The sunnah of the final prophet

1,400 years ago, God told Muhammad of a time when men would strive, by false accounts, to mislead people from the way of life that God had ordained. This is how God put it to Muhammad.


“But among men are also those who, without any knowledge, and taking it lightly, spread frivolous hadith to mislead from the way of God. For such as these the nemesis will be shameful. When our  verses are recited before them they turn away haughtily as though they did not hear them, as if a deafness had come into their ears. So give them tidings of a shameful punishment.” — Surah 31 verses 6-7 of the Holy Qur’an.


Muhammad would not only have revealed this verse to the numbers that made up the ummah during his time, he would most assuredly have also delivered the following to them :-


“God has revealed the most beautiful Hadith in the form of a book, consistent with itself; repetitive. The skins of those who fear their Lord tremble thereat; then their skins and their hearts yield to the celebration of praises of God. Such is the guidance of God; He Guides therewith whom He pleases, but such as whom God leaves to stray shall have none to guide.”  Surah 39 verse 23 of the Holy Qur’an.


“God! There is no god but He! Of a surety He will gather you together against the day of judgment, about which there is no doubt. And whose hadith can be more true than God’s ?”.  — Surah 4 verse 87 of the Holy Qur’an.


“Such are the Signs of God which We rehearse to thee in truth. Then in what hadith  will they believe after God and His Signs?” – Surah 45 verse 6 of the Holy Qur’an.


“In what hadith, after this, will they believe in ?” — Surah 77 verse 50 of the Holy Qur’an.


God also told Muhammad that he would have occasion to lament : My Lord, surely my people treat this Qur’an as a forsaken thing’.” — Surah 25 verse 30  of the Holy Qur’an.


Given that which was revealed to Muhammad, it must now be asked if he might have then said to the ummah : ‘Follow the guidance in the Qur’an as well as my hadith and you will not go astray’. Those who would be inclined to answer this in the affirmative must reconcile their conclusion with the following command from God.


“Follow the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.” — Surah 7 verse 3 of the Holy Quran.  


The oft-heard argument to this is that surely Muhammad had to explain the Qur’an to the ummah; that the prophet’s explanation was then the ‘flesh that clothed the dry bones of the law’. This argument, to my mind, runs counter to the following revelations.


“It is for Us to explain it.” – Surah 75 verse 19 of the Holy Qur’an.


“And no question do they bring to you but We reveal to you the truth and the best explanation.” – Surah 25 verse 33 of the Holy Qur’an.


“God Most Gracious. It is He who Teaches the Qur’an.” – Surah 55 verse 1 & 2 of the Holy Qur’an.


“Say : ‘Shall I seek for judge other than God, when it is He who sent to you the Book, explained in detail? They know full well to whom We have given the Book, that it has been sent down to you from your Lord in truth. Never be then of those who doubt.”

– Surah 6 verse 114 of the Holy Qur’an.


“There is not an animal on the earth, nor a being that flies on its wings, but are communities like you. Nothing have we omitted from the Book, and they shall be gathered to their Lord in the end.” – Surah 6 verse 38 of the Holy Qur’an.


“One day We shall raise from all peoples a witness against them, from amongst themselves, and We shall bring you as a witness against these. And We have sent down to you a Book explaining all things; a guide, a mercy and glad tidings to all muslims.” – Surah 16 verse 89 of the Holy Qur’an.


The retort to this is that even as the Qur’an is complete, yet it is not easy to comprehend. Muhammad would have had to explain the ‘explanation of God’ in the Qur’an, or it would have remained largely a misunderstood tomb. To this, see what God says.


“And We have made the Qur’an easy to understand and remember. Then is there any that will receive admonition ?  – Surah 54 verses 17, 22, 32 and 40 of the Holy Qur’an.


“Frivolous hadith to mislead from the way of God.                                                                      


Has this come to pass?



Take the five pillars of Islam.


The Syahadah.


 “ I bear witness that there is no god but God, and I bear witness that Muhammad is the messenger of God.” A prerequisite for entry into Islam, obligatory as an utterance in prayer, and a vital recitation on one’s deathbed. So we are told. Yet this is nowhere to be found in the Qur’an.


See, though, what God says :


There is no god but He ( laa ilaaha illaa huwa ) : that is the witness of God, His angels and those endued with knowledge, standing firm on justice. There is no god but He ( laa ilaaha illaa huwa ), the Exalted in Power, the Wise.” : Surah 3 verse 18 of the Holy Qur’an.


“It is He Who has sent His messenger with guidance and the religion of truth, to proclaim it over all religion. AND ENOUGH IS ALLAH FOR A WITNESS.”          Surah 48 verse 28 of the Holy Qur’an.


“Whatever good happens to thee is from Allah, but whatever evil happens to thee is from thy soul. And We have sent thee as a messenger to mankind. AND ENOUGH IS ALLAH FOR A WITNESS.”  Surah 4 verse 79 of the Holy Qur’an.


“But Allah beareth witness that what He hath sent unto thee He hath sent from His Knowledge, and the angels bear witness; BUT ENOUGH IS ALLAH FOR A WITNESS.” – Surah 4 verse 166 of the Holy Qur’an. 


Could it be that the prophet commanded that we should bear witness to his messengership? See what he was commanded to say :




“Say: ‘What thing is most weighty in evidence?’. Say: ‘ALLAH IS WITNESS BETWEEN ME AND YOU; THIS QURAN HATH BEEN REVEALED TO ME BY INSPIRATION, THAT I MAY WARN YOU AND ALL WHOM IT REACHES.’   – first part of Surah 6 verse 19 of the Holy Qur’an.


Yet those who are disbelievers say: ‘You are not the apostle sent’. Tell them: ‘GOD IS SUFFICIENT AS WITNESS BETWEEN ME AND YOU, AND HE WHO HAS KNOWLEDGE OF THE BOOK.’ ” – Surah 13 verse 43 of the Holy Qur’an.


“Say: ‘ENOUGH IS ALLAH FOR A WITNESS BETWEEN ME AND YOU. He knows what is in the heavens and on earth. And it is those who believe in vanities and reject Allah that will perish.’ ” – Surah 29 verse 52 of the Holy Qur’an.


Did God forewarn the prophet of those who would bear testimony to his messengership? See what the prophet was told :


“When the hypocrites come to thee, they say, ‘WE BEAR WITNESS THAT THOU ART INDEED THE MESSENGER OF ALLAH’(nasyhadu – innaka larasuulu –llaahi) Yea, Allah knoweth that thou art indeed His messenger, and Allah beareth witness that the hypocrites are indeed liars.” – Surah 63 verse 1 of the Holy Qur’an.




This is understood by most to mean the ritual prayer. Taking this for the moment as being correct, are there any circumstances in which God forbids the performance of salat? My reading of the Qur’an reveals only two. A mind befogged and a state of uncleanliness, as decreed in Surah 4 verse 43 of the Holy Qur’an. So detailed is God that verse 43 in fact narrates the circumstances which would lead to a state of uncleanliness warranting abstinence from salat. Nowhere in this verse, though, does God include menstruation as occasioning a state of uncleanliness covered by verse 43. Yet women today are forbidden to salat when the menstrual period sets in. Wherefrom is this injunction derived?


I’ve been told time and again that provided the intent is pure, the ritual prayer, as salat is commonly understood, may be performed anywhere that is clean. If so, why then, is Prophet Abraham quoted as follows in the Holy Qur’an : “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer ( translated from salat ). So fill the hearts of some among men with love towards them, and feed th em with fruits: so that they may give thanks—Surah 14 verse 37 of the Holy Qur’an.


This verse suggests that some of the progeny of Abraham were deliberately relocated so that they might salat there. If salat is ritual prayer that can be performed anywhere, as we are told, why then does Abraham say that they have been relocated to this particular location in order that they may salat there. If, on the other hand, salat related to  a ‘complete way of life’ or ‘our commitments to God’, might this verse then mean that Abraham relocated some of his progeny to this new, barren land so that they may endeavour to establish there the ‘complete way of life’ or ‘our commitments to God’?


Consider this suggestion also in the context of Surah 11 verses 84-87.


Here we are told that Shuaib was despatched to the Madyan to share with them the dos and donts of the way of life as ordained. He said : “O my people! worship God: Ye have no other god but Him. And give not short measure or weight: I see you in prosperity, but I fear for you the penalty of a day that will compass (you) all round. O my people, give just measure and weight, nor withhold from the people the things that are their due: commit not evil in the land with intent to do mischief. That which is left you by God is best for you, if ye believed! But I am not set over you to keep watch!”.


To digress a little, it is interesting to note how Shuaib’s closing remark is similar to how Prophet Muhammad was so often commanded in the Holy Qur’an to say that he was merely a warner and was not sent to watch over the peoples affairs.


Returning to the Madyans, see what they say in response to Shuaib’s dos and donts. “O Shu’aib! Does thy prayer ( translated from salatuka ) command thee that we leave off the worship which our fathers practised, or that we leave off doing what we like with our property? truly, thou art the one that forbeareth with faults and is right- minded!”


My question. Can we visualise a ritual prayer of one person as a  command to another to abstain from certain conduct? How does my prayer prohibit your actions?


If the word ‘salatuka’ was read as ‘way of life’ and that part of the verse now translated to read : “Does thy way of life ( my suggested rendition of salatuka ) prescribe ( as opposed to ‘command’ as now appears in the translated verse ) that we leave off the worship which our fathers practised, or that we leave off doing what we like with our property?”, does the whole of Surah 11 verses 84-87 now begin to make nore sense.


Shuaib approached the Madyan with a list of dos and donts. This is his dakwah. He is now asked, “does your way of life prohibit our ways?”.





What does God say of the saum ( understood to be the fast ) in the Qur’an?


“…summa ’atimmus-siyaama ’ilal-layl” —- part of Surah 2 : 187. Here, God tells us when we are to cease the saum ( understood to mean to break our fast ). This has been translated as follows :-


“Then complete your fast till the night appears.” – Abdullah Yusuf Ali.


“Then strictly observe the fast till nightfall.” – Pickthall.


“Then complete your fast till the night appears.” – King Fahd translation.


“Then resume fasting until nightfall.” – Asad.


“Kemudian sempurnakanlah puasa itu sehingga waktu malam.” – Jab. Perdana Menteri.


“Kemudian sempurnakanlah puasa sampai malam.” – Mahmud Yunus.


“Kemudian sempurnakanlah puasa sampai malam.” – Othman Ali.


“Then fast until the following night.” – Rashad.


“Then complete the fast until nightfall.” – Irving.


“Then complete the fast unto the night.” – Arberry.


“Then complete your fast till nightfall.” – Maududi.



All 11 translators are unanimous; we are to saum ( or fast as commonly understood ) until nightfall.



If my research is correct, the Arabic word translated to mean night, nightfall or malam is “ ’ilal-layl ”, stemming from the root word “layl”. The root word or its derivative appear in 81 verses, all of which are translated to mean “night” or “nightfall”. Five such verses are Surah 2 : 51, 2 : 164, 2 : 274, 3 : 27 and 3 : 113.


The Quranic word for sunset, on the other hand, is “ghurub” ( Surah 18 : 86; 20 : 130;   50 : 39 ).The setting of the sun appears in the Quran as “gharaba” in Surah 18 : 17. “Maghrib” generally means “west” in the Quran ( Surah 2 : 115; 2 : 142; 2 : 177; 2 : 258; 7 : 137; 26 : 28; 55 : 17; 70 : 40; 73 : 9 ), and its appearance in Surah 18 : 86 is translated by the following to mean :-


“setting of the sun” – Arberry.


“where the sun set” – Maududi.


“where the sun sets” – Irving.


“the far west” – Rashad.


“tempat terbenam matahari” – Othman Ali.


“ditempat terbenam matahari” – Mahmud Yunus.


“ke daerah matahari terbenam” – Jab. Perdana Menteri.


“setting place of the sun” – Pickthall.


“setting of the sun” – Asad.


“setting of the sun” – King Fahd translation.


“setting of the sun” – Abdullah Yusuf Ali.



Has God commanded us to saum ( fast, as commonly understood ) until nightfall or are we to cease to saum (break our fast as commonly understood) at sunset? Taking the common understanding of saum to be correct, does God say we are to saum ( fast ) until “maghrib” or until “layl” ? Take another look at Surah 2 : 187. The next fasting month, when the azan is called at maghrib, look at the nearest park and see if children are still playing outdoors. If they are, without the aid of street lighting, ponder if it is already nightfall, or only dusk? And if it is not yet nightfall ( “layl” ), by whose command do you then cease the saum ( break the fast )?




We are told today that this command of God in the Qur’an requires of us a contribution of 1/40th of our income to the baitulmal. This is nowhere to be found in the Qur’an.


Interestingly, there is one specific instance in the Qur’an where a messenger of God was despatched to a tyrant with a command from God that the latter should zakat. This is the account of Moses’ encounter with Pharaoh. We are told in numerous verses that Moses was to ask Pharaoh to free the children of Israel from their state of bondage. Surah 79 verses 17-19 details one specific message that Moses was to deliver to Pharaoh.


“Go to Pharaoh, for he has indeed transgressed all bounds, and say to him, ‘Will you not be purified ( an tazakkaa )  and be guided to your Lord, so that you may fear Him’.”  


Was this then a command to Pharaoh to hand over to Moses 1/40th of all camels, horses, cattle, sheep, slaves, gold and silver and this would suffice to purify Pharaoh of his reign of tyranny?


The Haj.


We are taught that the circumambulation ( tawaf ) of the Ka’aba is a mandatory ritual in the performance of the Haj. Seven in all. Is this in the Qur’an?


See what God says.


“Behold! Safa and Marwa are amongst the symbols of God. So if those who visit the House in the season or at other times should compass them round ( an-yat-tawafa ), it is no sin in them. And if anyone obeys his impulse to do good, be sure that God Knows.”- Surah 2 verse 158 of the Holy Qur’an.


God in the Qur’an says that He does not hold it against us as a sin if we perform the tawaf, but we are told today that it is mandatory.


Frivolous hadith to mislead from the way of God?


Lord, surely the people treat Your Qur’an as a forsaken thing!


How has this come about?


Ask any Muslim ulama and he will readily acknowledge that there are hadith which are spurious and therefore are to be rejected.


The 9 volumes of Sahih Bukhari are reputed to be amongst the most reliable.


 Imam Bukhari is said to have collected more than 600,000 narrations of the hadith of Muhammad. He rejected about 593,000 and retained about 7000. These 7000 appear as some  2000+ hadith in those 9 volumes.


Let us observe just 1 hadith.


Hadith No.423, Volume 2,Hadeeth of Bukhari:


“Narrated Abu Hurairah:The angel of death was sent to Moses and when he went to him, Moses slapped him and spoiled one of his eyes. The angel went back to his Lord, and said,’You sent me to a slave who does not want to die’. Allah restored his eye and said,‘Go back and tell him (i.e Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand’.(So the angel came to him and told him the same). Then Moses asked,’O my Lord! What will be then?’. He said,’Death will be then’. He said,'(Let it be) now’. He asked Allah that He bring him near the Sacred Land at a distance of a stone’s throw. Allah’s Messenger said,’Were I there I would show you the grave of Moses by the way near the red sand-hill’.”


Isn’t this fantastic? God sends the angel of death to take Moses life and instead, the angel gets a walloping from Moses and returns to God “empty-handed”. Moses defeated God’s Will!!!!???


Compare this hadith with the following verses from the Holy Qur’an.


“He is irresistible, from above over His worshippers, and He sets guardians over you. At length, when death approaches one of you, Our angels take his soul, AND THEY NEVER FAIL IN THEIR DUTY.” Surah 6 verse 61 of the Holy Qur’an.                    


BUT TO NO SOUL WILL GOD GRANT RESPITE WHEN THE TIME APPOINTED HAS COME, and God is acquainted with that which you do.” Surah 63 verse 11 the Holy Qur’an.


Do we reject the above hadith as being in conflict with the above verses? If so, must we not also then ask if Bukhari then knew so little of the Qur’an that he did not himself reject this hadith that conflicted with the Qur’an? You are in fact saying that you use the Qur’an as your yardstick. Did not Bukhari do likewise? Let us not forget that he is reported to have devoted his life to Islam. When you reject a hadith because you say it conflicts with the Quran, are you not then to that extent questioning the scholarship of Bukhari in the matter of the Quran? I say you are, and justifiably so. 


Does it not make you wonder how this man could have included such hadith that so blatantly violated the Qur’an? Was he more taken in by the reputation of the narrators rather than the unchangeable words of God? How did Bukhari make such a serious mistake? Was it a mistake?


These questions will no doubt earn one the accolade of heretic, “anti-sunnah” and “anti-hadith”. If it is any consolation, Muhammad suffered worse.


The world of Islam today asserts that the hadith accounts in the volumes of Bukhari and the several other imams are indispensable if we are to attain to a viable understanding of the sunnah of Muhammad; that without those hadith accounts, the Qur’an is a dead letter. Imam Shafii’ in his Risala puts his case thus : ‘The Qur’an has more need of the hadith than the hadith has need of the Qur’an’. 


Lord, surely these people treat Your Qur’an as a forsaken thing!


The sunnah of Muhammad?


Is this not to be found in the Qur’an?


Five times a day, the Muslim world exhorts in prayer : “Show us the straight way       ( siraatal-musta-qiim ); the way ( siraatal ) of those upon whom You have bestowed Your Grace, not those who incur Your Wrath or who go astray”. Surah 1 verses 6 & 7 of the Holy Qur’an.


The sunnah of Muhammad?


“Say : ‘Come, I will rehearse what God has prohibited you from. Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want – We provide sustenance for you and for them; come not to shameful deeds, whether open or secret; take not life, which God has made sacred, except by way of justice and law. Thus does He command you, that you may learn wisdom. Do not come near the property of the orphans, except to improve it, until he attains the age of full strength. Give measure and weight with justice. No burden do We place on any soul but that which it can bear. Whenever you speak, speak justly, even if a near relative is concerned, and fulfil the Covenant of God. Thus does He Command you, that you may remember. Verily, this is my straight way ( siraatii-musta-qiiman ); follow it. Follow not paths that will scatter you from His Path. Thus does He Command you, that you may be righteous”. – Surah 6 verses 151-153 of the Holy Qur’an.


The Muslim world craves the sunnah of Muhammad. And yet two comprehensive verses detailing the siraatii-musta-qiiman of Muhammad are not enough.


Lord, surely the Muslim world treats Your Qur’an as a forsaken thing!


“ And is it not enough for them that We have sent down to you the Book which is rehearsed to them? Verily in it is mercy and a reminder to those who believe.” –Surah 29 verse 51 of the Holy Qur’an.


“Follow the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.” — Surah 7 verse 3 of the Holy Quran.



“God! There is no god but He! Of a surety He will gather you together against the day of judgment, about which there is no doubt. And whose hadith can be more true than God’s ?”.  — Surah 4 verse 87 of the Holy Qur’an.


“Such are the Signs of God which We rehearse to thee in truth. Then in what hadith  will they believe after God and His Signs?” – Surah 45 verse 6 of the Holy Qur’an.



“In what hadith, after this, will they believe in ?” — Surah 77 verse 50 of the Holy Qur’an.



This is my understanding and my faith. If I have fallen into error, then it is to our Lord that I must answer to, whose Judgment I submit to.“ Is not God the most equitable of all judges ?” – Surah 95 verse 8 of the Holy Qur’an.


“But thou dost wreak thy vengeance on us simply because we believed in the signs of our Lord when they reached us! O Lord, pour out upon us patience and constancy, and take our souls unto Thee as submitters to Thy Will.”— Surah 7 verse 126 of the Holy Qur’an.

Published in: on April 13, 2008 at 1:34 am  Comments (15)  

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  1. Hi Haris

    Am unclear on something. In your understanding, should one disregard all non-Quranic sources entirely?


    Let me answer your query this way.

    Should I disregard my law books and the copies of statutes in my library?

    No, cos they evidence law made by man and which we will have to apply in our daily lives.

    But if a Muslim says that ‘Allah has decreed such and such’, I will not accept anything as evidence to buttress this contention save and except the Qur’an.

    Or do you believe that one should exercise far more judgement than is common today when deciding which are authentic Hadiths? And that the commonly “approved” lists of Hadiths contain many that are frivoulous?

    If it’s the latter, I agree entirely.

    If it’s the former, I’m confused.

    Let me respond to this segment this way.

    There is a hadis reported in Bukhari that has the prophet advising against overly praising another as it will feed his ego.

    Is this not good advise? And if it is good advise, why should I reject it? Would it be any the less good advise if it was attributed to Gandhi and not Muhammad?

    If the advise comprised in the hadis is wholesomely good, does it matter who uttered the words? What if it is credited as ‘Anonymous’?

    And if one is to verify authenticity of the hadis, how is this to be done? Measure against the Qur’an or consider the chain of narration as reported? How does then verify if the chain of narration as reported is in fact correct?

    In this regard, you may wish to note the purport of Surah 17 verse 36. Giving the benefit of the doubt to Bukari & Co, I suspect they overlooked this verse in writing up their volumes.

    I’ve had similar discussions with Muslim friends. They pointed out Qurannic verses which they believe require them to follow the Prophet’s Sunnah as laid out in the authentic Hadiths.

    Do the verses pointed out to you go so far as to say ‘follow the Prophet’s Sunnah as laid out in the authentic Hadiths’, as you put it? Please check. I am sure they do not.

    At best, they would read as ‘obey the messenger’ or something of similar meaning.

    Upon further research, I found others, which if interpreted the same way, would seem to support their conclusion. They are:

    3:32, 132
    4:13, 59, 64, 69, 80 (I think 80 is the strongest, if my friends’ interpretation is right.)
    8:1, 20, 46,
    24:47, 51, 52, 54
    33:33, 66, 71

    These verses have in common the command to obey God and the Messenger (though 4:80 even goes so far as to say that to obey the Messenger is to obey God).

    This is the point I was trying to make above. There is no call in the Qur’an to obey the messenger by reference to any hadis of the messenger. In this regard you may find the admonition in Surah 33 : 53 to not hang around after a meal at the prophet’s house waiting for hadis amusing, if not telling.

    My friends’ practical interpretation of “obey God and obey the Messenger” is to “follow the Quran and the authentic Hadiths”.

    By their process of intepretation, they have in fact interpolated into the Qur’an a contention that violates Surah 77 : 50 and Surah 2 : 79

    They contend that God’s will is expressed in the Quran, and thus to follow the Quran is to obey God. Fair enough.

    Would not the prophet also have followed the Qur’an in obedience to God? And if your friends say yes, then is the Qur’an itself not the best evidence of the prophet’s sunnah?

    Let me illustrate.

    I say that Muhammad gave in charity to orphans and wayfarers. You ask me for proof. I say God commanded the same in Surah 2 verse 215. God also confirms that Muhammad’s only response to His commands was ‘I hear, I obey’.

    If one accepts that, as God confirms, the prophet obeyed every command, then the Qur’an serves as the most reliable evidence of the prophet’s sunnah.

    To reject my contention is to reject God’s affirmation of the prophet’s fidelity. In that situation, the case for the Qur’an falls.

    They apply the same logic to the Hadith and obeying the Prophet.

    When your friends recite the second part of the syahadah ( bearing witness to Muhammad’s messengership ), what is the evidence available to them of his messengership that enables them to so boldly bear witness? And by evidence, I mean that which will meet the requisites of Surah 17 verse 36.

    To my mind there is none.

    The Qur’an bears evidence of a messenger. Faith in the Qur’an does not turn on the hadis of the prophet. It’s the other way around. Faith in the messenger turns on faith in the Qur’an.

    Respectfully, herein lies the flaw in the logic of your friends.

    First, interpolate into the Qur’an by reading ‘obey the messenger’ to read as ‘obey the messenger in accord with his hadis’.

    Then ignore telling verses like 7 : 3, 45 : 6 and 77 : 50.

    Next, go the same way as Bukhari, evaluating hadis not against the Qur’an but by a reference to the reputation of the narrators and in the process, again ignoring Surah 7 : 36 and going the way of Surah 9 : 31

    What’s your take on all this?

    Sorry if I have taken too much.

    PS: I refer mainly to Abdullah Yusuf Ali’s translation fo the Quran.

    My favourite for over 12 years. Not anymore.

  2. Lol… should have been more specific in framing the question. When I said “disregard non-Qurannic sources”, I meant in reference to figuring out God’s will. But yes, you’ve answered my query in full. Thanks.

  3. […] is how God put it to Muhammad. ? ???But among men are also those who, without any knowledge, and Quran for Mobiles in Many languagesWhether on a train, bus or simply got a minute – take out […]

  4. This is holy side,just came to read and learn. without comment.

  5. came to read, the part moses slap the angel of dead.
    will continue read because its need sound and peacefull with ownself before come to any conclusion.

  6. haris,
    just need to comment- i log in at 3.50 and now the time 4.01pm.There is no moderation also.

    rajraman.time 16.02

  7. In truth, the entire verses quoted by HArris Ibrahim in this blog has nothing to do with Al Hadeeth An Nabiy.

    If Harris can find a verse in the quran that negates the “Al Hadeeth An Nabiy”? Is the term used “Al Hadeeth An NAbiy”?

    Sorry, Harris, your entire case is blown apart by one simple mistake.

    Anyways, the verse pointing to Al Hadeeth An Nabiyy is 62:02

    Check it out

  8. Please refer to for more detailed information on the falsehod of HAris’es beliefs and understanding of the Quran

  9. Salaam Abdul Rahman, please read the book titled ‘My Journey from the Christianity of Ahlul Sunnah Wal Jamaah to the Islam of the Prophet’ by Saim Bakar.
    You can download it free here:

  10. Marhaban -Tanty-
    Actually I recommend you read two things. One the Qur’an, and The authority of the sunnah by taqi uthmani. If you want a copy, please contact me.

    Accept the Sunna and Accept the Qur’an, or Reject the Sunnah and Reject the Qur’an.

    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. (5: 92).

    O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination. (4: 59).

    Say: “Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance.(24: 54).

    And whoever obeys Allâh and His Messenger, Allâh shall admit him in the Gardens underneath which rivers flow. (4:13)

    And whoever obeys Allâh and His Messenger, he has won a great success. (33:71)

    And we sent no messenger, but that he should be obeyed by the leave of Allâh. (4:64)

    And whoever obeys the Messenger, thereby obeys Allâh. (4:80)

    And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur’ân), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44)

  11. Whoa, This is my man!!!Its a very detailed debate on proof that Allah does not accept other books(hadis) besides ahsanal hadis(the Quran).
    The 2nd book(Hadis) is a political scheme and methodology by Ulamas to usurp and ammend the original legal standing and authourity of the Quran.
    Allah has said that th e Quran is complete. Therefore it does not require another book to explain His book.
    To say that Allah need another another book to explain his book is syirik,meaning to take another god besides God.
    The Hadis is actually the making of Prophet Muhammad s.a.w as another god besides God. And this god has a book called the Hadis that can contradict Allah’s book(Quran)and sometimes used to overrule the Quran.
    Muslims have to stop believing in the hadis. The hadis has caused the disintegration of Muslims ito many mazhabs and created wars between Muslim mazhabs.
    The Hadis also distorts logic and disallow the use of logic.The “kafir” of philosoper Muslims by Al Gazali has made Muslims till today to remain stupid an unable to progress.
    Therefore my dear Muslim brothers ! Do not associate Muhammad with Allah and similiarly associate the Hadis with the Quran.You would be no different than the Christians who associate Jesus with Allah.Any associating of man to Allah or mans book to Allahs book is Syirik.

  12. Invitationtoislam said :
    Accept the Sunna and Accept the Qur’an, or Reject the Sunnah and Reject the Qur’an.

    The Quran is the ahsanal Hadis and sunnah of the prophet Muhammad.(refer AlQuran 39:23)
    Bukhari,Muslim and gang’s Hadis is called lahwal hadis which Allah disaprove of.(refer AlQuran 31:6)

  13. Salam Haris,
    I agree with most of your anti hadis and Quranic interpretations, but I disagree with your interpretation that solat is comitment and not ritual.
    the Quran proofs you quoted is cherry picking.!!!
    You have not included tge Quran verses on the times of solat and the wuduk/w ater ritual before solat.
    There is no specific place to solat, but there is specific times to solat and a water ritual/wuduk, to abide by, which makes solat a specific ritual.!!!
    As such, your premise that solat is a vague and general comitment is a false interpretation of the Quran.
    Do not follow blindly the teachings of Aidid Safar.!!!You will surely be misguided.!!! He uses root word alphabrts which is a linguistic conjecture and a “frivolous/lahwal hadith” indeed.

  14. 1. consider 2.151

    Sahih International
    Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.

    2. to recite, purify and teach are three different things. where the quran mentions the khutbah on friday prayers in 62.11. does it mention how to deliver one and what the requirements are? clearly, it was established practice then. 62.11 was recited by the prophet, how his followers are to perform it is based on what he taught and practiced.

    3. your whole problem with ‘flesh that clothed the dry bones of the law’. does not run counter to any provisions within the quran. it is under 2.151,
    the effect of the verse 2.151. its his duty to teach, in some translations, instruct. this duty is not mutually exclusive to any of the verses you mentioned.

    no amount of capslock can make up for relevance
    “Whatever good happens to thee is from Allah, but whatever evil happens to thee is from thy soul. And We have sent thee as a messenger to mankind. AND ENOUGH IS ALLAH FOR A WITNESS.” – Surah 4 verse 79 of the Holy Qur’an.

    true. and if you read or have read
    “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.”

    so God witnesses, does that release you from receiving instruction from the prophet? no.

    4. the prescribed times for prayer is in

    “And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. 4:103”

    so with recourse to the the quran alone, tell me the specified times? srsly.

  15. pak yeh, i agree. there are rituals in Islam… 🙂

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