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Is Hadith Part of Islam

Is Hadith Part of Islam

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Published by: Smple Trth on Dec 14, 2012
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Is hadith part of Islam?
The Koran and the History of Religion
Humankind were one community, then God sent prophets as bearers of good news and aswarners and revealed with them the Book with the truth that it [the Book] might judgebetween humankind concerning that in which they differed. And only those to whom thebook was given differed concerning it, after clear proofs had been given them, throughmutual hatred and rivalry. (Koran 2:213)
 According to the Koran, as has been the case in the history of all the prophets (
Koran 25:30-33
),Muslims have fallen victim to inventions against, the word of God, the Koran. These inventionshave distorted the way that God sent down via all the prophets. The message that God has beensending down has been the same all throughout history, same in every way (
). Eventhough the Koran says in well over 15 places, that it is explained in detail,
Koran 6:114etc
.), and contains a full explanation of whatever is needed by a believer (
Koran 16:89
), andshould be enough,
for them (
Koran 29:51
), and contains the complete law (
) of God (Koran 45:18 and 42:13), as against man-made law or
Koran 42:21
), "Muslims"insist that the Koran needs supplements to be understood, and lacks details. This amounts todisbelieving what God himself says in unequivocal terms in the Koran.
The Koran and the Hadith
The Koran states explicitly that the messenger's duty was only to convey (
) the
message(Koran 29:18
) contained in the Koran (
Koran 69:44
) and that the Koran was the only
 (revelation) given to the prophet to be conveyed to people (
Koran 6:19
), by testimony of GodHimself. Therefore to follow the words of God in the Koran would be to follow the messenger.Thus following God is the same as following the messenger, who only conveyed the Koran (see
Koran 4:80
)The inventions against the true words of God, revealed to the messengers, which is called theirtrue speech (
Koran 69:40
) are the so called "
" (stories about the sayings anddoings of the prophets) as narrated by the writers of the Old Testament, the Gospels of Jesus (i.e.the "
" about Jesus), and the various
about the prophet Muhammed contained in themany "extra-Koranic" books believed in by the
schools of thought. People haveattributed these things throughout history to the messengers, whereas the messengers could neverhave said them given the history of the documents and the Criterion (
) of the Koran(Koran 2:185)The Koran states:
"Do they not consider the Koran with care, If it had been from anyone other than Allah, itwould contain many discrepancies (Koran 4:82)."
 Any document that claims to be from God, but in actuality is not would contain some form of error according to the Koran. What we see on analysis is that the
attributed toMuhammed and the Gospels attributed to Jesus fail this test of authenticity. What we also see isthe subjectivity of the various Muslims groups. They reject the Gospels of Jesus based on thesame test as being corrupt whereas similar defects found in the books of 
are overlookedby them and they accept them as being authentic sayings of Muhammed. Let us have a look atthe books of 
are the various traditions contained in specific books, believed in by the majority of Muslims to be the sayings of the prophet Muhammed. These in the major part are extra-Koranic,i.e. from outside the Koran. They either contradict or add to the Koran. Muslims sometimespresent them as an explanation of the Koran or as an integral part of Islamic law, even though theKoran does not confirm them.A minority among the Muslims does not accept the various books of 
as being an accuraterepresentation of what the prophet Muhammed said. They take the Koran as Criterion (
 in Arabic), according to the Koran's own claim (
accepting only those
[tradition ornarration attributed to the prophet] which the Koran confirms and attests in totality. I representthat view in this paper. Opposition to the Hadith, and the whole body of extra-Koranic literatureon Islam as doctrine, has existed from the earliest days of Islam. This is well documented byShafi (died 204AH/ 819AD).The Koran, historically predates any written Hadith and there is no mention of Hadith or theSunna of the Prophet in what we possess as writings before the third century after the prophet.Koran and rationality based on its principles formed the basis of religion for first centuryMuslims (Rahman 1979). Thus contrary to being an innovation, following the Koran alone ishistorically the original Islam and hadith and other extra-Koranic literature is an innovation,introduced in its written form in the 3rd century after the prophet.
And they scattered not, those who were given the Book, except AFTER the clear sign cameunto them. They were commanded only to serve God, making the way PURE for Himalone(Koran 98:1-)
The Hadith and the Gospels
The various books of 
that we see in Muslim society today are the same in relation toMuhammed, as the gospels are to Jesus. They are both similar in that both were complied [inwhat we possess today] centuries after Muhammed and Jesus respectively [unlike the Koranwhich was memorized and written down at the time of its revelation] and they both present noproof of authenticity [unlike the Koran in which numerous verses say: In this is a sign [orproof]", and then asks you to refute it]. Therefore, objectively speaking both the
and thegospels do not present any evidence as to be considered a 100% reliable representation of thewords of the prophets, Muhammad and Jesus. Modern scholarship of both the gospels [the Jesus
Seminar] and the
finds them an unreliable representation of the words of the prophets oreven their close companions.Fazlur Rahman, who was the Harold H. Swift Distinguished Service Professor of IslamicThought at the University of Chicago wrote in his book 
(1966) on the historic study of the
. Summarising I. Goldziher's scientific study of the
, he writes:
But his argument runs, since the corpus of the
continued to swell in each succeeding generation, and since in each generation the material runs parallel to and reflects various and  often contradictory doctrines of Muslim theological and legal schools, the final recorded  product of the
, which date from the 3rd/ 9th century [over 250 years after the deathof the prophet], must be regarded as being on the whole unreliable as a source for theprophets own teaching and conduct (1979:44)
 Professor Schacht, who according to Fazlur Rahman is the first scholar to have undertaken a,"extensive and systematic comparison of legal traditions in their historical sequence, isunassailably scientific and sound in method" (1979:47-48), did not believe that the
or theconcept of "Sunna of the Prophet" were part of first century Islam. Shafi [150-204/767-819]introduced them, at the earliest, nearly two hundred years after the death of the prophet. TheKoran states exactly the same. The Koran was the only "
" that was conveyed by theprophet and formed the guidance for the early Muslim community.Most Muslims who have taken on themselves the responsibility of teaching Islam to others havethemselves abandoned the Koran by upholding
. They say without hesitation
: "The majority of Shariah (Law) in Islam is contained outside the Koran in books of Hadith and  fiqh
." Such a saying is a direct attack on the validity of the Koran, which claims to contain thecomplete Islamic law from God. We need to ask ourselves, what kind of submission (Islam) isthis when you are rejecting God's words to follow your traditions.
"...If any do fail to judge by what Allah(God) has sent down (i.e the Koran), they areunbelievers (
 )." (Koran 5:45).
"...If any do fail to judge by that which Allah has sent down, they are tyrants (
 )."(Koran 5:45)
"...If any do fail to judge by that which Allah has sent down, such are evil-livers(
 )." (Koran 5:47)
 The Koran reports that the messenger himself will complain to God about his so called followersabandoning the Koran:

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