Bbraf2020: Quran

Showing posts with label Quran. Show all posts

Wednesday, June 10, 2020

How to read Quran

Useful Hints for Reading the Quran

Rule One: The Straightforward Meaning

The receivers of the Quran will be accountable on the Day of Judgement for abiding by the law of God contained in the Quran. The law of God is given in the ‘law giving’ verses of the Quran. Since God is the most Fair Judge, these 'law giving' verses are given in very clear and straightforward language. Nevertheless, and as a reader, one often comes across the situation where one has just read one of these ‘law giving’ Quranic verses only to find that in the interpretation it has been given a completely different meaning by the interpreter! If one should inquire into the reason behind this discrepancy one is told that the Quran is very difficult to understand, and that these proficient interpreters have spent many years of their lives in mastering the science of Quranic interpretation, and thus their interpretation in fact presents what the verse really is supposed to mean! You may also be told that this is the interpretation given by the prophet himself.

To 99% of all readers these answers will be sufficient and to them this will be the end of the matter, even though they may still harbour an uneasy suspicion deep inside. Sadly, less than 1% of all readers will seek to find satisfactory answers to the following questions:

1- How can God say one thing yet the interpreters tell us that God really meant something totally different? Is God giving us puzzles?

2- Is the interpreter cleverer than God? How can the interpreter be able to put the correct meaning across while God could not?

3- How can God say one thing yet the interpreters tell us that the messenger of God said the contrary? Has the messenger of God preached a different meaning to what God's words mean?

4- How can God assert that the Quran is clear and easy to understand (as per the following verses), yet these self-proclaimed custodians of the faith claim that it is difficult to understand?

“A.L.R. these are the signs of the clear book” 12:1

“We have made it easy to understand and in your own tongue may they take heed” 44:58

5- God confirms that it is only He who can bless anyone with the true meaning of the Quran and the understanding of the Quranic message (55:1-2 and 75:19). Still, the self-appointed ulama (scholars) tell us that no one can understand the Quran without their enlightened interpretations!

"The Almight taught the Quran." 55:1-2

"Then it is for Us to explain it." 75:19

The genuine believers will choose to believe God’s words rather than the words of any interpreter. They will always accept the straightforward meaning of the Quranic verse. The genuine believer will always show absolute trust and respect for God’s words, rather than be duped into accepting any farfetched meaning fabricated by the interpreters. In return, God has rendered the Quran easy for them to understand. As for those who choose to believe other than God, God has placed shields over their eyes and hearts which stops them from understanding the Quran. They are not permitted access to the Quranic truth even though they may be professors of the Arabic language and may have spent all their lives with their heads immersed in what they call "the science of Quranic interpretation"!

“Who is more transgressing than one who has been reminded of his Lord's signs, but he turned away from them and forgot what his hands had done. We have placed veils on their hearts so they don’t understand it and deafness in their ears. If you invite them to the guidance they will never ever be guided.” 18:57

The following example demonstrates one such case where we have a very clearly worded 'law giving' Quranic verse. The words in this verse can only have one meaning, yet the majority of Muslims have been tricked into rejecting the straightforward meaning and instead accepting a twisted meaning:

"The Hajj is during the known months, so whoever executes the Hajj in them shall refrain from sexual intercourse, wickedness and arguing throughout Hajj, and whatever good you do, God is aware of it, and supply yourself with provisions and verily the best provision is reverence. You shall revere Me, O you who possess intelligence." 2:197

The above words state clearly that God has decreed Hajj is to be observed at anytime during the specified months. These are the four months which God calls "hurum" in 9:36.

Still, somehow the interpreters have restricted the hajj to the first 10 days of the first of the four months. When they are asked why they restrict hajj to the first 10 days of the 4 months when God has allowed it for the duration of 4 months, they will come up with the most ridiculous explanations like:

- In the old days, people used to travel by camel, and so it would take months to arrive at Mecca! So 2:197 does not really say that hajj can be observed any time during the 4 months, what 2:197 really means is that people can make the intention during the 4 months!

Is that so! Ok, let us assume that this ridiculous excuse is correct, then someone making the intention on the first day of the 4 months (as they say the intention is to be made during the 4 months) and then getting on his camel and arriving one or two months later, would have actually missed his hajj (since the hajj according to the corrupt interpreters can only be observed during the first 10 days of the 4 hurum months).

- Some others will tell us that this Quranic verse (2:197) has been abrogated or that a certain hadith has cancelled this verse! What they are actually saying is that God was unsure of what He wanted to authorize, so in effect He authorized one law, then changed His mind and cancelled it (as the fabricated claim of Quranic abrogation implies). Some others will make the outrageous claim that some hadith actually abrogate some Quranic verses! This claim would in fact endorse the prophet as one who had the authority to abrogate Quranic verses! Needless to say, all these claims are totally blasphemous and are in direct contradiction to a number of Quranic verses.

So to conclude, only the straightforward meaning of the 'law giving' verses should be accepted. We should accept without any reservation that God is the most competent and able to express any meaning. God is not in need of the interpreter's additions to render the meaning clearer! God is the Omnipotent. His ability is unrestricted; He is Sovereign over all things.

“To Him belongs the kingship of the heavens and the earth. He brings to life and puts to death. He is capable of all things.” 57:2

It is quite insulting to God to assume that the words of the Quran that stipulate His Law could mean anything but their literal meaning. God’s words are chosen with optimum precision so as to best convey the meaning. To interpret any ‘Law giving’ Quranic verse by adding or subtracting even one word to it is to commit a gross sin. We must check any such attempts and guard against them.

The genuine believers, upon discovering that they have not been following the literal meaning of the Quran, will always, and without any hesitation, change their own ways rather than manipulate the meaning of the Quranic text.

We should be especially alert to Satan’s numerous tricks of deception. On this particular subject, he will fabricate fancy words and attribute them to the prophet. This is to lead us into believing that the prophet interpreted the Quranic verse in a manner that is contrary to the literal meaning of the verse:

"We have permitted the enemies of every prophet, human and jinn devils, to inspire to one another fancy sayings in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications." 6:112

In the verse to follow (6:113) we are told that God allows this to happen to expose the hypocrites who would rather uphold the dubious fabrications rather than the certainty of the Quranic words.

Not surprisingly, the very next verse (6:114) confirms the command to accept no source of law other than the Quran which is described as "fully detailed".

Rule Two : Related Verses

When studying any subject in the Quran we must thoroughly look into all the verses that deal with that specific subject. To deduce any conclusion or rule from one verse in isolation can often be misleading.

In many ways, the Quran is unlike any other book. It is neither an academic book nor is it a book of poetry. Nevertheless, it contains a wealth of knowledge delivered with commanding poetic style. While as any academic book, when dealing with a specific subject, would normally adopt the accustomed pattern comprising an introduction, a presentation and a conclusion, the Quran differs in as much as it does away with all traditional literally formats.

In any book other than the Quran one would expect to find each chapter dealing with one major topic. This is not always the case with the Quran, for although many of the shorter Sura’s deal with one particular topic or incident, it is not uncommon to find other Sura’s that cover most of the main subjects of the Quran (e.g. Sura 2). Therefore, we often find the same Quranic subject addressed in more than one chapter. Moreover, often within the same chapter we often find the topic categorically changed from one verse to the other without any due preparation. This is because the Quran is primarily a book of Divine Truth and not views. Divine Truth, unlike human views, is not in need of elaborate presentation or skillful justification. Every single Quranic verse is Divine Truth, and is well capable of revealing an independent truth, wherever it is placed inside the book. Each independent truth forms part of the overall picture that emerges when studying a particular Quranic subject. Contrary to what the abrogation clan claim, no Quranic verse will violate or invalidate another, yet at the same time, no overall Quranic concept may be deduced from one verse in isolation.

Rule Three: Universal Address

The Quran, being the final revelation from God, is addressed to all mankind and for all times. Unless the Quranic verse under study specifically stipulates that it is confined to a particular people or era, it addresses all people at all times. Furthermore, all the verses that start with "say", and unless they contain reason to believe that they are addressed to a specific person or messenger, do address all people at all times (e.g. the last 3 Sura's in the Quran).

This rule has been violated and greatly abused by many interpreters in order to manipulate the meaning of God’s words. To demonstrate this issue, consider the following example:

Suppose we are given the following information about a particular school:

'Half of the students in the school are male.'

If we wish to corrupt this simple statistic we could imply that half the students who are over twelve years old are male. Or we can state that only between certain years, say 1986 till 1988, half the students were male. Obviously both of these imposed restrictions on the original statistic are corruptions. The original text contained no restrictions on the age of the students nor did it specify a time. To read this statistic correctly we must maintain that half the students, at all times and of all ages are male. Similarly we must maintain the same precision with the Quran. Perhaps a classic example of this type of corruption is related to the following verse:

“When God alone is mentioned the hearts of those who do not believe in the Hereafter are filled with aversion, but when others are mentioned beside Him, they rejoice.” 39:45

The corrupt interpreters when interpreting this verse inserted the words (other gods) to their interpretation so as to mean, ‘but when (other gods) are mentioned beside Him.....’

This is a blatant manipulation because the word used in the Quranic text is “Doonihee” which means ‘other than He’, however, to restrict the meaning to ‘other gods’ is indeed a corruption of the verse. When the verse says ‘other than He’, this could mean other gods, but could equally mean angels, prophets, saints, people and so on. Surely if God wanted the meaning to be restricted to 'other gods' God would have said: ‘but when other gods are mentioned'. God is not short of words!

The great importance of this particular verse will be dealt with later.

Rule three also means that God’s Law in the Quran is for all people and for all times, and that unless specifically stated otherwise, it is decreed for all. The same religion that was decreed to Noah and Abraham was decreed to Moses and Jesus, and is indeed that which was decreed to Muhammad and to us today. This is confirmed in the following verse:

“He has legislated for you of the religion what He has instructed for Noah and what We inspired to you and what we instructed for Abraham, Moses, and Jesus: "You shall establish the religion and be not divided therein .....” 42:13

When certain verses speak to/of a specific people or time, God makes this restriction very clear to us within the verse. An example of that can be found in the verses that detail some of the prohibitions that were imposed on the Jews as a punishment for their transgression:

“Due to the transgressions of the Jews We have prohibited for them good things which used to be lawful for them; also for repelling many away from the path of God.” 4:160

Consequently, to claim that a certain verse only addresses a certain people or a certain period of time, without the existence of clear evidence in the verse to indicate such a restriction, is to deliberately twist and corrupt God’s words and is indeed a gross sin.

Rule Four: The Significance of historical background

A special word has to be mentioned here about what is commonly referred to as ‘Asbaab Al Nuzool’ which means the historical reasons and purpose behind the revelation of certain verses.

Many of the Quranic verses are connected to particular incidents that took place at the time of the revelation of the Quran. The following verses are examples:

1- “You said to the one who was blessed by God, and blessed by you, "Hold on to your wife and revere God," and you hid inside yourself that which God deemed be proclaimed. You feared the people, when it was God who is more worthy for you to fear. When Zeid dissolved his union with her, We had you marry her to confirm that no blame falls on the believers for marrying the wives of their adopted sons once their union is dissolved. God's commands shall be done.” 33:37

2- “O you prophet, why do you prohibit what God has made lawful for you, seeking to please your wives? God is Forgiver, Merciful.” 66:1

It has been said in connection to the first of these two verses, that the historical background goes that Zeid and Zeinab’s marriage was blessed by the prophet. Since Zeid was a freed slave and Zeinab was among the upper class of Mecca, their marriage was a symbol of the brotherhood of Islam. However, their marriage was not a happy one. Zeinab looked down on Zeid because of his background. Zeid wished to divorce Zeinab and asked for the prophet’s approval. The prophet, having blessed the marriage for what it stood for, feared that a divorce would incur the ridicule of the people, and thus advised Zeid against the divorce. The prophet feared the people's reaction when he should have feared God alone.

The historical background of the second verse goes that the prophet went to visit one of his wives, Hafza, and remained with her for a while and she offered him some honey. When he returned to his other wives, Aisha and Sawda, they were jealous and accused him of spending more time with her than with them. They said that they too had honey to offer him. They caused him such a great distress that he said that he would never ever taste honey again (prohibited on himself).

It must be said that these historical events, whether they are genuine or not, are not given in the Quran because they do not contribute to the message of the Quran. In addition, the historical background of any Quranic verse should never alter or invalidate the law inherent in the verse. These two verses proclaim the following laws:

Verse One (33:37)

1- All believers should never fear anyone but God alone.

2- It is not prohibited for a man to marry the divorced wife of his adopted son.

Verse Two (66:1)

1- The prophet, or indeed any human being, may not prohibit anything that God has made lawful.

----------------------------------------------------

To interpret the significance of the historical background of these two verses in a corrupt way is to claim for example:

1- That verse 1 of Sura 66 applies only to honey and that the prophet is allowed to prohibit other matters!

2- That the law allowing a man to marry the divorced wife of his adopted son applied only to the time of the prophet and not to all times!

Perhaps God, being aware of all future corruptions, has deliberately avoided any mention of the article which the prophet had prohibited on himself as in 66:1, so as to indicate to the true believers that the nature of the article in itself is of no significance. It could have been honey, milk or peanuts! What matters is that the prophet does not have the authority to prohibit anything made lawful by God. This is well in line with Quranic truth:

“The sole duty of the messenger is the clear delivery." 24:54

The Quran states that no prophet brings a law of his own. The only law and Sunna is that of God:

“You will find that there is no substitute for the Sunna of God.” 33:62

The proper use therefore of the historical background, or as is known as ‘Asbaab Al Nozool”, is to better understand the circumstances that surrounded the revelation of the verse. It is a blatant corruption to use 'Asbaab Al Nozool' to impose restrictions of any kind or to alter or cancel the law contained in such verses. Furthermore it is a total misunderstanding to imply that any isolated incident related to a particular moment in time (e.g. the divorce of Zeid and Zeinab) could have been the reason for legislation from God. It is more realistic to maintain that God’s Law is set well before the occurrence of any historical incident and that God ordained such historical incidents to occur, and merit a mention in the Quran, so as to set an example. With this in mind, the term ‘Asbaab Al Nozool’ (Historical Reason for revelation) becomes erroneous and that is because the term implies that before such incidents occurred these laws were not necessary! A Quranic verse, containing God’s Divine Law, is never revealed to accommodate a historical incident. Instead, God ordains historical incidents to happen so as to stand as examples in affirming His Law.

Using verse 1 of Sura 66 as an example, it would be incorrect to assume that the law of God, which states that God is the only Law Giver, was only established in response to the incident in 66:1, but rather it is more factual to conclude that God decreed that such incident should occur, and that it is deliberately mentioned in the Quran, so that believers reading the Quran hundreds of years later would be assured that the only Law Giver is God. Prohibition belongs to God alone. The importance of this matter is further emphasized by the fact that the Sura itself is named ‘Prohibition”.

Rule Five: The Quran contains all the details

Believe it or not, some sceptics are asking questions like:

"If the Quran contains everything as you say, then why can't I find in it the recipe for cooking a curry?"

The answer to this question is quite straightforward. The reason why the Quran does not contain information about how to cook a curry or how to drive our cars … etc, is given in the Quran. The purpose of the Quran (or any scripture) is defined very clearly, and it is to provide us with the means for salvation. And therefore, since the way we cook a curry or the way we drive our cars does not affect our fate on judgement day, then their details are not included in the scripture. As a result, the Quran is all we need for salvation.

The Quran, like any other Scripture is a manual of how to get to heaven and how to correct our initial mistake. The Quran contains all the details we need for this specific purpose.

To understand the meaning of 6:38 (the Quran contains everything) we must read a number of other verses as well:

First:

We are told in 2:38 that God's offer to redeem mankind involved sending us ‘Huda’ (guidance), and that the ones who will accept this guidance, which in verse 2:39 is connected to ‘Ayat Allah’ (God’s revelations) will be redeemed while those who reject it will end up in hell.

"We said, "Go down there from, all of you, then when guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve. And for those who disbelieved and rejected Our revelations, they will be the companions of the fire; therein they forever remain." 2:38-39

Second:

We also read that God sent the ‘Huda’ (guidance) through the Quran (27:2, 31:3). The guidance was given to the previous people in the previous Scripture (3:4).

Third:

With the above confirmation of the exact duty of the Quran (and all the other scripture), which is to outline the means for salvation, God then states that the Quran contains everything. It is only logical to understand the completeness of the Quran in relationship to its function, which is to provide the guidance and means for salvation.

Fourth:

The verse which gives us the attribute of the Quran being fully detailed is 6:114, and the opening words of this verse are:

"Shall I seek other than God as a source of law?"

God's words then continue to describes the Quran as being "fully detailed".

As a result, we are give the precise meaning of the fully detailed attribute of the Quran. The Quran is fully detailed in respect of containing all the law of God which we need to practice Islam, and to attain salvation.

_______________________

Let us compare with the following situation:

You are studying in school for a physics exam, and your teacher gives you a book and tells you it contains everything you need to pass the exam. You cannot one day complain to him that you did not find in the book how to cook a pizza!

The teacher never claimed that the book contained information on how to cook a pizza, he only said it contained everything to pass the exam.

Moreover, you cannot go and borrow a book from the class of the year before you and follow it, since the questions you will get in your exam will be based on the book the teacher gave you and not the book given to them. You have your 'minhaj' (rules) and they have theirs (see minhaj in 5:48).

Similarly, since God defined for us the function of the Quran (or any Scripture) as being the complete rules to attain salvation (2:38-39), then we must understand the completeness of the Quran according to the function ascribed to it and not in an absolute sense.

Once again, all this confirms the fact that to attain salvation and redeem our souls in God's heaven we only need the rules and laws which are set for us, and not the rules and rituals which were decreed for those before us. In 5:48, we are told that our 'menhaj' is the Quran and not the rituals or scripture given to those before us.

#quranic verses #al-quran #True Islam #Quran alone

Islam,Quran etc.may ok

https://we-faith-diaz74-world.tumblr.com/post/126547924624/what-is-islam

Thursday, May 21, 2020

Quran explain in details itself

aslamto

The Quran Explain Itself

Sourse: https://aslamto.wordpress.com/2015/03/27/the-quran-explain-itself/

hanifdhaka

5 years ago

Wednesday, May 13, 2020

quran/false_accusations/contradiction

http://www.quran-islam.org/main_topics/quran/false_accusations/contradiction_claims/part_three_(P1340).html#Whenn

Friday, May 8, 2020

Quran summary Urdu pdf

https://www.dropbox.com/s/4t4el0lop1wjx93/QuranSummaryFarooqandNaginavfinal.pdf?dl=0

Sunday, May 3, 2020

About Quran and it's Authenticity.comp.raf

🔴About Quran and it's Authenticity.
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The Quran: A Complete and fully detailed Book

Belief in the Quran can be called genuine only if a person believes and upholds six prime attributes of the Book:

🔵FIRST: The Quran is the word of God.( 6:155-157).

🔵SECOND: The Quran is perfect with no contradictions.(11:1)

🔵THIRD: The Quran is clear and with no ambiguity.((12:1 and 44:58),( 72:21),( 3:7),(4:40),( 5:6).

🔵FOURTH: The Quran is straightforward with no crookedness.(39:28),(2:197),( 9:36),

🔵FIFTH: The Quran is complete.(6:115),( It is also in violation of 17:73-75 and 69:43-47 where God warns the Prophet not to attribute to God anything other than the Quran),(69:43-47),(Throughout the Quran, we are told that the only revelation received by Muhammad from God was the Quran (see 4:105, 5:48, 6:19, 6:92, 6:155, 29:47, 16:89, 39:2, 76:23).

🔵SIXTH: The Quran is fully detailed.( 6:38),(6:114-115),(12:111),(16:89).

All Muslims will certainly testify to the first condition, that the Quran is the word of God. It is in connection to the other five conditions that they will have lots of 'ifs and buts'! Sadly the great majority of Muslims will fall short on some, or on all of the other five attributes.
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God promised that the Quran will be preserved (15:9). What this means is that we should concentrate on obeying the law of God given in the Quran, and let God worry about the preservation of the Quran.

When we stand in front of God on the Day of Judgement, He will not ask us about the Sana or Samarkand Qurans, but we will be accountable to whether we obeyed and followed the Quran in our hands or not.

In the Quran, we are given clear instructions to follow the Quran as the only source of religious guidance and law. All the rituals, practices, prohibitions, and instructions are fully detailed in the Quran.
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How do you utter your Shahada? How do you observe your Salat, and how many times a day? How do you observe your Zakat, to whom and when? The Quranic law provides every little detail about all those.and all other religious matters.

Those are some of the things you should be worrying about if you wish to attain an honourable judgement on the important Day.
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🥀comp.edi🥀syedraf🥀
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http://www.quran-islam.org/faq/quranic_laws/how_authentic_is_quran_(P1563).html/

Saturday, April 25, 2020

Quran ok link resourceful.pl ck

Here is a good way to research Al Qur'an good links that can be very resourceful

"The Messenger will say: My Lord, Truly, My People 'Ittakhadu' (took) 'Hadha' (this) 'Qur'ana' (Qur'an) 'Mahjuran' (as a Foraken thing)" Surah 25:30

"Why do they not study the Qur’aan carefully? Are their minds blocked?" Surah 47:24

This is a brief resource to help us in our journey of studying Allah's Book. The links below have links to different translations of Qur'an, to Qur'an word for word, to Arabic roots, dictionaries, index, Qur'an search, concordance and Arabic Keyboard...etc. Insha Allah I will add more as I go along still work in progress. If you find anything that should be added please post it here and let me know I'll add it to the list. I hope this resource is of benefit for us all to use as a AID/TOOL.

Allah says the following, He clearly refers to the believers when he speaks of those who have knowledge:

"Allah bears witness that there is no god but Him, so do the angels and those with knowledge upholding justice. There is no god but Him, the Almighty, All-Wise." (Qur'an 3:18)

And not to 'ulamas' or 'sheikhs', just as is the same in the following verse:

"Allah will raise in ranks those of you who believe and those who have been given knowledge. Allah is aware of what you do." (Qur'an 58:11)

Hence, the Quran itself says those who GRASP its meaning best are those who are SINCERE. It is not about who has the most knowledge of CLASSICAL ARABIC or who is the most qualified linguistics professor. These are simply AIDS/TOOLS but are no match for a sincere and diligent HEART/MIND.

Al-Baqara [2:44] "Do ye enjoin right conduct on the people and forget (to practise it) yourselves and yet ye study the Scripture? Will ye not understand?"

Al-Baqara [2:121] "Those to whom We have sent the Book! study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own."If any one would like to help add to this please let me know just give me the link and I'll add the information so that others may have access.

Complete indexing of Quran Topics from A to Z.

http://www.searchtruth.com/quran_topics_index.php

A good reference for different translations of Qur'an

http://readquranonline.org/index/view/s/2/a/148

Table ofContents | Words: Alphabetical - Frequency - Inverse - Length - Statistics

http://www.intratext.com/X/ENG0027.htm

Another good source of Qur'an translations

http://www.islamawakened.com/quran/2/128/default.htm

Search the Qur'an

http://www.searchtruth.com/search.php

Another good Qur'an search

www.quransearch.com

Search in up to 30 different languages!

http://beta.globalquran.com/

Dictionary of the Qur'an

http://emuslim.com/quran/Dictionary/English/set-1.pdf

Qur'an - Word by Word

http://corpus.quran.com/wordbyword.jsp?chapter=114&verse=1#(114:1:1)

Qur'an - Word by Word

http://www.allahsquran.com/learn/

Word by word Quran reciter/teacher program

http://www.houseofquran.com/qsys/quranteacher1.html#

Quran Dictionary

http://corpus.quran.com/qurandictionary.jsp?q=qwl#(114:1:1)

Project Root List

http://www.studyquran.co.uk/PRLonline.htm

Browse Qur'an

http://www.openislam.org/quran

yaqb.org (search transliteration, 13 English, 2 French translations)

http://www.yaqb.org/#

Root Words

http://www.openislam.org/root_words/

Quranix

http://www.quranix.net/#MA1

A CONCORDANCE OF THE QUR'AN

http://www.studyquran.org/resources/Quran-Concordance.pdf

Edward William Lane Arabic-English Lexicon London: Williams & Norgate

http://www.tyndalearchive.com/tabs/lane/

Arabic keyboard

http://www.arabic-keyboard.org/translate/index.php

Dictionaries - Dictionaries (Arabic) to English included

http://qamoos.sakhr.com/

Edward William Lane's Arabic-English Lexicon (Dictionary)

http://www.studyquran.co.uk/LLhome2.htm

The FreeDictionary

http://encyclopedia2.thefreedictionary.com/Holy+Quran

Han's Wehr: A Dictionary of Modern Written Arabic

http://www.studyquran.org/resources/HansWehr-cowan.pdf

The Meaning of the Holy Qur'an (PDF)

http://www.deenresearchcenter.com/LinkClick.aspx?fileticket=%2bjBQHazdlBg%3d&tabid=98&mid=437&language=en-US

Research Library » English Library » Qur'an Research: Translations, Tafsir & Arabic

http://www.deenresearchcenter.com/ResearchLibrary/EnglishLibrary/QuranResearchTranslationsTafsirArabic/tabid/98/language/en-US/Default.aspx

Posted by Kidr Amari at 9:08 PM 2 comments:

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MONDAY, JULY 25, 2011

Sheikh Feiz : 6. The Quranists - The Importance of The Path of Rasulullah (refuted)

In the Name of Allah, the Most Beneficent, the Most Merciful

Sheikh Feiz : 6. The Quranists - The Importance of The Path of Rasulullah (refuted)

http://www.youtube.com/watch?v=gupqrEQI9dI

by Kidr Amari

Honestly, Sunni and Shite Muslims are notorious for controlling information that their followers receive rather than foster independent thinking to acquire EVIDENCE/PROOF/FACTS/TRUTH as Allah in the Qur'aan advocates.

I listen to the other side of the argument all the time and he does the same with others who follow Hadith and Sunnah books. He brings the same arguments:

1) He says no devout Muslim would ever go against the Sunnatu Rasoolillah.

2) Then brings out a premise of now these days there are Muslims saying that the Qur'an is sufficient, calling us Ahlul Qur'an or Quranist basically saying that those calling to Qur'an Alone are idiots then making an assumption that this call to Qur'an alone is new. Yet, it's not new there are Hadith they call authentic that says the Prophet was against his own Hadith, Umar ibn Al Khattab, Abu Bakr, Uthman and Ali. All of the four caliphs according to their own Hadith were anti Hadith. Yet, this call to Qur'an is new. For him to be arrogant calling others idiot exposing his true beliefs because Allah says in Qur'an:

"Be modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is the voice of the ass." Surah 31:19

3) Of course the Qur'an alone prohibits any outside books called Hadith.

4) He claims the Qur'an cannot be understood without the 'Sunnah' yet The Qur’an hasn’t left anything out.

Allah says

“…There is none beside Him as Lord and Master, and He never permits any partners to share in His kingship. You shall recite what is revealed to you of your Lord’s scripture. Nothing shall abrogate His words, and you shall not find any other source beside it. (18:26-27).”

“You shall recite what is revealed to you of your Lord’s scripture. Nothing shall abrogate His words, and you shall not find any other source beside it. (18:27).”

“Is it not enough of a miracle that we sent down to you this book, being recited to them?... (29:51).”

“Is it not enough of a miracle that we sent down to you this book, being recited to them? This is indeed a mercy and a reminder for people who believe. (29:51).”

“Whatever argument they come up with, we provide you with the truth, and a better understanding. (25:33).”

So the best understanding of the Qur’an is in the Qur’an.

"And in truth We have made the Qur'an easy to remember; but is there any that remembereth?" Surah 54:17

"And in truth We have made the Qur'an easy to remember; but is there any that remembereth?" Surah 54:22

“…We did not leave anything out of this book… (6:38),”

and

“…We have revealed to you this book to provide explanations for everything… (16:89),”

and

“…This is not fabricated Hadith; this (Qur’an) confirms all previous scriptures [and] provides the details of everything… (12:111).”

“…We have revealed to you this book to provide explanations for everything… (16:89),”

“We have given them a scripture that is fully detailed, with knowledge, guidance, and mercy for the people who believe. (7:52)"

‎5) He says, "any one who denies one transmission (Hadith) that is sound, authentic, confirmed REJECTS THE QUR'AN IN TOTALITY!!!!!!!

This is a insane, ridiculous and ignorant premise he makes to say that the Qur'an which is a STANDALONE BOOK without needing man's assistance (Hadith/Sunnah) book he's making the Qur'an deficient.

Yet, Allah says, clearly:

“… We thus explain the revelations for people who know. (7:32),”

and

“…We thus explain the revelations for people who reflect. (10:24),”

and

“…We thus explain the revelations for people who understand.

(30:28).”

He also says

“A scripture whose verses provide the complete details, in an Arabic Qur’an, for people who know. (41:3)”.

As for those like Sheikh Feiz and so many other Muslims making the Qur'an deficient who don’t know, they are the ones who challenge the Qur’an’s assertions, disbelieving its clarity and not believing that it details everything; they say:

‘Where is the number of units of prayer mentioned in the Qur’an?’

or, ‘Where is the method for prayer mentioned in the Qur’an?’

or, ‘How should we perform the pilgrimage?’ Some of them mock and say ‘Where are the days of the week mentioned in the Qur’an?’

The Almighty says

“As for those who constantly challenge our revelations, they have incurred a retribution of painful humiliation. (34:5).”

Allah refers to them in this ayat in the past tense, so what of the present? He says:

“As for those who consistently challenge our revelations, they will abide in retribution. (34:38)”.

We pray Allah Almighty that we do not be of those who challenge His revelations!

For any one to say that the Qur'an is in NEED of MAN'S ASSISTANCE pray that we never ever get that way.

Rejecting Hadith that is outside of the Qur'an is not rejecting Al Qur'an. The Qur'an itself rejects Hadith outside of it.

Allah Almighty has described the Quran as hadith, and He challenged the polytheists to bring a hadith like it, Allah says,

“Do they say, “He made it all up?” Instead, they are simply disbelievers. Let them produce a Hadith like this, if they are truthful. (52:33-34)”.

He described the Qur’an as the best hadith

“God has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe there from, then their skins and their hearts soften up for God’s message. Such is God’s guidance; He bestows it upon whoever wills (to be guided)… (39:23)”.

So, if Allah has honoured us with the best hadith, then why should we take other hadith in its place and to say that hadith books outside of the Qur'an goes hand and hand with the Qur'an and to reject these man made books written and created by man is to reject the Divine Book, the Qur'an is Shirk.

Hence, Allah has made it clear that all truth is [found] in the hadith of Allah, i.e. the Qur’an Alone:

“…Whose hadith is more truthful than God’s? (4:87).”

Allah Almighty has threatened those who lie about His hadith in the Qur’an,

“Therefore, let Me deal with those who reject this Hadith; we will lead them on whence they never perceive. (68:44)”.

Our Lord has confirmed that faith is not to be placed in anything other than His hadith, i.e. the Qur’an,

Allah tells us at the end of Surah 77,

“Which Hadith, other than this, do they uphold? (77:50).”

The same meaning was repeated when Allah said:

“Have they not looked at the dominion of the heavens and the earth, and all the things God has created? Does it ever occur to them that the end of their life may be near? Which Hadith, beside this, do they believe in? (7:185).”

This is an open invitation for us to reflect before the inevitable appointed time comes to pass. Indeed, Allah Almighty has made faith in the Qur’an alone equal to believing in Him alone. Just as one should not believe except in the hadith of the Qur’an alone, then, so too, one should not believe except in Allah alone. And just as the believer suffices in Allah alone, then, using our Aql (reasoning) will tell us clearly to believe in the hadith of the Qur’an as sufficient as the only hadith.

“These are Allah’s revelations that we recite to you truthfully. In which Hadith other than Allah and His revelations do they believe? Woe to every fabricator, guilty. The one who hears God’s revelations recited to him, then insists arrogantly on his way, as if he never heard them. Promise him a painful retribution. (45:6-8).”

This refers to he who turns away from Allah’s verses, and instead holds fast to hadith of Sahih Bukhari, Muslim from the Sunnis or Shites in what they cling to as authentic hadith other than the Qur’an, which the Qur’an [itself has] called ‘baseless hadith’,

Allah says

“Among the people, there are those who uphold baseless Hadith, and thus divert others from the path of God without knowledge, and take it in vain. These have incurred a shameful retribution. And when our revelations are recited to the one of them, he turns away in arrogance as if he never heard them, as if his ears are deaf. Promise him a painful retribution. (31:6-7).”

Hence, we have to pay special attention:

When Allah says “Among the people,” Allah is establishing that the fact that this ayat is applicable to any community past or present, in any time past or present, and at any place ESPECIALLY NOW IN 2011.

Sheikh Feiz also said the Prophet Muhammad was aware of 1,400 years ago about people who would come in the ----> future and call to Qur'an alone and make a prophecy that this call to Qur'an alone is:NEW, SOMETHING INNOVATED and presenting an impression that this wasn't something that was going on 1,400 years AGO.

Now is this trickery let's go their own sources 1,400 years AGO to see if this was a not happening during the time of the Prophet Muhammad and his companions according to what, their own Hadith.

There are several hadiths that say Prophet Muhammad forbade his sayings from being recorded.

Abu Saeed al-Khudri said, “We exerted our best to get the Messenger of Allah to allow us to write his hadith but he refused.” Recorded by Al-Baghdadi in Taqyid al-Ilm

Narrated Zayd ibn Thabit:

Al-Muttalib ibn Abdullah ibn Hantab said:

Zayd ibn Thabit entered upon Mu'awiyah and asked him about a tradition. He ordered a man to write it. Zayd said:

The Apostle of Allah ordered us not to write any of his traditions. So he erased it. [Sunan of Abu-Dawood Book 25, Number 3640:]

The reason most often given by Hadith followers as to why it was forbidden is formulated by Ramhurmuzi (d. 360 A.H.) as follows:

“Apparently the prohibition was in the beginning to make their attention to the Qur’an only and to distinguish the recording of the Qur’an from the sunnah (traditions) of the Prophet and to keep things safe from any kind of mixture or confusion.”

Muslims claim that in order for one to be a Muslim, one must uphold both the Quran and the Sunnah (Hadith) of Muhammad. Yet at the same time they claim that the Sunnah was not written down to prevent it from mixing with the Quran.

It seems to me that for the followers of the hadiths, Quran and Sunnah (Hadith) are one in the same. Any difference seems to be merely lip service. In reality, there is no distinction drawn, since both are equally binding according to them.

However, in reality, as per the laws of Allah, it is only the Quran that is binding.

Some more hadith narrations which itself confirm the illegality of the Hadith institution, by confirming that the Prophet gave orders not to write anything except the Quraan.

1) Ibn Saeed Al-Khudry reported that the messenger of God had said,

"Do not write anything from me EXCEPT QURAN. Anyone who wrote anything other than the Quran shall erase it."

The following is reported to have happened 30 years after the death of the Prophet Muhammadand shows that the Prophet never allowed anyone to write anything except the Quraan till the end.

Those hadiths that claim or indicate that the Prophet later changed his mind and allowed the companions to write his sayings are considered fabricated or weak by the hadith scholars themselves.

But the following which was narrated 30 years after the passing away of the Prophet (pbuh) is enough to conclude the Prophet Muhammed never authorized the writing of the hadiths since the time he told his followers not to write anything except the Quran.

(2) From Ibn Hanbal:

Zayd Ibn Thabit (The Prophet's closest revelation writer) visited the Khalifa Mu'aawiyah (more than 30 years after the Prophet's death), and told him a story about the Prophet. Mu'aawiyah liked the story and ordered someone to write it down. But Zayd said. " the messenger of God ordered us NEVER to write anything of his hadith,"

(3) The famous book, "Ulum Al-Hadith" by Ibn Al-Salah, reports a hadith by Abu Hurayra in which Abu Hurayra said the messenger of God came out to us while we were writing his hadiths and said; "What are you writing?" We said, "Hadiths that we hear from you, messenger of God."

He said, "A book other than the book of God ?!" We said, "Should we talk about you?" He said, Talk about me, that would be fine, but those who will lie will go to Hell. Abu Hurayra said, we collected what we wrote of Hadiths and burned them in fire.

(4) In the famous book, "Taq-yeed Al-Ilm", Abu Hurayra said, the messenger of God was informed that some people are writing his hadiths. He took to the pulpit of the mosque and said, "What are these books that I heard you wrote? I am just a human being. Anyone who has any of these writings should bring it here. Abu Hurayra said we collected all these and burned them in fire.

(5) Ibn Hanbal in his Musnad book, narrates a hadith in which Abdullah Ibn Omar said, "the messenger of God one day came out to us as if he was going to depart us soon and said, "When I depart you (die), hold to the book of God, prohibit what it prohibits and accept as halal what it makes halal."

No mention of the Sunnah.

(6) Again, in the book "Taq-yeed Al-Ilm", Abu Saeed Al-Khudry said, " I asked the messenger of God a permission to write his hadiths, but he refused to give me a permission."

(7) The farewell Pilgrimage of the Prophet Muhammad is a corner stone in the Muslim history. The Final Sermon given by the Prophet during this pilgrimage was witnessed by tens of thousands of Muslims. Yet there are THREE versions of this sermon in the Hadith books. This by itself reflects the degree of corruption of the Hadith books as this is the most witnessed speech of the prophet Muhammad.

Prominent figure who was a rejector of Hadith

Abu Bakr at one point was not sure whether to keep what he knows of hadiths or not. He had collected 500 Hadiths during very long companionship of the Prophet Muhammed, but he could not sleep the night until he burned them.

So far we have from their very OWN HADITH 1,400 years ago that their prominent figures rejecting Hadith such as:

1) the Prophet Muhammad himself

2) Zayd Ibn Thabit (The Prophet's closest revelation writer)

3) Abu Bakr

4) Umar ibn al-Khattab

The Tabaqat is not the only third-century source that portrays Umar as objecting to extra-Qur’anic materials. Several Hadith collections, both canonical and noncanonical, report Umar’s concern about extra-Qur’anic materials from the Prophet.

The collections of Hadith that eventually became canonized are not the earliest collections of Hadith that have come down to us.

An important earlier work is the Musannaf of Abd al-Razzaq al-San4ani (d. 211/827). Abd al-Razzaq reports both Umar’s decision not to commit the Sunna to writing for fear that it will lead to a book to which people turn and leave the Book of God, and also a story in which Umar gives this order to those he is sending out to govern.

According to their OWN conjecture about Umar's fear that these Muslims who loves Hadith/Sunnah love to quote Hadith after Hadith after Hadith, and not the Qur’an which Allah instructs the Prophet Muhammad to say of a prophecy that has taken place that the Prophet's poeple will have DESERTED/ABANDONED the Qur’an:

Qur’aan 25:30

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا

The Messenger said, “My Lord, my people have deserted this Qur’aan.

Who are his people, this is prophecy right in the Qur'aan being fulfilled.

“By God, we have sent (messengers) to communities before you, but the devil adorned their works in their eyes. Consequently, he is now their lord, and they have incurred a painful retribution. We have revealed this scripture to you, to point out for them what they dispute… (16:63-64)”.

The details of the former story are nearly identical withminor but notable additions.

However, the details of the latter differ more dramatically between the version reported by Abd al-Razzaq and the version reported some two decades later by Ibn Sad. The story about Umar abandoning the idea of committing the Sunna to writing recorded by Abd al-Razzaq adds the statement that Umar consulted the Prophet’s companions on the issue and that they encouraged him to do so.

Abd al-Razzaq’s version also ends with a dramatic statement attributed to Umar. After recalling a previous people who wrote a book to which they dedicated themselves and for which they “left the Book of God,”

Umar is reported as saying, “wa-inni wallahi la ulabbis Kitab Allah bi-shayy’in abadan” (By God! I will never clothe the Qur’an with anything).

Looking back at the entry in Lisan al-Arab noted earlier in the discussion of the story related in the Tabaqat, Ibn Mannur specifies that jarridu al-Qur’an means not to clothe it with anything (la tulabbisu bihi shayyan). This addition suggests that the Hadith will not only cause people to desert the Qur’an, but that they may also somehow conceal it from them.

The details differ even more in the stories in which Umar is quoted as ordering his provincial governors to “bare the Qur’an.”

First, Ibn Sad’s version:

We were headed toward Kufa and Umar accompanied us as far as Sirar. Then he made ablutions, washing twice, and said:

“Do you know why I have accompanied you?” We said: “Yes, we arecompanions of God’s messenger.”

Then, he said:

“You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadiths, and thus engage them. Bare the Qur’an and spare the narration from God’s Messenger! Go and I am your partner.”

The earlier story related by Abd al-Razzaq is somewhat longer than the later story, containing a broad variety of orders. It is a list of commands and prohibitions that includes the command to

“bare the Qur’an and spare the narration from God’s Messenger.”

However, the later story recorded by Ibn Sad does not contain any of the other orders found in the early version. Instead, it focuses on this particular order and includes detailed reasoning, in lyrical wording, on Umar’s part:

“You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadith . . .”

When the third caliph, Uthman, prepared his official version of the Quran for dissemination throughout the length and breadth of Islam, he based it on this version. Thus, the Quran fully satisfies the requirements of a well-corroborated text.

Another prominent figure according to the rejectors of Hadith is Ali Ibn Abu Talib, the fourth Khalifa

Ali Ibn Abu Talib, in one of his speeches said,

"I urge all those who have writing taken from the messenger of God to go home and erase it. The people before you were annihilated because they followed theHadiths of their scholars and left the book of their Lord." (Sunan Al-Daramy)

Some people claim that the "Hadith & Sunnah" are divine revelations.

Obviously, they are not aware that the criterion of divine revelations is PERFECT PRESERVATION.

Since the so-called Hadith & Sunnah of the Prophet have been vastly corrupted, they can never meet the criterion of divine revelation. It is an acknowledged fact that the vast majority of Hadiths are false fabrications.

Millions of Muslims thought, that obeying the God is obeying the Qur'an and obeying the Prophet Muhammad is obeying the Hadiths & Sunnah, but what God says about it?

5) Ali Ibn Abu Talib

During the second caliph Abu Bakr's administration, Abu Bakr himself ordered the Prophet's secretary, Zaid ibn Thabit, to compile the Quran into book form, taking care that all its contents were corroborated by two or more witnesses. When the third caliph, Uthman, prepared his official version of the Quran for dissemination throughout the length and breadth of Islam, he based it on this version.

We also have later historical sources from their OWN ahadith which say that the Caliph Abu Bakr burnt his notes of hadith (said to be 500 in all) for fear that they might be false, and that Caliph Umar ibn Khattab cancelled his plan to compile the hadith because he did not want to divert the attention of the Muslims from the Quran to the hadith.

There are plenty of other evidence I could have produced that refutes Sheikh Feiz claim that the call to the Qur'an alone is something new. So you be the judge. Did the companions of the Prophet reject the Prophet's own Hadith? Sheikh Fiez is spinning words around pretending that the call to Qur'an alone is new when its' in their own Hadith going back 1,400 years ago that the Qur'an alone is sufficient.

Sheikh Feiz then uses the fallacy of

"..So take what the Apostle assigns to you and deny yourselves that which he withholds from you.." Surah 59:7

This is what he's inferring means 'Sunnah'. Of course there is nothing in this ayat that says 'Hadith' or 'Sunnah'.

From the above verses it is clear that the statement:

i.e. "So take what the Apostle assigns to you and deny yourselves that which he withholds from you."

Does not refer to the teachings that the messenger is propagating among his people that the infer is 'Hadith' or 'Sunnah', but the booty or spoils that are to be assigned by him to the needy.

Secondly, even if this was to be accepted for the sake of argument that this phrase which has beentaken out of context refers to the general teachings that the messenger is to convey to the people, even then the Qur’an is very clear as to what consists of the divine teachings conveyed by the messenger and what is it that he forbids people from.

He is giving only the Qur’an as divine teaching:

"We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My Promise." (50:45)

And,

"Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (which is) distinctly elucidated;" (6:114)

"And this Quran has been revealed to me that with it I may warn you and whomsoever it reaches" (6:19)

As ordered by Allah:

"And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you." (6:155)

While it is the Qur’an that the messenger is giving to the people as divine teaching, he forbids us from accepting any other Book as God’s guidance other than the divine revelation in Qur’an:

"Say: Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful." (28:49)

And,

"A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers. Follow what has been revealed to you from your Sustainer and do not follow guardians besides Him (His Laws), how little do you mind." (7:2-3)

"And We have not given them any books which they study, nor did We send to them before you a warner." (34:44)

"But nay, by thy lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission." (4:65)

In the above ayat it is mentioned that people are to make the messenger a judge between their disputes, and accept his decisions with the fullest conviction. How did the messenger judge among the people? Was he to govern by his own mind? The Qur’an provides us the answer to this question when it states:

"So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers." (5:49)

The messenger was a judge among the people, but his judgements and decisions were not by his own self, but he governed by the Book of Allah.

It is by , i.e. what Allah has revealed, or His Book, that the messenger was to govern among mankind. In Surah Al-Nahl further elucidation is given about this aspect:

"And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe." (16:64)

Again we have Allah saying:

"Surely the ‘HUKM’ (Law and Rule) is for none but Allah." (12:40)

"He does not make any one His associate in His ‘HUKM’ (Laws and Ruling)." (18:26)

So it says clearly that "He (Allah) does not associate anyone in His Laws." (18:26)

This ayat makes it quite clear that obedience and rule is only for the Law of Allah and no other law. Even a messenger of Allah does not have the authority to make anyone subservient to his personal commands, but obedience and subservience is only for the law of Allah, as the following verse declares:

"It is not meet for a Human Being that Allah should give him the Book and Government and 'Nabuwah' (Direct reception of Divine Messages), then he should say to people: Be subservient to me rather than Allah; but on the contrary (he would say): Become sustenance providers (to mankind) because of your teaching the Book and your studying (it yourselves)." (3:79)

Thus it is clear from the above that the messenger passed judgement among the people by the Book of Allah and the differences and disputes were resolved by Allah’s Book, and not any other book outside of the Qur'an called Hadith or Sunnah books or needing an fatwaa or opinion.

Another thing Sheikh Reiz brings to argument is that the Prophet doesn't speak from his own desire. One is the "wahy al Matlu" which is the recited revelation contained in Qur’an, while the other type of "wahy" is "wahy al ghayr al matlu" which is that revelation that is not recited and is outside of the Quran, and is to be found in the books of traditions.

It is only the Qur’an which is the revelation and is "Matlu", i.e. recited. The following verses confute the claim that "wahy" or revelation is of two types, i.e. recited revelation and un recited revelation, and confirm that revelation is only of the recited type:

In Surah Ar-Ra’d it is stated that the purpose of Allah’s sending His messenger is that he may "recite" all that has been revealed on him, thus signifying that revelation is only of the recited type:

"Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no God save Him. In Him do I put my trust and unto Him is my recourse." (13:30)

In the above verse it is clearly evident that revelation is only "wahy al matlu", i.e. recited revelation as confirmed by the phrase:

"..that thou mayst recite unto them that which We have inspired in thee.."

In Surah Fatir, it is said that the "wahy" or inspiration/revelation is that which is present in the Book of Allah, and that is what consists of sure reality:

As for that which We inspire in thee of the Book, it is the Truth confirming that which was (revealed) before it. Lo! Allah is indeed Observer, Seer of his slaves." (35:31)

It is this "wahy" that the messenger was ordered to recite to people:

"And recite that which hath been revealed unto thee of the Book of thy Sustainer. There is none who can change His words, and thou wilt find no refuge beside Him." (18:27)

The messenger himself confirmed that the revelation he received was none less but the Book of Allah:

"..And this Quran has been revealed to me.." (6:19)

And it was this "wahy" contained in the Book of Allah, with which he admonished mankind:

"Say: I warn you only by ‘wahy’. But the deaf hear not the call when they are warned." (21:45)

Thus the Qur’an has clearly stated that "wahy" or divine revelation is only of the recited type and it does not acknowledge the view which states that "wahy" is of two types, i.e. recited and un recited revelation.

Sheikh Feiz said the evidence is overwhelming in the Qur'an on why we should follow the 'Hadith' and 'Sunnah' but am I truly missing something. I haven't seen one ayat with the name telling us to follow'Hadith' or 'Sunnah'. If the evidence are overwhelming then why isn't the evidence provided?

One more thing Sheihk Feiz quotes a so called Hadith alleging the Prophet Muhammad saying he's been given the Qur'an and 'something similar' to the Qur'an.

Beneath is the Hadith that claims that the Prophet was given the Qur'an and it's 'Equal' or 'Something like it' along with a Scholar name Ibn Baz explaining that the Sunnah is the Second Revelation next to the Qur'an that explains the Qur'an in detail according to the Sunnis.

In this Hadith, Muhammad, Allah’s Prophet, explained Ayat 75:16-29, by saying:

"I was given the Quran and its equal with it (i.e., the Sunnah)" (A Sahih Hadith; Al-Hadithu ‘Hujjatun bi-Nafsihi [21]).

29. [Albani, Muhammad Nasir ad-Deen. Al-Hadithu ‘Hujjatun bi-Nafsihi fi-l-A‘hkami wa-l-‘Aqa-id (The Hadith is Proof Itself in Matters of Law and Creed) (Pg. 26-27)…] (Introduction to: Muhammad The Prophet of Mercy – Muhammad’s Role in Islam, by Jalal Abualrub, edited by Alaa Mencke [Madinah Publishers and Distributors, First Edition: June 2007], p. 34)

Narrated Al-Miqdam ibn Ma'dikarib:

The Prophet said:

"Beware! I have been given the Qur'an and something like it,"

yet the time is coming when a man replete on his couch will say: Keep to the Qur'an; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Beware! The domestic ass, beasts of prey with fangs, a find belonging to confederate, unless its owner does not want it, are not permissible to you If anyone comes to some people, they must entertain him, but if they do not, he has a right to mulct them to an amount equivalent to his entertainment. (Sunan Abu Dawud, Book 40, Number 4587)

Question to the Shayhk:

What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him):

"I have been given the Qur'aan and something like it along with it"?

Question:

What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him): "I have been given the Qur'aan and something like it along with it"?.

Answer:

Praise be to Allaah. This hadith is one of the sound hadiths that are proven to be from the Messenger of Allah (blessings and peace of Allah be upon him). What is meant by the words

"and something like it along with it"

is that Allah has given him another revelation, which is the Sunnah which explains the Qur'aan and clarifies its meanings, as Allah, may He be glorified and exalted, says (interpretation of the meaning):

"And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur'aan)], that you may explain clearly to men what is sent down to them, and that they may give thought" [al-Nahl 16:44]

So Allah revealed the Qur'aan to him and also the Sunnah, which is the hadith which are proven to be from him (blessings and peace of Allah be upon him), which have to do with prayer, zakaah, fasting, Hajj and other religious and worldly matters.

The <span>Sunnah is a second revelation which Allah revealed to him to complete the message,</span> and he (blessings and peace of Allah be upon him) expressed that in the hadiths which he explained to the ummah in word and in deed and by means of his approval, such as his saying:

"Deeds are but by intentions, and each man will have but that which he intended";

and

"The prayer of one of you will not be accepted if he breaks wind until he does wudoo'"

; and

"No prayer is accepted without purification, and no charity is excepted from wealth acquired by treacherous means"

; and

"The five daily prayers, one Ramadan to another, and one Jumu'ah to another, are expiation for the sins that come in between them, so long as you do not commit major sins."

And there are many other sahih hadiths which speak of everything that a person needs to know and which have to do with explanation of the Book of Allah. This revelation is a revelation that Allah revealed to him, of which the Prophet (blessings and peace of Allah be upon him) spoke and explained to the ummah. The meanings are revelation from Allah, and the words are from the Prophet (blessings and peace of Allah be upon him), like the words quoted above:

"Actions are but by intention..."

and like his words:

"The two parties to a transaction have the option (of cancelling it) so long as they have not yet parted..."

The second revelation which was given to the Prophet (blessings and peace of Allah be upon him) also includes the sacred hadith (hadith qudsi) which the Messenger transmitted from his Lord, may He be glorified and exalted. They are revelation from Allah and are His words, but they do not come under the same ruling as the Qur'aan, such as what the Prophet (blessings and peace of Allah be upon him) said, narrating it from his Lord:

"O My slaves, I have forbidden injustice to Myself, and I have made it forbidden among you, so do not wrong one another. O My slaves, all of you are misguided except those whom I guide, so ask Me for guidance, I will guide you..."

this is a lengthy hadith, which was narrated by Muslim in his Saheeh from Abu Dharr al-Ghifaari (may Allah be pleased with him). All of that is included in the words of Allah (interpretation of the meaning):

"By the star when it goes down (or vanishes).Your companion (Muhammad) has neither gone astray nor has erred.

Nor does he speak of (his own) desire. It is only a Revelation revealed" [al-Najm 53:1-4]

>>Majmoo' Fataawa Ibn Baaz (25/58-61).

The Sunnites (Sunnis) accept these Ahadith set as authentic:

1. Bukhari

2. Tirmidhi

3. Muslim

4. Ibn Majah

5. Anas

6. An Nasa’i

7. A. Darimi

8. Al Kulini Just to name a few.

Shi’ite accept these Ahadith set as authentic:

1. Kafi of Abu Ja'fa Muhammad

2. Man la Yastuhdirahul Fiqah of Shaikh Ali

3. Tahdhib of Shaikh abu Jafar Muhammad

4. Najhu’l Balaghah of Sayyid Radi

They say Muslims don't reject Hadith yet these two Sects Sunni/Shite all claim to have the authentic Ahadith yet they both reject each other's claim of authenticity not to include the very fact that the Sunni/Shites Muslims have CHALLENGED The Sovereign of all the Boundless Universes (aalamin) and produced their Ahadith.

Allah knew the enemies of Islaam was going to produce books and call them hadith and attribute them to Rasuwl Allah (Prophet Muhammad) and this is why Allah specifically used the word “hadith”in the verses below where He (The Creator, Allah) has condemned them by name [hadith]. Allah has specifically used the word “hadith” to condemn those books (BEFORE) they were created/fabricated by the hands of the enemy.

God Almighty has described the Quran as hadith, and He challenged the polytheists to bring a hadith like it, The Almighty says

“Do they say, “He made it all up?” Instead, they are simply disbelievers. Let them produce a Hadith like this, if they are truthful. (52:33-34)”.

He described the Qur’an as the best hadith

“God has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe there from, then their skins and their hearts soften up for God’s message. Such is God’s guidance; He bestows it upon whoever wills (to be guided)… (39:23)”.

So, if God Almighty has honoured us with the best hadith, then why should we take other hadith in its place?

Our Lord has made it clear that all truth is [found] in the hadith of God, i.e. the Qur’an,

“…Whose hadith is more truthful than God’s? (4:87).”

God Almighty has threatened those who lie about His hadith in the Qur’an,

“Therefore, let Me deal with those who reject this Hadith; we will lead them on whence they never perceive. (68:44)”.

Our Lord has confirmed that faith is not to be placed in anything other than His hadith, i.e. the Qur’an, He says at the end of chapter 77,

“Which Hadith, other than this, do they uphold? (77:50).”

The same meaning was repeated when He said

The Almighty says about His Self,

“…There is nothing that equals Him. He is the Hearer, the Seer. (42:11).”

And He says about His Book

“Say, “If all the humans and all the jinns banded together in order to produce a Qur’an like this, they could never produce anything like it…” (17:88)”

therefore, there is no equal to the Qur’an, just as there is no equal to God!

God is one in His Self and in His attributes, and there is no one like Him from among His creations,

“Proclaim, “He is the One and only God. The Absolute God. Never did He beget. Nor was He begotten. None equals Him.” (112:1-4).”

It isn’t within the capability of any creation to create one chapter like a Qur’anic chapter,

“…then produce one sura like these… (2:23),”

and

“…then produce one sura like these… (10:38).”

There is no equal to the Qur’an, and there is no chapter which is equal to any chapter of the Qur’an. In spite of this, they claim that God revealed to the prophet the Qur’an ‘and its equal alongside it’, so where is this ‘equal’ thing if God Almighty has denied its existence?