Fri, Jun 19 at 5:15 AM
Salaams, I trust you are well. Please peruse thru the document below and use as you please. I have attached the pdf as well. No copyright. I have been asked to speak on this topic, and when I do I shall forward you the voice clip.
Thank you, and keep well.
A BRIEF HISTORY OF HISTORY OF HADÎTH WRITERS: TO BEGIN I QUOTE THE FOLLOWING VERSES:
Chapter 17 verse 36: “And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).”
Chapter 2 verse 42: “And cover not TRUTH with falsehood, nor conceal the truth when ye know (what it is).”
Chapter 3 verse 60: “The TRUTH (comes) from Allâh alone; so be not of those who doubt.” This exact verse is repeated in chapter 2 verse 147.
HISTORY OF THE SIX HADÎTH WRITERS: Reference: Sahîh Muslim (SH. Muhammad Ashraf Publishers & Booksellers) 1978 vol. 1 page ix (9). (Also referenced in the May 1972 Vol. 1 edition by the same publisher in pages iv to ix))
It should be known that none of the Hadîth book writers were of Arab origin! Many were of Persian descent. They also did not live during the time of the Holy Prophet Muhammad (7th century of the Christian era) or the sahabâhs time (Allâh is pleased with them-refer 9-100 & 8-63/4) or their immediate followers, nor did they meet in person with any of them. They lived approximately 250 to 300 years after the Prophet! That is in the 10th century of the Christian era. They collected their information from those who were not ear or eye witnesses! Here follows a historical breakdown of the Hadîth book writers:
(1) Name of Composer: Imâm Muhammad Ismâ’îl Bukhârî
Resident of: Bokhara ~ died in the year: 260 After Hijrah.
Ahadîth he collected: 600,000 ~ of this number of hadîth he collected he rejected himself 597,238
Number of Ahadîth he selected for composition: 2,762 out of 600,000
Percentage accepted 0.46% percentage rejected 99.54%
(2) Name of Composer: Imâm Muslim Bin Hajjaj – [claimed to be a student of Bukhârî]
Resident of: Neshapu ~ died in the year: 261 After Hijrah aged 55 years.
Ahadîth he collected: 300,000 ~ of this number of hadîth he collected he rejected himself 295, 652
Percentage accepted 1.45% ~ percentage rejected 98.55%
Number of Ahadîth he selected for composition: 4,348 out of the 300,000
(3) Name of Composer: Imâm Abû ‘Îsâ Muhammad Tirmidhî
Resident of: Tirmaz ~ died in the year: 279 After Hijrah.
Ahadîth he collected: 300,000 ~ of this number of hadîth he collected he rejected himself 296, 885
Percentage accepted 1.04% ~ percentage rejected 98.96%
Number of Ahadîth he selected for composition: 3,115
(4) Name of Composer: Imâm Abû Dâwûd
Resident of: Sistan ~ died in the year: 275 After Hijrah.
Ahadîth he collected: 500,000 ~ of this number of hadîth he collected he rejected himself 495, 200
Number of ahadîth he selected for composition: 4,800
Percentage accepted 0.96% ~ percentage rejected 99.04%
(5) Name of Composer: Abû Abdullah Ibn Majah al-Qazwini
Resident of: Qazveen ~ died in the year: 273 After Hijrah.
Ahadîth he collected: 400,000 ~ of this number of hadîth he collected he rejected himself 396, 000
Number of ahadîth selected for composition: 4,000
Percentage accepted 1% ~ percentage rejected 99%
(6) Name of Composer: Imâm Abd-ur-Rahmân Ahmad Nisâ’i
Resident of: A village in Khurasan province ~ died: 303 After Hijrah
Ahadîth collected: 200,000 ~ of this number of hadîth he collected he rejected himself 195, 679
Number of ahadîth selected for composition: 4,321
Percentage accepted 2.16% ~ percentage rejected 97.84%
Amongst the six collectors of hadîth, it is claimed that they collected a total of 2,300,000 Ahadîth (two million three hundred thousand). (Al-Qur’an has approximately 6, 700 ayât!) Out of this great number they together only took 23,346 as the ‘true sayings of the Prophet’ which equates to about 1.02%!
There is another important piece of information to be considered in this collection: Out the vast number that each writer collected as the sayings of the Messenger there is no record that one can examine to see which sayings were rejected by one writer and were accepted by the others as being true. So the accepted hadȋth by one could have been rejected by the other, and vice versa.
Now we face another dilemma: out of the 23,346 Ahadîth that are accepted by the 6 writers from the 2, 300,000 they have been further classified as follows: 7 categories + 1. So that is another problem. Who had the authority to classify them? Did the messenger set a classification on his sayings? If he did not, then that is also something that leaves us with much doubt.
“Sahîh (Sound). This name is given to the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the (Main) text and in which there is no tendency to contradict any established belief of Islam.
Hasan (Approved) is like a Sahîh tradition except for the fact that some of its narrators are found to have a defective memory in comparison to the narrators of Sahîh Hadîth.
Da‘îf tradition is that in which there is some defect either in the chain of transmission, or in proper understanding of the transmission, or its contents are not in perfect agreement with Islamic beliefs and practices. It is in fact a tradition of weak or less reliable authority.
Mutawâtir(Continuous) is a tradition reported by a large number of people in different times, so as to make it impossible for any falsehood to creep into it.
Mashhûr is a tradition which is handed down by at least three different reliable authorities, or, according to another view, a tradition which, although widely disseminated later, was originally transmitted by one person in the first generation.
Maudû‘ (Forged) hadîth is that which a liar fabricates and then attributes it to the Holy Prophet (may peace be upon him).
Muttafaq ‘Alaih (Agreed upon). A tradition accepted both by Imâm Bukhârî and Imâm Muslim and included in their respective collections.”
Reference: Sahîh Muslim (SH. Muhammad Ashraf Publishers & Booksellers) 1978 vol. 1 page ix (9).
Hadîth Qudsî ~!??? (Hadîth Qudsî contradicts Qur’ânic verses ~ chapter 69 verses 43/47; chapter 10 verses 15 & 16. I shall quote these verses later)
It is necessary that we analyse these 7 plus 1 classifications:
In (1) it is stated that ‘Sahîh (Sound)’ means: “...the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the text (Main) and in which there is no tendency to contradict any established belief of Islam.” This definition needs to be tested. What is meant by the words: “...in which there is no tendency to contradict any established belief of Islam.” How does one determine what is “established belief of Islam”? Does it mean that the guidance of the Arabic Glorious Qur’ân is the basis on which the “established belief of Islam” is to be found? Must such “established belief of Islam” be in accordance with the Muhkamât (decisive) verses of the Arabic Glorious Qur’ân? If ‘Sahîh (Sound)’ Ahadîth contradicts the guidance in the Muhkamât (decisive) verses of the Arabic Glorious Qur’ân, does such Ahadîth remain as the “established belief of Islam” although it is classified as “...the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the (Main) text ...”? Unfortunately, these questions are not answered by the classification in (1)! In fact it leaves room for much confusion!
In (2) it is stated that ‘Hasan (Approved- by them)’ means that it: “...is like a Sahîh tradition except for the fact that some of its narrators are found to have a defective memory in comparison to the narrators of SahîhHadîth.” This definition needs to be clarified. Why the Ahadîth whose narrators had ‘defective memory’ are were not mentioned in brackets at the end of such Hadîth? Or why are there not books which mention such defective Ahadîth? And why is this fact not told to the people during the Jummah or talks on the radio etc?
In (3) it is stated that ‘Da‘îf tradition’ means: “...that in which there is some defect either in the chain of transmission, or in proper understanding of the transmission, or its contents are not in perfect agreement with Islamic beliefs and practices.” This definition appears to be very problematic. Let us leave the less serious problem ones concerning the transmission for the moment. The more important point that needs clarity is the fact that “...its contents are not in perfect agreement with Islamic beliefs and practices.” There is no example given in order that one may understand what is really meant! The phrase “Islamic beliefs and practices” or as in (1) “established belief of Islam”, what does it actually mean? One must understand that when the Ahadîth is put into question then it leaves the Arabic Glorious Qur’ân alone as the source from which all ~ the Alims and common Muslims derive their Islâmic direction. On the other hand, realizing the problematic nature of the Ahadîth has been defined in the 7 +1 classification leaves much to be desired in order to claim that the Ahadîth is the second main source of Islâmic beliefs and practices!The reason for this statement is the fact that the status of the narrators and the Ahadîth and also the people who reported the Ahadîth is being put into question.
In (4) it is stated that ‘Mutawâtir (Continuous)’ means that it: “...is a tradition reported by a large number of people in different times, so as to make it impossible for any falsehood to creep into it.” How do “...a large number of people in different times... make it impossible for any falsehood to creep into it?”
Let us understand the meaning of the statement that “...a large number of people in different times... make it impossible for any falsehood to creep into it”, how can this argument be approved? Take the example of hundreds of millions Chinese Buddhist who believe in spirits and dragons, or one billion Hindus who worship cows and snakes, and stone idols, or the one billion Catholic Christians who believe that God has a son ~ and who believe that the saint statues of these religions are most important to worship, ~ would it be possible therefore that it “make it impossible for any falsehood to creep into it” when such belief was established and agreed to by over three billion people?
In (5) it is stated that: “Mashhûr is a tradition which is handed down by at least three different reliable authorities... according to another view, a tradition which, although widely disseminated later, was originally transmitted by one person in the first generation.” How does one establish that it “was originally transmitted by one person in the first generation” when none of the original witnesses survived to give evidence?
In (6) it is stated that ‘Maudû‘(Forged) hadîth’ means: “...that which a liar fabricates and then attributes it to the Holy Prophet (may peace be upon him).” If such Ahadîth are present in the Ahadîth books how could we trust such books?
In (7) it is stated that ‘Muttafaq ‘Alaih (Agreed upon)’ means: “A tradition accepted both by Imâm Bukhârî and Imâm Muslim and included in their respective collections.” This means that the total number of Ahadîth collected are not accurate – in fact the 23,346 is not the truth!
The 8th type: ~ Hadîth Qudsî ~ is also invalidated by the following verses of the Glorious Arabic Qur’ân:
Al-Qur’ân: Chapter 69 verses 43 to 47: “(This is) a Message sent down from the Rabb of the â‘lamîn (worlds). And if the apostle (i.e. Muhammad) were to INVENT ANY SAYINGS in Our (i.e. Allâh’s) name, We (i.e. Allâh) should certainly seize him by his (i.e. Muhammad) right hand, and We (i.e. Allâh) should certainly then cut off the artery of his (i.e. Muhammad’s) heart: nor could any of you withhold him (from Our wrath).” (cf: Al-Qur’ân: chapter 10 verses 15 & 16; chapter 42 verse 15)
From the above 7 + 1 classifications of the ahadîth one can easily see that it is not fitting to be associated with Ahadîth which contains such defects be part of “Divine guidance.”
LET US NOW EXAMINE ALL THE ABOVE STATEMENTS IN THE LIGHT OF AL-QUR’ÂN:
Chapter 3 verse 60: “The Truth (Al-Haq) (comes) from Allâh alone; so be not of those who doubt.” This exact verse is repeated in chapter 2 verse 147.
Chapter 10 verse 32: “Such is Allâh, your real Cherisher and Sustainer: apart from Truth, (Al-Haq) what (remains) but error? How then are ye turned away?”
Chapter 10 verse 36: ‘But Most of them follow nothing but fancy (imagination): truly fancy can be of no avail against Truth Al-Haq. Verily Allâh is well aware of all that they do.”
So the question that remains to be answered is: where do we find the genuine sayings of Muhammad the messenger of Allâh? The following verses from within Al-Qur’ân give us the answers: Let us first quote the reason for Revelation as stated by Allâh Himself in His Divine Book:
Chapter 16 verse 64: “And WE (Allâh) sent down the Book (Al-Qur’ân) to Thee (Muhammad) for the EXPRESS PURPOSE, THAT THOU (MUHAMMAD) SHOULDST MAKE CLEAR TO THEM THOSE THINGS IN WHICH THEY DIFFER, and that it should be A GUIDE AND A MERCY TO THOSE WHO BELIEVE.”
This verse is clear in itself. Al-Qur’ân is revealed to remove any differences and arguments. So to remove the differences let us refer to Al-Qur’ân to find the answers:
ANSWERING OF ALL QUESTIONS:
Chapter 25 verse 33: “AND NO QUESTION DO THEY BRING TO THEE (i.e. Muhammad) BUT WE (i.e. Allâh) REVEAL TO THEE (i.e. Muhammad) the TRUTH AND THE AH’SANAL TAFSEER (best explanation) (thereof).”
Important to note: The Arabic words at the end of this verse are Ah’sanal TAFSEER! TAFSEER means the Best Explanation, Expounding and Interpretation. This Qur’ânic Arabic word, TAFSEER appears only once in the entire Qur’ân !
TASHREEF: MeansExplaining and Expounding the verses in various ways and is how Tafseer is made in the explaining and expounding of the Divine Message:
Chapter 17 verse 41: “WE (i.e. ALLÂH) HAVE EXPLAINED (things) IN VARIOUS (ways) (SÂR’RAFNÂ) IN THIS QUR’ÂN, in order that they may receive admonition, but it only increases their flight (from the Truth)!” (Meaning to explain the same topic or subject in many verses to make it clear)
THE WEIGHTIEST MESSAGE: AL-QUR’ÂN:
Al-Qur’ân: Chapter 6 verse 19: [Allâh commands the Rasûl] “Qûl - Say: ‘What thing is most weighty in evidence?’ Say Qûl: ‘Allâh is witness between me (i.e. Muhammad) and you; this Qur’ân (the weightiest in evidence) had been revealed to me (i.e. Muhammad) by inspiration, that I (i.e. Muhammad) may warn you and all whom it (i.e. Qur’ân) reaches. . Do you really bear witness that there are other deities with Allâh? SAY / QÛL, “I (Muhammad) bear not witness. SAY / QÛL, “He (Allâh) is only One Deity, and surely I (Muhammad) am innocent of that which you set up (with Allâh).”
Let us examine this verse to get a clear understanding: The Qur’ânic Arabic word QÛL appears four times in this particular verse: What is the significance of this word? Surely for Allâh to order Muhammad to SAY – QÛL four times in this one verse must be of very important significance. Remember that this is from the Primary source of Islam, the Revelation from Allâh as Allâh Himself testifies in the following verses and many others:
Chapter 39 verse 1: “The Revelation of This Book is from Allâh, the Exalted in power, full of wisdom.” Chapter 40 verse 2: “The Revelation of this Book is from Allâh; Exalted in power, full of Knowledge,”-
The reason for the repetition of QÛL is because of the verse just quoted where Allâh says He will answer all the questions posed to Muhammad: I quote it again:
Chapter 25 verse 33: “AND NO QUESTION DO THEY BRING TO THEE (i.e. Muhammad) BUT WE (i.e. Allâh) REVEAL TO THEE (i.e. Muhammad) the TRUTH AND THE AH’SANAL TAFSEER (best explanation) (thereof).”
In other words every time anyone posed any question to Muhammad we find that the answer is given by Allâh and He orders Muhammad to SAY / QÛL and the answer is then conveyed to the questioner through the mouth of Muhammad. In this way Allâh has preserved the words of Muhammad in Al-Qur’ân.
Let me give a few more examples to make it clearer:
Chapter 2 verse 217: “They ask Thee (Muhammad) concerning fighting in the prohibited Month. SAY / QÛL: "Fighting therein is a grave (offence); but graver is it in the sight of Allâh to prevent access to the path of Allâh, to deny HIM, to prevent access to the sacred Mosque, […]” The Qur’ânic Arabic words begin with: yaś’alû’nâ’kâ: meaning they ask you, that is they are asking Muhammad, and then the word QÛL, and the answer is given.
Chapter 2 verse 219: “THEY ASK THEE (Muhammad) concerning wine and gambling. SAY / QÛL: "In them is great sin, and some profit, for men; but the sin is greater than the profit." THEY ASK THEE (Muhammad) how much they are to spend; SAY / QÛL: "What is beyond your needs." Thus doth Allâh make clear to you HIS Signs: in order that ye may consider”-
In this verse the words yaś’alû’nâ’kâ: meaning they ask you, that is asking Muhammad, is repeated twice and then the word QÛL, and the answer is given.
Let us take another two examples:
Chapter 2 verse 220: “[…] they ask thee (Muhammad) concerning orphans. SAY / QÛL: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allâh knows the man who means mischief from the man who means good. And if Allâh had wished, HE could have put you into difficulties: HE is indeed Exalted in power, Wise.”
In this verse the words yaś’alû’nâ’kâ: meaning they ask you, that is asking Muhammad, and then the word QÛL, and the answer is given.
Chapter 2 verse 222: They ask thee (Muhammad) concerning women's courses. SAY / QÛL: They are a hurt and pollution: […].”In this verse the word yaś’alû’nâ’kâ: meaning they ask you, that is asking Muhammad, and then the word QÛL, and the answer is given.
In this way the words spoken as answers by Muhammad are preserved in Al-Qur’ân for all time. So there is no need for Allâh to continue to put in yaś’alû’nâ’kâ: meaning they ask you, so the word QÛL is used to make us understand that a question was posed or what Allâh wanted Muhammad to say and Allâh gave him the answers which he conveyed to the people. That is why we find hundreds of times in Al-Qur’ân the Arabic word QÛL is used, and then the answer or commands follows!
Some may still question: but what about words he spoke that are not stated in Al-Qur’ân. Let us see what is stated in the Divine book on this particular question: Firstly, Al-Qur’ân is a Book of guidance for mankind as mentioned in many verses, but I shall quote just one:
Chapter 2 verse 2: “This is the Book; in IT (Al-Qur’ân) is guidance sure, without doubt, to those who fear or are Allâh consciousness.”
So we understand that Al-Qur’ân is a Book of Guidance. That is perfectly clear. Now what about Muhammad’s words of guidance? Let us refer to Al-Qur’ân for the answer as stated in chapter 25 verse 33:
Chapter 2 verse 272: “It is not required of Thee (O Messenger), to set them on the right path, but Allâh sets on the right path whom HE (Allâh) pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allâh. Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.”
Chapter 28 verse 56: “It is true thou (Muhammad) wilt not be able to guide every one whom thou lovest; but Allâh guides those whom He will and HE (Allâh) knows best those who receive guidance.”
Chapter 19 verse 76: “And Allâh doth advance in guidance those who seek guidance: and the things that endure, good deeds, are best in the sight of Thy Rabb, as rewards, and best in respect of (their) eventual return.” (Cf: chapter 10 verse 35 and chapter 2 verse 120)
So Muhammad cannot guide anyone even if it is someone he loves. Guidance is only from Allâh and that is if a person is seriously looking for guidance then Allâh will guide that person. See also chapter 6 verse 36.
The following verse is a command to Muhammad:
Chapter 34 verse 50: “SAY / QÛL: "If I (Muhammad) am astray, I (Muhammad) only stray to the loss of my own self: but if I (Muhammad) receive guidance, it is because of the wâhy (inspiration) of my Rabb to me (Muhammad): it is HE (Allâh) who hears all things, and is (ever) near.”
Let us examine this verse carefully: Firstly: Allâh says to Muhammad QÛL / SAY to them: what must he say? If I (Muhammad) am astray, meaning if he makes a mistake, I (Muhammad) only stray to the loss of my own self:” so he will make mistakes if he says things which is not wâhy. But the next part says that if he, Muhammad follows the guidance / wâhy that is Al-Qur’ân he will not make any mistakes.
And we find in Al-Qur’ân that he made mistakes: Let me quote the mistakes:
Chapter 66 verse 1: “O Prophet! Why holdest thou (Muhammad) to be forbidden that which Allâh has made lawful to thee? Thou (i.e. Muhammad) seekest to please thy consorts. But Allâh is Oft-forgiving, Most Merciful.”
Chapter 80 verses 1 to 4: “(The Prophet) frowned and turned away, because there came to him the blind man (interrupting). But what could tell thee (Muhammad) but that perchance he might grow (in spiritual understanding)? , - or that he might receive admonition, and the teaching might profit him?”
Chapter 8 verses 67 & 68: “It is not fitting for a Messenger that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allâh looketh to the Hereafter: and Allâh is Exalted in Might, Wise. Had it not been for a previous ordainment from Allâh, a severe penalty would have reached you for the (ransom) that ye took.”
Chapter 33 verses 37 & 38: “Behold! Thou (Muhammad) didst say to one who had received the Grace of Allâh and thy favour: “Retain thou (i.e. Zaid) (in wedlock) thy wife, and fear Allâh.” But thou (Muhammad) didst hide in thy heart that which Allâh was about to make manifest: thou (i.e. Muhammad) didst fear the people, but it is more fitting that thou should fear Allâh. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We (i.e. Allâh) joined her in marriage to thee (Muhammad): in order that (in future) there may be no difficulty to the believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allâh’s command must be fulfilled. There can be no difficulty to the prophet in what Allâh has indicated to him as a duty. It was the practice (approved) of Allâh amongst those of old that have passed away. And the command of Allâh is a decree determined.”
The Qur’ân is Arabic words is Sun’nât Allâh that are translated as ‘practice approved of Allâh.’
I have given evidence from Allâh’s Book and everyone has a choice to accept or reject.
Chapter 18 verse 29: SAY / QÛL, "The “TRUTH (AL-Haq) is from your Rabb": let him who believe, and let him who will, reject (it): for the wrong-doers WE (Allâh) have a Fire whose (smoke and flames), like the walls and roof of a tent, hem them in: if they implore relief they will be granted water like melted that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!” (Refer also to chapter 3 verse 77; chapter 3 verse 91; chapter 45 verse 35; chapter 43 verse 77; chapter 39 verse 7; chapter 35 verse 36).
In Chapter 39 verse 23: Allâh calls Al-Qur’ân ah’sanal hadîth – which translates in English to Allâh’s BEST AHADÎTH.
In Chapter 31 verse 6: Allâh calls other ahadîth as Lah’wal hadîth meaning idle tales, which will mislead mankind from Al-Qur’ân, Allâh’s ahadîth
In Chapter 18 verse 6: Allâh states that Muhammad is filled with grief and feel depressed because the people refuse to accept Allâh’s AHADÎTH, i.e. Al-Qur’ân.
Chapter 68 verse 44: [Allâh declares] “Then leave Me (i.e. Allâh) alone with such as reject this HADÎTH (Qur’ânic message): by degrees shall We (i.e. Allâh) punish them (i.e. the rejecters) from directions they perceive not.”
In the verses quoted please check the Arabic and see the Arabic word hadîth to confirm.
When the message of Al-Qur’ân is conveyed the following are some of the excuses of those who refuse to accept the Divine message:
Chapter 2 verse 170: “When it is said to them: “Follow what Allâh hath revealed:” they say: “Nay! We shall follow the ways of our fathers.” WHAT! Even though their fathers were void of wisdom and guidance?”
Chapter 2 verses 166 & 167: “Then would those who are followed clear themselves of those who follow (them) : they would see the penalty, and all relations between them would be cut off. And those who followed would say: "if only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us." Thus will Allâh show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire.”
Chapter 7 verses 37 & 38: “Who is more unjust than one who invents a lie against Allâh or rejects His ayât? For such, their portion appointed must reach them from the Book (of decrees): until, when Our Messengers (of death) arrive and take their souls, they say: "Where are the things that ye used to invoke besides Allâh." They will reply: "they have left us in the lurch," and they will bear witness against themselves, that they had rejected Allâh.” Chapter 7 verse 38. He will say: "Enter ye In the company of the Peoples who passed away before you - men and jinns, - into the Fire." every time a new people enters, it Curses its sister-people (That went before), until they follow each other, all into the Fire. Saith the last about the first: "Our Rabb! It is these that misled us: so give them a double penalty in the Fire." He (Allâh) will say: "Doubled for all”: but this ye do not understand.”
Chapter 33 verses 67 & 68: “And they would say: "Our Rabb! we obeyed our Chiefs and our great ones, and they misled us As to the (right) path. "Our Rabb! give them double penalty and curse them with a very great Curse!”
In chapter 6 verse 153 other ways will scatter you from Allâh’s great path, i.e. Al-Qur’ân.
THOSE WHO DO NOT JUDGE ACCORDING TO THE ARABIC GLORIOUS QUR’ÂN ARE CONDEMNED!
MUHAMMAD ORDERED TO JUDGE ACCORDING TO AL-QUR’AN:
Chapter 5 verse 44] […] “If any do fail to judge by (the light of Al-Qur’ân) what Allâh hath revealed, they are (no better than) UNBELIEVERS.”
Chapter 5 verse 45: […] “And if any fail to judge by (the light of the Al-Qur’ân) what Allâh hath revealed, they are (no better than) WRONG-DOERS.”
Chapter 5 verse 47: […] “If any do fail to judge by (the light of Al-Qur’ân) what Allâh hath revealed, they are (no better than) THOSE WHO REBEL.”
Chapter 4 verse 105: “WE (Allâh) have sent down to thee (Muhammad) the Book in truth, so that THOU (MUHAMMAD) MIGHTEST JUDGE BETWEEN MANKIND, AS GUIDED BY ALLÂH . So be not (used) as an advocate by those who betray their trust;”
BELIEVERS ARE CAUTIONED NOT TO BETRAY ALLÂH ’S TRUST
Chapter 8 verse 27: “O ye that believe! Betray not the trust of Allâh and the Messenger (Al-Qur’an), nor misappropriate knowingly things entrusted to you.” (cf: chapter 2 verse 121)
ALLÂH HAS THE FINAL SAY!
Chapter 4 verse 64: “WE (Allâh) SENT NOT A MESSENGER, BUT TO BE OBEYED, IN ACCORDANCE WITH THE WILL OF ALLÂH (i.e. AL- QUR’AN). If they had only, when they were unjust to themselves, come unto thee and asked Allâh’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allâh indeed Oft-Returning, Most Merciful.”
Chapter 42 verse 10: “WHATEVER IT BE WHEREIN YE DIFFER, THE DECISION THEREOF IS WITH ALLÂH. Such is Allâh My Rabb: in Him I trust, and to Him I turn.”
If one conceals the truth after one knows the truth as stated in Al-Qur’ân then take note of the stern warnings in: Chapter 2 verse 159.
Chapter 2 verse 159: “Those who conceal the Clear (ayât) WE (Allâh) have sent down, and the guidance, after WE (Allâh) have made it Clear for the people in the Book,-on them shall be Allâh’s curse, and the curse of those entitled to curse,”-
ONLY AL-QUR’ÂN WAS REVEALED TO MUHAMMAD AND NO OTHER BOOK, and Muhammad must himself follow only Al-Qur’ân: Refer to the following ayât: Chapter 38 verse 70; Only Al-Qur’ân Revealed to him, Chapter 10 verses 15 to 18 Muhammad cannot change anything in Al-Qur’ân; What other Book do you want Chapter 29 verse 51; Al-Qur’ân is made binding upon Muhammad Chapter 28 verse 85; Muhammad must follow only Al-Qur’ân Chapter 33 verse 2; Chapter 12 verse 108; Chapter 6 verse 50 and numerous more!
In chapter 43 verses 43 & 44: “So hold thou (Muhammad) fast to the Revelation (Al-Qur’ân) sent down to thee; verily thou art on a straight way.” The (Qur’ân) is indeed the Message, for thee (Muhammad) and for thy people; and soon shall ye (all) be brought to account.”
Now that we know the facts about the compilation of these ‘lah’wal hadîth [refer to Chapter 31 verse 6] which Allâh calls IDLE TALES that will mislead one from the path of Allâh each one can decide to accept other books of hadîth or Allâh’s Ah’sa’nal hadîth, chapter 39 verse 23 which is Al-Qur’ân. Then take note of the following severe warnings by Allâh!!!
Chapter 2 verses 174 & 175. “Those who conceal Allâh’s revelations in the Book (i.e. Al-Qur’ân), and purchase for them a miserable profit, - they swallow into themselves naught but fire; ALLÂH WILL NOT ADDRESS THEM ON THE DAY OF RESURRECTION; NOR PURIFY THEM: GRIEVOUS WILL BE THEIR PENALTY. They are the ones who buy error in place of guidance and torment in place of Forgiveness. Ah! What boldness (they show) for the Fire! 176. (Their doom is) because ALLÂH SENT DOWN THE BOOK (i.e. Al- Qur’ân) IN TRUTH (Al-Haq) but those who seek causes of dispute in the Book are in a schism far (from the purpose).”
In conclusion: I would like to encourage each one to Study this Great Gift, Al-Qur’ân from The Creator to human kind and please do let anyone discourage you to read and understand the Divine Guidance on your own. The following verse is a warning to those who discourage people to read the Book on their own:
Chapter 6 verse 26. “Others they keep away from IT (Al-Qur’ân), and themselves they keep away; but they only destroy their own souls, and they perceive it not.”
Compiled by: Ahmed Moosa
June 2020. (E.O. & E)
Please follow this link to access more documents on various topics from Al-Qur’ân:
Google drive: http://bit.do/quranonly
The Meaning of Ahadîth from Al-Qur’ân
Explanation of how to perform Salat from Al-Qur’ân
Women’s marriage Rights in Al-Qur’ân
History of the six hadîth writers
Sectarianism and its consequences stated in Al-Qur’ân
Meaning of Sunnah in Al- Qur’ân
Law of Interpretation of Al- Qur’ân
No killing of apostates mentioned in Al-Qur’ân
Proof why Al-Qur’ân is Divine
Qur’ânic explanation of chapter 14 verse 4
Guidelines- Understanding Al- Qur’ân
Hijab: Is it Islamic or an innovation? – etc