“But there are, among men, those who purchase lahwa alhadith (vain hadith), 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.” (Qur’an 31:6)
﷽
This idea to reject all the hadith has no basis in the Qur’an. It is an Anti-Quranist position.
To say that the Qur’an instructs Muslims to reject all the hadith would be to reject the Qur’an itself!
How could I make such a claim? Because Allah (swt) calls the Qur’an, “hadith” within the Qur’an itself!
For example:
Then leave Me alone with such as reject this (hadith) alhadith by degrees shall We punish them from directions they perceive not. (Qur’an 68:44)
So we can see from the beginning that Allah (swt) saw fit to refer to the revelation itself as Hadith.
Also, the Qur’an makes a distinction between hadith in chapter 31, verse number 6 as follows:
“But there are, among men, those who purchase lahwa alhadith (vain hadith), 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.” (Qur’an 31:6)
Here the Qur’an is warning us against lahwa alhadith (vain hadith). If Allah (swt) so wished he could have simply used the word ‘hadith’.
If there are ‘lahwa alhadith’—vain hadith, then it stands to reason there are hadith that are not vain, fruitless, or futile.
The Qur’an is a book in which nothing has been left out.
“We have not neglected anything in the Book, then to their Lord shall they be gathered.” (Qur’an 6:38)
It would have been sufficient to say do not believe in any hadith other than this hadith – the Qur’an. However, we do not find such a verse in the entirety of the Qur’an!
For example, we could say to you, “You may eat all the apples in the basket.” We can also say, “You may eat all the apples in the basket that are good.”
The first sentence indicates that it is permissible to eat every apple contained in the basket. The second sentence indicates that some apples in the basket may not be good, so use discretion.
So, most unfortunately religion has come along to challenge Islam. This religion is known as ‘Quraniyoon‘ are actually ascribing deficiency to Allah (swt). May Allah (swt) forgive us!
THE QUR’AN REFERENCES HADITH OUTSIDE OF IT.
There are some examples in the Qur’an that refer to hadith outside the Qur’an.
What would be the point of referencing hadith outside the Qur’an if all hadith were useless and utterly futile? Why reference Hadith if they did not contain some newsworthy information?
Example 1)
“Has the hadith reached you, of the honored guests of Abraham?” (Qur’an 51:24)
If one continues to read through the verses, they will see that this is obviously a recounting of the events that are contained within Genesis chapter 18: 1-15 of the Bible.
Example 2)
“Has the hadith of Moses reached you?” (Qur’an 20:9)
If one continues to read through the verses, they will see this is obviously a recounting of the events that are contained within Exodus chapter 3: 1-5 of the Bible.
Allah (swt) never says that all hadith are baseless or lies.
Allah (swt) simply informs us that it is Allah (swt) that is the best to relate a hadith. We find that in the following verse of the Qur’an.
“Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose hadith can be truer than Allah’s?” (Qur’an 4:87)
Who would argue against this point? Human beings can deliver mercy and compassion, but who can be more merciful and compassionate than the one who is The Most Merciful & The Most Compassionate?
Thus, hadith can be true, but Allah’s hadith is the truest; for who can be truer than Allah?
ALLAH CONFIRMS HADITH OF PROPHET MUHAMMED OUTSIDE THE QUR’AN? YES!
“When the Prophet disclosed a hadith in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, “Who told you this? “He said, “He told me Who knows and is well-acquainted (with all things).” (Qur’an 66:3)
It would be very difficult to imagine a Messenger of Allah (swt) confirming part of a hadith (The Qur’an) and repudiating part of a hadith (The Qur’an) if the word hadith was used exclusively of the Qur’an. This is the death blow to the position of which ‘Qur’an only Muslims‘ are unable to escape.
It would also be hard to imagine that if all hadith outside the Qur’an were absolutely false, how could the Blessed Messenger (saw) confirm part of a hadith that was false in the presence of his Lord?
For example, there are ahadith in the collection called Bukhari that relate to this particular incident. You can read more about the above verse and the events surrounding it here:
http://www.qtafsir.com/index.php?option=com_content&task=view&id=1305&Itemid=122
We personally have no reason to discount this hadith of giving an accurate portrait of the events that happened. In fact, it is in the context of this entire event that the Allah (swt) reprimands the Blessed Messenger (saw) for his error as well.
“O Prophet! Why do you hold to be forbidden that which Allah has made lawful to you You seek to please your wives. But Allah is Oft-Forgiving, Most Merciful.” (Qur’an 66: 1)
This hadith in Bukhari and other sources also recounts what is known in historical circles as ‘the principle of embarrassment’.
You can read more about that here: http://en.wikipedia.org/wiki/Criterion_of_embarrassment
Hadith can refer to inspiration or dreams that Allah (swt) gives people in their sleep.
“Thus will your Lord choose you and teach you the interpretation of hadith and perfect His favor to you and to the posterity of Jacob – even as He perfected it to your fathers Abraham and Isaac before! for Allah is full of knowledge and wisdom.” (Qur’an 12:6)
“The man in Egypt who bought him, said to his wife: “Make his stay (among us) honourable: maybe he will bring us much good, or we shall adopt him as a son.” Thus did We establish Joseph in the land, that We might teach him the interpretation hadith. And Allah has full power and control over His affairs, but most among mankind know it not.” (Qur’an 12:21)
“Twice we can see that Allah (swt) mentions that he will teach Joseph the interpretation of hadith. In both instances, it is a reference to dreams.
“Behold! Joseph said to his father: “O my father! I did see (in a dream) eleven stars and the sun and the moon: I saw them prostrate themselves to me!” (Qur’an 12:4)
Now with him, there came into the prison, two young men. Said one of them: “I see myself (in a dream) pressing wine.” said the other: “I see myself (in a dream) carrying bread on my head, and birds are eating, thereof.” “Tell us” (they said) “The truth and meaning thereof: for we see you are one that does good (to all).”He said: “Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this before it befalls you: that is part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter.” (Qur’an 12:36-27)
“And the king said: Surely I see seven fat kine which seven lean ones devoured; and seven green ears and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream.” (Qur’an 12:43)
“O, Joseph!” (he said) “O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people and that they may understand.” (Qur’an 12:46)
This is obviously a recounting of the events that are contained within Exodus chapter 41: 1-36 of the Bible.
As Muslims, if we are to believe that the dreams we receive from Allah (swt) are all revelations, then we are going to have to radically change our concepts of revelation.
Allah quotes Jewish oral traditions (hadith) as revelation revealed to them!
“That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity.” (Qur’an 5:32)
Source: (https://www.sefaria.org/Mishnah_Sanhedrin.4.5?lang=bi)
“Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world.”
Allah (swt) gives us the corrected version. In some manuscripts, the phrase reads “a single soul” (נפש אחת) without “of Israel” (מישראל) is read.
The version without “of Israel” expresses a universal humanistic ethic — the value of any life.
The version with “of Israel” restricts it to Jewish life.
The differences is noted here: שִׁנוּיֵי נוּסְחָאוֹת ש״ס מִשְׁנָיוֹת וִילְנָא — that is, “Textual Variants of the Mishnayot in the Vilna Shas”.
Source: (https://beta.hebrewbooks.org/pdfpager.aspx?req=37945&st=&pgnum=411)
The Textual Variants in Sanhedrin 4:5
Here are the major variant readings found in the Shinuye Nussachaot of the Vilna edition and other manuscripts:
| Version | Key Phrase | Meaning |
|---|---|---|
| Vilna Mishnah (common printed) | “כל המקיים נפש אחת מישראל כאילו קיים עולם מלא” | “Whoever sustains one soul of Israel, it is as if he sustained an entire world.” |
| Kaufmann Manuscript (oldest Mishnah MS) | “כל המקיים נפש אחת כאילו קיים עולם מלא” | “Whoever sustains one soul, it is as if he sustained an entire world.” (No “of Israel”) |
| Parma & Cambridge MSS | Also omit “מישראל” | Same universal form |
| Babylonian Talmud (Sanhedrin 37a) | Usually includes “מישראל” | Narrower: “one soul of Israel” |
The point is that nothing like this is found in any variation of the TNCH that we have in our possession today.
This is also more than sufficient evidence to show the Quranist position is anti-academic and anti-historical.
We could elaborate more on this, but we believe what is provided is sufficient to prove the following.
1) The Qur’an does not tell Muslims to reject all hadith,
2) The Qur’an does not tell Muslims to accept all the hadith.
3) The Qur’an makes it clear that hadith does not necessarily refer to divine revelation itself.
4) The Qur’an makes it clear that no hadith could be truer than the hadith of Allah (swt).
“Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose hadith can be truer than Allah’s?” (Qur’an 4:87)
This statement lets us know that even if hadith reach a state of mutawattir (mass transmitted), they still cannot clash with the clear teachings of the Qur’an.
Remember that this blog is called PRIMA QURAN
So what is Prima-Qur’an?
Prima is from the Latin word which simply means ‘first’ or ‘foremost’.
Prima Qur’an is about using the Qur’an, primarily for guidance in matters of theology, jurisprudence, and spirituality.
Prima-Qur’an rejects any source that clashes with the teachings of the Qur’an.. It is about Muslims going back to the Qur’an first. It is about Muslims looking to the Holy Qur’an first and foremost for guidance and healing.
The position of Prima-Qur’an is distinct from the religion of the Quraniyoon religion.
Quraniyoon is a religion that broke away from the religion of Islam. If the truth is told in reality they reject the Qur’an as well.
We have yet to encounter any person from the Quraniyoon that can give us a text anywhere from the Qur’an where it tells us to disregard all the hadith.
May Allah Forgive the Ummah.
May Allah Guide the Ummah.
Prima Quran 