Both the words and the meanings of the Qur'aan are from God; the holy Prophet (Sallallaahu Alayhi Wasallam) is not a claimant to either, but is the transmitter and trustee thereof. That is, not only the narration of words and their collation and recitation are from God but exposition of their meaning, annotation and determination of intent were also from Him.

Obviously, when the holy Prophet (Sallallaahu Alayhi Wasallam) to whom the Qur'aan was revealed, was kept subservient to the All Highest in explaining the significance of the Qur'aan, how could the Ummah be authorized to determine its meaning and significance? It would be preposterous to suggest that the Ummah could arrogate to itself the right to allocate meanings to this verse or that or to act as Mujtahid. God Almighty, therefore, kept the Ummah subordinate to divine interpretation and made over the rehearsal and reproduction of that very exposition to the holy Prophet (Sallallaahu Alayhi Wasallam) by which He had made him grasp the significance and intent of His message, so that he might explain to the Ummah the nature of the Divine intent, 'And We have revealed unto thee the Rememberance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect.' (Qur'aan 16:44)

Even Tafakkur (pondering) was placed after the understanding of the significance of the Qur'aan, so that pondering should not determine the meaning but operate within the limits of the meanings already determined by Exposition and thus only the intents of God may be unfolded by reflecting and those not intended should not be introduced under cover of the words. Such thinking cannot be equated with Divine Knowledge but would be mere arbitrary imaginings and gross delusions. It would not be Divine Wisdom but futile ratiocination.

At another place, the Qur'aan says, 'And we have revealed the scripture unto thee only that thou mayst explain unto them that wherein they differ.' (Qur'aan 16:64)

It is quite manifest that this conflict would either relate to the Qur'aan so that people should create differences and raise controversies about the meanings of its Aayaat or to the affairs of the world, for which every party, in order to support its own stand, would quote from the Qur'aan, thereby creating differences about their real character.

The remedy for both of those was declared to be the exposition made by the holy Prophet (Sallallaahu Alayhi Wasallam) himself so that the real nature of the meaning of Aayaat and the affairs may be established. So vis-а-vis two rival contentions such an exposition would help in their appraisal and deciding which one is preferable. This is only possible when such an exposition is other than the Qur'aan, the meanings of which are being disputed, then how can these very controversial significances decide the matter between contending parties? The holy Prophet's exposition, which is divinely inspired, therefore, would be a verity other than that of the Qur'aan. This would act as the court of the last resort in face of the conflicts and would be disposed in favour of the most preferable view out of the views of the various parties and individuals, thereby removing the difference and bringing forth what is right.