The advocates of hadith are fond of saying that the hadith explains the Quran without which, they say, the Quran cannot be understood. In other words without the hadith they will have to reject the Quran or at the very least they will ignore the Quran.

The scholars also say that the hadith they call ‘Sahih Bukhari’ (Authentic Bukhari) is the best hadith. In other words without the “Sahih” of Bukhari these people will be at a total loss. They will have to reject the Quran.

It can easily be proved that the hadith does not in any way explain the Quran and that the “Sahih” Bukhari is not worth the paper it is printed on.

For evidence please refer to, and check all references, of “Sahih AI-Bukhari” by Dr. Muhammad Muhsin Khan, Islamic University, Medina AI-Munawwara. Publisher: Kitab Bhavan, New Delhi, which is the nine-volume encyclopedia.

Volume 6 of “Sahih” AI Bukhari is devoted to the explanation or “Tafsir” of the Quran. The other eight volumes prescribe things like drinking camels urine to cure fevers (volume 7, Hadith no 590), burning people first and then their houses if they do not go to the mosque on time, (volume 1, Hadith no 626), dreaming of undressing women (volume 9, Hadith no 139 and 140), using shoes to garland camels (volume 2,Hadith no 763) and other such nonsense.

But let us focus on volume 6: the explanation of the Quran by Imam Bukhari.

Although the Quran has 114 surahs or chapters, Bukhari does not explain all the verses in all the surahs. Surah AI Baqarah has 286 verses -the longest surah in the Quran. But Bukhari only provides hadith for about 50 verses. This is slightly over 20% of AI Baqarah. Bukhari has left the ulema groping in the dark over the remaining 80% :

Surah AI Kausar (Surah 108) is the shortest Surah in the Quran with only 3 verses. However Bukhari “attempts” to explain the meaning of just one word “Kausar” as sufficient to explain this whole Surah. Bukhari says “Kausar” is a river in heaven.

But Kausar simply means “good in abundance”. (Translation by Presidency of Islamic research, FTA, Saudi Arabia). This also suggests that Imam Bukhari did not know Arabic. It is a fact that Bukhari was a Persian from Bokhara and his mother tongue was Parsi. The scholars have no records to show when Bukhari learned Arabic. More of this later. The greatest surprise of all is that 28 Surahs of the Quran are not “explained” at all. The Surah numbers are as follows:
23, 27, 29, 35, 51, 57, 58, 64, 67, 69, 70, 73, 76, 81, 82, 86, 88, 89, 90, 94, 100, 101, 103, 104, 105, 106, 107, and 109.

Bukhari explains this away as follows “No hadith were mentioned here”.

According to the scholars only the Prophet is supposed to be the source of the hadith. The hadith is supposed to explain the Quran. The big question is, “Who went on an unauthorized holiday for 28 WHOLE SURAHS of the Quran”…?

The scholars insist the hadith explain the Quran. Hence the scholar have to do away with 28 SURAHS of the Quran because Bukhari did not explain these 28 SURAHS.

Therefore the boast by the scholars that those who uphold the Quran ALONE and do not depend on the hadith at all cannot understand the Quran, falls flat on it’s face. The scholars are in a far worse situation. 28 SURAHS are missing and none of the other Surahs are explained in full by Bukhari

To revert to the earlier point that the Persian Bukhari may not have known Arabic, this is suggested by the way Bukhari has changed the names of certain Surahs. By itself this is a strange phenomenon. The scholar themselves do not know why Bukhari did this.

Non-Arabs sometimes refer to a Surah by its first verse. This is because they may not have known the Arabic name for the Surah because they are not scholars of the Quran or simply because they are not Arabs. Bukhari displays the same characteristics.

Surah AI Naba (Surah 78) is labelled as Surah ‘amma yatasa’alun’. This is actually part of the first verse of this Surah.

Surah AI Baiyina (Surah 98) is labelled as Surah ‘Lam Yakun’. Again the beginning verse.
Surah AI Takwir (Surah 81 ) is labelled Surah ‘Idhash Shamsu Kuwirat’. This is the start of the first verse again. Surah AI Maarij (Surah 70) is labelled Surah ‘Sa’ala Sa’ilun.’

Some Surahs have been given two names. Surah AI Insan (Surah 76) is labelled Surah ‘Hal-Ata-insani or Surah ‘Dahr.’ But this is a revealing point because such labelling is more akin to reciters who are non-Arabs, Who do not know the Arabic language. Apart from the fact that Bukhari was Persian from Bokhara many scholar believe that he was also blind. The next question is “Who wrote the Sahih Bukhari?”. It will also be pertinent to see how Bukhari handles some of the explanations of the verses-if and when he cares to explain them.

For example some explanations end with a blank space:-
Volume 6, Hadith No 50 seeks to explain Surah 2:223. After some narration it continues like this, Nafi’ added regarding the verse:- “So go to your tilth when or how you will. Ibn Umar said, “It means one should approach his wife in….” The explanation ends with a blank space. But not to worry. A footnote completes the picture. The footnote says “AI Bukhari left a blank space here because he was not sure of what Ibn Umar had said!” And yet this is called “Sahih AI Bukhari!” Perhaps this is why some scholar has many problems in this department.

There is also one of the most foolish and incredible explanation by Bukahri for Surah 11:5. The beautiful meaning of the verse is actually: 1 1:4 “To God is your return and he has power over all things”. 11: 5 “Behold! They fold up their hearts, that they may be hid from him. Ah! Even when they cover themselves with their garments. He knows what the conceal and what they reveal. For he knows well the (innermost secrets) of the hearts”. 11:6 “There is no moving creature on earth but its substance depends on God; He knows its resting place and its temporary deposit. All is in a clear Record’. Translation by Presidency of Islamic Research, IFTA, Saudi Arabia.

The meaning is crystal clear. We all answer to God. There is nothing we can conceal from God, Every single thing that we do is in a clear Record “Kitaab-un Maubeen”. So don’t think you can hide anything from God.

Now here is Bukhari’s ridiculous explanation of the same verse in Surah 11:5 Volume 6, hadith No 203: Narrated Muhammad bin abbad bin Jaafar that he heard Ibn Abbas reciting ” No doubt! They fold up their breasts”. (11:5) and asked him about the explanation. He said, ” Some people used to hide themselves while answering the call of nature in an open space lest they be exposed to the sky, so the above revelation was sent down regarding them.

According to Bukhari, the whole purpose of this revelation was to tell the sahaba that God could see them defecating and sleeping in the desert!
According to Bukhari’s logic then, after this verse was revealed, the sahaba who traveled with their wives in the desert lost their inhibitions. Since God could see them anyway – they answered the call of nature or had their wives anywhere and anytime they felt like it. No need to hide anything!

Similarly Bukhari twists surah 5:87. To explain “Surah 5:87 Bukhari first quotes it partially only not in full as follows: ” O you who believe Do not make unlawful the good things which God has made lawful for you (5:87).

The explanation by Bukhari ( Volume 6. Hadith No 139 is as follows : Narrated Abdullah ” We used to participate in holy wars conducted by the prophet and we had no women with us. So we said ( to the prophet ) shall we castrate ourselves”? But the prophet forbade us to do that and therefore he allowed us to marry a woman ( temporarily ) by giving her even a garment, and then the prophet recited.

” O you who believe ! Do not make unlawful the good things, which God has made lawful for you. There is a footnote(1): ” Temporarily marriage ( Mut’a ) was allowed in the early days of Islam but later, at the time of Khaibar Battle, it was prohibited ( God knows it better ) “.

The uncertainly in the footnote lends support to the facts that this is an evil lie against God and the Prophet by Bukhari. Certainly Imam Bukhari may burn in Hell just for this lie alone.

Surah 5:87 is actually as follows; ” O ye who believe, make not unlawful for you, but commit no excess. For God loveth not those given to excess”. Is prostitution an excess? Worse than that is an evil. Which Muslim scholar will allow his daughter to receive ” even a garment as payment for temporarily servicing the lusts of some sahaba? Note how the Bukhari has the sahaba cooly suggesting ” Shall we castrate ourselves?” as though it is done every morning after breakfast.

In Surah 24:33 God and Messenger told us :

” Let those who find not the means for marriage, keep themselves chaste, until God gives them mean out of his grace. And if any of your slaves ask for deed in writing, ( for freedom) give them something yourselves out of the means which God has give you. But force not your girls into prostitution when they desire chastity, in order that you make gain in the goods of this life. If anyone compels them,(on them) God is forgiving, Merciful.”

In other words, do not look for sex outside marriage. If you cannot marry, it is better to keep chaste. Control your lust. The messenger said do not force anyone into prostitution, but instead Bukhari says the Messenger set the price for hanky panky at merely a piece of garment. This is Bukhari’s malicious lie against the Messenger. In truth the Messenger told his men to control their lusts. Surah 24:30 “Say to the believing men that they should lower their gaze and guard their modesty, that will be better purity for them, and God knows all that they do”.

If anyone insisted on following their lusts, the Messenger would told them , “God doth wish to turn to you, but the wish of those who follow their lusts is that you should turn away from them, far away” Surah 4:27 ( All translations from Presidency of Islamic Research, IFTA – Saudi Arabia )

The Quran is crystal clear. But Bukhari says you can buy a women for a price of cloth. Perhaps the scholar are gleeful at this suggestion also.

Here is another hadith that has neither head nor tail. It is stated under ” The Book of the Virtues of the Quran”. May God save us. Volume 6, Hadith No 503. Narrated Valium Uthman. ” I was informed that Gabriel came to the prophet while Um Salama was with him, Gabriel started talking (to the prophet) , then the prophet asked Um Salama, ” Who is this?”, She replied ” He is Dihya (Al Kalbi). When Gabriel had left Um Salama said, ” By God, I did not take him for anybody other than him (i.e. Dihya) till I heard the sermon of the prophet wherein he informed about the news of Gabriel”.

The sub narrator asked Uthman : From whom have you heard that? Uthman said, ” From Usama Bin Zaid “.

God sent Gabriel with the revelations to be delivered to Muhammad. Therefore Gabriel delivered the revelations to Muhammad. But here Bukhari says the prophet did not know Gabriel had come to him. Instead he asks his wife! – Such that she could hear Gabriel? And she calls him strange names like Dihya and Al Kalbi.

There is some confusion. Is God that inefficient that his angel Gabriel is called Dihya and Kalbi – all in the course of duty of delivering revelations to His messenger Muhammad?

Let us see 2:97-98:

” Say, who is an enemy to Gabriel for he brings the revelation to thy heart by God’s will, a confirmation of what went before. And guidance and glad tidings for those who believe. Who ever is an enemy to god and his angels and prophets, to Gabriel and Michael, Lo…! God is an enemy to those who reject faith”.

Gabriel brings the revelation straight into the prophet’s heart (alaika kalbika bi idhnillah) with God’s permission. But Bukhari says Gabriel just started talking and the prophet did not know who it was. He had to ask his wife….!

” Verily this a revelation from the Lord of the worlds. With it came the truthful spirit ( Ruhil Kudus), to thy heart that thou mayest admonish, in the perspicuous Arabic tongue”- Surah 26:192-195

Gabriel brought the revelation straight to the prophet’s heart. But Bukhari says the prophet had to ask his wife of Gabriel: ” Who is this “.

It is easy to refute the Christian argument by referring to his own Bible. In a similar way the ‘Muslim’ scholar who insists on giving eminence to fabricated hadith can be countered by referring to his own book – written by hands of their leaders like Imam Bukhari, without God’s permission.

In Surah al-Baqarah God says:

” Therefore, woe to those who distort the scripture with their own hands then say ‘This is from God’. Seeking a cheap gain. Woe to them for distorting the scripture, and woe to them for their illicit earnings”.

As stated earlier the hadith of Bukhari is not worth the paper it is printed on. By following such ludicrous hadith, which clearly taint the good name of the prophet Mohammed, the Muslims have been lost for over 1000 years now. They can only recall the glorious days of the prophet. Little do they realise that during the glorious days there was no hadith. There was only the Quran.



  1. 1 mohammed zabir
    April 1, 2008 at 11:51 pm

    assalamoalaikum brother some of the hadith numbers that you gave do not match volume number 7 starts with 5063-5969 could you please explain to me how many times do i need to go around the kaba to complete my haj from the holy quran and how do i perform my prayers(salah) and what to read inside the prayer from the holy quran.could you also explain to me how to sacrifice a sheep from the holy quran.i thought the mission was to spread the word of islam not to cause problems in it.my message is to say that in islam we need both the holy quran and the hadith.if you are a true muslim follow the holy quran and the hadith.like allah says obey me and obey my messenger.please do reply back to me and answer my questions as mischievous people will go to hell.

  2. 2 Mohamadino
    May 5, 2008 at 11:36 am

    Peace to you all

    God says in the Quran, Surah 33 – Al Ahzab THE CONFEDERATES clause no. 21 (” Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the Praise of God. “)and says in Al Nesa2 or women chapter sura no 4, clause no. 69 (” 004.069 All who obey God and the Messenger are in the company of those on whom is the Grace of God,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! “
    and says in clause 14 of the same chapter or sura (” But those who disobey God and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.”)and in clause 13 (”Those are limits set by God: those who obey God and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the Supreme achievement.”

    Based on the above evidance, if the islamic scholars believe that Mohamed’s hadiths or teachings peace upon him is authentic then we have to believe it and follow it in our daily lives.

    finally god knows

    If any thing in my view is wrong it is from the devil and myself and if right it is from allah.

    peace to you all

  3. 3 Mohamadino
    May 5, 2008 at 11:57 am

    Hadith is vital for understanding the Quran not because Quran is incomplete, but because our minds are incomplete. Quran is pure rules, each of us can understand it in it own view, therefore we need the example of prophit Mohamed peace upon him on how he applied Quran in his daily life and everyday facts and circumstances.

  4. 4 Mohamadino
    May 5, 2008 at 12:00 pm

    Any book other than the Quran has right and wrong thing, so what we can not take all we must not leave it all we can take what’s right what’s important for us what we need and leave what not right or of less importance. One can not ignore the other very important hadiths in Sahih El Bokhary.

  5. May 20, 2008 at 11:06 pm


    Mohamadino… I assure you that understanding the Quran has nothing to do with Hadith, and that our minds are as complete as possible. The hadith importance comes from deriving rules that do not exixt otherwise in the Quran.

    Take for example the prohibition of using silk, gold or silver, for the purpose of adorment; dirived from Hadith, and profoundly contradict Allah’s proclamation in verses 7:31-32 “O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals”. And the following verse 7:32 which question those who prohibit such use. “Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do we detail Our revelations for people who have knowledge.”

    So the inclination to believe that the sunnah and hadith is put forth to explain the Quran, does contracit the fact that the formar two sources resulted in legislations do not exist, or worst yet, sometimes contradict Quranic rules.

  6. 6 Feroz Khan
    August 28, 2008 at 10:20 am


    The question, Do we need hadith to explain Quran? Majority of the said Muslims agree to it. Many a time questions had come across that Quran doe not tell us, How to perform Salat? or How many a times do we need to go around Kaaba to perform – Hajj or How do we do our Waadu?

    Being a Muslim do we believe that first monotheist prophet was Hazrat Ibrahim. Allah (SWT) gave Hazrat Ibrahim all that is to be practiced in Islam. Starting from Shahadaa to Hajj. Hazrat Muhammad was given the Final Testament, the Quran. Where Allah has said, IT is complete abd it is detailed. Then why was not the above was mentioned. As it was already in practiced it was not required. You don’t expect to find in Quran that you have to use your right hand for food because that is already in practiced. Well you can say it is biological. But it is practiced.

    Nowhere in Quran it has ever been mentioned that the Five Pillars of Islam was given to Hazrat Muhammad. So if you truly believe in Quran. Then you have to believe that it is complete and it is detailed. You don’t have the right to make any judgment, and seek any other secondary source.

    Allah has said in Quran that He is teacher of Quran and He will give His teaching to whomever He pleases. So rather than going into secondary source read Quran, try to understand it and plea to Allah for guidance.

    And remember it will be Hazrat Muhammad who will say that these are the people who have disowned the Quran.

  7. 7 Shozab Ali Zakir
    June 10, 2009 at 6:23 pm

    I think muslim should be aware of the teachings made by Hazrat Muhammad (SAW), many people offer pryer not in the way in which Profet prayed. These peoples must choose the real way to pray not in the way of those who had taken prayers only for becoming popular in people and not in the way of those who had added many things in islam specially in “AZAN”

  8. 8 Junaid
    June 25, 2009 at 6:59 am

    “Obey Allah and obey his messenger”
    Since the Qur’an says that we should obey Allah and His messenger, therefore this implies that to obey Allah we have to obey the Qur’an, while obedience to the messenger means obedience to some other books apart from the Qur’an.

    When the Qur’an says that we have to obey the messenger then it does not stop there only but also identifies as to what is the divine message that is bestowed on the messenger and in turn the messenger propagated to the people. The following verses inform us what is that divine teaching that the messenger received from Allah and is then delivering to mankind:
    What is that teaching that the messenger received from Allah?
    In Surah Al-Maidah, the messenger is ordered to deliver the Divine revelation received by him, otherwise he would not have fulfilled his mission:

    “O Messenger! Deliver what has been revealed to you from your Sustainer ; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.” (5:67)
    In the above verse the messenger of Allah is ordered to deliver what has been revealed on him. Or what the Qur’an identfies as “ma_ unzila ilaika mir rabbik”. Now what are those divine teachings and laws that are revealed on the messenger? The following verses clarify as to what consists of (what has been revealed to you):

    “And We have revealed the Book to you which has the clear explanation of everything , and a guidance and mercy and good news for those who submit.” (16:89)
    Thus it is the Book of Allah which contains the clarity for all matters requiring guidance, that has been revealed on the messenger. In Surah An-Nisa, the divine teaching received by the messenger is again identified as:

    “Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has shown you; and be not an advocate on behalf of the treacherous.” (4:105)
    Once again it is the book of Allah which has been identified as the divine teaching which has been bestowed upon the messenger and through which the messenger himself is to judge people. Again we are reminded:

    “And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you;” (5:48)
    Again it is confirmed that the messenger received the Book of Allah and he is to govern among people by Allah’s Book and he cannot deviate the slightest bit from the Qur’an. Now it has been confirmed by the above and many other verses in the Qur’an that the messenger has received the Book of Allah as divine teaching. Now what is that teaching that the messenger is to pass on to people, through which they are admonished by him? The following verses identify this aspect:
    What is that teaching with which the messenger ordered people?
    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)

    “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)
    According to above verse the messenger is propagating the Book of Allah among the people of the Book. Again we are reminded as to what the messenger is giving to his people as a teaching so that they receive divine guidance:

    “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)
    The messenger is to recite the Qur’an, so that whoever wishes, he can take guidance, says the above verse. Again it is emphasized that it is only the Qur’an whose propagation has been made as an obligation on the messenger:

    “Most surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Sustainer knows best him who has brought the guidance and him who is in manifest error.” (28:85)
    The above verse identifies that it is the Qur’an which is (an obligation) on the messenger. The above evidence from the Qur’an makes it quite clear that the messenger received the Book of Allah as divine teaching and he is delivering the message of Allah as is contained in Qur’an to the people. The above verses also make it evident that the messenger cannot deviate the slightest bit from the Qur’an and all his judgements are based entirely on Allah’s divine Book., as said in 5:48. The messenger does not propagate his own personal laws or teachings, but only the divine message received by him, and that divine message has been identified in the above verses as Allah’s Book. Obedience and subservience is only to Allah’s laws, and the messenger does not make people obey his own teaching, but the law of Allah contained in al-Qur’an. Obedience to the messenger means obedience to the message of Allah, as the messenger is delivering the message of Allah to mankind and no other laws. It is only the law of Allah that people are asked to follow and be obedient to, says the Qur’an. The following verses identify this aspect:
    Obedience is only for the Law of Allah

    “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 (S.A.W) 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 messenger delivers the Law of Allah
    The Messenger delivers only the Law of Allah and people are to obey the Law that Allah gives them through the agency of his messenger.
    It is clearly established in the above verse that the messenger of Allah is also to put into practice the laws contained in the Book of Allah, and this clearly makes it evident that obedience to the messenger means obedience to the laws contained in Allah’s Book which the messenger is to establish in human affairs. The messenger of Allah delivers only the message of Allah, and does not ask people to be obedient to any other rule or law other than that given in the Book of Allah. The following verses confirm that obedience to the messenger means obedience to the message being delivered by him:

    “And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.” (5:92)

    “And Allah has made for you of what He has created shelters, and He has given you in the mountains places of retreat, and He has given you garments to preserve you from the heat and coats of mail to preserve you in your fighting even thus does He complete His favor upon you, that haply you may submit. But if they turn back, then on you devolves only the clear deliverance (of the message).” (16:81-82)

    “And if you (o people) reject (the truth), nations before you did indeed reject (the truth); and nothing is incumbent on the messenger but a plain delivering (of the message).” (29:18)

    “And obey Allah and obey the messenger, but if you turn back, then upon Our messenger devolves only the clear delivery (of the message).” (64:12)

    “Say: Obey Allah and obey the messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the messenger but clear delivering (of the message).” (24:54)
    The above verses clearly define what is meant by obedience to Allah and His messenger. The double negative used in the phrase, “…and nothing rests on the messenger but clear delivering (of the message).” Unambiguously states that the messenger makes people obedient only to the message of God that is revealed on him, and does not deliver any other teachings apart from the message of God. This clarifies that obedience to Allah and his messenger does not mean that Allah is giving some separate teachings while messenger ordains some separate injunctions, but clearly states that Allah has revealed his Book on His messenger and the messenger in turn delivers the law contained in the Book of Allah, and we have to obey those laws that Allah has sent to us through the agency of His messenger.
    Follow the Qur’an Only
    Obedience is only for the Message received and delivered by the messenger. No book apart from the Qur’an is to be followed as divine guidance.
    In Surah Al-Araf, it is stated that the believers are to follow and obey only the Book of Allah and not obey any other source besides that:

    “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)
    “Itiba” (Following and obedience) is only for “..what has been revealed to you from your Sustainer..” and the phrase “..do not follow guardians besides Him …” makes it evident that only the revelation of Allah is to be obeyed and no other source besides that.
    The messenger of Allah is reminded that Allah has not given any books apart from the Qur’an which the people should study:

    “And We have not given them any books which they study, nor did We send to them before you a warner.” (34:44)
    The “Mushrikeen” of all times object to the Qur’anic Ayat that are presented, but Allah confirms that He has not given any books which they are to study, apart from Allah’s very own Book.
    Again, Allah asks a question:

    “What! shall We then treat the Muslims as the Criminals? What has happened to you? How do you judge? Or have you a book from which you study?. That you have surely therein what you choose?” (68:35-38)
    The question of Allah in the above verses “Or have you a book from which you study?” indicates that Allah has not given any other divine book for study apart from the Qur’an.
    Again, Allah confirms that He did not give any other Book apart from the Qur’an:

    “Or have We given them a book so that they follow a clear argument thereof? Nay, the unjust do not hold out promises one to another but only to deceive.” (35:40)
    In Surah Az-Zukhruf it is said about the unbelievers:

    “Or have We given them a book before this which they hold fast to?” (43:21)
    In Surah Al-Haqqa, after identifying that it is the Qur’anic verses which are the sayings of the messenger, it is mentioned about the messenger that had he invented any sayings by his own self and then attributed them to Allah, he would then have been held accountable for it:

    “And if he had uttered against Us some of the sayings. We would certainly have seized him by the right hand. Then We would certainly have cut off his aorta. And not one of you could have withheld Us from him.” (69:44-47)
    In Surah As-Saffat, Allah challenges the unbelievers to produce their book of authority, thus confirming that all man written books being used by Religions have defect and deficiency:

    “What is the matter with you, how is it that you judge? Will you not then mind? Or have you a clear authority? Then bring your book, if you are truthful.” (37:154-157)
    The messenger is made to confirm that apart from the Qur’an and the revelation given to Moses (which contains the very same message as the Qur’an. Ref 42:13) there is no other book which can give the guidance of Allah:

    “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)
    Above verse confirms that there is no other Book apart from the Qur’an (which contains the message of Moses as well) that can give us divine guidance. Allah commands the believers that the very purpose of revealing His Book is that we become subservient to His laws and that we make ‘Deen’ pure and do not introduce any innovations. It is the Book of Allah which determines what is true from what is false, but people still abandon the Qur’an and seek obedience from the laws of humans:

    “The revelation of the Book is from Allah, the Mighty, the Wise. Surely We have revealed to you the Book with the truth, therefore serve Allah, keeping ‘Deen’ sincere for Him in obedience. Now, surely, sincere obedience in ‘Deen’ is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful.” (39:1-3)
    The above verses remind us that we should serve Allah by following the Qur’an, keep ‘Deen’ “khalis” (Pure and sincere) for Him, and do not become like those who serve others besides Allah under the delusion that they will bring them closer to Him. Surah Al-Fatir informs us that it is only the Qur’an that is revealed on the messenger and that the Ummah, inherited only the Book of Allah, and no other Book as divine guidance:

    “And that which We have revealed to you of the Book, that is the truth verifying that which is before it; most surely with respect to His servants Allah is Aware, Seeing. Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah’s permission; this is the great excellence.” (35:31-32)
    Only the Book of Allah was given as an inheritance to the Ummah. No other Book.
    Obedience to Allah and his messenger are not two seperate obediences but one obedience
    The Qur’an has identified that obedience to Allah and His messenger do not mean two separate obediences, such that to obey Allah we have to obey the Qur’an and to obey the messenger we have to obey some books other than the Qur’an. The term “Allah and His messenger” represents a single source of law and obedience, as is evident from the following verses:
    In Surah Tauba, a declaration is given by Allah through the agency of His messenger about the “mushrikeen”, with whom the Believers had made a contract:

    “And an announcement from Allah and His messenger to the people on the day of the greater pilgrimage that Allah and His messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve.” (9:3)
    The announcement of immunity in the above verse was given by the messenger to the people but it is identified to come from “Allah and His messenger”. It is obvious that the messenger did not issue a separate declaration from Allah such that one announcement came from Allah and the other from the messenger, but it is Allah who had commissioned this declaration and it was in turn delivered to people through the agency of His messenger. But the announcement is attributed to both Allah as well as his messenger. This clearly confirms that Allah and His messenger are not two separate sources to give laws and ordinances of a divine nature but it is Allah who is the supreme source of all divine law, but He does not give those laws directly to each and every human being but selects someone as His messenger and it is through the agency of the divinely selected emissary, that the message of Allah is conveyed to the people.
    In Surah Al-Anfaal, it is stated:

    “O you who believe! obey Allah and His messenger and do not turn back from Him while you hear” (8:20)
    In the above verse the Believers are called upon to obey Allah and His messenger but the verse ends with the phrase: “and do not turn back from Him while you hear”. Here the believers are identified to be those who were listening to the messenger who delivers the Qur’anic laws to them, as the singular pronoun “from him” indicates. This confirms that Allah and His messenger are not two separate sources of divine law to be obeyed but one source, as the above verse identifies both Allah’s as well as His messenger’s obedience but ends in the singular pronoun, and not a dual one. This pronoun in the singular is for the messenger to whom the Believers are asked to listen to attentively.
    The ultimate source to whom obedience and subservience is due is Allah, but since Allah does not communicate with each and every individual directly, he selects a person among mankind, and reveals His laws and injunctions on His selected emissary. That person, who is divinely chosen, then delivers those Laws that he has received from Allah. Such a person has been called as “Nabi” and “Rasul”. He is a “Nabi” on account of his direct reception of the divine message, and “Rasul”, as he does not keep the divine message to himself but also delivers it to mankind. The messenger not only calls people to obey those laws which he has received by divine revelation but he himself is also obedient to those laws. It is those laws and injunctions which are contained in the Book of Allah, that are bestowed on the messenger by objective divine revelation and the messenger delivers those to his people and asks them to show obedience to what he is propagating. The Qur’anic verses are themselves identified as the divine utterances of the messenger , as the following verse informs us:

    “Most surely, it (the Qur’an) is the saying of an honourable messenger.” (69:40)
    Thus he who listens to the messenger listens to what the messenger propagates. By listening to the messenger people listen to what God has revealed on him and by obeying those injunctions which are delivered by the messenger the people indirectly obey Allah as well, as it is Allah Himself, who has given that teaching to his selected emissary. That is why it is stated in the Qur’an:

    “Whoever obeys the messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.” (4:80)
    From the above Qur’anic evidence it is clearly established that obedience to the messenger is not obedience to his personal orders but to the divine laws that have been revealed on him, and that Allah and his messenger are not two separate obediences but it is a term which stands for one single source of divine law and obedience.

  9. 9 Junaid
    June 25, 2009 at 7:04 am

    Example of Tafsir provided by Allah in the Qur’an itself, and given by Nabi (S.A.W) to the Ummah

    Here we demonstrate how the Qur’an has clarified its own concepts and thus becomes its own best Tafsir. In Surah Al-Baqara, the very beginning of the Qur’an, it is stated that Allah’s Book is guidance for ‘Mutaqeen’ (those who guard from injurious activity):

    “That is The Book, there is no perplexity in it, guidance for the ‘Mutaqeen’.” (2:2)
    In the above verse, a question can be raised as to, who are the ‘Mutaqeen’? What are their qualities? The answer to these questions and many others like them are given in the Qur’an itself, in the advancing verses of Sura Al Baqara as well as other verses.Like:

    “And hasten to the protection given from your Sustainer against the consequences of faults; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for the ‘Mutaqeen’. (They are) Those who spend in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).And those who when they commit an indecency or do injustice to their souls remember (the law of) Allah and seek protection from the consequences of their faults– and who can give protection from the consequences of faults but Allah, and (who) do not knowingly persist in what they have done.” (3:133-135)
    Thus the above verses shed light on the attributes of ‘Mutaqeen’, similiarly further Tafsir of above is given in other passages of the Qur’an:

    “Surely the ‘Mutaqeen’ will be in the midst of Garden and springs.Taking joy in the things which their Sustainer gives them,because before that they lived a good life.(further details given about them) They were in the habit of sleeping but little by night.And in the hours of early dawn they were found seeking protection from the consequences of faults. And in their wealth was the right of him who asked and also of those who were prevented (from asking).” (51:15-19)
    The ‘Mutaqeen’ always keep the divine guidance before themselves while dealing in any situation pertaining to human affairs, thus they guard themselves from the injurious effects of those actions which are not consistent with the divine laws:

    “Surely those who guard (al lazina attaqau), when a visitation from the Shaitan afflicts them, they remind themselves (of the divine laws), then lo! they see (the right way).” (7:201)
    Apart from implementing the social laws given for human guidance in Allah’s Book, the ‘Mutaqeen’ also concentrate on harnessing the laws of nature, and guard themselves from the ill effects of being unaware of their utilization. They are reminded about this aspect in the following Surah:

    “He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who have knowledge. Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard .” (10:5-6)

    Tafseel (Details) of annoyance imparted to Moses by his people

    Although his people should have been grateful to Moses for bringing them out of the bondage of Pharoah, but instead of expressing their gratitude they used to say:

    “They said: ‘We have had (nothing but) trouble both before and after thou came to us.”(7:129)
    They were given heavenly sustenence in the form of , but they rebelled even at that and said to Moses:

    “O Moses! we cannot endure one kind of food (always)..” (2:61)
    While passing through a habitation they observed some people being dedicated to the service of idols, and seeing this they asked Moses, a messenger of God who had always taught them not to bow down before anyone except Allah, that:

    “.. O Moses! Make for us a god as they have (their) gods He said: Surely you are a people acting ignorantly.” (7:138)
    When Moses went for communion with Allah for a few days, they started worshiping the calf. (see 20:86). When they were told to maintain a certain type of behaviour while entering a city, they deliberately acted insolently (see 2:58-59). When Moses directed them to have belief in Allah, they told him:

    “O Moses! We will not believe in you until we see Allah manifestly..” (2:55)
    When God instructed them through the agency of Moses to slaughter a calf in order to purify them from the false sanctity they had developed due to the worship of idols, they gave numerous excuses, the details of which are given in (2:67-71). Moses asked them to enter the Holy land which was written for them, but instead they again started making excuses and replied:

    “..go therefore you and your Sustainer, then fight you both surely we will here sit down.” (5:24)
    This was the attitude and insolent behaviour that the people of Moses demonstrated in front of their messenger, and it was because such annoying behaviour that Moses was compelled to say:

    “And when Moses said to his people: O my people! why do you annoy me? And you know indeed that I am Allah’s messenger to you..”(61:5) And he thus implored God:
    “He said: My Sustainer! Surely I have no control (upon any) but my own self and my brother; therefore make a separation between us and the nation of transgressors.”(5:25)
    Hence it is by bringing forth the above mentioned narratives of the Children of Israel, the Believers in the Qur’anic message were instructed:

    “..Be not like those who annoyed Moses..” (33:69)
    The reader can see how clearly and without any vagueness the Qur’an has listed the annoyance that the people of Moses had imparted to their messenger, and the manner in which the meaning of verse 33:69 is clarified in the Qur’an itself. But against this the books of traditions attribute the following narration to the person of the messenger, to demonstrate his explanation of the divine Book. While considering the Tradition given below, it should be kept in mind that the messenger was to give the Tafsir of the Qur’an by repetition of verses, and explained the Qur’an by the Qur’an itself, as stated in 6:104.
    It is stated in Sahih Al-Bukhari:

    “It has been narrated to me by Ishaq bin Ibraheem, as Ruh bin Ubadah told us, from Auf who was informed by Al Hasan, Muhammad and Khilas, that he narrated from Abu Hurraira who said that, Allah’s Apostle said, “(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, ‘He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.’ Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, ‘O stone! Give me my garment!’ Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying: “O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah’s Sight.”33/69- (Sahih Bukhari Volume 4 Hadith 616)
    The readers are urged to carefully examine the above narration in which a mighty messenger of God is humilated in front of his people, and the Qur’anic repetitions pertaining to the subject. The guile of the people who forged this tradition should also be observed, as to how they absolved themselves from this fictitious tale, by cleverly attributing it to the person of the messenger of Allah (p), thus taking advantage of the immense love and respect that the Muslims have for him in their hearts in order to insert their forgeries within the house of Islam. While the Qur’an has informed us that the messenger imparted knowledge of Allah’s Book by giving its explanation as occured within the passages of the Book itself, can we consider the story given in the above tradition to earnestly come from the messenger?
    To any person who sincerely seeks to ascertain the meaning of the Qur’an it will be apparent that passages of the Qur’an explain and comment each other, and are not dependent on any outisde source for their exegesis. Although many Modern day translators of the Qur’an are also marred by traditional preconceptions in their work, but they have also realized this fact, and have acknowledged that the Qur’an is its own ‘Tafsir’.

  10. 10 shaj
    September 19, 2010 at 9:56 am

    I have a doubt to be answered.
    Whatm is the name of LUT Nabis wife
    How ,many times in the Holy Quran does Allaha Almighty swear about His creations.
    Thnaking you
    shaji V.H.

  11. 11 Ahmed
    November 7, 2011 at 6:21 am

    Such contrived BS I am sorry, but saying that the Qur’an is complete but our minds is what is incomplete and thus we can’t understand it? Then why is God sending the Qur’an to us incomplete, to make you suffer?, why would God want to tell you about rules you can’t understand, when he clearly states somethings are not meant for you ya Insan to know?

    Such desperate logic infuriates me about some Muslim or religious statements God….I do not no know the truth, but it really boils me when arguments with Muslims is about how it faith IS BLIND there is no way around it, and still poke other religions “Logic”

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