In the Name of Allah, the Beneficent, the Most Merciful
Allah has revealed clear and concise verses in the Qur’aan and told us whichBook/Scripture Muhammad of Arabia received:
Qur’aan 6:19
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادةً قُلِ اللّهِ شَهِيدٌ بِيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لأُنذِرَكُم بِهِ وَمَن بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللّهِ آلِهَةً أُخْرَى قُل لاَّ أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَـهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِّمَّا تُشْرِكُونَ
"Say, “Whose testimony is the greatest?” Say, “Allah’s. He is the witness between me and you that this Qur’aan has been inspired to me, to preach it to you and whomever it reaches. Indeed, you set up other gods besides Allah.” Say, “I do not testify as you do. I disown your idolatry.”
Prophet Muhammad only received the Qur'aan and no other Book and that includes those innovations called: hadith.
Notice this verse (6:19) DOES NOT say:
"that this Qur'aan and hadith has been inspired (revealed) to me"
Or
"that this Qur'aan and Sunnah has been inspired (revealed) to me"
Remember Allah said that His Book (Al Qur'aan) is complete, perfect, fully detailed and that it explains all things and if Allah wanted He could have clearly said that in(6:19) so that we Muslims would not be in a state of confusion to whether or not we are suppose to follow hadiyth. Alhamdulillah, Allah NEVER mentioned "hadiyth" or "sunna" in this verse because Allah NEVER revealed or sent down any hadiyth to Muhammad, Allah only revealed the Qur'aan and that is the only Book/Scripture that we Muslims are to follow and nothing else.
".........remind with this Quran those who reverence My warnings." Surah 50:45
Again, notice this verse (Surah 50:45) DOES NOT say:
“….remind with this Quran and Hadith those who reverence My warnings."
Or
“…..remind with this Quran and Sunnah those who reverence My warnings.”
Another example:
Surah 25:30
Allah says,
وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا
The Messenger said, “My Lord, my people have deserted this Qur’aan.”
Notice it doesn’t say:
“My Lord, my people have deserted this Qur’aan and the Hadith”
Or
“My Lord, my people have deserted this Qur’aan and the Sunnah”
Another Example:
"Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) is insight from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy." (7:203-204)
Notice it does not say:
"Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) and Hadith is insight from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an and Hadith is recited, give ear to it and pay heed, that ye may obtain mercy." (7:203-204)
Or
"Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) and Sunnah is insight from your Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an and Sunnah is recited, give ear to it and pay heed, that ye may obtain mercy." (7:203-204)
Another example:
Allah says
"And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together where in is no doubt; a party shall be in the garden and (another) party in the burning fire." (42:7)
Notice it doesn’t say:
“And thus have We revealed to you an Arabic Quran and (Hadith), that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire."
Or
"And thus have We revealed to you an Arabic Quran and (Sunnah), that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire."
Another example:
"And indeed We have made the Qur’an easy for taking reminder, then is there anyone who will receive admonition?" (54:17)
Notice it doesn’t say:
"And indeed We have made the Qur’an and Hadith easy for taking reminder, then is there anyone who will receive admonition?"
Or
"And indeed We have made the Qur’an and Sunnah easy for taking reminder, then is there anyone who will receive admonition?"
It's clear that the only Book that the Prophet Muhammad received was the Qur'an alone. He did not receive the Qur'an and some unrecited verses called Hadith Qudsi, or any other book or revelations.
Now based upon their own Hadith that tells the Muslims who love to follow Hadith they are also given truth and many contradictions and inconsistencies about what the Prophet Muhammad left from the Hadith of the Last Sermon.
The alleged last sermon of the Prophet which is supposed to be witnessed by the thousands has three versions. The versions references are listed below:
1) I leave with you Quran and Sunna
Muwatta, 46/3
2) I leave with you Quran and Ahl al-bayt
Muslim 44/4, Nu2408; ibn hanbal 4/366; darimi 23/1, nu 3319.
3) I leave you for the Quran alone you shall uphold it. Muslim 15/19, nu 1218; ibn Majah 25/84, Abu dawud 11/56.
Noticed the contradictions between these three accounts which is suppose to be Muhammad’s last sermon:
(1) states that Muhammad allegedly said that he leaves two things: QUR’AAN AND SUNNA
(2) states that Muhammad allegedly said that he leaves: QUR’AAN AND AHL AL-BAYT
(3) states that Muhammad allegedly said that he leaves: QUR’AAN ALONE
The contradiction is very obvious how could there be such contradictions in Muhammad’s alleged last sermon if he (Muhammad) is just one man and the hadith are the sunna of Muhammad and that there are suppose to be eye witnesses to these hadith? This is further proof that hadith books are fabrications which has nothing to do with Allah, Islaam nor Muhammad.
But the so-called traditional, sectarian Muslims want to follow those Satanic innovations called: HADITH, so a question to raise is which ONE is the correct version, presuming that he (Muhammad) really did give a last sermon?
Notice that none of the sects in Islaam:
1) Sunni or Orthodox Sunni,
2) Shi’ite,
3) Ahmiydias,
4) Wahhabi,
5) Tajani,
6) Muhammadiyah,
7) Nahdatul Ulamah,
8) Bahi,
None of these Sects never highlight the 3rd version mentioned up above because that version highlights that we (Muslims) are suppose to followQUR’AAN ALONE and that one hadith will shoot wholes in their doctrinebecause they follow two sources which are: HADITH AND QUR’AAN.
Ironically, other Hadith that the Muslims love to quote forget that there are other Hadith that tells them the same thing that it is the Book of Allah that we are suppose to stick to and it is only the Book of Allah that we are to get the right guidance from not some Hadith or Sunnah that came 250 years later.
Sahih Bukhari, Book 92: Holding Fast to the Qur'an and the Sunnah:
Narrated Anas bin Malik: That he heard 'Umar speaking while standing on the pulpit of the Prophet in the morning (following the death of the Prophet), when the people had sworn allegiance to Abu Bakr. He said the Tashah-hud before Abu Bakr, and said, "Amma Ba'du (then after) Allah has chosen for his Apostle what is with Him (Paradise) rather than what is with you (the world). This is that Book (Quran) with which Allah guided your Apostle, so stick to it, for then you will be guided on the right path as Allah guided His Apostle with it."
The Qur'an tells us clearly what is the Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' in Arabic and it is only the Qur'an alone.
"Allah has revealed Ahsan-ul-Hadith 'the best ‘Hadith’ , a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Sustainer, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah leaves to err, there is no guide for him." (39:23)
Ironically, their own Hadith tells them the same thing that the Qur'an is Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' in Arabic.
Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' is the Qur'an.
Narrated Ibn 'Abbas: The Prophet embraced me and said, "O Allah! Teach him (the knowledge of) the Book (Quran)." Narrated 'Abdullah: The best talk (speech) is Allah's Book 'Quran), and the best way is the way of Muhammad, and the worst matters are the heresies (those new things which are introduced into the religion); and whatever you have been promised will surely come to pass, and you cannot escape (it).
What was it the Prophet Muhammad tell the people to recite, was it Qur'an or Sunnah?
"And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know-- With clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect." (16:43-44)
In the above verse, it is stated that Allah has sent down "Az-Zikr" on the messenger, let us see as to how the Qur’an identifies "Az-Zikr".
The following verses inform us what comprises "Az-Zikr" translated as "The Reminder":
"This We recite to you of the communications and the wise reminder. "(3:58)
"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. " (7:2)
"And you do not ask them for a reward for this; it is nothing but a reminder for all mankind." (12:104)
"And they say: O you to whom the Reminder has been revealed! you are most surely insane:Why do you not bring to us the angels if you are of the truthful ones? We do not send the angels but with truth, and then they would not be respited. Surely We have revealed the Reminder and We will most surely be its guardian." (15:6-9)
"And this is a blessed Reminder which We have revealed; will you then deny it?" (21:50)
"And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran. " (39:69)
"Surely those who disbelieve in the reminder when it comes to them, and most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One." (41:41-42)
"Therefore hold fast to that which has been revealed to you; surely you are on the right path. And most surely it is a reminder for you and your people , and you shall soon be questioned." (43:43-44)
The above verses identify that "Az-Zikr" is not some special revelation outside of the Qur’an but it is an attribute of the Qur’an itself. There are many other verses in which the circulation of the word "Zikr" clarifies that it is nothing but an attribute of Allah’s Book itself.
Having identified the word "Zikr" to be another attribute of Allah’s Book, let us see what is meant by "..that you may make clear..", as traditionalists imply that means to give additional details and explanations added to the Qur’an from their guesswork called Hadith and Sunnah this is which is why "Az-Zikr" was revealed on the messenger.
According to their own guesswork called Hadith it confirms that the Prophet Muhammad told them to recite the Qur'an not Hadith or Sunnah.
Narrated Jundab bin 'Abdullah: Allah's Apostle said, "Recite (and study) the Quran as long as you are in agreement as to its interpretation and meanings, but when you have differences regarding its interpretation and meanings, then you should stop reciting it (for the time being.) (See Hadith No 581, Vol. 6)
Narrated Jundab bin 'Abdullah: Allah's Apostle said, "Recite (and study) the Qur'an as long as your hearts are in agreement as to its meanings, but if you have differences as regards its meaning, stop reading it then."
The Prophet Muhammad judged with the Book of Allah:
Allah commands the messenger:
"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)
Thus Allah commands the messenger to admonish people by the Qur’an, and the messenger confirms himself that his mission is "Admonishing with the Qur’an", not any other book:
"Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches." (6:19)
Again:
"O People of the Book! Indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah; With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path." (5:15-16)
"I am commanded only that I should serve the Sustainer of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of those who submit; And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the warners." (27:91-22)
"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)
The phrase "He (Allah) does not associate anyone in His Laws." (18:26)
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)
The above verse declares that even a ‘Nabi’, i.e. a person who is a direct recipient of Allah’s message cannot make any other human being subservient to his own laws, but he too is asking the people to be obedient to the law of Allah by studying the Book of Allah and teaching it to others as well.
The rule of Allah is ordained all over the universe in the form of natural laws, but in human affairs, it is established by governing all matters of human life though the injunctions contained in Allah’s Book. Muhammad is himself made to confirm that it is by introducing the injunctions of Allah’s distinctly elucidated Book, that Allah’s government is to be established in human affairs:
"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)
The Qur'an tells us this and their own Hadith tells the Muslim who love to follow Hadith the same thing so why don't they just follow the Qur'an alone:
Narrated Abu Huraira and Zaid bin Khalid: We were with the Prophet when he said (to two men), "I shall judge between you according to Allah's Book (Laws)."
The Prophet Muhammad himself according to their own guesswork bans or prohibits the writing down of his own Hadith:
From Sahih Muslim:
Ahmed, Muslim, al-Darami, al-Tirmidhi and al-Nisa’i[37] all narrated via Abu Saeed al-Khudri that the messenger said “Do not write anything about me except the Quran, whoever has written anything about me other than the Quran, then let him erase it.” Al-Darami (who was the teacher of al-Bukhari) reported via Abu Saeed al-Khudri that some people “Asked the prophet permission to write things down about him, but he didn’t give them permission.” Al-Tirmidhi reports via Abu Saeed al-Khudri that some people said the following: “We asked permission of the prophet to write things down, but he didn’t give us permission.”
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.
However, these explanations are not supported by any sayings of the Prophet or by the verses of the Qur’an. The scholar's explanation "Apparently" conveys a kind of presumption and not an acknowledged reality or a historical fact according to their own guesswork.
"Abi Saeed AlKhudry may God be pleased with him reported that the messenger of God may God exalt him & grant him peace had said, 'Do not write anything from me EXCEPT QURAN. Anyone who wrote anything other than Quran shall erase it."
We exerted our best to get the Messenger of Allah to allow us to write his hadith but he refused. (This was recorded by al-Baghdadi in Taqyid.) There are explanations offered, more than three centuries after the above Hadith was narrated, by scholars like Ramhurmuzi (d. 360 A.H.). Ramhurmuzi writes:
He also confirms that the prophet forbade writing anything other than the Quran, and that the Caliphs who came after him followed in his footsteps and they also forbade writing the hadith or narrating them.
History of the Jews and Christians following outside books instead of the Divine Revelations went astray now the Muslims have done the same thing. Now according to their own Hadith it tells them this tragic history of how they have come to abandon the Qur'an for man made guesswork called Hadith.
Narrated Ubaidullah: Ibn 'Abbas said, "Why do you ask the people of the scripture about anything while your Book (Quran) which has been revealed to Allah's Apostle is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) changed their scripture and distorted it, and wrote the scripture with their own hands and said, 'It is from Allah,' to sell it for a little gain. Does not the knowledge which has come to you prevent you from asking them about anything? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!"
Now if Muslims don't know who Umar ibn al Khattab was they have to educate themselves about this primary figure in their Hadith collection. According to their guesswork called Hadith, Umar was the second Caliph and a Companion of the Prophet Muhammad.
Umar is a lightening-rod figure in the controversies over Hadith.Scattered throughout various genres of Islamic literature from the third/ninth century onward are reports that ascribe to this legendary figure strong objections to the writing and transmission of Hadith. Umar “radically separated the authority of the Messenger from his Message . . . [and] distinguished the Book as an independent truth source to which no stipulations could be made.” This is a particularly important aspect of the controversies over the Hadith as a source of scriptural authority because that authority rests on the belief in Prophetic authority and the duality of revelation.
Ibn Sad recounts the stories without commentary. It is through the medium of hisal-Tabaqat al-Kubra that Muslims from his time until today have understood the lives of the Prophet and the earliest generations of Muslims. Later biographers report that Ibn Sad was trustworthy (thiqa) and truthful (saduq). Because of this good reputation, the majority of Muslims accept the stories he relates as an accurate portrayal of how the early Muslims understood and practiced Islam.
The first story Ibn Sad narrates about Umar’s attitude toward the recording of the Hadith occurs in the section where he recounts his appointment as Caliph (Dhikr istikhlaf Umar). He cites a story from Sufyan ibn Uyayna (d. 198 AH), on the authority of al-Zuhri that “ Umar wanted (arada) to write the Traditions (al-sunan), so he spent a month praying for guidance; and afterward, he became determined to write them. But then he said: ‘I recalled a people who wrote a book, then they dedicated themselves to it (aqbalu alaihi) to it and neglected the Book of God (wa-taraku Kitab Allah).’”
The next story that Ibn Sad recounts about the Commander of the Faithful and his attitude toward the Hadith is found in volume five of the Tabaqat. It is related on the authority of al-Qasim ibn Mumammad ibn Abi Bakr al-Siddiq (d. 106 AH)—the grandson of Abu Bakr, another of Muhammad closest companions and the first of the rightly guided Caliphs who led the Muslim community after his death.
When al-Qasim was asked by his student Abd Allah ibn al-Ala’ (d. 164 AH) to dictate Hadith, he refused, saying, “the Hadith multiplied during the time of Umar; then he called on the people to bring them to him, and when they brought them to him, he ordered them to be burned. Afterward, he said, ‘a Mishna like the Mishna of the People of the Book,’ (mathna’a ka mathna’at ahl al-Kitab).” “From that day on,” 4Abd Allah ibn al-Ala’ continues, “Al-Qasim forbade me to write Hadith.”
As in the first story, what disturbs Umar is the writing of a book that will compete with the Book of God. He compares the written Hadith with the Mishna of the People of the Book.
In Judaism, the Mishna serves much the same function that the Hadith have come to serve in Islam. It is a codification of the Oral Law and contains rulings related to the details of ritual purity, prayer, marriage, divorce, and so on. The Mishna and the Gemara together make up the Talmud, which is the most important book in Judaism besides the Torah.
Umar is credited with objecting to not only the writing of the Hadith, but also to transmitting them. Perhaps the strongest and most compelling story about Umar’s attitude toward Prophetic traditions is that found in volume six of the Tabaqat. Here, Ibn Sad relates the story of Umar’s instructions to a delegation of companions that he is sending to the region of Kufa to serve as administrators. He orders them not to distract the people from the Qur’an with the transmission of Hadith.
Again, the wording attributed to Umar is significant: “la tasadduhum bil-amadith fa-tashghalunahum jarridu al-Qur’an wa-aqillu al-riwayat an rasul Allah” (Do not distract them with the Hadiths, and thus engage them! Bare the Qur’an and spare the narration from God’s Messenger!).
Several things are important about this particular story. The first issue concerns the wording, and the second concerns one of the transmitters of the story. Umar is giving strong and direct commands in this story: “la tasadduhum bil-amadith fa-tashghalunahum” (Do not distract them with the Hadiths, and thus engage them!). Umar follows this up with another equally direct order that deserves careful attention:
“jarridu al-Qur’an.” The Arabic verb jarrid is the imperative of the second form of j-r-d, literally meaning to make something bare.
According to Lisan al-Arab, when used with the Qur’an as its object, as it is in this story, it means not to clothe the Qur’an with anything. In the Lisan, Ibn Mannur specifically quotes Ibn Uyayna (d. 198 AH), from whom Ibn
Sad relates this story, as saying that jarridu al-Qur’an means not to clothe the Qur’an with Madiths (amadith) of the People of the Book.
However, in this case, Umar’s next words indicate the source of the stories (al-ahadith) with which the Qur’an should not be clothed—al-riwayat an rasul Allah—narration from God’s messenger.
Yet Umar clearly has not strictly forbidden such narration: “jarridu al-Qur’an wa aqillu al-riwayat an rasul Allah” (Bare the Qur’an and be sparing with narration from God’s Messenger.). It is not talking about the Messenger or what the Messenger may have said that troubles Umar. What troubles him is the possibility of generating something that would rival the Book of God.
In the previous stories, Umar’s concern was that writing down the Traditions would do so. In this story it is clear that he fears any narration of Prophetic Traditions will do the same thing.
Taken together, these stories indicate that writing and transmitting the Hadith was a commonly accepted practice—it is only after careful consideration that Umar rejects the idea of putting the Hadith in writing, and then takes the drastic step of calling for and destroying what others had written of the Hadith.
This suggests that Umar’s actions represent a radical departure from the prevailing norm. In that case, Umar, in keeping with his image as the defender of God’s Book, is acting in response to something that is competing for status and authority with God’s Book.
Umar strongly opposed both the writing and the transmission of Hadith—not because he disapproved of writing or of sharing information, but because he feared that they would gain a status equal to or even greater than that of the Qur’an itself.
Even if these stories do not truly represent the attitude, commands, and actions of Umar, they do represent him as the archetypal defender of God’s Book at a time when some people saw the Prophetic traditions as competing for status
and authority with God’s Book.
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.
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 Allah,” Umar is reported as saying, “wa-inni wallahi la ulabbis Kitab Allah bi-shayy’in abadan” (By Allah! 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.
Now doesn't this remind you of what the Qur’aan says about the prophecy in the Qur'an about the Prophet Muhammad who said that his people (Muslims)DESERTED/ABANDONED the Qur’aan:
In Surah 25:30
وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا
"The Messenger said, “My Lord, my people have deserted this Qur’aan."
The details differ even more in the stories in which Umar is quoted as ordering his provincial governors to “bare the Qur’an.”
In order to appreciate the differences, let us compare both stories in their entirety.
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 are companions 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.”
When Umar ibn al-Khattab dispatched his provincial governors he stipulated: “Do not ride a workhorse; do not eat marrow; do not wear delicate clothing; do not bolt your doors against the needs of the people; and if you do any of these things, punishment will unquestionably befall you.” Then he accompanied them, and when he intended to return, he said: “I have not given you authority over the blood of Muslims, nor over their reputations, nor over their property; but I have sent you to establish Salat- with them, and to divide their booty and judge among them fairly. Then, if anything is unclear to them, refer them to me. Indeed, do not beat the Arabs, so as to humiliate them, and do not detain them [the army at the frontier] so as to cause them strife, and do not exalt yourselves over them so as to dispossess them; bare the Qur’an and spare the narration from the God’s Messenger! Go and I am your partner.”
Here 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 . . .”
The comparison of the recitation of the Qur’an to the buzzing of bees suggests that the people are constantly occupied with the Qur’an. The Hadith are portrayed as something that may take their attention away from the Qur’an. The idea that the Hadith will distract people from the Qur’an is central to the arguments against the Hadith that we will see later in
Al-Khatib al-Baghdadi’s Taqyid al-Ilm, and in the modern arguments.
Umar also figures prominently in a story found in the canonical collections of the Hadith. That story relates an incident that took place during the Prophet Muhammad final illness. Several versions are recorded in the Samims of al-Bukhari and Muslim, as well as in the Musnad of Ammad. In each version the central details of the story are the same:
During Muhammad final illness, he requests writing materials so that he can write something for the people to insure that they will not go astray. Seeing that fever had overcome the Prophet, Umar is quoted as saying: “They have the Qur’an, and the Book of God is enough for us.” These stories reinforce the idea that the Qur’an is enough to keep the people from going astray. Furthermore, they move Umar’s reported opposition to a written source other than the Qur’an—even from the hand of the Prophet himself—back to the lifetime of the Prophet.
Attributing the Prophet’s desire to write something (presumably other than the Qur’an) that would keep people from going astray to his being overcome by fever implies that if he had been in control of his faculties, he would not have wanted to do this. As with the stories reported by Ibn Sad, it can be argued that these stories represent Umar’s personal opinion, particularly since they also state that there was strong disagreement among the companions who were present at the time.
However, here too, even if this is understood as Umar’s personal opinion, the primary concern attributed to him is clear. He feels so strongly thatthe Qur’an is sufficient as an authoritative source of guidance that he refuses
the Prophet’s request for writing materials, reminding the Prophet that the people have the Qur’an and that it is enough.
Now 30 years after the death of the Prophet Muhammad according to their own Hadith, the Khalifa Mu'aawiya was in charge as Khalifa and he suppose to had got with Zayd Ibn Thabit one of the closest scribes to the Prophet Muhammad and this was suppose to had been the exchange of communication between the both of them:
From Ibn Hanbal:
Zayd Ibn Thabit (the Prophet's closest revelation writer) visited the Khalifa Mu'aawiya (more than 30 years after the Prophet's death), and told him a story about the Prophet. Mu'aawiya 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." (Reported by Ibn Hanbal)
It is also reported that the prophet permitted the recording of his Sermons (Khutbahs), and in some exceptional cases (e.g. when a person had a weak memory) permitted the writing of his sayings. However the Prophet's command to efface the texts of his sayings was reaffirmed and reenacted by Caliph Mu'awiyah, some thirty years or so after the death of the Prophet, when his attention to the Prophet's command was directed by Zayd ibn Thabit - the Prophet's closet scribe and secretary.
This narrated incident confirms that there were valid reasons for not recording traditions in addition to the need to keep the recorded texts of the Qur'an and the recorded text of hadiths separate. Caliph Uthman in 650 CE already completed the final compilation of the Qur’an and Mu'awiyah became Caliph in 658 CE. It also confirms that the Prophet forbade the writing of his hadiths. There is nothing to indicate that the command was abrogated or lifted later by the Prophet, as is often suggested and propagated.
After the death of Umar, Abu Huraira began to proliferate the hadith further, for he now had no-one to fear. Abu Huraira used to say “I narrate to you hadith, which, if I were to have narrated them at the time of Umar, he would have hit me with a stick .” And in Lashj’s narration he said “…he would have hit my head with a stick…” Moreover, al-Zahari narrates that Abu Huraira used to say “We weren’t able to stay ‘The messenger of God said…’ without having Umar apprehend us.” He continues “So did you expect me to narrate these hadith to you while Umar was alive? By God, had I done so, I would have been certain that sticks would strike my back, that is because Umar used to say “Make yourselves busy with the Quran, because the Quran is the word of God.”
Rashid Ridha in the Lighthouse comments on the above “Had Umar’s life been longer than Abu Huraira’s, those many hadith would not have reached us.”
All this should be enough for us to prove that
1) The prophet only came with the Quran and forbade us from accepting anything else,
2) Even his most famous friends followed his footsteps and held fast to the Quran and nothing else,
3) The compilation of those hadith which are attributed to the prophet was (and still is), an act of defiance towards the prophet and it even contradicts his instructions which they themselves narrate in their books,
4) These compilations are in opposition to both the laws of God Almighty, and the precept of his noble prophet. These compilations only began in the 3rd century AH, 200 years after the death of the prophet.
Thus, we ask ourselves, if those hadith were a part of Islam, as they claim, despite the prophet’s prohibition of their being written down, is that not an accusation against the prophet that he fell short in delivering the message?
Allah knows that some sincere believers will get lost and will be looking into the Hadith books for guidance, Allah insisted on putting enough signs for those sincere ones to see for themselves through these fabrications called Hadith are not from Allah and rather an idol-worship practice condemned by God and His messenger.
Hadiths books have enough material to direct the sincere believer to stick ONLY to the Quran as Allah ordered us. It's clear we have the Qur'an alone that will expose the truth no doubt and we do not need the proof herein from the hadith books, but this will only expose more of the evidence against themselves with their own books called Hadith to show the how Allah plans to expose the disbeliedvers and the hypocrites
--> Bukhari <-- himself admits in his books of hadith that the prophet never left any compiled book except the Quran, Ibn Rafi’ narrates: “Shaddad ibn Mu’qal and I entered upon Bin Abbas, then Shaddad ibn Mu’qal said to him “Did the prophet leave anything?” Bin Abbas replied “He didn’t leave anything except that which is between the two covers,” meaning the Quran.”
He also narrates: “We entered upon Muhammad ibn al-Hanifa, then we asked him “Did the prophet leave anything?”, he replied “He didn’t leave anything except that which is between the two covers.”
Historically here is the a brief overview: The Jews
Oral Torah and the Making of the Talmud
At Mount Sinai, God gave God's people the wisdom of the whole Torah:
1) Written Torah (part written down by Moses)
2) Oral Torah (all the interpretation of the Torah by rabbis)
3) The Oral Torah remains open – rabbis to this day participate with God in the giving of the Torah.
4) Oral Torah is just as sacred as written Torah.
The School of Galilee and the Palestinian Talmud
The Oral Torah of almost 150 rabbis were collected by the Rabbinic School of Galilee (Rabbi Meir and Rabbi Judah ha-Nasi) as the Mishnah ("Repetition" or "Study"), completed about 220 AD
Commentary on the Mishnah called Gemara or "Supplementary Learning" was collected by the School for Galilee over the next 200 years and added to the Mishnah, producing the Palestinian Talmud about 425 AD
Note that:
Gemara + Mishnah = Talmud Hadith
The Gemara (Sunnah "Supplementary Learning" consists of:
Haggadah (anecdotes and stories for instruction)
Halakah (means "the way;" the body of law defining the holy way of life)
The School of Babylonia and the Babylonian Talmud
Many Israelites remained in Babylon after the exile of 586 BC; and many refugees fled to Babylonia after the Roman destruction of Jerusalem in 70 AD.
Rabbinic School of Babylonia became the major center of Jewish scholarship.
It also collected commentary on the Mishnah (Gemara or "Supplementary Learning") and produced the Babylonian Talmud about 500 AD 2.5 million words about three times the size of the Palestinian Talmud the most definitive collection of Oral Torah.
The Mishnah consists of six orders (sedarim, singular seder סדר), each containing 7-12 tractates (masechtot, singular masechet מסכת; lit. "web"), 63 in total. Each masechet is divided into chapters (peraqim, singular pereq) and then paragraphs or verses (mishnayot, singular Mishnah).
The Mishnah is also called Shas (an acronym for Shisha Sedarim - the "six orders"). The Mishnah orders its content by subject matter, instead of by biblical context, and discusses individual subjects more thoroughly than the Midrash.
It includes a much broader selection of halakhic subjects than the Midrash. on a page is.....
The six orders are:
1) Zeraim ("Seeds"), dealing with prayer and blessings, tithes and agricultural laws (11 tractates)
2) Moed ("Festival"), pertaining to the laws of the Sabbath and the Festivals (12 tractates)
3) Nashim ("Women"), concerning marriage and divorce, some forms of oaths and the laws of the nazirite (7 tractates)
4) Nezikin ("Damages"), dealing with civil and criminal law, the functioning of the courts and oaths (10 tractates)
5) Kodashim ("Holy things"), regarding sacrificial rites, the Temple, and the dietary laws (11 tractates) and
6) Tohorot ("Purities"), pertaining to the laws of purity and impurity, including the impurity of the dead, the laws of food purity and bodily purity (12 tractates).
Historically here is the a brief overview: The Muslims
The Qur'an
The Qur'an is the most sacred scripture of Islam. It contains the exact words of Allah to Muhammad has 114 chapters called surahs, 6000 verses called ayats not chronologically or topically arranged. Instead, it is arranged from longest sura (287 verses) to the shortest sura (3 verses)
The Hadith/Sunnah:
After the Qur'an, the most sacred scriptures of Islam are the Hadith (Tradition), consisting of recollections of Muhammad's words and actions they were collected over the two centuries after Prophet Muhammad's death the Six books of Hadith or tradition have general acceptance.
Sunni Muslims view the Six major Hadith collections as their most important.
They are, in order of authenticity:
1) Sahih Bukhari, collected by Imam Bukhari (d. 870), includes 7275 ahadith
2) Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), includes 9200 ahadith
3) Sunan al-Sughra, collected by al-Nasa'i (d. 915)
4) Sunan Abu Dawood, collected by Abu Dawood (d. 888)
5) Jami al-Tirmidhi, collected by al-Tirmidhi (d. 892)
6) Sunan ibn Majah, collected by Ibn Majah (d. 887)
Now what came to be regarded by the Sunnites as the `Six Authentic Hadith Books' compiled by Bukhari, Muslim, Abu Daud, Ibn Maja, Tirmidhi and al-Nasa`i,
and
the four Shi'ite 'Authentic Hadith Books' compilations by
1) al-Kulaini,
2) Ibn Babuwayh,
3) al-Murtada and
4) Ja`afar Muhammad al-Tusi did not exist at the time of the Prophet's death.
Note that these two sects ----> (Sunni & Shi’ite) <--- fabricated TWO SEPERATE sets of hadith which they both claim is the 'Authentic) (Hadith) and (Sunnah) of Muhammad but when asked which set they accept as the true sunnah, none of them can answer this simple question. The Sunnis claim to follow Hadith but they reject the 'Authentic' Hadith of the Shites and the Shites reject the 'Authentic' Hadith of the Sunnis.
Sahih Bukhari rejects some of the 'Authentic' Hadith of Sahih Muslim and Sahih Muslim rejects some of the 'Authentic' Hadith of Sahih Bukhari it's ONE BIG MESS.
The fallacy behind this is very obvious because for
(1) Muhammad was just ONE man so how can they have two separate sets of hadith?
(2) And Allah has condemned hadiyth by name.
One of the first major consequences of the hadith is the division of early Muslim community into two major sects,
the -- > Sunnites <-- and the --> Shi'ites. <--
The Sunni sect splits into four major legal schools, and the Shi'ite has several of its own, each with its own political and theological beliefs.
The top two of the Sunnis are:
1. Book of al-Bukhari (d. 871). Persian Muslim who shifted 600,000 hadiths to find 7,275 that were "genuine"
2. Collection by ibn al-Hajjaj (d. 875)
Beside factionalism between the Sunnites and the Shi'ites, the Sunnites themselves are divided into different madhabs or schools of thought.
They broke up into many schools of thought because of the differences of opinion between their founders. At the beginning of the establishment of these schools, over 16 of them came to exist, but today only
1) the Hanafi, '
2) the Maliki,
3) the Shafi`i and
4) Hanbali schools predominate.
There exist major differences between the four dominant schools as well, due largely to the differences between Imam Abu Hanifa and Imam Malik, the founders of the Hanafi and Maliki schools, which subsequently influenced the Hanbali and Shafi`i schools.
History repeating itself:
The verse says that the Quran confirms all other revealed scriptures... does the christian and jewish hadith form part of these?
Christian did not follow the INJEEL but they FOLLOW the GOSPELS written after the death of Isa which is BELIEVED to be his words and attributed to him.Allah cursed them...
Jews did not follow the TAURAT and they follow the MISHNAH Talmudic Hadith and the Gemara (Sunnah) which is believed to be the jewish traditions transmitted ORALLY from generation to generation and attributed to their messenger... Allah cursed them also...
This is really interesting to know that they also have books side by side their revealed books.
Allah says,
"Most of them follow naught but conjecture. Assuredly conjecture can by no means take the place of truth. Lo! Allah is Aware of what they do." Surah 10:36
Hadiths that mislead from the Path of Allah Allah’s Command about Ludicrous Hadiths in the Qur’an:
"But there are among men those who purchase idle tales without knowledge (or meaning) to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a humiliating Penalty." Surah 31:6
The Arabic phrase translated by Yusuf Ali as "idle tales" is "lahw al-Hadeethi".
In the Dictionary and Glossary of the Qur'an the word "lahw" is translated as "ludicrous (ridiculous)". The word "al-Hadeethi" is translated as "the narrative, the story, the tale, the event, the discourse, the saying, etc."
In the literal sense this verse of the Qur'an tells us not to purchase (patronize) "ludicrous (ridiculous) hadiths" and mislead others from the Path of Allah, without knowledge of the real facts.
Do not purchase (patronize) the "ludicrous (ridiculous) hadiths"...
This is Allah's Command. Here is the alternate literal translation of the verse Surah 31: 6: "But there are among men those who patronize ridiculous hadithswithout knowledge (thereby) misleading (men) from the Path of Allah and throwing a butt of mockery (on the Path): for such there will be a humiliating Penalty."
Ridiculous Hadiths that Undermine the Credibility of the Prophets Narrated by Abu Hurayrah in Sahih Al-Bukhari 19.
Allah's Apostle said,
(The Prophet) Solomon once said, 'Tonight I will sleep with ninety women, each of whom will bring forth a (would-be) cavalier who will fight in Allah's Cause.' On this, his companion said to him, 'Say: Allah willing!' But he did not say Allah willing. Solomon then slept with all the women, but none of them became pregnant but one woman who later delivered a half-man. By Him in Whose Hand Muhammad's soul is, if he (Solomon) had said, 'Allah willing' (all his wives would have brought forth boys) and they would have fought in Allah's Cause as cavaliers.
Hadith narrated by Ibn 'Abbas. Caliph 'Umar said, I am afraid that after a long time has passed, people may say, 'We do not find the Verses of the Rajam (stoning to death) in the Holy Book,' and consequently they may go astray by leaving an obligation that Allah has revealed.
Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him.
Hadith and Qur’an in Contradiction
Punishment for adultery:
Al-Bukhari: 8.816; 3.885
Al-Qur'an: 24:2; 24:5-9
Extremely adverse comments supposedly made by the Prophet against women:
Al-Bukhari: 1.301; 7.30; 1.490;
Muslim 1032, 1034;
Abu Da’ud 703
Al-Qur'an 2.223; 4.19; 16.97; 33.35; 48:5-6
To approach women during their menses, for sexual purposes:
Al-Bukhari: 1.298; 1.299
Al-Qur'an: 2.222
Aspects of character ascribed to the Prophet:
Al-Bukhari: 7.590; 7:252/253/254; 9.130
The circumstances under which and when the parts of Qur'an were supposedly to have
been revealed:
Al-Bukhari: 6.209; 6.203
Al-Qur'an: 11:114; 11:5
Celestial Science:
Al-Bukhari: 4.421
Al-Qur'an: 36:38
The companions of the Prophet:
Al-Bukhari: 5.546
Al-Qur'an: 48:29; 8:63
Can anyone intercede on our behalf:
Al-Bukhari: 8.567 & 571; 1.98; 1.331; 5.224; 6.242
Muslim 389, 747, 2071, 2516
Al-Qur'an: 39.44; 2.254/255; 25.30; 2.48 &123; 6.51/70/94; 9.114; 7.188; 7.53; 21.100;
30.13; 34.23; 11.46; 46.9; 36.23; 40:18; 43.86; 74.48; 111.1/3; 35.14; 10.3; 19.87;
20.109; 21.28
In his book 'Conspiracies Against the Qur’an' Dr. Wadud has made some interesting observations on the subject of Hadith. The author records: Origin of the Above-said Conspiracy –Now let us see how and when this conspiracy against the Quran started.
There was no collection of Ahadis present during the time of Muhammad, nor was it compiled during the Caliphate of the first four Caliphs.
Such collections were rather strongly resisted at that time. Even during the Khalid Publishers, Lahore, Pakistan, 1990, pg. 53. Caliphate of Bani Umaya no such thing ever existed. These collections made their first appearance during the Abbasid Caliphate.
Dr. Wadud finds it noteworthy that the Six Collections that are said to be the utterance of the Rasool, but none of those who collected them was an Arab: they are all Persians.
There was no written recorded of what was collected. The collections were made250 years after the death of Rasool depending on what was verbally related by the people all around.
If you Muslims who loves to quote Hadith remember this very important fact. Each and every believing Muslim would no doubt agree that if there is a conflict, the Qur’an should always take precedence over the Hadith. So, why are these contradictory narrations yet published and circulated and if one Sahih (Authentic) Hadith contradicts the Qur'an and themselves doesn't that loses credibility in all of the rest of them why pick and choose.
Either you will accept them all or reject them all, why not make the Qur'an sufficient? It's a fact that research has shown and the study has conclusively demonstrated that the Hadith literature in circulation today has major flaws just like the Bible.
The Muslim Ummah is being misled into believing or practicing things that they should not. The opponents of Islam and the enemies of the Prophet, have material with which to tarnish the images of Islam and the Prophet and thereby confuse a young pious generation of Muslims by quoting narration after narration on the Internet.
"Those who ascribe false things to Allah, will never prosper. In such falsehood is but a paltry profit but they will have a most grievous Chastisement." Surah 16:116/117
This last verse applies to those who used to manufacture "Hadith Qudsi" for earning rewards and/or glory. It may also apply to those today who knowingly propagate by mouth or publish the false narrations in the name of Allah.
These ridiculous hadiths can seriously challenge the minds of new converts and also of those who are about to join the 'Deen of Allah'.
“Conjecture can be of no avail against Truth.” (Q. 10:36)
Sources of reference:
Hadith as Scripture by Aisha Musa
No comments:
Post a Comment