“Behold! Allah promised you one of the two parties, that it should be yours: You wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the unbelievers.” (Qur’an 8:7)
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Does anyone recall when Allah (swt) made this promise to the Blessed Messenger (saw)?
Where is that statement at anywhere in the Qur’an?
Allah promised that the Muslims would either gain the caravan of Abū Sufyān, or defeat the army of Abū Jahl. However, this promise made by Allah is not found anywhere in the Qur’ān.
It was conveyed to the believers by the Blessed Prophet (saw). However, the verse states ‘Allah promised you’ and not ‘the Prophet promised you’. Hence, the Blessed Prophet (saw) received the promise from Allah through unrecorded revelation that is not included in the Qur’an!
All the Qur’an is revelation, but not all of Allah’s revelation is in the Qur’an.
Note this position is very distinct from Sunni Islam. In Sunni Islam, the position is that we do not have all the Qur’an, we only have the Qur’an that Allah intended for us to have.
The Ibadi position is that not only do we have the Qur’an Allah intended for us to have, but we have all the Qur’an.
We all know that the Injil, Torah, Zabur and Suhuf are all revelations and yet not all of them are scrolls or books. In fact, not all revelation that Allah (swt) gives is recorded in books or scrolls.
Every prophet received revelation but not all prophets did receive a book.
By book here we mean a mushaf, a text or a physical text. This also makes sense when one considers the bulk of humanity throughout human history have been without the ability to read or write a language.
“Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Zabur.” (Qur’an 4:163)
There is no book or revelation that was recorded or written downthat was given to Noah (as).
“And it was revealed to Noah, that, “No one will believe from your people except those who have already believed, so do not be distressed by what they have been doing.” (Qur’an 11:36)
There is no kitab of Noah. None at all. The Qur’an does not mention this. It is clear assumption. Allah (swt) can clearly inform us if they did like when he mentions the suhuf (scrolls) of Ibrahim (as).
It is safe to assume however, that Ishamel and Issac (upon both be peace) had access to the Suhuf of Ibrahim (as). Though the Qur’an does not say this.
Misunderstanding concerning ‘Book’ and revelation.
Many people when they think of book they think of a muṣḥaf. The confuse and conflate the two.
muṣḥaf
Root: The word muṣḥaf (مُصْحَف) comes from the Arabic root ṣ-ḥ-f (ص ح ف), which relates to writing on sheets or pages.
Base word: From this root we get ṣaḥīfah (صَحِيفَة), meaning a sheet, page, or written document — plural ṣuḥuf (صُحُف), as in Qur’an 87:18 “Ṣuḥufi Ibrāhīma wa Mūsā” — “The scriptures of Abraham and Moses.”
kitāb
The triliteral root k–t–b (kāf–tā’–bā’) is the foundation of a large semantic field in Arabic relating to writing, inscribing, recording, or decreeing.
maktūb (مكتوب) = “written, destined”
All of the revelation of Allah (swt) is in what is known as the Mother of the Book. Or the Book of Decrees. In fact, everything that Allah (swt) has ever decreed is in a cosmic register.
“No calamity befalls on the earth or within yourselves except that it is in a Book before We bring it into being. Indeed, that is easy for Allah.” (Qur’an 57:22)
“And We have enumerated everything in a Clear Record.” (Qur’an 36:12) -Imām Mubīn
“With Him are the keys of the unseen; none knows them except Him. Not a leaf falls but He knows it… nor anything fresh or dry but it is in a Clear Book.” (Qur’an 6:59) -Kitāb Mubīn
“Every soul is held in pledge for what it has earned … [the record] is in an inscribed book.” (— Qur’an 83:7–9) & (Qur’an 83:18–20) -kitāb marqūm
Allah eliminates what He wills or confirms, and with Him is the Mother of the Book. (Qur’an 13:39) -Umm al-Kitāb
“And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom.” (Qur’an 43:4) -Umm al-Kitāb
“On a guarded tablet.” (Qur’an 85:22) -Lawḥ Maḥfūẓ
Jesus (as) had the Injil.
Aaron (as) is safe to say he had the Torah of Moses.
Solomon and David (upon both peace) had the Torah of Moses, and David had the Zabur. Though the Qur’an does not say that Solomon had access to the Torah.
Job and Jonah both possibly had access to the Torah. Though the Qur’an does not say this.
However, the following point is still very strong.
Every prophet received revelation, but not all prophets did receive a book.
This verse states that the aforementioned Prophets all received revelation, but it is known that many of them did not receive a book.If revelation was confined to the books, then every Prophet would have received one.The fact many Prophets did not receive a book demonstrates that there exists revelation outside these books.
This point deeply troubles followers of the Qur’an Only Religion. The reason should be obvious.
All the Qur’an is inspired but not everything that Allah inspired is in the Qur’an.
“And your Lord revealedto the been, saying: Choose your habitations in the hill and in the trees and in that which you have built.” (Qur’an 16:68)
We know that bee’s do not have a kitab (book).
Allah (swt) sent revelation to the disciples of Jesus to let them have firm belief in Jesus.
“And when I revealed to the disciples, “Believe in Me and in My messenger Jesus,” they said, “We have believed, so bear witness that indeed we are Muslims.” (Qur’an 5:111)
“And We revealed to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him one of the messengers.” (Qur’an 28:73)
Women received revelation. Yet, we do not say that the mother of Moses received a book other than what Moses was given, the Torah.
“And when Our verses are recited to them as clear evidence, those who do not expect a meeting with Us say, “Bring us a Qur’an other than this or change it.” Say, “It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous day.” (Qur’an 10:15)
Further proof that the Blessed Messenger (saw) received revelation other than the Qur’ān is that the compilation of the Qur’ān is not in its chronological order. Verses revealed in Makkah are found in Madanī chapters and vice versa. Likewise, the chapters revealed in Madina come before chapters revealed in Makkah. The arrangement of verses within surahs, and the arrangement of the surahs within the Qur’ān could only have been done by the Blessed Messenger (saw) based upon revelation from Allah. As Allah commands the Blessed Messenger (saw) to say:
“It is not for me to change it of my own accord.”
“And We made them leaders guiding by Our command. And We inspired (wa-awḥaynā) to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.” (Qur’an 21:73)
The Blessed and Noble Prophet (saw) his doing of good, his establishing of the Prayer and his method of giving Zakah are all revelation. Those who reject the clear verses of Allah (swt) are none but the disbelievers. The establishment of the prayer and the amount of giving the zakah are revelations not recorded in the Qur’an.
“Say, “If I should err, I would only err against myself. But if I am guided, it is by what my Lord revealsto me. Indeed, He is Hearing and near.” (Qur’an 34:50)
A method for establishing the hadith. It is possible the Prophet (saw) said something that was in error. However, if it contradicts established facts and observable reality, it can be rejected as it is in error.
“Say, “It has been revealed to methat a group of Jinn listened and said, “Indeed, we have heard an amazing Qur’an.” (Qur’an 72:1)
This had to have happened before this proclamation. Yet, we do not find anywhere else in the Qur’an where Allah (swt) informed the Blessed Messenger (saw) of this information. Notice the text does not say, “It is now being revealed to me.” “I am now proclaiming to you this information.”
When the Muslims arrived in Madina, the Blessed Messenger (saw) commanded them to pray facing Jerusalem. This continued until Allah (swt) revealed:
“So turn your face toward al-Masjid al-haram.” (Qur’an 2:144)
’Some of the non-Muslims criticized this order, and demanded to know why the Qiblah was originally Jerusalem, but had now been changed. So Allah revealed:
“We did not appoint the Qiblah that you were on except to distinguishthe ones who follow the messenger from the ones who would turn back on their heels.” (Qur’an 2:143)
“the ones who follow the messenger from the ones who would turn back on their heels.”
Subhan’Allah. Is it not interesting that those who follow the Qur’an only religion do exactly this?
In other words, this was a test of Allah. However, although Allah attributes the appointment of the previous Qiblah to Himself, this appointment is not found anywhere in the Qur’ān. It was the Blessed Messenger (saw) who told the believers to face Jerusalem, based upon revelation from Allah. This revelation was not part of the Qur’ān, and hence was an unrecited revelation.
“Proclaim! (or read!) in the name of thy Lord and the One whom Cherishes, Who created” (Qur’an 96:1)
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We have seen this issue raised by Christians repeatedly. We have also remembered Dr. Anis Shorrosh using it in his debate with Dr. Jamal Badawi. Debate: (Qur’an word of God or word of Muhammed?)
It is one of the reasons why we choose the Yusuf Ali translation above.
One could ask: what was God thinking?
You are approaching a man that is obviously illiterate, and you’re asking him to read, again and again….and yet again.
However, the narrative shows that the term ‘Iqra‘ can mean read (as from a book) or recite, or repeat (as in a repetition).
What we find fascinating is that the account of the Blessed Messenger (saw) and his receiving of the revelation are not found in the Qur’an. Rather, it is found in secondary sources. We think this is very profound.
In the Bible, we would read the historical bits, get some revelation as well as the thoughts of the narrators all mixed in together.
The very fact that the Qur’an does not have a detailed narrative of how the Blessed Messenger (saw) received the revelation speaks well for the Prophet (saw), the Qur’an, and the veracity of Islam.
In fact, it is one of the most remarkable things for us. Because we never hear in the Bible what that was like. What is that moment like when you encounter the divine? What is it like to know that you are being appointed as a Prophet of God? What is your mental state? How does that feel?
That has to be indescribable beyond words! Powerful!
In the Bible, we are just given the impression that one day the Holy Spirit moved Matthew to write, so he picked up his pen and off he went. Not really inspiring. Rather lackluster for a divine encounter.
“So if you are in doubt, [O Muhammed], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.” (Qur’an 10:94)
Question: If Muhammed (saw) were in the habit of reading and writing, he wouldn’t need to ask the people of the book anything. He could simply go to their text for verification.
Now, this is, of course, assuming that they had their text with them.
However, the interesting thing about this passage is asking the Blessed Messenger (saw) to verify the truth outside the Qur’an or at the very least corroborate with what the divine directive was, by checking outside references.
No doubt those who follow the ‘Qur’an Only Religion’ would like to dismiss the dominant narrative for two reasons.
Our colleague was in an exchange with Dr. Shabbir Ahmed, @ our Beacon http://www.galaxydastak.com refuting the points he made that the Blessed Messenger (saw) was the one who wrote the Qur’an. Needless to say, he was banned from the forum for ‘not participating in the project’.
He was initially invited there by a friend and former teacher, Hamza Abdulmalik from IPCI. He believes his former teacher was testing the waters before he decided to leave Islam for the “Qur’an Only Religion“.
The two reasons that ‘Qur’an Only Religion’ would want to reject the dominant narrative are these:
The very first word ‘iqra‘ suggests that the Qur’an is composed in a language that has depth, nuances, clarity, and ambiguity. This takes the wind out of one of their sails. Namely, that the Qur’an is clear; which usually means “Agree with our interpretation.”
The very first word ‘iqra’ also suggests that the Qur’an would be transmitted through both written and oral means. The idea that the Qur’an would be transmitted orally is problematic to those who castigate oral transmission in its entirety.
Understand that point 2. above is their sole reason for making the claim that the Blessed Prophet (saw) wrote the Qur’an. It is because they do not like the idea of the Qur’an being preserved through oral transmission.
This might cause other uncomfortable thoughts like: “What else may be preserved through oral transmission?“
The “Qur’an Only Religion” does not like the historical narrative that has been passed down to us about how the Blessed Messenger (saw) received the revelation.
Let us see if their perspective holds true.
“Read in the name of your Lord Who created. He created man from a clot. Read and your Lord is Most Honorable,” (Qur’an 96:1-3)
If the Blessed Messenger (saw) is being asked to ‘read‘ rather than recite/repeat, where is this text at?
In other words, whoever is telling Muhammed (saw) to read, what exactly is he being asked to read? Is it a divine template? Is this an ethereal revelation that is appearing like a holographic image?
Wouldn’t it make sense to say, ‘write‘?
So let us deal with the next point.
“Who taught (to write) with the pen. Taught man what he knew not.” (Qur’an 96:4-5)
So the “Qur’an Only Religion” will say, “How can Muhammed be taught by the PEN if he cannot write?“
However, this assumes two things.
That this verse does not generally address the gift of literacy, which is a blessing from Allah (swt).
That Muhammed (saw) is the one being addressed here. After all, the verse does say, taught man (plural)…
. To suggest that the above verse is imperative. Meaning that Allah (swt) has taught every person to read that would be incorrect. Vast swathes of humanity still cannot read. The proliferation of literacy is a modern phenomenon.
“In honored sheets, exalted and purified, In the hands of scribes noble, virtuous.” (Qur’an 80:13-16)
It would have been a perfect occasion to say, “I will teach you the use of the pen, or I will teach you that which you know not.”
In fact, we never get an example of the Blessed Messenger (saw) reading the Qur’an to anyone. However, we do have examples of him reciting it.
“A messenger from Allah, reciting pure pages.” (Qur’an 98:2)
“Move not thy tongue concerning the (Qur’an) to make haste therewith. It is for Us to collect it and promulgate it; but when We have promulgated it, follow thou its recital’ (Qur’an 75: 16-19).
Why not ‘move not thy eyes‘ concerning the Qur’an?
Why not ‘move not thy pen‘ concerning the Qur’an?
It is interesting to note here that the Blessed Messenger (saw) was told to not be hasty in his recitation; nothing about ‘move not thy pen‘ concerning the Qur’an.
Now we are going to use a translation of the Qur’an that we think is one of the worst possible. Interestingly enough, this translation gets as close as is grammatically possible to supporting the proposition that the Blessed Messenger (saw) wrote the Qur’an.
So we are going to use a translation that actually favours our interlocutors (Qu’ran only Religion) in this regard.
“Neither did you (O Muhammed SAW) read any book before it (this Quran), nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted.” (Qur’an 29:48) – Muhsin Khan translation.
We would encourage the readers to see how this verse is translated from disparate translations from translators with disparate theological backgrounds etc…
The reason we chose the ‘Muhsin Khan’ translation above; is because it can give the impression that Muhammed (saw) didn’t read any book before the Qur’an; meaning he can now! Nor has he (saw) written any book (until now!!)…
So let us put our focus on the second part of this verse…
“In that case, indeed, the followers of falsehood might have doubted.”
Let us say that for the sake of argument we take the understanding of those who claim the Blessed Prophet (saw) wrote the Qur’an. Meaning that, suddenly, Muhammed (saw) is now able to read and write.
How does that alleviate the doubt of unbelievers?
It seems the argument being made is that “Haha, you can’t doubt that the Qur’an is a product of Muhammed because he can read and write, and therefore wrote it!
Erm…….. (stares off blankly into space)….. are we missing something here?
What argument is that? Seriously?
We would encourage anyone to carefully read how “Qur’an Only Religion” will posture in regard to the above verse. They half quote it.
Let us look at some of their other claims.
“Moreover, they say, “Legends of the former peoples which he has written, and they are dictated to him morning and afternoon.” (Qur’an 25:5)
We actually found this argument to be very desperate. The fact that (unbelievers) alleged that the Blessed Messenger (saw) wrote down the Qur’an is now proof that he actually did write the Qur’an?
This is a specious argument for anyone who is intellectually honest.
“We know indeed that they say, “It is a man that teaches him.” The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.” (Qur’an 16:103)
“Moreover, the Unbelievers would almost trip you up with their eyes when they hear the Message; and they say: “Surely he is possessed!” (Qur’an 68:51)
Let’s stop for a moment on this above claim. The claim that ‘he is possessed.’
This is a very fascinating and insightful claim against our Blessed Prophet (saw). The unbelievers ascribed to the Qur’an a supra natural origin. They were just not ready to say that it came from Allah. However, the fact that even they ascribed to it a supra natural origin is quite powerful.
Let us follow the fuzzy logic given to us by these people who claim that the Blessed Messenger (saw) could read and write the Qur’an.
So here it is:
Just because the (unbelievers) charged Muhammed (saw) with writing the Qur’an, does it also follow that a man taught him the Qur’an?
Just because the (unbelievers) charged Muhammed (saw) that he was possessed means that it is true?
So those people who make such claims would do well to remember it was non-Muslims who charged that the Prophet Muhammed (saw) wrote the Qur’an.
The first claim that the Blessed Messenger (saw) wrote the Qur’an came from (unbelievers). That is the company that followers of the ‘Quran Only‘ religion are in; not the company we would like to be in.
Another text they would use.
“And if he had invented false sayings concerning Us We surely should have seized him by his right hand (or with power and might), And then severed his life-artery.” (Qur’an 69:44-46)
There is certainly a lot to be desired in this translation.
Invented is taqawwala -this should have been translated as spoken
So this should read: “And if he had spoken some sayings over Us, We surely should have...”
seized him –la-akhadhna-can be translated as to take or to seize or to call to account.
his right hand-bil-yamini-can be translated as hand or oath.
So this should read: “And if he had spoken some sayings over Us, We surely should have seized him with power and might.”
Alternatively, it could read: “And if he had spoken some sayings over Us, We surely would have called him to account for his oath.”
The first part is how we understand the second part. If someone is speaking and saying it would make sense to say, ‘we seize him by his tongue.’
That is why that argument put forward by the ‘Hafs Qur’an Only Religion’ is easily dismissed. When someone is speaking lies, why is the attention directed towards the hand?
So let us take their understanding and translate it the way they want to: “We surely should have seized him by his right hand.”
Why doesn’t the text before it say:
“So if he had written false sayings concerning Us.”
“Had he uttered any other teachings.”-Rashad Khilafa
“Also, had he attributed anything falsely to Us.”-The Monotheist Group.
In fact, the only person trying to be sly among the Quraniyoon in their translation is Shabir Ahmed
“So if he had ascribed his sayings unto Us.” -Shabir Ahmed
Why handle the Qur’an in such a false manner? Why the deception? What is the agenda here?
Was the Qur’an only revealed to those who were literate? Even today, there are vast areas of the world where people cannot read and write. What of the situation in the past? What was the situation of slaves, farmers, and people from other trades?
How was a textual Qur’an distributed to all of these people? If that is the case, why is there a dearth of written Qur’anic material from the early period?
“However, if they turn away, you are responsible only for conveying the message clearly.” (Qur’an 16:82)
If the Blessed Messenger (saw) was writing the Qur’anand the Qur’an is clear, there would be no need for him to explain anything to anyone. He would simply tell them to refer to the book itself! Better yet to their own written copies, parchments, etc. I think we know better.
We think the idea that the Blessed Messenger (saw) wrote the Qur’an is both intellectually lazy and the result of wanting to skirt around the issue of the preservation through oral transmission of the Qur’an.
We think that issues are nuanced, and sometimes a little more academically challenging than we are ready to admit. Some answers are simply not microwavable.
Something else we want to point out. Was it possible that the Blessed Messenger (saw) learned to recognize and understand some words in the Arabic script over time? Of course!
When our colleague was the Executive Docent Officer at the Singapore Sultan Mosque and leading the ATMT (Awareness Through Mosque Tour) program, they used to have fun showing copies of the Qur’an to curious non-Muslims.
They would open a page of the Qur’an that had many usages of the word ‘Allah‘ in Arabic. They would point out the word. They would then ask them to find that word anywhere on the two pages. They did without fail! They asked them to read that word, and they said, ‘Allah’!
For example, they have highlighted the word ‘Allah’ in the Arabic text below. See if you can find at least 3 other examples of it.
This was a great interactive experience for our colleague and them. Our point here is that it’s possible that the Blessed Messenger (saw) was able to recognize words (after all they are simply symbols) and say or repeat what they mean.
“Neither did you (O Muhammed SAW) read any book before it (this Quran), nor did you write any book (whatsoever) with your right hand. If that was the case, indeed, the followers of falsehood might have doubted.” (Qur’an 29:48)
“There has certainly been for you in the Messenger of Allah an excellent pattern of conduct for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often” (Qur’an 33:21)
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One of the reasons that we know that the Sunnah of the Blessed Prophet (saw) is a source of revelation and guidance for us is that every aspect of his blessed life down to the minute minutia would be regulated and corrected by Allah (swt).
In other words, if there is something that the Blessed Prophet (saw) said, or did that was not approved by Allah (swt), there would be a revelation that would bring correction and guidance.
“And He found you lost and guided [you].” (Qur’an 93:7)
It is very clear that the Sunnah of the Blessed Messenger is an authoritative source of law for us as Muslims.
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
So it is clear we are not seeking to dispute the Sunnah (words, deeds, actions, treaties) of the Blessed Messenger (saw) as a source of law.
We are simply saying that it is not equal to the authoritative weight of the Qur’an.
Let us start off with something very powerful from Allah (swt).
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
ALLAH!!!
Now can you imagine the Blessed Prophet (saw) being known as Rasūlullāh, Ḥabībullāh, Nabiyyullāh and Shafīʿullāh? That even this blessed being esteemed as He (saw) is that the Lord of the Worlds, the Lord of Might, did not leave out from his revelation that he would cut off his aorta valve!
This is if he said anything against Allah (swt). So we know from this verse that it is impossible for the Prophet (saw) to have said anything contrary to what Allah (swt) said! Nor would the Prophet (saw) act, or speak in a way that displeases Allah (swt). In fact, this article will show you that the life of the Blessed Messenger (saw) was regulated down to the most minute details. It also shows us that this is conclusive proof that the life of the Blessed Messenger(saw) is a source of divine guidance for Muslims.
“And follow that which is revealed to you from your Lord. Indeed, Allah is ever, with what you do, Acquainted.” (Qur’an 33:2)
There are four misunderstandings that are common among Muslims.
That everything that the Prophet (saw) said, or did is revelation.
That everything that the Prophet (saw) said, or did is not revelation.
That the Sunnah is equal in weight to the Qur’an as being authoritative.
The idea that the Sunnah can abrogate or override the Qur’an.
In fact, the above text (Qur’an 69:43-47) is sufficient to prove points 1 & 2 & 3 & 4 above.
This method is internally cogent and consistent and other methods in jurisprudence are hard-pressed to find any flaws in this methodological approach.
The next verse
“Nor does he speak out of desire.” (Qur’an 53:3)
I would honestly say this has to be the most abused text of the entire revelation.
It is this very verse that is unjustifiably used (and abused, might we add) to claim that every action, deed, saying, of the Blessed Messenger (saw) had divine sanction behind it.
We feel that the context of this verse is completely ignored by many fellow traditionalists.
“I swear by the star when it goes down. Your Companion is neither astray nor being misled Nor does he speak out of (l-hawa) desire. It is an inspiration (wahyun) that is inspired (yuha).” (Qur’an 53:1-4)
The ‘It’ is in the revelation is not definitive.
The ‘It’ can refer to the ‘words, deeds, actions, and treaties‘ of the Blessed Messenger (saw).
The ‘It’ can be a reference to the Qur’an itself.
The difference between divine inspiration (the Sunnah) and divine revelation sent down (Qur’an, Torah, Injil)
“And who is more unjust than one who invents a lie about Allah or says, “It has been inspired(uhiya) to me,” while nothing has been (yuha) inspired to him, and one who says, “I will reveal (sa-unzilu) like what Allah (anzala) revealed.” And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], “Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant.”(Qur’an 6:93)
Three categories: The one who invents a lie about Allah. The one who says it has been (yuha) inspired to me. The one who says I will (anzala) reveal like what Allah revealed.
“With truth have We sent it (anzalna) down, and with truth hath it (nazala)descended. And We have sent thee as naught else save a bearer of good tidings and a warner.” (Qur’an 17:105)
“And your Lord (ahwa) inspired the Bee to build its cells in hills, on trees, and in (men’s) habitations.” (Qur’an 16:68)
And the verse “He does not speak of his desire” is so badly abused and the claim is that every single thing that came out of the Blessed Prophets mouth was an inspired revelation.
Well, didn’t the Blessed Prophet (saw) have private conversations with his wives?
So if he said something like “Oh Aisha! I am thirsty, so could you give me some water?” Is this revelation?
Or if he said, “I need to go take care of something, and I’ll be back in 5 minutes.”
Is this revelation? Think about it! He was a human being as well as a Messenger of Allah. Surely he had daily conversations with people.
The real truth is everything the Prophet (saw) said or did is inspired revelation unless it was corrected and guided by Allah (swt).
Without a doubt, this misconception begins with the misunderstanding of the previous verses: (Qur’an 53:1-4)
The idea that the Sunnah can abrogate or override the Qur’an
You will never find any instance or example internally in the Qur’an (common agreed-upon point of reference) where the Blessed Prophet (saw) corrected Allah (swt), overturned a decision of Allah (swt). There is not a single reference at all for this.
However, we do have the following internal evidence within the Qur’an (common agreed-upon point of reference) where Allah (swt) corrected the Blessed Messenger (saw), overturned a decision by the Blessed Messenger (saw).
“The Prophet is a friend (awla) to the believers more than they are to their own selves, and his wives are their mothers. Blood relations have more rights to one another, according to the Book of Allah, than do the believers and Muhajirun. Nevertheless, you may act kindly toward your (awla) friends. All this is inscribed in the Book.” (Qur’an 33:6)
The Blessed Prophet (saw) is the mawla (ally, protector) of the believers. Even in this capacity, Allah (swt) has given guidance or correction on where the Blessed Messenger (saw) went, of course.
“O Prophet! Why are you holding something to be forbidden which Allah has made lawful to you? You seek to please your consorts. But Allah is Oft-Forgiving, Most Merciful.” (Qur’an 66:1)
Anyone familiar with what is considered the historical context of this verse knows the Blessed Messenger (saw) swore off honey for a period of time to please some of his jealous and envious wives. Yet, Allah (swt) has reminded the Blessed Messenger (saw), telling him to not make forbidden that which Allah (swt) has made permissible!
We will never find a single example internally within the Qur’an in which the Prophet (saw) corrected Allah (swt), advised Allah (swt), or overturned a decision given by Allah (swt). Not once!
Yet another example:
“Allah has indeed heard (and accepted) the statement of the woman who argues with you concerning her husband and carries her complaint (in prayer) to Allah and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things). If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact, they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again). But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: You are admonished to perform: and Allah is well-acquainted with (all) that you do. And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that you may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.” (Qur’an 58: 1-4)
As many of you may know regarding what is considered the historical context of these verses, Khawlah bint Tha‘labah (ra) went to the Blessed Messenger (saw) to complain about her husband. Many times it is reported that the Blessed Messenger (saw) gave his verdict on the matter.
Now, this should give us pause.
Here we have the case of this woman who, even after hearing the decision of the Blessed Messenger (saw), continued to argue with him! In other words, the Sunnah of the Prophet (saw) wasn’t good enough for her! That’s right. She didn’t simply say, “Yes, Oh Messenger of Allah, thank you!” No! This woman went to the highest authority of justice and wisdom that there is. She took her pain directly to Allah (swt)!
So Allah (swt) took the side of the woman over the side of the Blessed Messenger (saw)!
That is why there is a distinction between:
When the Messenger decides a matter and when Allah and his Messenger decide a matter.
“It is not for a believer, man, or woman when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in plain error.” (Qur’an 33:36)
This is why we have:
“The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful.” (Qur’an 24:51)
Now in light of the above verses, if Khawlah bint Tha‘labah (ra) had not received a response in which Allah (swt) responded to her, she would have been sinful for disobeying the Messenger of Allah.
So this lets us know that when the Blessed Messenger (saw) decrees something, it is absolutely authoritative unless Allah (swt) has stated otherwise.
We will never find a single example internally within the Qur’an in which the Prophet (saw) corrected Allah (swt), advised Allah (swt), or overturned a decision given by Allah (swt). Not once!
In fact, this historical narrative shows that the Blessed Messenger (saw) was/is indeed a Messenger of Allah (swt) and not a messenger of his own design and making.
“When you said to the one whom Allah has blessed and you have favored, “Keep your wife and be mindful of Allah” while concealing within yourself that which Allah was about to disclose. In doing so You feared people, whereas it is Allah whom you should fear. So, when Zayd divorced her, We married her to you. We do not want believers to have restrictions concerning their adopted sons’ wives after they divorce them, for Allah’s God’s command must be carried out.” (Qur’an 33:37)
Now while one may ultimately conclude from this that Allah gave to the Blessed Messenger (saw) that which was intended to give him, without this verse he would have no indication of this. The sunnah of the Prophet (saw) was to advise Zayd to stay with his wife. Allah (swt) has overridden the decision.
The Prophet (saw) was guided by Allah (swt) when he used his own ijtihad (his own understanding) in devising a strategy in giving dawah.
“He frowned and turned ˹his attention˺ away, simply˺ because the blind man came to him ˹interrupting. You never know ˹O Prophet˺, perhaps he may be purified, or he may be mindful, benefitting from the reminder. As for the one who was indifferent, you gave him your ˹undivided˺ attention, even though you are not to blame if he would not be purified. But as for the one who came to you, eager ˹to learn˺, being in awe ˹of Allah, you were inattentive to him. But no! This ˹revelation˺ is truly a reminder. (Qur’an 80:1-11)
Another example:
And say not of anything: Lo! I shall do that tomorrow without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.” (Qur’an 18:23-24)
This is an important reminder to the Blessed Prophet (saw) and to the believers.
We do not know if we will even be around the next day or if we will even have the ability to say things. If we ever find ourselves by mistake making a promise, we should remember Allah (swt) immediately with ‘Insh’Allah’
“Verily, you (O Muhammed) guide not whom you like, but Allah guides whom He wills. And He knows best those who are guided.” (Quran 28:56)
So the Blessed Prophet (saw) can make all the du’a and supplications for any person he wishes. Yet, if that person goes against what Allah (swt) has decreed and has gone against the Sunnah of the Blessed Messenger (saw) and has not reformed themselves, they would not be among the guided. Even if they are a beloved companion or a beloved family member.
“˹It does not matter˺ whether you ˹O Prophet˺ pray for them to be forgiven or not. Even if you pray for their forgiveness seventy times, Allah will never forgive them. That is because they have lost faith in Allah and His Messenger. And Allah does not guide the rebellious people.” (Qur’an 9:80)
“May Allah pardon you, [O Muhammed]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.” (Qur’an 9:43)
To usdear respected readers, those who have followed Prima-Qur’an: Ibadi perspectives on Islam for some time, this has to be a very big oversight on behalf of some of our respected scholars.
The inability of not being able to distinguish the following:
1) Muhammed (saw) the human being
&
2) Muhammed (saw) the Messenger of Allah (saw).
Take, for example, the following text:
Rafi’ b. Khadij reported that Allah’s Messenger (saw) came to Medina and the people had been grafting the trees. He said:
What are you doing? They said: We are grafting them, whereupon he said: It may be good for you if you do not do that, so they abandoned this practice (and the date palms began to yield less fruit). They made a mention of it (to the Holy Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing from my personal opinion, keep it in mind that I am a human being. ‘Ikrima reported that he said something like this.
I and Allah’s Messenger (saw) happened to pass by people near the date palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah’s Messenger (saw) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah’s Messenger (saw) (was later) informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.
Anas reported that Allah’s Messenger (saw) happened to pass by the people who had been busy in grafting the trees. Thereupon he said:
If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) of the affairs of the world.
Unfortunately, many do not seem to make this distinction.
Recall the above verse:
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
Nor does he speak out of (l-hawa) desire. It is an inspiration (wahyun) that is inspired (yuha)(Qur’an 53:3-4)
“O you who believe, you shall obey Allah, AND obey the messenger. Otherwise, all your works will be in vain.” (Qur’an 47:33)
So we know that obey Allah AND obey the Messenger is a reference to the Qur’an and to the inspiration that Allah (swt) has given to his Messenger (saw).
In regard to the Qur’an, the Prophet (saw) is an expositor or muffasir. That means to explain via his Sunnah those instructions which are not spelled out in the Qur’an. Or to explain that which is not clear, if the message in and of itself is clear, then one would only need to deliver the message if the message contains data that needs to be spelled out or an expositor would need to explain it clearly.
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message (l-balaghu) clearly(l-mubina). (Quran 64:12)
“But if you they turn away [Prophet], remember that your only conveying this message clearly.” (Qur’an 16:82)
We know that the Messenger (saw) spoke like a human being having normal human conversations in his day-to-day interactions with his wives and his companions. We also know that he spoke as an authority just as Allah (swt) informed us. He also spoke under divine inspiration and gave divinely inspired instructions that are not recorded in the Qur’an.
Just as in the time of the Blessed Messenger (saw) he has authority over us and would command us:
“˹Remember, O Prophet,˺ when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.” (Qur’an 3:121)
Or, for example, the appointment of the Qibla which is not mentioned at all in the Qur’an.
When the Muslims arrived in Madina, the Blessed Messenger (saw) commanded them to pray facing Jerusalem. This continued until Allah (swt) revealed:
“So turn your face toward al-Masjid al-haram.” (Qur’an 2:144)
Some of the non-Muslims criticized this order, and demanded to know why the Qiblah was originally Jerusalem, but had now been changed. So Allah revealed:
We did not appoint the Qiblah that you were on, except to distinguish the ones who follow the messenger from the ones who would turn back on their heels.” (Qur’an 2:143)
In other words, this was a trial from Allah. However, although Allah attributes the appointment of the previous Qiblah to Himself, this appointment is not found anywhere in the Qur’ān. It was the Blessed Messenger (saw) who told the believers to face Jerusalem, based upon revelation from Allah. This revelation was not part of the Qur’ān, but it was a revelation via the Sunnah which Allah (swt) revealed to the Prophet (saw).
Behold! Allah promised you one of the two parties, that it should be yours: You wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers.” (Qur’an 8:7)
Does anyone recall when Allah (swt) made this promise to the Blessed Messenger (saw)? Where is that statement at anywhere in the Qur’an?
Allah promised that the Muslims would either gain the caravan of Abū Sufyān, or defeat the army of Abū Jahl. However, this promise made by Allah is not found anywhere in the Qur’ān.
It was conveyed to the believers by the Blessed Prophet. However, the verse states ‘Allah promised you’ and not ‘the Prophet promised you’. Hence, the Blessed Prophet (saw) received the promise from Allah through unrecorded revelation that is not included in the Qur’an!
“With clear proofs and divine Books. And We have sent down to you the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect.” (Qur’an 16:44)
Where is this explanation at? If the Qur’an was a self-evident revelation, there would be no need for an expositor.
Those who reject the instruction to follow the Blessed Prophet (saw) are dumbfounded about how to carry out the following order:
“and bow down with those who bow down.” (Qur’an 2:43)
and
“and bow along with those who bow down.” (Qur’an 3:43)
They can only offer glibly it means to bow down with others. However, the Qur’an itself does not indicate how this is done or in what manner.
We then become like those whom Allah (swt) warned about in the Qur’an.
“Although they have no knowledge of this. They follow nothing but assumptions. And surely assumptions can in no way replace the truth.” (Qur’an 53:28)
“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error.” (Qur’an 62:2)
The above verse becomes even more powerful when you reflect on the fact that the masses of people were illiterate at that time, and they were dependent upon oral recitation.
All the Qur’an is revelation but not all of Allah’s revelation is in the Qur’an.
Further proof that the Blessed Messenger (saw) received revelation other than the Qur’ān is that the compilation of the Qur’ān is not in its chronological order. Verses revealed in Makkah are found in Madanī chapters and vice versa. Likewise, chapters revealed in Madina come before the chapters revealed in Makkah. The arrangement of verses within surahs, and the arrangement of the surahs within the Qur’ān could only have been done by the Blessed Messenger (saw) based upon revelation from Allah. As Allah commands the Blessed Messenger (saw) to say:
“When Our clear revelations are recited to them, those who do not expect to meet Us say ˹to the Prophet˺, “Bring us a different Quran or make some changes in it.” Say ˹to them˺, “It is not for me to change it on my own. I only follow what is revealed to me. I fear, if I were to disobey my Lord, the punishment of a tremendous Day.” (Qur’an 10:15)
So, following the Qur’an in the order that it is today, verse after verse everyone who calls themselves a Muslim is following the Sunnah, and not the Qur’an. The Qur’an does not give us the order and arrangement of its verses and surahs.
PRIMA QUR’AN OR PRIMA MUHAMMED?
It had occurred to us that in reality this website could very well be called: “Prima-Muhammed.” In what sense? In the sense that in reality the early community of Muslims had very little Qur’an and a great deal of the Blessed Messenger (saw).
Think about it. Who witnessed the Blessed Prophet (saw) receive the revelation in the Cave?
If Muhammed (saw) was not established as Al Amin (The Trustworthy), would the Qur’an even be accepted? From the seerah (life & history) of the Blessed Messenger (saw), we read how people became Muslim, more so because of the noble and honorable character of the Blessed Messenger (saw) and less so because they actually sat down and pondered over particular verses and chapters of the Qur’an. When these occasions do happen—as in the case of the conversion of Umar (ra)—they stand out and are noteworthy.
And We made them leaders guiding by Our command. (wa-awḥaynā) And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.” (Qur’an 21:73)
The Blessed and Noble Prophet (saw) his doing of good, his establishing of the Prayer and his method of giving Zakah are all revelation. Those who reject the clear verses of Allah (swt) are none but the disbelievers. The methodology to establish the prayer and the amount and methodology of giving the zakah are revelations not recorded in the Qur’an.
“Say, “If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near.” (Qur’an 34:50)
“O you who believe, you shall obey Allah, AND obey the messenger. Otherwise, all your works will be in vain.” (Qur’an 47:33)
“Say, “I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner.” (Qur’an 46:9)
“When the prayers are over, remember Allah—whether you are standing, sitting, or lying down. But when you are safe, establish regular prayers. Indeed, performing prayers is a duty on the believers at the appointed times.” (Qur’an 4:103)
If Allah revealed to the Prophet (saw) to do the prayer and the zakat, then what is that way that Allah revealed to him obligated upon the Prophet (saw) and not upon us?!
Why is that way preserved for that community and not for us?!
“And follow what is revealed to you, [O Muhammed], and be patient until Allah will judge. And He is the best of judges.” (Qur’an 10:109)
“Recite, [O Muhammed], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.” (Qur’an 29:45)
So Muhammed (saw) had to follow prayer, but we do not?
As the Muslims have split into various theological and sectarian factions, we have no choice but to weigh the various oral traditions in light of the Qur’an. However, to dismiss the oral traditions outright is to dismiss the revelation given to the Blessed Messenger (saw) that is extraneous to the Qur’an.
“They are invited to the book of Allah to settle their dispute”. (Qur’an 3:23)
It is theQur’an that regulates and gives authority to the Sunnah; not the other way around.
“It is not for any human being that Allah should give him the Book, and the wisdom and the Prophethood that he should then say to men: ‘Be devoted to me rather than Allah, but rather (he would say): “Become men of Allah by spreading the knowledge of the divine writ, and by your own deep study of it.”(Qur’an 3:79)
You will never find any instance or example internally in the Qur’an (common agreed-upon point of reference) where the Blessed Prophet (saw) corrected Allah (swt), overturned a decision of Allah (swt).
TheQur’an totally dominates the Sunnah and regulates its characteristics and behaviors. It is never the other way around.
In fact, what we feel many Muslim and Christian theologians fail to recognize is that no human being, Prophet, or otherwise can truly be an example for us unless they make mistakes and errors in judgment and learn from them. It is, after all, part of the human experience. That is after all the teaching of Adam and Eve (upon them both be peace).
It is the teaching not of perfect infallible human beings devoid of human experience, so that we can achieve this idea of the Insān-i Kāmil — ‘The Perfect Man’, far from it. The teaching is about Allah (swt), a loving Creator that forgives when we err and guides when we stray. All this provided that we in turn do our part by obeying his commands and asking for repentance when we err.
Often our theologians have imposed their own ideas upon the text and made them say things they didn’t say to begin with.
An example (and in relation to this post). This example is for educational purposes, and it is not intended to slight any of our respected scholars.
“That Allah may forgive you of your errorsthat which is past and that which is to come, and may perfect His favour unto you, and may guide you on a right path,” (Qur’an 48:2)
This verse perhaps has been manipulated in the English translation as well.
*Mohammad Tahir-ul-Qadri* has translated the above as:
“So that Allah forgives, for your sake, all the earlier and later sins (of all those people) of your Umma ([Community]* who struggled, fought and sacrificed by your command), and (this way) may complete His blessing on you (outwardly and inwardly) in the form of Islam’s victory and forgiveness for your Umma (Community), and may keep (your Umma) firm-footed on the straight path (through your mediation).”
This seems like quite an abuse of the text.
* Note: We understand the people of Sufism to be lovers of Al-Haqq (The Truth) and not people who manipulate the religion. So I am suggesting that this is perhaps an oversight on behalf of our respected Shaykh Tahir-ul-Qadri.
Or it is perhaps that the apparent meaning is that the Blessed Messenger (saw) committed minor infractions. Perhaps due to the theological inclinations of respected Shaykh Tahir ul Qadri, it was his intention to have this be interpreted in another manner.
Once a person understands the theological underpinnings that some have concerning the infallibility of prophets, perhaps it becomes crystal clear why he would want to make the text conform to a certain understanding.
May Allah (swt) bless him and bless us. May Allah (swt) guide him and guide us.
The translation of the respected Shaykh clashes with translators from such diverse and disparate backgrounds as (Yusuf Ali, Pickthall, Muhsin Khan, Sahih International, Aisha Bewley, Dr. Ghali, T. B Irving, and Muhammad Asad)
The Arabic text is: Liyaghfira laka Allahu mataqadd
We leave that to you, the reader, to reflect upon.
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
Both the revelation of Allah revealed as the Qur’an and the revelation as inspiration revealed to the Blessed Messenger are authoritative as guidance for Muslims.
However, as the following verse shows Allah (swt) is in total control over all things.
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
“Allah wishes to make clear to you, and guide you to the traditions of those who were before you, and to accept repentance of you, and Allah is All-Knower, All-Wise.” (Qur’an 4:26)
We as Muslims ask in our five daily prayers in every rakat to follow the straight path.
“Guide us to the the straight path (ih’dina l-sirata l-mus’taqima)” (Qur’an 1:6)
That straight path is adhering to the Qur’an and the Sunnah.
“And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a (siratin mus’taqimin) straight path.”(Qur’an 42:52)
has translated the above as:
Prima Quran 
