In the Name of Allah, the Beneficent, the Most Merciful
The intense hatred expressed by the polytheists towards the Quran must be noted here, for they tried to make the messenger change the words of the Quran and substitute them.
However, the prophet used to reject this request by expressing his fear of God’s awesome retribution, we read
“When our revelations are recited to them, those who do not expect to meet us say, “Bring a Quran other than this, or change it! ” Say, “ I cannot possibly change it on my own. I simply follow what is revealed to me. I fear, if I disobey my Lord, the retribution of an awesome day.” "Say, “Had God willed, I would not have recited it to you, nor would you have known anything about it. I have lived among you a whole life before this (and you have known me as a sane, truthful person). Do you not understand?” (10:15-16)”.
They wanted him to speak about the deen without using the Quran whilst ascribing it to Allah, but he refused fearing the retribution of a Great Day.
But the polytheists never gave up, they decided to clampdown and trick the prophet that they may reach some kind of compromise, but he was warned
“Do not obey the rejecters. They wish that you compromise, so they too can compromise. (68:8-9)”.
However, they persisted in their struggle and they had almost influenced the prophet, but Allah’s preserving His revelation was quicker than their scheming.
The Quran describes this in the clearest terms:
“They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend. If it were not that we strengthened you, you almost leaned towards them just a little bit. Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us. (17:73-75)”.
There is a testament in the Quran about the prophet being innocent, and which confirms that he never spoke about God’s deen except using the Quran, the word of God, and that he never invented anything against God, this testament is:
“A revelation from the Lord of the universe. Had he uttered any other teachings. We would have punished him. We would have stopped the revelations to him. None of you could have helped him. (69:43-47)”.
Thus, had the prophet spoke about Allah something which Allah didn’t say, Allah would have punished him a severe punishment which would have been witnessed by the people in the prophet’s time, and they wouldn’t have been able to prevent this punishment to protect the prophet because He said “None of you could have helped him.”
Now, seeing that this punishment never took place, we can be sure that the prophet delivered the complete message in his time and didn’t fabricate anything about Allah.
Deen is for Allah. Allah is the One who reveals it through the revelations, and it’s a duty on the people to yield to the revelation no matter how much it conflicts with their desires.
The messenger is the one who receives the revelation then he delivers it with all his power, and he does not have the right to add to it or to take anything away. The Almighty says about the last prophet “Had he uttered any other teachings.”
This is said so as to exempt the prophet from speaking about Allah’s deen as a human being. It must be noted, however, that Allah has ordered him to say such-and-such a thing, this is the real meaning of the oft-occurring word “say” in the Quran.
The word “say” is one of the most important Quranic words. It occurs in the Quran 332 times, it indicates that there are specific things that God ordered the messenger to say to the people.
The evidence here, is that the previous divine books foretold of the final prophet to whom the revelation is revealed instructing him to ‘say this and that’; which then becomes a part of the written revelation, or, in the words of the Torah, “and I will put my words into his mouth then he will speak to them about everything I entrust them to do.”
Looking at all the places where the word “say” occurs in the Quran, we note the following:
1. The most frequent occurrence of the word “say” is in discussion with the different human and religious groups:
a. there are discussions with the polytheists:
e.g., “Say, “ Roam the earth and note the consequences for those before you.” …(30:42)”
b. there are discussions with the people of the book:
“Say, “ O followers of the scripture, let us come to a logical agreement between us and you… (3:64)”
c. there are discussions with the hypocrites:
“They swear by God, solemnly, that if you commanded them to mobilize, they would mobilize. Say, “Do not swear. Obedience is an obligation… (24:53)”
d. there are discussions with the believers:
“Say, “ Come let me tell you what your Lord has really prohibited for you…” (6:151)”
e. there are discussions with all of humanity:
“Say, “ O people, I am God’s messenger to all of you…” (7:158)”
2. The word “say” also occurs in response to the questions of the believers:
“…They also ask you what to give to charity: say, “The excess.” …(2:219)”
3. The word “say” also legislates and defines belief, worship and supplication;
“Proclaim, “He is the One and only God…” (112:1)”,
and
“Say, “ I seek refuge in the Lord of daybreak…” (113:1)”,
and
“Say, “ My Lord has guided me in a straight path - the perfect deen of Abraham, monotheism…” (6:161)”
4. The word “say” can be repeated in the same verse,
“Say, “ Shall I accept other than God as a Lord and Master, when He is the Initiator of the heavens and the earth, and He feeds but is not fed? ” Say, “ I am commanded to be the most devoted submitter”… (6:14)”
5. The word “say” is also used in the following ways, The Almighty says,
“O people, you shall reverence your Lord, and fear a day when a father cannot help his own child, nor can a child help his father. Certainly, God’s promise is truth. Therefore, do not be distracted by this life; do not be distracted from God by mere illusions. With God is the knowledge regarding the Hour (end of the world). He is the One who sends down the rain, and He knows the contents of the womb. No soul knows what will happen to it tomorrow, and no one knows in which land he or she will die. God is Omniscient, Cognizant. (31:33-34)”.
Similarly,
“They ask you about the end of the world (the Hour), and when it will come to pass. Say, “The knowledge thereof is with my Lord. Only He reveals its time. Heavy it is, in the heavens and the earth. It will not come to you except suddenly.” They ask you as if you are in control thereof. Say, “The knowledge thereof is with God,” but most people do not know. Say, “I have no power to benefit myself, or harm myself. Only what God wills happens to me. If I knew the future, I would have increased my wealth, and no harm would have afflicted me. I am no more than a warner, and a bearer of good news for those who believe. (7:187-188)”.
If we were to think about every verse in which the word “say” occurs, we would become certain that the Quran always provided the prophet with many answers that he needed on any subject so that he would not have the capacity, opportunity, or even the authorisation to speak about God’s religion from his own opinion.
Especially seeing that God Almighty had prohibited the prophet to speak about the deen from his own opinion, or that he should falsely ascribe words to God.
This then means that the words of the messenger and his hadith are to be found in the Quran itself among its verses, especially among the verses which contain the divine command of “say” which contain all the information that the prophet and the Muslims needed.
The prophet himself used to warn with the Quran,
“And preach with this (Quran) to those who reverence the summoning before their Lord… (6:51)”.
He also used to remind with the Quran,
“…Remind with this (Quran), lest a soul may suffer the consequences of its evil earnings… (6:70)”,
and
“…Therefore, remind with this Quran, those who reverence My warnings. (50:45)”.
The prophet also used to give them good news with the Quran,
“We thus made this (Quran) elucidated in your tongue, in order to deliver good news to the righteous, and to warn with it the opponents. (19:97)”.
He used to strive against them too using the Quran,
“Therefore, do not obey the disbelievers, and strive against them with this, a great striving. (25:52)”.
The prophet had the ‘conduct of the Quran’, and it was rightful of him to have the conduct of the Quran, “You are blessed with a great moral character. (68:4)”.
Conduct in the Quranic sense is the religion itself. Is there a religion greater than the deen of Allah?
The sayings of the prophet:
Outside the revelation, Muhammad was a judge, a leader, a soldier, a husband, a friend, and a member of his community.
1) He was exemplary in all these capacities.
2) He was a well spoken, eloquent man.
3) He succeeded in making the call to Islam, and in setting up a state.
4) He faced many political and personal difficulties in his life, and
5) He conquered those difficulties and was successful in the end owing to his talents, and his exemplary decorum.
6) and his human weakness sometimes overcame him and affected his own self and those around him; his sayings and his actions outside the Quranic revelation sometimes went against the revelation.
The Quran mentions some sayings of the prophet; it praises him for some and rebukes him for some, a few examples follow:
In the battle of Badr, the Muslims mobilized in their small number to face a caravan, but to their surprise, a big army had come out to face them which was greater in number and much better equipped. So the Muslims had hated to engage them out of fear, the Quran paints a picture of the scene,
“When your Lord willed that you leave your home, to fulfill a specific plan, some believers became exposed as reluctant believers. They argued with you against the truth, even after everything was explained to them. They acted as if they were being driven to certain death. (8:5-6)”.
The prophet, who was their leader, encouraged his friends, God recorded this saying of his and mentioned what the prophet said in a good way, “You told the believers,
“Is it not enough that your Lord supports you with three thousand angels, sent down?” (3:124)”.
The prophet said to them in that situation ‘is it not enough that your Lord supports you with three thousand angels?’ This is a hadith of the prophet, who was the leader in the Battle of Badr, the Quran mentions this in praise.
- In a few other severe battles, the hypocrites became sluggish in mobilizing, whereas a few destitute believers came to the prophet to ask him if they can mobilize with him because they didn’t have any means of transport, or any provisions. The prophet then apologised to them saying “I do not have anything to carry you on.” The Quran explains this incident: “Not to be blamed are those who are weak, or ill, or do not find anything to offer, so long as they remain devoted to God and His messenger. The righteous among them shall not be blamed. God is Forgiver, Most Merciful. Also excused are those who come to you wishing to be included with you,but you tell them, “I do not have anything to carry you on.” They then turn back with tears in their eyes, genuinely saddened that they could not afford to contribute. (9:91-92)”. The prophet said to them in that situation “I do not have anything to carry you on.” This is a hadith of the prophet which is specific to that time and place.
- Regarding the case of Zayd’s marriage and divorce, whose wife later got married to the prophet, God says regarding this “Recall that you said to the one who was blessed by God, and blessed by you, “Keep your wife and reverence God,” and you hid inside yourself what God wished to proclaim. Thus, you feared the people, when you were supposed to fear only God… (33:37)”. God had ordered the prophet to make Zayd divorce his wife and then to marry her himself after the divorce so that the prophet could practically and publicly dispel the pre-Islamic ignorant notion that one’s adopted son’s wife is the same as the wife of one’s real biological son, and in doing so, he established the precedent that a man can marry the divorced wife of his adopted son if they are completely through with each other. The prophet should have said to Zayd ‘Divorce your wife.’ But he was apprehensive so he said the exact opposite, so the Quran came down rebuking the prophet and reminding him of what he said and why he deserved rebuke from our Lord “Recall that you said to the one who was blessed by God, and blessed by you, “Keep your wife and reverence God,”…”, so, the hadith of the prophet here would be “Keep your wife and reverence God.” The prophet said this to Zayd bin Haritha, and this hadith is also bound to the time and place in which it was said.
The above examples demonstrate that the prophet in his every day life and in his many social relations said and did many things. These sayings (or hadith) were bound to the time and place in which they were said, and which cannot be applied to any successive time because the exact same occurrences (involving the same people and conditions) can never happen again. History is history; we can only derive lessons and warnings from it.
The recorded life history of the prophet contains many hadith and sayings which have been attributed to him in both the Medinan and Meccan periods; it is merely history, it contains truth and errors, and it has absolutely nothing to do with the deen of God Almighty.
As for the narrations found in the Quran about the prophet Muhammad, then these are wholly true and cannot be distorted. Belief in these Quranic narrations is the same as belief in the Quran itself.
The sayings of the prophet inside the Quranic revelation which the Quran narrates are lessons for us, we believe in them just as we believe in every other word of the Quran.
The sayings of the prophet outside the Quranic revelation which the oral traditionalists recorded centuries after the death of the prophet as part of his life history are to be considered as history which can be either true or erroneous, and either reliable or fraudulent, and which are not a part of the deen at all.
As for the sayings of the messenger, then that is the message, i.e. the Quran, or the deen of God, which the messenger has delivered without adding anything or taking anything away. It is sufficient, detailed, and clear. The prophet was among the first people to obey and practice this revelation.
This is the truth of the human greatness of Muhammad the prophet.
– The sole duty of the messenger is to deliver the message.
This Quranic phrase has become an [Arabic] proverb, despite this, we don’t give it the attention it deserves with regard to our religion. The Quranic rule regarding this subject is always to limit the role and importance of the messenger to merely delivering the message;
“The sole duty of the messenger is to deliver the message… (5:99)”,
and
“…but if they turn away, your sole mission is to deliver this message… (3:20)”,
and
“…If you turn away, then know that the sole duty of our messenger is to deliver the message efficiently. (5:92)”,
and
“…Your sole mission is delivering the message… (42:28)”.
To deliver the message is to deliver it whole, without adding anything or taking anything away. The above verses clearly limit the responsibility of the messenger to merely delivering the message as it is.
To deliver the message is to inform the people of the Quran’s contents, be it warnings, good news, guidance, or enlightenment;
“O prophet, we have sent you as a witness, a bearer of good news, as well as a warner. Inviting to God, in accordance with His will, and a guiding beacon. (33:45-46)”.
These descriptions of the prophet as a witness, a bearer of good news, a warner, and an inviter, all fall under the definition of delivery. Once the messenger delivers the message, he becomes a witness against his people.
To be a witness against someone isn’t the same as being a witness for someone. If one is a witness against someone, then one is in dispute with that person. However, if one is a witness for someone, then one supports that person’s case and serves as an advocate.
The Quranic text describes the prophet as a witness against his people on the Day of Resurrection, i.e. he will dispute those who were in defiance, we read
“We have sent to you a messenger as a witness against you… (73:15)”,
and
“Thus, when the day (of judgment) comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness against these people. (4:41)”,
and
“The day will come when we will raise from every community a witness from among them, and bring you as the witness against these people. We have revealed to you this book to provide explanations for everything… (16:89)”.
The Quran mentions the messenger’s testimony against his people on the Day of Resurrection in the following verse
“The messenger said, “My Lord, my people have deserted this Quran.” (25:30)”.
Thus, his responsibility is to deliver the Quran to the people, but since they abandoned the Quran and took hold of other books such as Hadith and Sunnah outside of the Qur'an, they deserved to be disowned by the messenger on the Day of Resurrection.
One of the signs that they have abandoned the Quran is that they accuse it of ambiguity and say that it requires the words of men to explain and clarify it.
They also say that it doesn’t clarify things properly, and even though it is described as “a clarification for all things”, they insist that it requires further elucidation. Due to this, the testimony of the messenger on the Day of Resurrection is going to be one of opposition to their claims confirming that the Quran came down clarifying everything,
“The day will come when we will raise from every community a witness from among them, and bring you as the witness against these people. We have revealed to you this book to provide explanations for everything… (16:89)”.
In some verses discussing the delivery of the message, the messenger’s responsibilities of delivery and of warning were down-played, however, the importance of God’s fulfillment of judgment are stressed,
“…your sole mission is to deliver (the message). It is us who will call them to account. (13:40)”,
and
“If they turn away, we did not send you as their guardian. Your sole mission is delivering the message… (42:48)”,
and
“You shall remind, for your mission is to deliver this reminder. You have no power over them. As for those who turn away and disbelieve. God will commit them to the great retribution. To us is their ultimate destiny. Then we will call them to account. (88:21-26)”.
The messenger of Allah only did what he was told to do. We read the Quran, but we do not reflect on it, and most of us desert it. We pray to Allah for guidance!
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