If everything exists in the Quran, why do the details of prayer and fasting not exist in the Quran?

- The question that I could not answer in the link that an agnostic friend sent to me:
- The following is stated about the Quran in verse 38 of the chapter of al-Anam: “Nothing have we omitted from the Book” However, very important issues such as what invalidates fasting, how to pray, what is halal and what is haram, and hundreds of similar things are not written in the Quran; it is said that they are explained through hadiths and narrations.
- What is the answer to that question?

Dear Brother / Sister,

Allah, who records all the characteristics of a human being in a human cell, writes all the characteristics of the child to be created in a human sperm, stores all the properties of a tree in a seed, and preserves all the characteristics of a bird to be created in an egg, definitely records, writes, stores and preserves everything in the Quran and even in a single verse of it.

However, only experts can see, read and explain the information in a cell; similarly, only the experts of the Quran know and explain the information contained in the chapters, verses, words and letters of the Quran, which are like its organs, limbs and cells. To deny something because one cannot see it is not scientific; it is also contrary to reason and logic.

Thus, all the features of fasting are written and recorded in the verses about fasting, all the features of prayer in the verses about prayer, and all the features of halal-haram in the verses about halal-haram. Although everyone can read what is visible, only experts read and explain what is invisible.

- Although there are different interpretations, what is meant by the “Book” mentioned in the verse is the Quran according to the majority of scholars.

The fact that nothing has been omitted from the Quran occurs in two ways: Some of them are explained clearly and in detail so that they will not need interpretation; others are explained concisely so that they will not need interpretation and explanation. (See Mawardi, the interpretation of the verse in question)

- The explanation of the verses that need interpretation was first made by the Prophet (pbuh). The explanations made in the Sunnah of the Prophet (pbuh) are also considered from the Quran, though indirectly.

As a matter of fact, according to a narration, Abdullah b. Masud cursed the women who tattooed and added hair to their hair. When it was said to him, “There is no such thing in the Quran”, he gave the following answer:

“The following verse exists in the Quran: ‘So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.’ I heard from the Prophet that he cursed the women who tattooed and added hair to their hair.”

Thus, he regarded the Sunnah/hadiths of the Prophet (pbuh) as tafsir explaining the Quran.

Likewise, Imam Shafii accepted the expressions of the hadiths as an interpretation of the Quran based on the same verse. (See Razi, the interpretation of the verse in question)

“…And We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought.” (an-Nahl, 16/44)

This explanatory function of hadiths is clearly emphasized in the verse above.

That is, the Prophet’s (pbuh) explanations of the verses are also considered from the Quran.

The Sunnah of the Prophet (pbuh) is also pointed out in the verse in question. Companions like Ibn Masud understood it like that. Besides, the Prophet’s duty of “tabyin” of the (explaining the Quran) cannot be fulfilled in any other way.

- While explaining the verse “Nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read)” (al-Anam, 6/59), Nursi includes the following views:

“According to one interpretation, the Clear Book or Record consists of the Qur’an. The above verse states that everything, fresh or dry, is found within it, is that so? Yes, everything is found in it, but everyone cannot see this, for all the things it contains are found at different levels. Sometimes the seeds, sometimes the nuclei, sometimes the summaries, sometimes the principles, sometimes the signs, are found either explicitly, or implicitly, or allusively, or vaguely, or as a reminder. One of these is expressed according to need, in a manner suitable to the purposes of the Qur’an and in connection with the requirements of the position.” (see Sözler, p. 252)

- So, everything exists in the Quran, but not everyone can see everything. First of all, the Prophet (pbuh) saw everything, especially the things related to the religion, in the Quran and displayed his sunnah explaining the Quran accordingly.

- According to Ibn Abbas, the interpretation (tafsir) of the Quran is of four types:

1. The interpretation that Arabs who know the language can know.
2. The interpretation that everyone can know.
3. The interpretation that scholars know and make.
4. The interpretation that no one but Allah can know. (see Razi, 7/147)

Accordingly, the Quran has everything, but not everyone is capable of seeing everything.

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