The Hadith: Collection & Importance

In our current time of confusion and general lack of knowledge about the Islamic Tradition, an increasing number of Muslims are questioning the authority of the Prophetic Tradition that is embodied in the narrations from the Prophet Muhammad peace be upon him, which have been transmitted through history in major collections of Hadith such as Sahih Al Bukhari, Sahih Muslim, Sunan At’Tirmithi, and many others. There are now Muslims who refer to themselves as Al Qur’aniyeen (The Qur’anites), who completely reject the Hadith and claim that it is the cause for the division and strife within the Muslim community. Unbeknownst to them, the cause of division and strife is actually more due to the religious chaos and loss of authority and respect for traditional Muslim scholars. Furthermore, there are new converts to Islam who may find the interplay between the Qur’an and the Hadith slightly confusing. The purpose behind this article is to give a quick history about Hadith collection, which could address some of the misunderstandings of some Muslims about it, and also hopefully clarify the confusion some converts might be feeling about this crucial part of the Islam.

For the benefit of non-Muslims and new converts, as well as those Muslims who have not looked into the matter, a quick definition is in order. To put it simply, the term “Hadith” in Islam refers to the sayings of the Prophet Muhammad peace be upon him, or the reports of his companions may Allah be pleased with them that related his actions. This is a vast science that is studied all over the Islamic world and involves many branches, which will be addressed shortly.

Something that may not be at the forefront of people’s minds when it comes to the Hadith is that its transmission is not written. Rather, as the case is in the transmission of the Quran, transmission of the Hadith is an oral practice. Having access to early written works on the Hadith does not establish their authority, just the same as having later works would not diminish their worth. In fact, it is narrated in the Collection of Sahih Muslim on the authority of Abi Sa’eed Al Khudary may Allah be pleaced with him that the Prophet Muhammad peace be upon him said:

Do not write on my authority and whoever wrote anything from me other than the Qur’an must erase it

The purpose behind this commandment from the Prophet peace be upon him was that the Arabs were generally an illiterate people who relied upon their astounding memory capabilities to transmit their knowledge, and so it was feared that a confusion between the Qur’an and the Hadith might occur if they were both written simultaneously.

Having mentioned that the Hadith was generally not written, one is not at a loss of finding some Hadith narrations that were in fact written down. But these were exceptions for travelling companions who were taking commandments from the Prophet peace be upon him back to their people. However, when we speak about an officially sanctioned collection of the Hadith, we find that such an act was not taken during the time of the Prophet peace be upon him.

The reliance upon the oral transmission of the Hadith continued through the times of the Rightly Guided Caliphs Abu Bakr, Omar, Othman, and Ali may Allah be pleased with all of them. It also continued afterwards through the times of Mou’awyya, and his son Yazeed, Abdullah Ibn Az’Zubayr, Marwan Ibn Al Hakam, Abdulma’lik Ibn Marwan, Al Waleed Ibn Abdulma’lik, and the time of Sulayman Ibn Abdulma’lik.

In fact, to hear a single Hadith, or to confirm the presence of one word in a Hadith, men used to travel great distances east and west to reach the living person who is part of the chain of transmission whose authority the Hadith is being narrated through.

When Omar Ibn Abdulaziz (died 99 AH) was crowned as the new ruler, he wrote to his appointed mayor of Medina, Abu Bakr Ibn  Amro Ibn Muhammad Ibn Hazm, and ordered him to “gather the Hadith of the Messenger of Allah peace be upon him and put it in a single collection for I fear the disappearance of knowledge circles and passing of scholars”. As Al Bukhari and Abu Na’eem Al Asbahani narrate it in their works, this command from Omar Ibn Abdulaziz is the first official order to collect the Hadith.

A possible contradiction arises with the above narration when one reads what Imam As’Souyoti says in his thousand line poem on the science of Hadith. He narrates that it was Ibn Shi’hab Az’Zuhri from the first generation following the companions who was the first to collect the Hadith rather than Abu Bakr Ibn Amro:

أول جامع للحديث والأثر *** ابن شهاب آمر له عمر

The first to collect the Hadith *** Ibn Shi’hab commanded by Omar

The scholars of Hadith have gathered between these two narrations by pointing to the fact that despite Abu Bakr being the first, he did not collect all the Hadith narrations available, and that it was Ibn Shi’hab who collected all the Hadith in Medina.

After Ibn Shi’hab Az’Zuhri scholars started to write their own collections that grouped Hadiths by subjects, which took place in the generation of Imam Malik and his peers in the second century according to the Muslim calendar. This style of grouping Hadiths by subjects in a single collection is generally said to be started by Imam Malik. However, this cannot be confirmed for certainty because a number of scholars wrote collections of Hadith based on subject headings, and although their efforts were in different geographical locations, they all lived during the same era. Imam As’Souyoti affirms this in his poem when he says:

و أول جامع للأبواب *** جماعة في العصر ذو اقتراب

كابن جريج وهشيم مالك *** ومعمر وولد المبارك 

The first to collect based on subject *** A group during a similar time

Such as Ibn Juraij and Hasheem (and) Malik *** and Ma’mar and son of Al Mubarak

The individuals referred to in the above lines were:

  • Abdulma’lik Ibn Abdulaziz Ibn Juraij in Mecca (died in 150 AH)
  • Hasheem Ibn Bashir Al Wasiti in Iraq (died in 183 AH)
  • Malik Ibn Anas Al As’bahi in Medina (died in 179 AH)
  • Ma’mar Ibn Rashid in Yemen (died in 153 AH)
  • Abdullah Ibn Al Mubarak Al Hanthali in Khorasan (died in 181 AH)

This first generation of Hadith collectors became the catalyst for others to follow suit and exert their own efforts to write their own collections. One important point to pay attention to here is that for these scholars it was not enough to simply hear that the Prophet Muhammad peace be upon him said or did something for them to include the Hadith in their collection. In the science of Hadith are some very restricting conditions for a narration to be accepted as authentic, which include:

  1. Continuity within the chain of transmission between the narrators. This relates to whether each narrator did indeed meet the person who they relate the Hadith from. To confirm this we find the scholars of Hadith examining factors such as the exact dates of birth and death of each person in the chain
  2. Whether everyone in the chain of transmission is an upright person with sound intellect and strong memory
  3. No violation of Islamic Law or clear problem in the actual narrated text

The second condition referring to the person’s character has a further elaboration, which is typically accredited to Imam Malik may Allah have mercy on him and it includes that the person:

  1. Is scrupulous and abstains not only from impermissible actions, but also all that which would be unbecoming of virility
  2. Perfection of rote memorization and exact reproduction of what the person has heard from others verbatim
  3. Knowledge and understanding of all that the person has heard and speaks of

Within the science of Hadith is a branch called “The Knowledge of Men – علم الرجال”, which deals with the individuals named within the chains of transmission in all the Hadith narrations. Aside from knowledge of their dates of birth and death, this branch of knowledge examines their biographies, including the families the grew up in, their geographical locations, their travels, their upbringings, their general characters, whether they were known to have lied even once in their lives, the scholars they learned from, their creedal beliefs, who they relate the Hadith from and how they chose them, and even if their memory has deteriorated. For example, one can find narrators whose Hadith was accepted to a certain point in their lives, but later Hadiths after that would be rejected because their memory became weaker or they were confusing facts.

The problem with the contentions of those who reject Hadith seems to be their ignorance of history, as well as their mistaken understanding that the earlier generation before the collection of the Hadith were only relying on the Qur’an. The Islamic Tradition is an oral one. Even if one memorizes the Qur’an and any of the Hadith collections using the written texts they have purchased, they would still need to find scholars with continuous chains of transmission back to the original source to be given credit for their memorization and approved to be authentic. Hence, when one makes the charge that earlier generations were not using the Hadith, they’re merely exposing their illiteracy of Islamic history.

Before I end this, it wouldn’t be complete without showing how in their misguided attempt to hold on more firmly onto the Qur’an, Al Qur’aniyeen have actually rejected Qur’anic teachings by discarding the Hadith. The injunction to follow the guidance of the Prophet Muhammad peace be upon him, which is embodied in the Hadith, is in the following verses from the Qur’an:

8من يطع الرسول فقد أطاع الله – النساء: الآية  0

He who obeys the Messenger (Muhammad peace be upon him), has indeed obeyed Allah [4:80]

أطيعوا الله وأطيعوا الرسول – النساء: الآية 59

Obey Allah and obey the Messenger (Muhammad peace be upon him) [4:59]

لا تجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضا – النور: الآية 63

Do not make the calling of the Messenger (Muhammed peace be upon him) among you as your calling of one another) [24:63]

وما ءاتىكم الرسول فخذوه وما نهىكم عنه فانتهوا – الحشر: الآية 7

And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it, and whatsoever he forbids you, abstain (from it) [59:7)

فإن تنزعتم في شيء فردوه إلى الله والرسول – النساء: الآية 59

And if you differ in anything among yourselves, refer it to Allah and His Messenger (Muhammad peace be upon him) [4:59]

فلا وربك لا يومنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما – النساء: الآية 65

But no, by your Lor, they have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission [4:65]

وما ينطق عن الهوى إن هو إلا وحي يوحى – النجم: الآيتان 3 و 4

Nor does he speak of (his) desire. It’s only a Revelation revealed [53:3-4)

The above verses are only a selection from many that link obedience of the Messenger Muhammad peace be upon him’s commandments to obedience of Allah the Exalted’s commandments. Rejection of the Hadith by Al Qur’aniyeen will therefore necessitate rejection of Prophetic commandments, which in turn necessitates rejection of Qur’anic commandments.

I’ve only briefly and barely scratched the surface of this beautiful part of the Islamic Tradition. Hadith is a science in its own right, and those who hastily reject it are doing so out of ignorance. It is an indispensable part of Islam because it serves to define the details of general injections in the Qur’an. For example, while the Qur’an gives the general commandment to pray the obligatory prayers, the details of when and how to perform them are only obtained in the Hadith. They’re not placed against each other to be mutually exclusive as Al Qur’aniyeen seem to believe.

While it’s true that the Qur’an is the ultimate authority in Islam, the Hadith is its indispensable complementary companion, and it’s the second agreed upon foundational principle in the 4 Sunni madhhabs (schools of law). Due to its intricate nature, one needs to master several sciences to be able to judge a Hadith to be authentic or not, and several more sciences to be able to judge whether a ruling can be derived from it and be considered binding or not. Hence, returning this matter to its people of knowledge, i.e. traditional Muslim scholars, is imperative for one to have a sound understanding of Islam. Differences will always exist and rejection of the Hadith will not abolish these differences. But rather than being a source of mercy, differences can become a source of strife and division when religious chaos and ignorance manifest themselves as the norm.

That and Allah is more exalted and more knowledgeable.

18 thoughts on “The Hadith: Collection & Importance

  1. jazakah Allah khairan Akhi Mohamed for this article. I have a couple questions/comments:
    1) The prophet peace be upon him first disallowed the writing of the hadith, however, he later on allowed it and that’s evident when one of the companions may Allah be pleased with them asked him if he should write and the prophet peace be upon him answer:
    اكتب والذي بعثني بالحق لا يخرج منه إلا حق
    Write it, for I swear by the One who send me with the truth that nothing comes out of this (his mouth peace be upon him) but truth.

    Also, we have the story if Ibn Abi Khabshah when he walked into the masjid and the Prophet peace be upon him was giving a khutbah and he asked the prophet: “Please prophet of Allah write this for me”. So the prophet said to the companions:
    اكتبوا لابن أبي كبشه
    Write for Ibn Abi Khabsha

    2) We have the story of Ibn Abbas may Allah be pleased with him when he had to depart from his companions in order to go after Sahabah and collect the hadith after the death of prophet Mohamed peace be upon him. He used to wait for the companions out in the soaring heat of the sun until they come out of their homes so he may take some of the Ahadith from them.

    3) When you are speaking about categorization of Hadith, I am not fully sure what you mean by categorization. We know that Al-Imam AlShafi’i may Allah have mercy upon him was the first one to write about categorizing the hadith as Sahid (Absolute Correct) and Not Sahih (Not Correct). After about 50 years of his time, the Muslims started seeing the trend of Sahih AlBukhari, which contained only Sahih ahadith. Before this, AlMuhadethoon used to put all ahadith in one place or book. Allah knows if what Al-Imam AlShafi’i did had any influence on this. This matter needs to be looked into further.

    wallahu a’lam
    And Allah knows best.

    • Jazakum Allah khair for your points Abo Mahmoud:

      1) Mashallah. I almost included these examples but I thought the article was long enough and didn’t want to confuse the readers. I did mention that there were cases where one can find certain Hadiths that were written down. But these can be more thought of as exceptions rather than the norm

      2) As far as I know, and please correct me if I’m wrong, Ibn Abbas may Allah be pleased with him was taking these Hadiths via memory rather than written text. We’re talking about the same man who used to hear a thousand line poem once and be able to recite it back fully from his memory.

      3) The categorization I wrote about was by subject. By that I mean grouping Hadiths relating to purification together, and ones relating to prayer together, etc. I didn’t touch on the classification of Hadith. However, I’d like to point out that while you’re correct that Sahih Al Bukhari only contains authentic (sahih) Hadiths, that doesn’t mean that a collection that came before such as Al Muwatta’ was collected carelessly. As far as I understand it, the extreme care that gave us the science “Knowledge of Men” that allows us to classify whether a Hadith is authentic or weak is based on the practice of Imam Malik who wrote Al Muwatta’. It’s just that Imam Malik in his collection included Hadiths with their full chains of transmission, others with a cut in their chain (which might be judged as weak but were not because their chains were linked in other collections), as well as ones that go back to the actions of the companions may Allah be pleased with them rather than directly to the Prophet peace be upon him, and ones that go back to the actions of some of the generation after them. Imam Al Bukhari only narrated Hadiths with their full chains of transmission in the greatest majority of what he included in his collection.

      There are a few Hadiths that some scholars did criticize in Al Muwatta and Al Bukhari and in every collection for that matter, which is expected since Allah wasn’t going to allow for any book to be completely without error other than the Qur’an.

      That and Allah knows best

      • Jazakah Allah khairan for your reply.

        We have to distinguish between “Kitabat AlHadith” (Writing of Hadith) and “Tadween AlHadith” (Official Documentation of Hadith). Companions and Tabi3een were writing the hadith per the mentioned stories above in my reply and per other historical evidences. We know that some of the top people who narrated on the prophet peace be upon him were Abo Hurairah and Abdo-Allah ibn Amro ibn AlAas. Also Abo hurairah admitted in a narration in Sahih AlBukhari:
        عن أبي هريرة – رضي الله عنه – قال: «ما من أصحاب النبي – صلى الله عليه وسلم – أحد أكثر حديثا مني إلا ما كان من ابن عمرو، فإنه كان يكتب ولا أكتب»
        On the narration of Abo Hurairah may Allah be pleased with him that he said: “there are no companions of the prophet peace be upon him that is more in narration than me except what came from Ibn Amro [Abdo-Allah ibn Amro ibn AlAas] for he used to write and I was not writing”.

        Later on in the history of Muslims, the Caliph Omar ben Abdul-Aziz has officially asked for collecting and documenting the hadith. This, according to historical accords, was the first official state declaration for this matter.

        wallahu a’alam
        and Allah knows best

  2. Excerpt:

    “Before I end this, it wouldn’t be complete without showing how in their misguided attempt to hold on more firmly onto the Qur’an, Al Qur’aniyeen have actually rejected Qur’anic teachings by discarding the Hadith. The injunction to follow the guidance of the Prophet Muhammad peace be upon him, which is embodied in the Hadith, is in the following verses from the Qur’an:

    He who obeys the Messenger (Muhammad peace be upon him), has indeed obeyed Allah [4:80]

    Obey Allah and obey the Messenger (Muhammad peace be upon him) [4:59]

    Do not make the calling of the Messenger (Muhammed peace be upon him) among you as your calling of one another) [24:63]

    And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it, and whatsoever he forbids you, abstain (from it) [59:7)

    And if you differ in anything among yourselves, refer it to Allah and His Messenger (Muhammad peace be upon him) [4:59]

    But no, by your Lor, they have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission [4:65]

    Nor does he speak of (his) desire. It’s only a Revelation revealed [53:3-4)

    The above verses are only a selection from many that link obedience of the Messenger Muhammad peace be upon him’s commandments to obedience of Allah the Exalted’s commandments. Rejection of the Hadith by Al Qur’aniyeen will therefore necessitate rejection of Prophetic commandments, which in turn necessitates rejection of Qur’anic commandments.”

    ~~~~~~~~~~~~~~~

    @mohamedghilan, out of all the about Surahs/ayats you mean to tell me you couldn’t produce one Surah/ayat referencing Hadith or Sunnah in the Qur’an. See, it’s not me who has a problem with the word “hadith”. Allah clearly used the Arabic word “hadith” inside the Qur’an to tell us that the Qur’an is the best hadith and that we are not to believe in any hadith that came into existence after the revelation of the Qur’an.

    So mohamedghilan, “hadith”, these are books that exist and we should be discussing whether or not they should be used in Islam, so of course I will use the word hadith and CHALLENGE anybody from your sect to produce proof inside the Qur’an for evidence that we are suppose to believe in and use hadith and so far Shaik Wali you have not produce one ayat. You have made the same attempt like many other Sunnis and Shits and quoted in the Qur’an where it says to “obey the Messenger” which does not prove hadith and I also already exposed the weakness of that argument in and many other ayats quoted out of context. But those are tactics that are used by people who want to believe in something but do not have evidence for it in the Qur’an.

    I used to believe in Hadith and I thought that Hadith was the Sunnah of Muhammad. I used to beleive that if Muslims didn’t accept the Sunnah/Hadith of Muhamad they are false to the din of Islam. Now I was taught this, this was an indoctrination like many people who just accepted this belief without questioning it, without reason, without logic. Then one day I decided to do what Allah says by verifying in Surah 17/36.

    I decided to research this thoroughly in the Qur’an. I need to have the facts rather than be Sheeple and live Islam by what I was told.

    “… Therefore, congratulate My servants who listen to all views, then follow the best. These are the ones guided by God; these are the intelligent ones.” 39/17-18

    I was able to view all opposing arguments about for and against Hadith according to Qur’an and Hadith. I used to believe that the Hadith/Sunnah of Muhammad was a part of the din but after I conducted my extensive research and put this on teh chopping block I learnt and one thing I knew for sure is that Allah is the Creator of all that exist and He is the one I needed to submit to which is His Truth that is found in the Best Hadith, Al Qur’an.

    I applied this principle in the research putting this on the chopping block and discovered that the traditionalist, you all who advocate for Hadith and Sunnah book, johnny come late books, does not have any FOUNDATION in the Qur’an supporting your belief in Hadith and Sunnah books. I also discovered that Allah mentioned Hadith and Sunnah in Arabic inside the Qur’an numerous times. Allah condemns Hadith books by NAME in the Qur’an. After I saw the facts for myself that is all I needed because that refutes anything I was told by Habr/Religous Scholars of Imams. I do not follow men I only follow the Divine Words of Allah. Hence, the teachings of Islam has to be backed up by Allah’s Book, the Best Hadith which is the Qur’an.

    If you can prove in the Qur’an where Allah says that either “Hadith” or “Sunnah” is a revelation Allah revealed or sent down to the Prophet Muhammad then you will have an argument and then I will have to seal my mouth shut and submit to that truth but the facts are you have not produced such ayats and you cannot because they don’t exist in the Qur’an. Remember Allah has went out of His way and used the Arabic words ==> “hadith” and “sunnah” “hadith” or “sunnah” <== of those books compiled by Persian Imams name BUKHARI, TIRMIDHI, MUSLIM just to name a few. THIS IS A CHALLENGE TO YOU!!!!

    • As’salamu Alykoum khidramari,

      Subhanallah. If you didn’t understand from the above verses the injunction to follow the guidance of the Prophet Muhammad peace be upon him, which is found in the Hadith whether you like it or not, there is really nothing I could say to change your mind. I fail to see how different it would’ve been for Allah to reveal the Quran in tablets delivered to the people without any messengers if we truly do not have to follow what has come down through Hadith about the guidance of the Prophet peace be upon him.

      [Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind] – Al Hajj 22:46

      You’re quite emotional in your comment and it’s evident that the matter will not be settled through a civilized discourse. I suspect the issue with Al Qur’aniyeen has more to do with their whims, caprices and desires, than it has to do with any logic or argumentation. I will therefore reserve my energy for more productive use.

      For the benefit of the readers, there was a lengthier discussion I entered into with another individual in a different comment section about this matter, which you can find at the link below.

      Wassalam

      https://mohamedghilan.com/2011/11/10/my-ummah-will-split-into-73-sects-thats-it/#comments

    • alsalamo alykom Khidramari:

      You have an interesting argument. I see your passion but I don’t see your point of view yet.
      May I ask you something?
      Do you pray or give zakah?

      • wa alaykum salaam Abo Mahmoud, insha Allah in time if you truly want to find the truth you will. Yes, I pray and yes we establish the Zakah this is every day all day. Here is my research on Salaat.

        It seems Salaah is nothing new based upon the Qur’an why do people say Salaah is a ritual/namaz practice? What does Salaah mean to you?

        http://khidramari.wordpress.com/2011/12/29/it-seems-salaah-is-nothing-new-based-upon-the-quran-why-do-people-say-salaah-is-a-ritualnamaz-practice-what-does-salaah-mean-to-you/

      • alsalamo alykom Khidramari:

        jazakah Allah khairan for your reply. I have still to read over your posts on your blog to get a deeper understanding of your perspective.

        I asked you that question because I am interested in knowing what’s the official methodology for AlQuraniyoon in knowing ‘ahkam’ (jurisprudence rulings) and then deriving ‘ahkam’ for new matters.

        For example: the Quran says:
        وأقيموا الصلاة وآتوا الزكاه
        “and establish prayer and give zakah [obligatory charity]”
        However, ‘sifat alsalah’ (description of salah) and ‘sifat alzakah’ (description of zakah) including amount, time, and ‘kayfiyah’ (the how) is not described in Quran. Similar to many other ‘ahkam’.

        How do the Quraneyoon deal with such matter?

        jazakah Allah khairan again

  3. Why must we infer that the above verses are saying to follow ‘Sunnah’ or believe in ‘Hadith’? What is the difference between what your saying and what Christians say in regards to their belief in Jesus being God? Christians say Jesus is God and defend it by saying ‘I and the Father are one’ or ‘If you have seen me you have seen the Father.’ Does this say Jesus is God? Would you believe this? This is inferring not Bayyinat (Clear Evidence). Your ayats you presented is the same thing it doesn’t say ‘Sunnatu Rasoolullah’ or ‘Hadith’ of Muhammad or Sunnah of Muhammad. I often say to Christians do you have one verse where Jesus says he’s God of course they don’t have it. So I’ll say the same to you, do you have one ayat from Qur’an saying to ‘follow the Sunnah of Muhammad or believe in the Hadith of Muhammad?

    How can you say that we are to follow the guidance of Muhammad when Allah says clearly,

    Allah makes it clear that its not upon the Prophet Muhammad to guide any one basically the Prophet Muhammad COULD NOT GUIDE whom he desired to guide. If this is the case then how could the Prophet’ so called ‘Sunnah’ guide any one?

    “Not upon you hudāhum (is their guidance), but Allah yahdī (guides) whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” 2/272

    In another Surah/ayat again we are told:

    “Indeed, you do not guide whom aḥbabta (you love), but Allah yahdī (guides) whom He wills. And He is most knowing bil-muh’tadīna (of the rightly guided).” 28/56

    How can the Sunnah of Muhammad be the best of the guidance when Allah clearly says that the Prophet Muhammad cannot guide. The Qur’an says that Allah’s GUIDANCE is the GUIDANCE OF ALLAH.

    “Say: “And never will the Jews or the Christians approve of you until you follow their millatahum (creed). Say, “Indeed, hudā (THE GUIDANCE) of Allah it hudā (IS THE GUIDANCE).” If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.” 2/120

    “And do not trust except those who follow your dīnakum (way of conduct).” Say, “Indeed, hudā (THE TRUE GUIDANCE) hudā (IS THE GUIDANCE) of Allah. lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?” Say, “Indeed, [all] bounty is in the hand of Allah – He grants it to whom He wills. And Allah is all-Encompassing and Wise.” 3/73

    “Say, “Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us? [We would then be] like one whom the devils enticed [to wander] upon the earth confused, [while] he has companions inviting him to guidance, [calling], ‘Come to us.’ ” Say, “Indeed, hudā (THE GUIDANCE) of Allah it hudā (IS THE GUIDANCE); and we have been commanded to submit to the Lord of the worlds.” 6/71

    Allah tells us clearly that the Qur’an is the Best Hadith:

    “Allah has sent down the ahsana (best) الْحَدِيثِ ḥadīthi: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah . THAT IS THE GUIDANCE OF ALLAH of Allah by which He guides whom He wills. And one whom Allah leaves astray – for him there is no guide.” 39/23

    I’m not emotional at all lol that’s an assumption just like your inferring that Hadith and Sunnah are in the above ayats you quoted. 🙂

    in·fer (n-fûr)

    v. in·ferred, in·fer·ring, in·fers
    v.tr.

    1. To conclude from evidence or premises.
    2. To reason from circumstance; surmise: We can infer that his motive in publishing the diary was less than honorable.
    3. To lead to as a consequence or conclusion: “Socrates argued that a statue inferred the existence of a sculptor” (Academy).

    Definition of INFER

    transitive verb

    1 : to derive as a conclusion from facts or premises — compare imply
    2 : guess, surmise
    3 a : to involve as a normal outcome of thought
    b : to point out : indicate
    4 : suggest, hint
    5. To hint; imply.

    Allah says,

    “And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say, “hātū (Bring) bur’hānakum (your proof) if you are truthful.” 2/111

    The Arabic word bur’hānakum bā rā hā nūn comes from (ب ر ه ن) evidence/proof

    “He said, “O my people have you considered: if I should be upon bayyinatin (clear evidence) from my Lord while He has given me mercy from Himself but it has been made unapparent to you, should we force it upon you while you are averse to it?” 11/28

    “My Lord is most knowing of their number. None knows them except a few. So do not tumāri (argue) about them except with an mirāan (argument) ẓāhiran (obvious) and fala (do not) inquire about them among from anyone.” 18/22

    “That had been because their Messengers approach them bil-bayināti (with the clear proofs), but they said: abasharun (Shall human beings) yahdūnanā (guide us)? So they were ungrateful and turned away. And Allah is Self-Sufficient. And Allah is Rich, Worthy of Praise.” 64/6

    Again, I ask you can you produce one ayat I’ll keep it simple.

    PRODUCE ONE VERSE IN AL QUR’AAN THAT SAYS EITHER ONE OF THE FOLLOWING:

    (1) We are suppose to follow Hadith/ Sunnatu Rasoolillah or…

    (2) We will get guidance from Hadith/ Sunnatu Rasoolillah or

    (3) We are suppose to believe in Hadith/ Sunnatu Rasoolillah or

    (4) Hadith/ Sunnatu Rasoolillah was revealed or sent down (nazala) to Muhammad?

    I have read in Quran and in the Qur’an we find

    1) “Sunnat Illahi” but not

    2) “Sunnat Rasool”, or

    3) “Sunnat-e-of any Prophet” but we do find

    4) “Millata Ibrahimi”.

    5) “Nataq-un-Nabi” (Speech of Nabi) from outside books called Hadith of Bukhari and company

    Just one ayat will do….

  4. Correction: We find in Qur’an the “Nataq-un-Nabi” (Speech of Nabi) but we do not find outside books called Hadith of Bukhari and company

    Just one ayat will do this is Bayyinat (Clear Evidence) please don’t infer that the above ayats you posted are saying Hadith or Sunnah give us Bayyinat (Clear Evidence).

    • I’m not assuming you’re emotional. It’s evident in your style of writing. You may not be physically showing signs of agitation. But it most certainly is being shown in how you’re delivering your message.

      It seems that you’ve built an entire case for rejection of the Hadith based on fallacious information, which is clear from your lack of knowledge regarding the Arabic language syntax. Your ability to pull up an online dictionary and look up definitions of words is not enough when it comes to Arabic. It’s not as simple as English my friend. This is why you fell into the erroneous comparison with Christianity.

      I never realized this because I never paid attention to it until now. Those who reject Hadith are not only following erroneous misinformed conclusions, but there is also some contempt in their hearts towards the Prophet Muhammad peace be upon him. I’m not making an assumption here. Just look at how you speak of him without due regard to his status as the Messenger of Allah. Hence, I repeat my question to you: how is the Prophet peace be upon him any relevant to Islam? Allah the Exalted could’ve sent us down tablets with everything written out in a vacuum and we wouldn’t have had any problems with all these billions of Muslims throughout history being on the wrong path. In fact, your proposition makes Allah seem purposely deceitful.

      May Allah guide us all. I pray that you wake up and realize that you’ve concocted an elaborate, albeit incoherent and fallacious case for yourself.

      • All the prophets were messengers of Allah…and we are admonished to make no distinction between them.It is clear that your angst regarding the issue of following G’d’s revelation alone is deep seated.So much so that you have lost objectivity and reason regarding the subject matter.The purpose of G’d’s revelation thru Al Quran is not to give relevancy to the Prophet but to be a guidance to mankind in the implementation of G’d’s system of life on earth.As for billions of Muslims throughout history being on the wrong path….billions of Christians throughout history have believed that G’d is a trinity;are they not on the wrong path.Numbers of adherents,the amount of time a belief has been in vogue,nor the sincerity of belief is relevant to truth.Truth is truth even if no one believes.We do not reject ahadith,Allah rejects ahadith within the pages of the Quran…therefore your issue is not with us ( the followers of Al kitab) your issue is with your Lord.Brother,your guilt is like unto that of all the religions….after receiving G”d’s revelation you have rejected truth in favor of worship of the messenger.We pray that you will repent from this error and ask forgiveness from your Lord………I will leave you with this brother;from Quran; Surah 25:30..”And the Messenger cried out: O my Lord! surely my people have treated this Quran as a forsaken thing’ – Brother,who are these people..of course you will say it is not you,but if it not you,then who ?….Asalaamun Alaikum !!!!

      • As’salamu Alykoum,

        Subhan Allah. It seems that you have not understood the article because you weren’t reading it with an open mind. When you’ve already made your mind up about a matter, it would seem to be a waste of time for you to read anything else on your part. But for the benefit of others, I’ll remind you of the third condition for a Hadith of the Prophet peace be upon him to be accepted, which I’ve mentioned above:

        3. No violation of Islamic Law or clear problem in the actual narrated text

        By that the scholars mean that irrespective of the authenticity of the chain of transmission, and the uprightness of those narrating it, if the Hadith seems to be in violation of a Quranic principle, then the matter should be scrutinized to confirm this violation and it would be rejected if that was the case. For example, if you find a sound narration where it says the Prophet peace be upon him ordered people to skip praying every Friday, you can easily reject it because it goes against Qur’anic orders.

        You still didn’t address the issue regarding the difference between having tablets dropped down and the Prophet peace be upon him if he is to be taken out of the equation. No one is worshipping the Prophet peace be upon him. We revere him and we love him and we want to walk on his footsteps. Your accusation is that although the Prophet peace be upon him was the Messenger of Allah, and despite having delivered the Qur’an to us, his speech and actions violated the Qur’an and therefore must be rejected. It sounds ludicrous, but it is what Al Qur’aniyeen are essentially saying, which is strange. If the Prophet peace be upon him was the one delivering the Qur’an, which came straight from Allah via the Archangel Gabriel (Jibreel), one would think that he peace be upon him would be the most adherent to the Qur’an. But apparently according to those who reject the Hadith, the Prophet peace be upon him violated the Qur’an left, right and centre, and we therefore cannot trust his words or actions, and we must try to figure out what Allah said for ourselves. This, of course, despite the fact that none of us are well versed enough in Arabic so as to not misunderstand anything.

        I have yet to meet a single rejector of Hadith who understands Arabic, knows history, and knows how the various sciences relating to the Quran. It’s always individuals giving me links to websites where you enter a word and a translation and various meanings pop up. As if it’s that simple. Moreover, the Qur’an to these people might as well have been revealed in a vacuum, because the only exegesis they accept is a linguistic one. They can’t go beyond it because any exegesis that relies on context of revelation requires one to accept Hadith. Sadly, many verses were revealed in specific circumstances, which means they’re application might be restricted to similar situations. Those who reject Hadith would ultimately misapply much of these verses because they reject knowledge of the context.

        I’ve only listed a couple of the problems with rejecting Hadith without any sound basis in Arabic, exegesis, and context, and shown what the implication would be with respect to how the Prophet peace be upon him is viewed. I’ll end it here because I’m not interested in debating with emotions and desires and caprices of individuals who base their judgement on nothing scholarly. It makes sense that they wouldn’t exert the effort of investigation and studying over many years because that wouldn’t be easy and the ego doesn’t like that. Shaykh Google is much quicker and easier.

        May Allah guide us all.

      • Its an assumption mohamedghilan that you believe I’m emotional because I’m asking you to produce the Bayyinat (Clear proof) to back up your claim. You presented a document claiming that the Quraniyyoon which I’m not a part of but because you put us all in one category of rejecting Hadith we are of such. I felt a need to confront your material. Yes, the above statement of mines is a copy and paste of my thoughts that you really didn’t have much to say so I felt the need to also bring it here. I want to see can you back up what you say from the Qur’an with Bayyinat (Clear proof) and thus far you have not. You want to name call instead of present the facts.

        I haven’t built a clear case to reject Hadith the Qur’an itself tells us not to accept no other Hadith AFTER it, the Qur’an, Surah 77/50. You say my information is fallacious again where is your proof? You say I lack nowledge regarding the Arabic language again where is your proof?

        You said my ability to look up definition of words is not enough when it comes to Arabic well I have my own library and I know for without a doubt Allah’s Guidance is not constituted around Arabic. Allah guides Whom He Wills to guide.

        Allah says,

        “And do not taqfu (pursue)that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned.” 17/36

        Remember Allah does not reward us for being ignorant. We are not supposed to blindly follow anything without researching it, investigating it, asking the questions, verifying it…

        “And do not trust except those who follow your dīnakum (way of conduct).” Say, “Indeed, hudā (THE TRUE GUIDANCE) hudā (IS THE GUIDANCE) of Allah. lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?” Say, “Indeed, [all] bounty is in the hand of Allah – He grants it to whom He wills. And Allah is all-Encompassing and Wise.” 3/73

        “Say, “Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us? [We would then be] like one whom the devils enticed [to wander] upon the earth confused, [while] he has companions inviting him to guidance, [calling], ‘Come to us.’ ” Say, “Indeed, hudā (THE GUIDANCE) of Allah it hudā (IS THE GUIDANCE); and we have been commanded to submit to the Lord of the worlds.” 6/71

        If we study the Quran carefully the Quran itself says those who grasp its meaning best are those who are sincere. It is not about who has the most knowledge of Classical Arabic or who is the most qualified linguistics professor. These are simply aids/tools, but are no match for a sincere and diligent heart/mind. One does not need to know Arabic to understand The Quran, this notion is non-Quranic. It helps. However, it says those who are sincere, forethoughtful, pious, mindful etc. will understand it best. Its amazing how many Arabic speakers don’t have a clue what is Allah’s message.

        You say my comparison I presented with the Christians who say Jesus is God and when asked for proof they say “I and the Father are one” does this say or give Bayyinat (Clear proof), again would you accept this from them? I’m sure you would use this against them so if you wouldn’t accept this as Bayyinat (Clear proof) why do you expect me to believe you when you say follow the Sunnah of Muhammad or the Hadith and I ask you where does the Qur’an say follow the Sunnah of Muhammad or Hadith and as your Bayyinat (Clear proof) you say ‘Obey the Messenger’ or ‘Take what the Prophet gives you’…. Yet you call this comparison erroneous.

        Nah, this is using a Christian like response in both responses to back up your belief the absence of Bayyinat (Clear proof) is clear. There is no direct quote from Jesus saying he’s God and there is no direct quote from the Qur’an saying to follow the Sunnah of Muhammad or Hadith. This is clear.

        Now you said those who reject Hadith are not only following erroneous misinformed conclusions but there is also some contempt in our hearts towards the Prophet Muhammad.

        Hmm again, your conjecturing as you have done by accusing me of being emotional. Can you back up what you say from the Book of Allah.

        Now we reject Hadith because we following what the Prophet Muhammad himself was instructed to obey/follow here is the Bayyinat (Clear Proof):

        From the beginning the Prophet Muhammad was instructed by Allah to follow the faith of Prophet Ibrahim.

        Then awḥaynā (We revealed) to you, that ittabiʿ (You follow) millata (the creed) Ibrahim, ḥanīfan (the upright); and he was not of those who associate with Allah.” 16/123

        “Indeed, awlā (the best to claim relationship) of people with Ibrahim lalladhīna (are those who follow him) and this the prophet, and those who believe. And Allah is the ally of the believers.” 3/68

        “Say, ” Allah has told the truth. fa-ittabiʿū (then follow) millata (the creed) of Ibrahim ḥanīfan (the upright); and he was not of the polytheists.” 3/95

        “And who aḥsanu (is better) in dinan than one who submits himself to Allah while being a doer of good wa-ittabaʿa (and follows) millata (the creed) of Ibrahim, ḥanīfan (the upright)? And Allah took Ibrahim khalīlan (as a friend).” 4/125

        “Then We put you, on sharīʿatin (an ordained way) concerning the matter; fa-ittabiʿ’hā (so follow it) and do not tattabiʿ (follow) the inclinations of those who do not know.” 45/18

        Allah says in Surah 3:31,

        “Say: “If ye do love Allah, ‘fa-ittabi’ūnī’ (then follow me): Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.”

        What did the Prophet Muhammad follow?

        “O you nabiyu (prophet), you shall ittaqi (reverence) Allah and do not obey the disbelievers and the hypocrites. Allah is Omniscient, Most Wise. wa-ittabiʿ (And follow) what is yūḥā (revealed) to you from your Lord. Allah is fully Cognizant of everything you all do. And put your trust in Allah… (33:1-3)”

        How can you say we are misinformed when the Qur’an clearly says that the Prophet Muhammad was instructed to follow the Millata Ibrahim which is nothing more than the Sunnatu Allah. The Prophet Muhammad was instructed to follow what Allah sent down to him and revealed to him which was nothing more than the Book of Allah, the Best Hadith, the Guidance which is the Qur’an? How are we misinformed?

        Where can you direct me to one ayat telling me that the Prophet Muhammad was given the Qur’an and the Sunnah or Hadith, just one ayat? If you can produce this Bayyinat (Clear proof) I’ll follow it.

        You said, “Hence, I repeat my question to you: how is the Prophet peace be upon him any relevant to Islam?”

        There is tons of Surahs/ayat telling us how relevant our Prophet Muhammad is to Islam. We respect him, adore him, he was an excellent example for us to follow but we don’t worship him.

        If you thoroughly study Allah’s Book you will see that the Scripture not only contains the laws of Allah, but it also contains beautiful examples of the life of the all the Prophets (the ones mention) including the Prophet Muhammad which includes:

        His dealing with the idol worshippers. ~~ 53/19-23
        His compassion towards the believers. ~~ 3:31
        His love and constant remembrance of Allah. ~~ 33:21
        His human fear of failing. ~~ 2/214
        His dealing with his wives’ rebellion. ~~ 33/28-31
        His dealing with his adopted son. ~~ 33/37
        His dealing with his followers gently and was not server and hard-hearted. ~~ 3/159
        He was commanded to take forgiveness, enjoin what was good and turn away from the ignorant.~~ 7/199
        He showed compassion and grieved that his peole should perish or fall into distress; he was excessively solicitous of the good of his peole, and he was most compassionate and merciful (ra’uf-ur-rahim). 9/128, 16/37
        He was commanded by Allah to lower his wing (be kind). ~~ 15/88, 26/215
        He was most anxious for people’s guidance. ~~ 16/37, 9/128
        He was commanded to invite people with Hikmah (wisdom) and beautiful exhortation and to reason with them in the best and most gracious manner. ~~ 16/125
        He was commanded to repel evil with that which was best. ~~ 41/34

        When we study the Qur’an thoroughly we will clearly see that it is the Qur’anic Ayat it was the revelations the Prophet Muhammad used to bring to his people, This is further clarified by the rest of the verse:

        “Say: attabiʿu (I follow) only that which yūḥā (is inspired) in me from my Sustainer. This is baṣāiru (enlightenment) from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur’an is recited, give ear to it and pay heed, that ye may obtain mercy.” (7:203-204)

        The messenger of Allah delivers only the message of Allah, and does not ask people to be obedient to any other rule or law other than that given in the Book of Allah which is the Best Hadith, Al Qur’an.

        So again, obedience to the messenger only means obedience to the message being delivered by him:

        Allah says,

        “And wa-aṭīʿū (obey) Allah wa-aṭīʿū (and obey) the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.” (5:92)

        “And Allah has made for you of what He has created shelters, and He has given you in the mountains places of retreat, and He has given you garments to preserve you from the heat and coats of mail to preserve you in your fighting; even thus does He complete His favor upon you, that haply you may submit. But if they turn back, then on you devolves only the balāghu (deliverance of the message).” (16:81-82)

        “And if you (o people) reject (the truth), nations before you did indeed reject (the truth); and nothing is incumbent on the messenger but a plain balāghu (delivering of the message).” (29:18)

        “And obey Allah and obey the messenger, but if you turn back, then upon Our messenger devolves only the balāghu (delivery of the message).” (64:12)

        “Say: wa-aṭīʿū (Obey) Allah wa-aṭīʿū (and obey)the messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the messenger but balāghu (delivering of the message).” (24:54)

        The above verses clearly describes what is meant by obedience to Allah and His messenger. The double negative used in the phrase,

        “..and nothing rests on the messenger but balāghu (delivering of the message).”

        According to the Qur’an the Prophet Muhammad makes people obedient only to the message of Allah that is sent down and revealed on him, and does not deliver any other teachings apart from the message of Allah.

        Which other Hadith after the Qur’an will you believe? Am I saying this no, this is Bayyinat (Clear proof) right in the Book of Allah.

        Allah says,

        “Have they not contemplated the kingdom of the heavens and the earth and everything created by Allah, that perhaps their own term is drawing to a close? IN WHICH حَدِيثٍ hadithin AFTER THIS WILL THEY THEN BELIEVE?”: (Sura 7:185).

        “THESE ARE THE REVELATIONS OF Allah WHICH WE RECITE TO YOU CORRECTLY. IN WHAT OTHER حَدِيثٍ hadithin THAN Allah AND HIS REVELATIONS WOULD THEY THEN BELIEVE?” (Sura 45:6).

        “In what other حَدِيثٍ hadithin after this will they then believe?” (Sura 77:50).

      • You wrote quite a bit. I’ll just address a couple of things.

        While Allah’s guidance is not predicated on knowledge of Arabic, dealing with rulings in the Quran, Hadith, and anything scholarly with respect to Islam is most definitely predicated in deep, not superficial, understanding of Arabic.

        ————————————————————-

        [Surely We have revealed it — an Arabic Qur’an — that you may understand] 12:2

        [And thus have We revealed it, a true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian of a protector] 13:37

        [And thus have We sent it down an Arabic Qur’an, and have distinctly set forth therein of threats that they may guard (against evil) or that it may produce a reminder for them] 20:113

        [An Arabic Qur’an without any crookedness, that they may guard (against evil)] 39:28

        [A Book of which the verses are made plain, an Arabic Qur’an for a people who know] 41:3

        [And thus have We revealed to you an Arabic Qur’an, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire] 42:7

        [Surely We have made it an Arabic Qur’an that you may understand] 43:3

        [And before it the Book of Musa was a guid and a mercy: and this is a Book verifying (it) in the Arabic language that it may warn those who are unjust and as good news for the doers of good] 46:12

        ————————————————————-

        I think the above verses are sufficient to make deep knowledge of Arabic a pre-requisite before you can speak about the Quran.

        The reason you keep asking for a clear verse, which I’ve already given whether you want to acknowledge it or not, is simply your illiteracy in the Arabic language. It’s not something to be ashamed of and I’m saying this to insult you. It’s just a fact, and it’s evident in your handling of the verses and erroneous interpretations and lack of ability to see the clear injunction from the Qur’an to obey the Messenger peace be upon him and to return back to his judgment during times of disagreement. The Qur’an even affirms that the Prophet peace be upon him doesn’t speak from his own whim or desire. As the Allah affirmed in the Qur’an, our obedience to the Messenger peace be upon him is an obedience to Allah the Exalted. This is not polytheism. It’s simply recognizing who is the authority that is acting, speaking, and commanding in the name of Allah the Exalted.

        You’re upset that I’m grouping you with the Qur’aniyeen. How do you classify yourself then given that you reject the speech and actions of the Prophet peace be upon him, which are related in the Hadith. If you want to insist that Hadith is the Qur’an then I’ll give you that and ask in return, how do you classify yourself given that you reject the speech and actions of the Prophet peace be upon him, which are related in the Sunnah? More accurately put, how do you classify yourself given that you reject the Prophet peace be upon him and any role he has outside of his time with his companions? I’m curious to know as I’m sure many others reading this are.

        I commend your passion. But I question your methodology. A personal library is not sufficient and is not impressive. It’s just books on the shelf. Knowledge is what you carry within you and not what you can point to on your shelf. I can understand that I might be upsetting you by pointing your obvious weakness in Arabic. But it’s better for you to recognize that as something you don’t really have a good grasp on so you can take the necessary steps and study the language for a few years before you can start making commentary on the Quran. This by the way is my state as well. But unlike you, I revert back to scholars of Arabic who have commented on the Qur’an from a linguistic perspective only, and their interpretations, built on sound knowledge of Arabic, go against yours. I can also see why you wouldn’t accept what I’m saying here because it strips you from the ability to approach the Qur’ran in the way you have been approaching it. It would also mean that a whole other source of legislation in Islam would all of a sudden become a reality for you and that in itself might be too difficult to handle.

        You still haven’t addressed the fact that Islam is an “oral” tradition and not a written one. The Qur’an and the sayings of the Prophet peace be upon him are all transmitted orally. In Islam we don’t have the science of textual criticism as the case with Christianity, where one has to go and find the oldest scripture to confirm authenticity. Much of the grievances of those who reject the Hadith (sayings and actions of the Prophet peace be upon him) revolve around the fact that all these Hadith compilations were put together after the Prophet peace be upon him passed by many years. However, this grounds of this accusation are not sound because of the assumption that Islam is transmitted as a written tradition.

        I’d like to actually bring this back to my article, and ask you to address the history and compilation of Hadith, the conditions required for accepting a Hadith, and the conditions required for a person to be considered acceptable in a chain of transmission. As I’ve said before, the verses are clear for those with sound knowledge in Arabic. You don’t seem to have that and refuse to acknowledge it, so there is no point in arguing with you about it. So it’s better to move on and discuss other matters, which you seem to have conveniently ignored.

        Wassalam

  5. the problem is, you posted verses w/o completely looking at the Qur’an’s tafsir. If anyone is going to Quote Qur’an, all of the Ayats pertaining to each topic should be looked at:
    He who obeys the Messenger (Muhammad peace be upon him), has indeed obeyed Allah [4:80]

    Obey Allah and obey the Messenger (Muhammad peace be upon him) [4:59]

    You posted these ayats, but did you take a look at what the duty of the Messenger is?

    And obey Allah and obey the Messenger and be cautious. But if you turn back then know that the duty of Our Messenger is only a clear deliverance of the message.[5:92]

    But if they dispute with thee say: I submit myself entirely to Allah and (so does) he who follows me. And say to those who have been given the Book and the Unlearned (people): Do you submit yourselves? If they submit, then indeed they following the right way; and if they turn back, thy duty is only to deliver the message. And Allah is Seer of the servants.[3:20]

    Say: Obey Allah and obey the Messenger. But if you turn away, he is responsible for the duty imposed on him, and you are responsible for the duty imposed on you. And if you obey him, you go aright. And the Messenger’s duty is only to deliver (the message) plainly.[24:54]

    Allah explains the Qur’an himself brother. There is no need for any outside tafsirs.

    And they cannot bring thee a question, but We have brought thee the truth and the best explanation.[25:33]

    Allah repeats verses that are similar in His Qur’an (Not allegorical verses as that verse 3:7 is always mistranslated to mean allegorical when the word mutashābihātun actually means Alike, resemblance, and similar.) We are also told to submit to Allah, not to bear witness, all of the messengers, from Muhammed all the way back to Noah and his followers, are told to submit. Infact the word Muslim itself means one who submits. lets look at who bear witness in the Qur’an:

    When the hypocrites come to thee, they say: We bear witness that thou art indeed Allah’s Messenger. And Allah knows thou art indeed His Messenger. And Allah bears witness that the hypocrites are surely liars.[63:1]

    The only thing that Muhammed is bearing witness to is what was revealed to him though:

    Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me. And this Qur’an has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I bear not witness. Say: He is only One God, and surely I am innocent that which you set up (with Him).[6:19]

    Allah also bears witness along with the Malaika, as to what was revealed:

    But Allah bears witness by that which He has revealed to thee that He has revealed it with his knowledge, and the angels (also) bear witness. And Allah is sufficient as a witness.[4:166]

    Finally, Allah tells us what hadith to believe in, and that it is with truth:
    These are the messages of Allah, which We recite to thee with truth. In what announcement(Li-Hadithin) will they then believe after Allah and His signs?[45:6]

    Allah has revealed the best announcement(Li-hadithin), a Book consistent, repeating (its injunctions), whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance — He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him.[39:23]

    Surely it is a bounteous Qur’an,
    In a book that is protected,
    Which none touches save the purified ones.
    A revelation from the Lord of the worlds.
    Is it this announcement(Hadithin) that you disdain?[56:77-81]

    Those who rejects Allah’s Ayats are indicted as disbelievers:

    So leave Me alone with him who rejects this announcement. We shall overtake them by degrees, from whence they know not.[68:44]

    Allah also tells us to follow only what was revealed:

    Follow that which is revealed to thee from thy Lord — there is no god but He; and turn away from he polytheists. And if Allah had pleased, they would not have set up others (with Him). And We have not appointed thee a keeper over them, and thou art not placed in charge of them.[6:106-107]

    If the Qur’an is thoroughly read and followed, instead of using arguments of these so called scholars who has No authority to interpret or attempt to explain Allah’s book which is fully explained, then we would know the true way Muhammed followed. All of the other stuff (Hadith and such) were added Ex Post Facto, or after the fact, as you stated in your article. which means it could not have been from Muhammed himself, as the hadith mad many things lawful, such as the stoning punishment, which was not mentioned in the Qur’an, except as a punishment of those who disbelieved(Meaning that it was disbelievers who actually carried it out) that was not made lawful for the Muslims, not only that it was not what was revealed to Muhammed.

    • I’ve already addressed some of your contentions, which were really mentioned by others, in the article, my above replies, and in the replies at this link here: https://mohamedghilan.com/2011/11/10/my-ummah-will-split-into-73-sects-thats-it/#comments

      With regards to your point about the “mistranslation” of verse 3:7, you either are a native Arabic speaker using your colloquial understanding of words, or you’re a non-native Arabic speaker who was told that it meant similar. In either case, you do not understand the Arabic of the Arabs during the time of the Prophet peace be upon him. In either case, you’ve exposed the major issue with those who claim to be holding on to the Qur’an by rejecting the Hadith, which is their illiteracy in the Arabic language. In case you’re not aware, those who translate the Qur’an are scholars in the Arabic language and rely upon other scholars of Arabic. They do not rely upon colloquialism.

      As I’ve already mentioned in the article, accepting the Hadith does not mean rejection of the Qur’an. It’s a false dichotomy that is put forth by those who reject the Hadith. The Qur’an is complete and has not missed anything. But to get the details of it orders, to understand the contexts of revelation, to get the proper understanding of verses, the Hadith is the indispensable complementary companion to it. And as I’ve mentioned in my reply to Gary Yasin Gross, who would be the one to embody the Qur’anic teachings and follow them better than anyone else in the world other than the Prophet peace be upon him? What the rejectors of Hadith don’t seem to understand is what they’re implicitly saying about the Prophet peace be upon him when they reject the Hadith. They’re saying that he violated Qur’anic commandments, and therefore he must be rejected. I’m sure you’ll try to go around this and explain yourself, but save your efforts. Rejection of the Hadith is automatically a rejection of the teachings of the Prophet peace be upon him, which in turn is a rejection of the Prophet peace be upon him. I’d rather if you were honest about it and just said you reject the Prophet peace be upon him than doing it in this roundabout way.

      May Allah guide us all.

  6. Message to the readers:

    Given that this is not necessarily a discussion, but rather more like an argumentation that goes around in a circle, I’ve opted to close the comment section down.

    What is evident here is that we have a group of individuals whose Islamic education is limited to a few selected searches on the Internet. It’s one thing to acknowledge one’s ignorance, for that is the first step to rectifying that state in order to seek knowledge. However, in this case we have high emotions and misguided passions.

    No one can guide the blind if they believe they can see just fine. Clear verses that every scholars has understood within their contexts, and in their original Arabic language, are not being acknowledged. Therefore, I should’ve recognized right at the start that we wouldn’t get anywhere with such individuals. At the very least, I’m puzzled by how they pray the five daily prayers without having to resort to the Hadith tradition. How do they know that Fajr is 2 rakats and Duhr, Asr, and Isha are 4 rakats, and Maghrib is 3 rakats. How do they know when to sit, when to bow, when to prostrate, etc.? I’m also bewildered by the false dichotomy being put forth. Namely, that by following the Hadith, it automatically means we abandoned the Quran.

    I hope the article was beneficial for those who wished to understand their religion more. As for the Qur’aniyeen, I pray that you see the error of your ways. The one advice I have for you is that despite your rejection of the Prophet peace be upon him’s saying and actions, please show him some reverence and respect. Your tone of speech and reference to the Messenger of Allah peace be upon him is unbecoming of a Muslim.

    Jazakum Allah khair

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