is an indication that the earlier law was not the law of Allah, but it was based on his ijtihad. The foregoing paragraph already responded to this objection: The second type of revelation establishes a general principle of law from which the Messenger ﷺ derives laws on the basis of ijtihad, and promulgates them. Because the general principle has descended from Allah, all the laws are said to be the revelation from Allah. Allah knows best!</p>
The Holy Prophet's Words are a Revelation from Allahوَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (And he does not speak out of (his own) desire. It is not but revelation revealed [ to him ]....53:3-4]. The verses tell us that it is absolutely impossible for the Messenger ﷺ to forge lies and impute them to Allah. Nothing he utters is of his own wish or desire. He only conveys to the people what he was commanded to convey, in its entirety, without additions or deletions. An analysis of the various Traditions in Bukhari indicates that there are many categories or types of wahy [ inspiration or revelation ]. Type one is that in which the wordings and the meaning are both directly from Allah. This is called Qur'an. Type two is the one in which only the meaning comes from Allah, and the Messenger ﷺ expresses the meaning in his own words. This is called Hadith or Sunnah [ Tradition ]. The subject of Hadith, which comes from Allah, sometimes lays down injunctions or rules of conduct in clear and express terms, and at other times it establishes a general principle from which the Messenger ﷺ derives laws on the basis of ijtihad or analogy, and promulgates them. In this there does exist the possibility of mistake of judgment. But it is the characteristic of the Messenger	ﷺ and other Prophets (علیہم السلام) that if they commit any error of judgment, Allah sends down a revelation to amend it, so that they do not unwittingly persist in their mistaken ijtihad. Unlike other scholars of ijtihad, who can persist in their erroneous conclusions. However, their error is not only forgiven, but they also receive one reward for exerting their utmost effort in comprehending the rule of religion to the fullest extent, as authentic and well-known Traditions bear testimony to this fact.The foregoing discussion also allays the following doubt: It seems, according to the above verses, that the Messenger ﷺ does not speak of his own desire, but whatever he conveys to the people is a revelation from Allah. It follows from this that he does not exercise independent reasoning in any matter whatsoever, whereas authentic Traditions show otherwise. There are incidents recorded .that at the beginning, he promulgated one law, but, later on, revelation descended and the law was changed. This is an indication that the earlier law was not the law of Allah, but it was based on his ijtihad. The foregoing paragraph already responded to this objection: The second type of revelation establishes a general principle of law from which the Messenger ﷺ derives laws on the basis of ijtihad, and promulgates them. Because the general principle has descended from Allah, all the laws are said to be the revelation from Allah. Allah knows best!