Quran -v- Hadeeth
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Peace to all,
I know this had been discussed endlessly in different places on this forum but since this is the entire argument traditional Muslim scholars use to refute us, i think it would be good to refute this article in one thread point by point for others to see.
This issue is ultimately the entire basis for what makes us different so I think it is worth repeating the arguments into one coherent whole set of what we believe and why.
thanks for any input,
http//www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543276
Kurt
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Peace all,
The following is self-explanatory, I hope...
The question;Dear scholars,
)As-Salamu `alaykum. What do you think about the group of people who reject the authority of Sunnah and claim Prophet Muhammad (PBUH) was sent only to deliver the Qur'an?
O messenger, deliver what was sent down to you from your Lord, and if you do not then you have not delivered His message; and God will protect you from the people. God does not guide the disbelieving people.(567)
The messenger is only to deliver. And God knows what you reveal and what you conceal.(599)
It is not for a human that God would give him the Scripture and the authority and the prophethood, then he would say to the people ?Be servants to me rather than God!?, rather ?Be devotees for what you have been taught of the Scripture, and for what you studied.?
And if We had destroyed them with retribution before this, they would have said ?Our Lord, if only You had sent us a messenger so we could follow Your revelations before we are humiliated and shamed!?
Peace
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Salaamun alaykum IronSky
As shown by Bro Zenje, the best way to Deal with The Mohammadans is To Remind them with the Quran or Fa dzakkir bil Quran. 5045 "We know best what they say, and you are not One to overawe them by force. So, admonish with the Quran such as fear My Warning!". From my own experience dealing with Trads Muslim Scholars , I found it easier and more Effective by having a Face to Face meeting/Discussions with them about the Quran or their hadiths rather than through The Net or sending them Booklets of Our View of Islam from Quran only Perspective . For that I always carry with me a Quran and hadiths CD ROMs whenever I am out of Town or in a different countries.
I would ask the scholars to read from the Quran Verses Relevant to what we are Discussing eg. Rasul Allah Muhammad such as 73 to start off then follow by 650 , 469 , 18110 , 416 , 6940 , 456, 8119, 7750 , 3923 , 487 , 567 , 6106 , 3955 , 6165 and usually close the discussion with 2147 and 6153 . This way , they ( the Traditional muslims ) cannot accuse us of propagating our own Opinions as they read these verses themselves direct from the Quran . We are merely Pointing out the verses to them if they are Real believers, then they'll invite you back or ask to see you again . But do not raise your hope that they will all Jump on the Quran bandwagon ........... you'll be lucky if out of 20-25 people, 3 or 4 will want to see you again ( but then again we are not doing this Quran Promotion for a reward or Popularity ) so We should not feel dis-appointed if they do not Listen .
If you could find a Neutral Venue to conduct The Debate/ Discussions such as College campuses are better. You can be sure That with The Quran , you can take on The Best Ulemas of the Sunnis and make them Froth in the Mouth like spoiled children or even like a Mad-Dog in Fury of what you are showing them in The Quran. Reading and re-reading the articles in Free-Minds helps Refresh the Memory and contributing to the discussion here and reading the Board on a regular basis help Ease the Task and add Pleasure in Conveying Quran to Our family, friends and other People who are still in the Dark.
Wassalamu' ala manittaba'al hudaa
almarh0m
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Hello people,
just to provide some quality discussion in this thread, I know it's probablty explained in one of these thread but what is Hikmah (i.e. the Wisdom) this would be a good thing to clear in this thread as Sunnis etc attach this word to Hadith.
Come on people, let's discuss this, and we need to use proofs!
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Tasreef of the term 'Obey the Messenger'
332 Say (O Messenger), Obey Allah and the Messenger. But if they turn away, then (know that) Allah does not love the rejecters (of Allah and the Messenger).
What Allah says about the Quran in the Quran
-There is no doubt in this Book (22).
-Allah has taken the responsibility to explain it (7519).
-Allah says He has revealed the Quran and He will protect it (159).
-Allahs revelation to the Prophet (PBUH) is written in the Quran (619). There is no verse in the Quran which says that Allahs revelation to the Prophet (PBUH) is outside the Quran.
-Momineen are asked to obey the revelation from Allah (73).
-The Prophet (PBUH) was asked to obey the revelation sent down on him (10109).
-He was asked to follow the Quran (751.
-Allah required the Prophet (PBUH) to follow the blessed Book sent down on him (6155).
-The Prophet (PBUH) used to judge matters according to the revelation sent down on him (54.
-Those who do not judge matters according to what Allah has revealed are Kaafirs (544).
-In the Quran, Allah has completed His message and no one can change anything in it (634, 6115).
-The Quran encompasses the message of earlier revelations (54. So, the truth of earlier revelations is now contained in the Quran.
-In it there are no contradictions (482).
-Allah has called the Quran "Tibyaanan li Kulli Shaiyin (1689)". This means it explains everything.
-Allah gives many verses on a particular topic over and over again (6105, 1741). This means that we have to collect all the verses on a topic in order to understand it fully. This is the Divine method of understanding the Quran.
-The Prophet (PBUH) was required to solve all human differences through the Quran (1664).
-The Prophet (PBUH) was required to admonish and remind people through the Quran (5045).
-The Quran itself is light (515). So, it is not dependent on another source of light.
-This light (i.e., the Quran) has been given so that human beings, using this light, can travel safely on the path of life (6122).
-Allah undertook the responsibility to collect the Quran (7517).
-Whatever difference human beings have, the decision is with Allah (4210).What do we know about the Quran, and what do we know about Hadith and Sunnah
-The Quran is the final word of God.
-It has been preserved exactly as it was revealed to the Prophet (PBUH).
-The Prophet (PBUH) left only the Quran in written form since he forbade writing of hadith during his life time (Sahih Al-Muslim).
-The Quran was written by very honorable scribes (8016).
-There were many companions who had memorized the entire Quran word by word.
-Unlike the authenticity of hadith, there is no dispute among scholars (Sunni or Shiia) about the authenticity of the Quranic verses.
-There are six Sunni books of hadith which are normally referred to as "sahha sitta" (six true books). Shiias have their own four important books of -hadith. These were compiled and written based on (a chain of) oral narration mostly in the third century Hijrah or later.
-Scholars agree that the chain of narrators transmitted the meaning of hadith and not the exact words of the Prophet (PBUH).
-It is generally agreed that the chain of narrators, no matter how reliable, were humans and subject to human errors. Consequently, their narrations -are subject to errors. The Quran is the only Book beyond error.
-As a consequence, ahadith are classified into several categories starting from "correct" on one side to "coined" on the other. (Verses of the Quran do not have such classification.)
-Shiia scholars do not accept Sunni books of hadith. Even among the Sunnis, there are some ahadith which are accepted as correct by one group of scholars (Ahlul-Hadith, for example) but not by other groups (like Ahlul Fiqh and others).
-The authenticity of hadith is not equal to the authenticity of the verses of the Quran.
-"The sayings of the Prophet (PBUH) and the sayings we find in the books of ahadith are not necessarily one and the same." (Maulana Maududi, Rasayel-o-Massayel, Volume I, 1951 edition, page 270).-Sahih Bukhari This was compiled by Imam Muhammad Ismail Bukhari. He was born in Bukhara and died near Samarqand in 256 A.H. (or in 260 A.H.). It is said that he collected about 600,000 ahaadith. From these he selected about 7,300 for his book, having discarded the rest.
-Sahih Muslim This was compiled by Imam Muslim Bin Hujjaj. He was born in 204 A.H. in the famous Iranian city of Nishapur and died in 261 A.H. He collected about 300,000 ahaadith and selected 4,348 for his book.
-Tirmidhi This was compiled by Imam Abu Isa Muhammad Tirmidhi. He was born in the Iranian city of Tirmidh in 209 A.H. and died in 279 A.H.. He collected 300,000 ahaadith and selected 3,115.
-Abu Daawood He was born in 202 A.H. in the Iranian city of Sistaan and died in 275 A.H. He collected 500,000 ahaadith and kept only 4,800 in his book.
-Ibn Maaja This was compiled by Imam Abu Abdullah Muhammad Bin Zayd Ibn Maaja. He was from the Iranian city of Qazwin. He was born in 209 A.H. and died in 273 A.H. He collected 400,000 ahaadith and selected only 4,000 for his book.
-Nisayee This was compiled by Imam Abdul Rahman Nisayee. He was born in the village of Nisa in the province of Khurasaan in Iran. He died in 303 A.H. He collected 200,000 and selected 4,321 for his book.Traditional Islam refers to that we must obey Allah AND the Messenger, but they forgot this important verse
- O you who believe, obey God and the Prophet and those in authority among you; and if you are at variance over something, refer it to God and the Messenger, if you believe in God and the Last Day. This is good for you and the best of settlement.
So we now have these very important issues gained from our research
- The Quran contains the complete timeless Code of Law for the Islamic Ummah.
- No outside Revelation is given to the Messenger, only the Quran.
- We must obey the Messenger.
- We must obey the Leaders of the Islamic State.
So to what realm does obeying the Messenger refer too? Muhammed was the ruler of the Islamic State. People had to swear an oath to accept him as their leader, he was chosen
6012 O Prophet! When believing women come unto you taking oath of
allegiance to you (they shall pledge that they will) -- Not associate anyone with Allah.
- Not steal the rights of others.
- Not commit immodesty.
- Neither kill their children, nor deprive them of good rearing.
- Not indulge in fabricating slander, either overtly or covertly.
- Not disobey you in the Quranic Values.
When they have made the pledge, accept their allegiance and ask Allah to
bestow upon them the protection of forgiveness. For, behold, Allah is
the Protector, Ever giving for those who strive for it.So this means the first Muslims were asked to obey Muhammed as a leader of the Islamic State, these decisions were made due to circumstances that they encountered in their time. These were always in line with the Quranic Values. But since their circumstances were truly circumstances of the 6th century in Arabia, these are timebounded and mostly cannot be used for modern times. Just like custom is timebound, as it is dependent on the knowledge of its age. So Sunnah does not refer to the custom of the Prophet, but to the bye-laws of the Islamic State that is determined according to its need of its time. This can refer to large matters as taxes to small matters as hygiene, which is determined by the situation and knowledge of the time.
To keep holding on to customs which have turned obselete is non-Quranic and illogical, and makes it dangerous to see these customs as Divine. This behaviour can be seen in the Quran
728 (As an example) when people commit an indecency they say, "We found our forefathers doing it and Allah has enjoined it upon us." (Made it natural for us). Say (O Prophet), "Allah never enjoins indecency. Do you attribute to Allah of which you have no knowledge?"
Obedience to the Messenger refers to POLITICAL obedience, after the death of the Prophet, this obedience is shifted to the Khalif that comes after him, and so on and so on. This is why the Quran says
3144 Remember that Muhammad is only a Messenger. The Messengers before him have passed on. So, if he died or were slain, would you turn about on your heels? But he that turns about his heels, would not at all harm Allah. And Allah will soon reward those who remain appreciative (for Guidance. They shall reap the fruit of the Benevolent System here and then, in the Hereafter 3101, 3185, 3510).
Obeying the Prophet can thus not be done anymore. This is why the first generations of Muslims did not write down any sayings of the Prophet, as his ruling was replaced by his succesor. And so obeying the Prophet has shifted towards obeying the chosen Khalif and Shura, counsel. This obedience can only be done in an Islamic State that upholds the Quran as its only rule of Law, and only upholds bye-laws that are in line with present needs of the Ummah and the Quranic Values.
So the obedience the traditionalists refer too is non-Quranic and based on Jewish Theology, where the obedience is only on an religious level, and can be thus followed under any non-Islamic form of State. This concept is false, as Islam can only be truly followed under a pure Islamic State. There is no State on Earth that has a Law System that does not contradict with the Quran and the need of its people. As long as there is no chosen Khalif and Law System that is in line with the Quranic Values, the obedience of the Prophet/Leaders has no value and is impossible.
This view is supported abundantly by the Holy Quran. The Quranic arguments may be summarised below
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In Islam obedience is essentially and basically due only to the Laws of Allah as embodied in the Holy Quran. "Shall I (Rasoolullah, PBUH) look for a judge other than Allah. He who has revealed to you a book defining things clearly"? (6/115).
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He who does not adjudicate in accordance with the Holy Quran is not a Muslim (5/44).
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Obedience to Divine Laws is not a thing belonging to the individual plane in the sense that one might, of his own, consult the Holy Quran, interpret it for himself and act according to his individual interpretation. The obedience has to be disciplined and ordered under an organised system (called State in the present day terminology) controlled by a central authority, the first central authority having been Allah's Rasool. Obedience to the central authority is obedience to Allah. Says the Holy Quran "One who obeys the Rasool obeys Allah" (4/80), the Rasool adjudging everything according to the Holy Book (5/4.
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Barring a few exceptions, the Holy Quran enunciates generally fundamental principles without touching subsidiary law. About these principles or the basic provisions, the Holy Quran says "The Kalema (basic principle) revealed by the Nourisher has been made complete in truth and justice. There is none who can change His principles (6/116).
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The reason for leaving out subsidiary laws from the Holy Quran has been explained thus "Ask not for things which if revealed would inconvenience you, and if you ask for them while the Quran is being revealed, they will be disclosed to you....Before you a people (the Israelites) did ask for them and then disbelieved (and defied) them". (5/101-2). In elucidation of the above verses, a Hadith is cited which says "Allah has placed on you certain obligations, do not violate them. Some things have been forbidden, do not go near them. Some limitations have been imposed, do not transgress them. Some things have been left unspoken of without being overlooked, do not probe into them".
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The question as to how details, which have deliberately been left undetermined in the Holy Quran, will be formulated in the light of the Quranic principles, is answered by the direction given in the Holy Quran to Rasoolullah (PBUH) to "consult them (the believers) in the affairs (of the Society)" (3/15.
There are numerous instances recorded in Traditions showing how Rasoolullah (PBUH) consulted his Companions in the day-today affairs. This process of consultation was not confined to any particular sphere but covered all matters in which details were not given in the Holy Quran.
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While he lived, Rasoolullah determined subsidiary laws in consultation with the Ummat. The question is as to what was to be done after his demise. The Holy Quran answers the question by saying, "Muhammad is but a Rasool. there have been several Rasool before him. Will you turn back on your heels if he dies or is slain?" (3/143). It follows that the process of framing laws within the frame-work of the Quranic principles was not to discontinue after the death of Rasoolullah but was to go on as before. Therefore, after his demise, the first thing the Companions did was to elect a Successor so that he could carry on the process of determining subsidiary laws and enforcing Divine Principles as did Rasoolullah himself. "One who obeys the Rasool obeys Allah" now took the form of "One who obeys the Rasool's successor obeys Allah". Rasoolullah himself is reported to have said "You have to follow my practice and the practice of my mature and rightly guided Successors", (Mishkat chapter on adherence to Book and Sunnah). The Holy Quran directed Rasoolullah to "consult the believers in determining the affairs of the people" (3/15; it guided his successors by saying "and they determine their affairs by mutual consultation" (42/3. "Mutual consultation" within the ambit of the eternal and inviolable Laws given in the Holy Quran is the "way of the believers" (4/115) which should never be given up.
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There is material available in the record of traditions of Rasoolullah and the doings of his Companions to show how subsidiary laws were formulated under the Khilafat-e-Rashida. The procedure followed was
a) Where subsidiary law had not already been framed it was formulated by mutual consultation. For example no punishment was prescribed for drunkenness in the time of Rasoolullah. Hazrat Abu Bakr prescribed for it forty stripes, which Hazrat Umar later increased to eighty.
b) If a subsidiary law once enacted needed no amendment or change it was retained intact, just as any constitutional government would continue to enforce the laws of its predecessors until the need for a change arose.
c) Subsidiary enactments, which needed amendment in consequence of a change in circumstances, were duly modified. Since they were not prescribed initially by Revelation, it was not necessary that they should undergo changes through Revelation. Here are a few instances
-Rasoolullah had fixed the amount of ransom for prisoners of war at one Deenar per head. Hazrat Umar fixed different amounts for different parts of the State.
-Rasoolullah (PBUH) did not prescribe rates of Zakat for different varieties of produce of land. Hazrat Umar did so.
-For Taleef-i-Quloob, Rasoolullah used to give financial assistance from the State Exchequer. Hazrat Umar discontinued the practice.
-Rasoolullah distributed among the fighters the land acquired in certain conquered areas. Hazrat Umar abrogated this system.
-Rasoolullah allowed maintenance allowance at uniform rate. Hazrat Abu Bakr continued the practice. But Hazrat Umar re-fixed the rates in proportion to the services rendered by recipients.
-Rasoolullah did not realise Zakat on tradable horses and the produce of the sea. Hazrat Umar did it.
-Hazrat Umar decided that the scheduled punishment for offences should be made light for belligerents and that the punishment of manusection for theft should not be inflicted on the famine-stricken.Instances of this kind can be multiplied if those measures are taken into account which Hazrat Umar introduced initially. Their number, according to historians, ranges between forty and fifty. This number, however, is not the issue. The real issue is that the rightly guided Successors of Rasoolullah accepted and worked according to the principle that the decisions taken during the time of Rasoolullah could be modified, if the changed circumstances so demanded. They extended the principle to the decisions taken among themselves, and a Successor felt no hesitation in amending the decisions of his predecessor.
Another example
IMAM ABU HANIFA
The verses of the Holy Quran coupled with the evidence provided by traditions and history, reproduced above, support fully the view that it is the fundamental law of the holy Quran which is unchangeable. In the case of subsidiary laws formulated under it, the Islamic state constituted on the pattern of that of Rasoolullah, can affect changes to suit its current requirements. In the excerpt from his Lectures noted above, Iqbal has pointedly mentioned Imam Abu Hanifa and Shah Waliullah, Muhaddith of Delhi, who also supported the above view. In volume 13, page 390, of his book on history, Khatib Baghdadi states on the strength of Yusuf b. Isbat that Abu Hanifa used to say that "had I been a contemporary of Rasoolullah, I am sanguine that he would have adopted many of my views, since Din (Allah's way of Life) is, after all, but another name for good and sound reasoning". The historian goes on to say that Abu Awana stated that "One day I was sitting by Abu Hanifa when the Sultan's messenger called on him and said that his master would like to know how the case of a man who has stolen a honey-comb should be adjudged. Abu Hanifa replied promptly `if the value of the honey-comb be ten dirhams sever his hand'. After the messenger had departed I said to Abu Hanifa "Are you not afraid of Allah? It has been reported to me by Yahya b. Said through Muhammad b. Haban and Rafi b. Khudaij, that Rasoolullah had said that for the theft of trifles like fruit and flowers, there can be no manusection. Hasten to help the man lest his hand be severed". Abu Hanifa reiterated calmly that "the view then taken has since lost its force". The thief suffered manusection.
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Allah clearly told us that He gave Mohammad Al Kitab wa Al Hikmah and also other things that he never knew before, one of those things that humans didn?t know is how to perform the Salat for example, therefore Mohammad mission was to deliver those things to us in addition to the Quran and Hikmah as we will read in the Quran, let me start with verse 4113
Answer
MISCONCEPTION #11The Quran tells us in some verses that the messenger was to give the knowledge of ?Al-Kitab? and ?Al-Hikmah?, i.e. the Book and the Wisdom. ?Al-Kitab? or The Book refers to the Qur?an while ?Al-Hikmah? or The Wisdom, is something other than the Qur?an and it is the un-recited, hidden revelation which the messenger received outside of the Qur?an and which is contained in the Books of traditions.
CLARIFICATION
When the Qur?an gives a concept then it does not leave it hanging in the air, but it also defines that concept. It is stated in certain verses of the Qur?an that the messenger of Allah was to give the knowledge of ?Al-Kitab? and ?Hikmah?. Now the Qur?an will itself define what is ?Al-Kitab?, i.e. The Book or written laws, and what consists of ?Hikmah? i.e. wisdom. The following verses inform us
"Our Sustainer! and raise up in them a messenger from among them who shall recite to them your verses and give them knowledge of The Book and the wisdom, and proivide development to their personalities; surely Thou art the Mighty, the Wise." (2129)
"Certainly Allah conferred a favour upon the believers when He raised among them a messenger from among themselves, reciting to them His verses and providing development to their personalities, and giving them the knowledge of the Book and the wisdom, although before that they were surely in manifest error." (3164)
In the above and many similar verses it is mentioned that the messenger is to give knowledge of the Book and the wisdom. The Book or ?Al-Kitab?, refers to the Qur?an, as this is clarified in many other verses itself, e.g.
"Alif Lam Mim. That is The Book, (Al-Kitab) there is no perplexity in it, guidance to those who guard (against evil)." (21-2)
"And recite what has been revealed to you of the Book (Al-Kitab) of your Sustainer.." (1827)
But traditionalists imply that ?Hikmah? or ?Wisdom? in the previously mentioned verses refers to something other than ?Al-Kitab?, hence it is another type of revelation which the messenger received. According to them, this revelation which is identified as ?Hikmah?, is the un recited hidden revelation of God, and is not contained in the Qur?an but it is to be found in the books of traditions authenticated by their sect. However to term the books of traditions as ?Hikmah? is very wrong as the Qur?an itself clarifies what is ?Hikmah?, as we shall see.
The claim that ?Hikmah? is some revelation outside of the Qur?an is refuted by Allah Himself when after stating the divine values of the Qur?an, He says<Za_lika mimma_ auha_ ilaika rabbuka minal hikmah(ti), wa la_ taj'al ma'alla_hi ila_han a_khara fa tulqa_ fi jahannama malu_mam madhu_ra>
"This is of what your Sustainer has revealed to you of ?Hikmah? (wisdom), and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away." (1739)
Thus the above verse identifies the Qur?an itself to be ?Hikmah?, and it is confirmed that ?Hikmah? is simply another attribute of the Book of Allah. In Surah Al-Qamar this is again repeated
"There have already come to them Recitals wherein there is (enough) to check (them). Mature wisdom <Hikmat ul baaligha> but (the preaching of) Warners profits them not." (544-5)
Finally those who are under the misconception that ?Hikmah? is <wahy ghayr matlu> i.e. the "un recited revelation" outside of the Qur?an, are clarified in the following verse that ?Hikmah? is also <wahy matlu> i.e. recited revelation and is contained within the folds of Allah?s Book, not outside of it. The wives of Nabi (S.A.W) are reminded
<Wazakurna ma_ yutla_ fi buyu_tikun na min a_ya_til la_hi wal hikmah inal la_ha ka_na latifan khabira>
"And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware." (3334)
The above verse clearly states that ?Along with the Ayat of Allah, ?Hikmah? was also recited in the homes of the wives of Nabi (S.A.W), thus this nullifies the claim that ?Hikmah? consists of ?un recited revelation?.
The Qur?an makes it evident that ?Hikmah? is not some revelation outside of the Qur?an, but is simply another attribute of the Qur?an itself. All the messengers of Allah, received ?Al-Kitab? i.e. the written laws and injunctions for governing human society, but along with the law, Allah also gave the wisdom or rationale behind that law. Since the law of Allah was not meant to be applied forcefully upon people, and it is something that the people have to accept using their faculties of reason and free will, therefore whenever the Qur?an ordaines a law, it also gives the wisdom or reason behind it and asks us to reflect upon the benefits we derive by implementing the divine law in our societies. E.g. After giving the injunctions for modest dress for women, the Qur?an states the wisdom or ?Hikmat? behind that law as
"..This (dress code) will be more proper, that they may be recognised, and thus they will not be given trouble.." (3359)
Similarly the rationale i.e the ?Hikmat? behind the prohibition of intoxicants and games of chance is identified when it is stated
<Yas'alu_naka 'anil khamri wal maisir(i), qul fihima_ ismun kabir>
"They ask thee concerning intoxicants and gambling. Say "In them is great enervation" (2219)
The above verse identifies intoxicants, i.e. liquor, drugs, gambling etc as "Ism" , an Arabic word which means "Enervation" i.e. such a thing which produces weakness and atrophy in something. And it is no secret what gambling, drugs and alcoholic drinks are doing to human society nowdays. Thus Allah asks us to think, ponder and reflect on the benefits of implementing His laws and even gives the wisdom behind the divine injunctions. That is why among the often repeated attributes of the Qur?an, one is <Al-Hakeem>, that is, "The Book of Wisdom", as the following verses identify
"Ya Seen. I swear by the Quran full of wisdom. Most surely you are one of the messengers." (361-3)
"Alif Lam Mim. These are verses of the Book of Wisdom. A guidance and a mercy for the doers of goodness," (311-3)
Thus it is evident from the above that ?Hikmah? is not some un recited revelation outside of the Qur?an, but one of the attributes of Allah?s Book it self and refers to the rationale and wisdom that is given behind the divine laws. Those who insist upon claiming that ?Hikmah? refers to the books of traditions of their sect, should be asked, that in the Qur?an, Allah says that He gave ?Hikmah? to David (2215), Jesus (34, The Followers of Abraham (454), Luqman (3112) etc, So were all these people given the books of traditions of a certain sect if ?Hikmah? is implied to be as such?
Every tribe, city, household has their own sunna or habits. And the Quran is the guide to the ways (sunna) of the ones who had become before Muhammed.
One SUNNA of the ones before us
2183. O you who believe, fasting has been decreed for you as it was decreed for those before you, perhaps you may be righteous.Two SUNNA
634. Messengers before you were denied, but they were patient for what they were denied, and they were harmed until Our victory came to them; there is no changing the words of God. News of the messengers has come to you.- God wants to make clear for you and guide you to the ways of those before you, and pardon you, and God is Knowledgeable, Wise.
For example, Moses's SUNNA
2843. We had given Moses the Scripture after We had destroyed the earlier generations; as an example for the people and a guidance and mercy, perhaps they will take heed.-
Moses said to his people ?Seek help with God, and be patient; for the land is God?s, He will inherit it to whom He pleases of His servants; and the end will be to the righteous.?
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He exited the city, afraid and watchful. He said ?My Lord, save me from the wicked people.?
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And as he traveled towards Midyan, he said ?Perhaps my Lord will guide me to the right path.
Or Abraham's SUNNA
2916. And Abraham when he said to his people ?Serve God and be aware of Him, that is better for you if you knew.?- There has been a good example set for you by Abraham and those with him, when they said to their people ?We are innocent from you and what you serve besides God. We have rejected you, and it appears that there shall be animosity and hatred between us and you until you believe in God alone.? Except for the saying of Abraham to his father ?I will ask forgiveness for you, but I do not possess any power to protect you from God.? ?Our Lord, we have put our trust in You, and we turn to You, and to You is the final destiny.?
- ?Our Lord, do not let us become a test for those who rejected, and forgive us. Our Lord, You are the Noble, the Wise.?
- Certainly, a good example has been set by them for those who seek God and the Last Day. And whosoever turns away, then God is the Rich, the Praiseworthy.
Does the Quran not have all the sunna's of the prophets which are important for us to know? Muhammed was taught by the Quran of the things they did not knew.
- ?O Mary, be devoted to your Lord and prostrate and kneel with those who kneel.?
- This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed.
These are the things we did not knew. Things we did not know about Josef
- That is from the news of the unseen that We inspire to you. You were not amongst them when they arranged their plan and were scheming.
From the above no one can deny that Allah said to His prophet that He sent the Quran to him to explain to us what we differ and surely the Quran is one of the things that believers will differ in it, ? ?, therefore and clearly the prophet had another mission in addition to the delivery of the Quran, and because the explanation was ASSOCIATED with the Quran only as seen from 1664, then we can use the Quran to qualify what we know about the hadith with ease. In fact one of the hadith that I read confirms that simple fact, that the Quran qualifies the hadith, this is common sense that the words of the Creator should qualify the words of His creatures. It won?t make any sense if taken the other way around.
Yes , it is true that it is Muhammed that explained to them what they differed about, but where does he get his knowledge from?
1664 And We have not revealed to you the Book EXCEPT that you may make clear to them (explain) that about which they differ, and (as) a guidance and a mercy for a people who believe.
He must use the Book to explain to them. It is Muhammed's voice, but it is the Quran from where he get's his knowledge from to explain it to them. It is the same as saying"I explain to you, through the Quran that this appraoch is wrong." Is it me that explained it? YES. But did i use any knowledge besides the Quran? NO. Is the sentence thus formed that it clearly shows that i explain it? YES. Does this mean i didn't use the Quran? NO.
The verse says it so clearly, it is even scary you miss this. Let's use this in a sentence again with different wordings. "I have written this post, only so you can explain to them about why not following hadith as wahi."Does this in any way imply to something else next to my post? NO. Does it imply that the purpose of this post is to use it to explain to others? YES. It clearly says; This post is given, SO you can explain it to them. The exact same thing implies for verse 1664. The Quran was revealed to Muhammed only so he can explain to them things USING the Quran. Is it still Muhammed to them that explained it? Yes, it is his voice. Does it in any way imply to other explanations outside of the Quran? Certainly not.
THE QUR?AN HAS EVERYTHING THAT IS REQUIRED FOR DIVINE GUIDANCE
"And We have revealed the Book to you which has the clear explanation of everything, and a guidance and mercy and good news for those who submit." (1689)
"In their (all the messengers mentioned in the Quran) narratives there is certainly a lesson for people of understanding. It is not a 'Hadith' which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe." (12111)
THE QUR?AN DOES NOT LACK "TAFSEEL" (DETAILED ELUCIDATION)
"Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly elucidated <Kitab an Muffasalla>." (6114)
"And certainly We have brought them a Book which We have detailed<Fassalnahu> with knowledge, a guidance and a mercy for a people who believe." (752)
"A Book of which the verses are distinctly elucidated <fussilat ayatahu>, an Arabic Quran for a people who know." (413)
"Indeed We have made the revelations distinct for a people who take reminder <qad fassalnal ayyati li qaumin yazekerun>". " (6126)
"Thus do We make the revelations distinct for a people who reflect. <nuffasil ul ayyati li qaumin ya-tafekerun>" (1024)
"Thus do We make the revelations distinct for a people who use their reason. <nuffasil ul ayyati li qaumin ya-qilun> " (302
"And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a distinct elucidation of the book <Tafseel al-Kitab>, there is no doubt in it, from the Sustainer of the worlds." (1037)
"So leave Me and him who rejects this Hadith; We will overtake them by degrees, from whence they perceive not." (6844)
"In which Hadith, then, after it, will they believe?" (7750)
"Do they not consider the kingdom of the heavens and the earth and whatever things Allah has created, and that may be their doom shall have drawn nigh; In which Hadith would they then believe in after this?" (7185)
"Is it not enough for them that We have revealed to you the Book which is recited to them? Most surely there is mercy in this and a reminder for a people who believe." (2951)
This is a mix of several books an my own comments and statements.
Sources
Authority of the Quran by Kashif Ahmed Shehzada
http//members.tripod.com/lebou/authorityof.htmObedience to the Prophet by Dr. Mansoor Alam
http//www.tolueislam.com/Bazm/Mansoor/MA_obedience_to_the_prophet_I.htm
http//www.tolueislam.com/Bazm/Mansoor/MA_obedience_to_the_prophet_II.htm
http//www.tolueislam.com/Bazm/Mansoor/MA_obedience_to_the_prophet_III.htmThe Basis of Legislation in an Islamic State by GA Parwez
http//www.tolueislam.com/Parwez/articles/Basis_of_legislation.htm -
Peace Arnold,
You quoted the following quranic verse..
- O you who believe, obey God and the Prophet and those in authority among you; and if you are at variance over something, refer it to God and the Messenger, if you believe in God and the Last Day. This is good for you and the best of settlement.
Z However, the actual verse states the following...
O you who believe, obey God and obey the messenger, and those in authority amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing.
The quran never directs us to "obey the prophet", always "obey the messenger", there is a huge distinction between messengers and prophets, as is attested to by the following verse..
469 And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship!
Z Prophets obey Messengers, and in this case, the prophet Muhammad(human leader appointed by the god) obeyed the Messenger Muhammad(human appointed by the god to deliver the quran verbatim).
Peace
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Zenje
The messenger is only to deliver. And God knows what you reveal and what you conceal.(599)
Messenger is only to deliver, but was Muhammad or the carrier of final book only a messenger???
This is misguidance dear Zenje.O you who believe, obey God and obey the messenger, and those in authority amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing
So you mean to say Quran contradicts.
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O you who believe, obey God and obey the messenger, and those in authority amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing
So you mean to say Quran contradicts.
Qur?an is to be read as whole not verses and phrases out of context and impossible to send greetings, help, blessings, support, and obey someone dead nor does it mean to obey those in authority ?today? the likes of George Bush and company.
Here is another favorite of sectarians?
http//www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543912
?However, this claim is completely wrong and rejected by the Qur?an itself. Allah Almighty says "And We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect." (An-Nahl 44)?
How is The Message to be explained to people?
By clearly reciting what was revealed so haply they may reflect!592 Obey Allah, and obey the Messenger, and beware (of evil) if ye do turn back, know ye that it is Our Messenger's duty to proclaim (the message) in the clearest manner.
NO contradictions in Qur?an!
Peace
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"Allah the Almighty has informed us that the Prophet (peace and blessings be upon him) in general has the authority to emphasize the Qur'an or to elaborate it through Sunnah.
in my humble opinion, the quran has been unchanged since its first revelation, a detailed book relevant for all civilizations. i don't think it needs any input or clarification from any source else. what verse in the quran it tells us that "Allah the Almighty has informed us that the Prophet (peace and blessings be upon him) in general has the authority to emphasize the Qur'an or to elaborate it through Sunnah."? what verse? if not the quan, how did the allah almighty authorized the prophet to change parts of the quran? How?
To say the Qur'an is the only source is imperfect and incomplete."
verse 6114 abrogates this claim and what muslims need is ony the quran.
the quran is the word of God spread by the words of the prophet, so in all the places the quran states to obey God and the messenger is to obey the quran only. however, in the quran it is nowhere to be found that says "follow the words of the prophet only" that would be something other than the quran. because the quran is the word of God and the word of the prophet.
following the sunnah of the prophet is not totally a bad thing if you carefully study the beneficial parts of it. but however, it is not under the authority of god to say that not following the customs and the prophets way of life shall put you to hell/retribution.
- Common sense indicates the importance of the Sunnah. The fact that the Prophet (peace and blessings be upon him) is the Messenger of Allah indicates that we must believe everything he said and obey every command he gave
if that be said, then why does the quran say it is fully detailed, nothing shall be added to it, it is the only way to achieve god. truly, we cannot accept any hadith of the prophet if the hadith contradicts the verses in the quran.
maybe some hadith should be recorded for historical documentation and to verify the true identity of our prophet(may peace be upon him), but to accept the hadith as a law is a clear offense to the quran, since it is not authorized by the almighty God.
in short, to provide a detailed commentary of the Divine Book without the aid of the divinely guided Teacher who presented the Qur'an would have been an impossible task.
i agree with the author when he/she feels the need for the recognition of the prophet. to truly understand the quran and apply it to one's life was the task of the prophet and his followers. the message would have not been spread to mankind without the work and influence of the prophet.
The Qur'an lays down the role of the Prophet
"Verily, it is the mercy of Allah that He has raised amongst them a Prophet who recites the verses before them, purifies them and teaches them the Book and wisdom." (Al-Baqarah 129)
how a prophet purifies is when he allows for the teachings of the quran to be learned byte common people of society and make room for spiritual and intellectual social enlightenment. becasu the laws of the quran can be adjusted to any lifestyle, anytime, anywhere.
As `A'ishah says, the Prophet was, indeed, the Qur'an in action.
that was his sole purpose, to set up an example.
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nor does it mean to obey those in authority today the likes of George Bush and company.
This is also not its meaning, the Quran only allows only obedience to an Islamic State which rules using the Quran alone.
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This is also not its meaning,
No meaning stated, only what it does NOT mean.
Do you agree "it does NOT mean to obey those in authority today? is TRUE?
IF TRUE THEN ?this is also NOT its meaning? is FALSE -- this is a double NOT!
the Quran only allows only obedience to an Islamic State which rules using the Quran alone.
TRUE! ;D
Peace
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