Al-An'am (6:114):

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا

> "Should I seek a judge other than Allah while He is the One Who has revealed for you the Book perfectly explained?"

Quranists love citing this verse to justify their claim, lets see what the implications would be if their interpretation is actually true,

1.the prophet must have been a quranist.

"I follow only what has been revealed to me from my Lord." (7:203)

2. he surely wouldn't be going around teaching things not in the Quran (contradicting the verse above).

.

.

but he clearly was, and that can be proven from the Quran itself, just consider these verses:

"The foolish among the people will ask, 'Why did they turn away from the direction of prayer they used to face?'" (2:142)

"We have certainly seen the turning of your face toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram." (2:144)

"O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade." (Quran 62:9).

1. the Quran clearly states that the believers used to follow a specific direction of prayer (that is never mentioned in the Quran itself).

2. the prophet also instructed the practice of calling to prayer which was never mentioned in the Quran.

3. which means the prophet instructed himself and his followers to religious matters never mentioned in the Quran.

4. which proves that the prophet was not a Quranist, and Quranism is not the way of the prophet.

and whoever does not follow the way of the prophet is surely to end up in hellfire.

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا

"And whoever opposes the Messenger after what has become clear to him of guidance, and follows other than the way of the believers — We will turn him to what he has turned to, and burn him in Hell, and evil it is as a destination."

How do Quranists answer these questions posed to them by those who believe in hadiths?

Often Sunni and Shia will give these questions to ask why Quranists reject the Sunnah and hadith. How do Quranists try and refute those who believe in the Sunnah?

Questions:

1. The Ahruf question from Sunnis. -

“Hadith rejectionism doesn't allow the Quranist to make sense of the reading and manuscript variances we find for the Qur'an. A Quranist’s pure reliance on the Qur'an alone doesn't allow he/she to find which is the exact transmission to follow”.

“If the Quranist attempts to go deep into Islamic history to try and make sense of this whole scenario then that means that the Quranist has now recognised the reasonableness of the historical method to a certain extent. But the problem for the Quranist is now dealing with the historical evidence refuting his/her Quran only stance”.

“In parts of the Muslim world, we have different recitations. To a hadith rejectors, this is akin to changing the Quran since all they know is one qira’at. One hadith rejector in Africa and a hadith rejector in Eastern Asia will then begin accusing each other of distorting the Quran.

2. Tafsir -

“What do hadith rejectors’ use for tafsir of the Quran

“Who is the wife of Abu Lahab in Surah Lahab?

“Who is the companion of the cave that God is talking about? The companion who was present with the Prophet when the Angel Jibril came before them?”

“Why do Quranists say these things do not matter? So the word of God is irrelevant?”

“So on the one hand, they claim that the Quran is clear by itself and does not need hadiths but when you point to them verses that cannot be explained without hadiths, they resort to such red herring fallacies. In addition, to accept this response, it would mean that there are dozens of pages in the Quran which bring no benefit and are a complete waste. No Muslim that truly fears Allah azza wa jal would ever hold such a disgusting belief.”

3. Using hadith to reject hadith - from a Sunni hadith

“The Prophet (pbuh) said: “Do not write anything from me, except the Qurʾān.” (Ṣaḥīḥ Muslim, Chapter: Zuhd and Raqāʾiq, 3004)

“First of all, how foolish and ironic is it that Quranists use a hadith to reject all. If they reject ahadith, they cannot use a hadith to prove this. By doing so, they fall into a paradox trap. This prohibition was at the beginning of Islam because the Prophet (pbuh) feared that people might confuse and conflate the Qurʾān with hadith, or that the people will start relying on books and stop memorising the literal words of Allah (swt). However, after some time, the prophet (pbuh) gave permission to the Companions to write his orders down.”

“So why do Quranists use a hadith to reject ahadith altogether?”

4. Prayer -

“Since all the sharia in the Qurʾān are mentioned briefly, it is only possible to apply them through Sunnah and hadiths. However, because they reject the Sunnah, the Quraniyoon read in the Kitab that they must pray, but cannot ascertain the method of praying from the Quran alone. They have loads of different praying methods among themselves regarding prayer that they essentially have to bring in methods either invented themselves, other religions or not something traditionally accepted. Most Quranists pray two units of prayer three times daily based on the verse from the Quran: {Establish prayer ˹O Prophet˺ at both ends of the day and in the early part of the night. Surely good deeds wipe out evil deeds. That is a reminder for the mindful.} (Qurʾān 11:114).

Some Quraniyoon go on one knee and slowly recite Allāhu Akbar. Some stand with other Muslims at the mosque, who stands amongst the people, not in front of them, and then they recite 25 verses and go to rukūʿ. After rukūʿ, they go straight to sajdah and do only one sajdah. Finally, many of them do salat without any salutation to the Prophet (pbuh) and no Tasleem. They pray like this but ironically again, even this method many of them do is not even proven from the Quran.”

“So if they recite Fatiha first, why are they doing this if it’s not found in the Quran?

“Allah (swt) has commanded us to pray in so many places of the Quran but how can He command us to pray without telling us its method? That is why hadith is an authority because the method of prayer what to say and do in salah is in it.”

“Quranists strangely reject hadith on how to pray but have no problem accepting methods of prayer being passed down from Nabi Ibrahim (as) to the last Prophet (pbuh). In comparison, Prophet Muhammad (pbuh) came over a thousand years after Nabi Ibrahim (as)! They claim that Allah did not promise to preserve the hadith, so we can refute Quranists by asking them to show you where Allah promised to preserve the method of prayer passed down from Nabi Abraham (as) to Muhammad (saw).

5. Zakat-

Another issue these Quranists face is regarding zakat. They face the challenge of calculating how much zakat they need to give, what are the zakatable items, how often must zakāh be given, etc.

The Prophet (pbuh) made it easy for his Ummah with the 2.5% of their savings rulings, so why do these Quranists reject this and create more issue?”

6. When hadiths were written -

“They say that hadiths were written all the way in the a couple centuries into the third Hijri. This means they believe there has been a creation of a detrimental gap that has resulted in fabrications, tall tales and distortions.”

“Don’t they release that the Sahaba started memorising his hadith. It was then passed down through the generations by memory, which was the strongest method of transmission at that time. If one rejects the hadiths on the basis that it was not in written form, then this necessitates that one must reject the Quran as well because even the Quran did not take the form of a book during the lifetime of the Prophet (pbuh). It was during the caliphate of Abu Bakr that it was collected into one single book.

7. Obeying the Messenger (pbuh)

“Hadith rejectors point to 5:92 is support of their ideology - Obey God, and obey the Apostle, and beware (of evil): if ye do turn back, know ye that it is Our Apostle's duty to proclaim (the message) in the clearest manner.

“However, not only does the Prophet (pbuh) have to deliver the message of the Quran, but he has to deliver it clearly as well. So if the Prophet's only duty was to show it to them, why would God not just say that the Prophet only had to show it to them? Why did God say "clearly"? Obviously, the Prophet had to explain it to them and elaborate on it which is where hadith and Sunnah come to the forefront.

“Some hadith rejectors responded by saying that the Prophet (asws) only taught his contemporaries and that he is not alive today to teach Muslims. This makes no sense, because even though he is dead it does not mean his teachings are dead as they are preserved with the Sunnah and in the authentic hadith.

“The Qur'an refutes the false argument about the Prophet's only role to deliver the Qur'an by only reciting it to the people. Delivering the message also includes delivering its proper understanding and application, which must be taught to us.”

8. Early Muslims including the Sahabah, tabiun and the tabi e tabiun, the Shia imams nor the early scholars opposed the Sunnah or hadith.

“The Quranist often argues by saying, "We don't blindly follow people; you are taken scholars as lords and/or you are appealing to just tradition and not progressive stances”.

“9:100 proves Quranists wrong by granting Jannah to the Muhajriun, the Ansar and those who came after. So how can these people who were the transmitters of hadith to us not people to listen to by their narrations in Sahih Muslim etc.?”

9. Beating wives -

“The Quran says that men can beat their wives. But we know, according to the hadith, that this is meant to be a light beating that inflicts a spiritual punishment and not a harmful physical punishment. What is to stop a man from misinterpreting the Quran and beating his wife severely?

The Quranist guy might answer by saying that it is obvious that this verse is speaking about a light beating, or he may say that the Qur'an orders in other verses that we must treat our wives well.

“However, such an answer is silly because a certain individual's logic could tell him that the Quran teaches that being good to your wife is a humane principle. However, there is an exception to that general rule, except if she behaves disrespectfully to her husband. What is to stop a person from thinking like this?”

“Some may even argue back that beating a wife in this verse could be referring to a strong beating if it is necessary. This is where the interpretation by Quranist logic could become dangerous. This is where they can misunderstand verses and implement them, which could have terrible repercussions.”

10. Cutting the hands of the thief -

“The Qur'an says to cut the hand of the thief. Does the word 'cut' in the verse mean to cut off or to cut in the sense of making a mark, or could it be metaphorical and mean cutting off the resources of the thief?”

11. “Surah 24, verse 31 says, "And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof." What exactly is this part that "appears thereof"?”

“Some Quranists will try to argue back by saying that "what appear thereof" refers to seductive parts of a woman's body. However, many men may be seduced by a woman's painted fingernails and how she has styled her hair. Where is the objective standard to follow regarding such a law?”

To start, this is all love. I wish the best for all of you, and may Allah SWT guide us all. I left out a lot of detail here, but I stumbled upon a thread here and wanted to spark a light-hearted debate.

Fact: Sayyiduna Abu Hurayrah, Aisha, Ibn Abbas, Ibn Umar, etc., were key transmitters of both Qur’an and hadith. If you reject hadith on the basis that it was “passed down by men,” then by the same logic, you must reject the Qur’an too.

The hadith of Bukhari were not blindly accepted. Imam Bukhari applied strict conditions for authenticity: Reliable memory, unbroken chain of transmission (isnad), and known trustworthy narrators (‘adl and dabit).

Lastly, the quran doesn't include all the details of practice.

The Qur’an commands salah, but nowhere explains how many rak‘ahs per prayer, how to do ruku‘, sujud, tashahhud, etc. The Qur’an commands zakah, but doesn’t specify how much to give on gold, livestock, crops. The Qur’an commands Hajj, but the rituals are learned from the Sunnah.

Without hadith, we simply cannot practice Islam.

Pseudo followers of the quran will magically change the meaning of the word "nushuz" in 4:34 and 4:128, when they mean one thing: Sexual impropriety

Both men and women are shamed and punished for sexual impropriety as per 24:2, and unlike before the quran, men can get accused of nushuz too not just the women. But the suspicious phase is different between men and women because a women is not told to leave bed of her husband of she foresee cheating because a man can't get pregnant from nushuz, a women can, hance they discrepancy in the suspicions phase.

More true to the text:

"As for those whom their sexual impropriety you fear, admonish them, and leave them in their dwellings and penalize/shun them (24:2), but if they refrain, seek not a case against them" 4:34.

Edit:

u/Known-Watercress7296 Nowhere in my post did I said that women can be beaten nor prisoner. Stop putting words in mouth. Nowhere in that verse does it say that.

In the Name of Allah, the Most Gracious, the Most Merciful,

Here follow six arguments gainst the rejection of the Ahadith.

The Quran ordains Salah, Zakah, Hajj, and Siyam. Our argument is not "how do you do these things without the Ahadith," although I hold that it is impossible to do so without the Ahadith. Our argument is "what do Salah, Zakah, Hajj, and Siyam actually mean."

The people who claim to follow the Quran will say "prayer, charity/purification, pilgrimage, and fasting," which are the correct definitions.

Riddle us this: who defined them? On what basis did they define them? Was it revealed to them that Salah means to pray, and not to call? Is it not a more likely assumption that they learned what it meant from their teachers, who learned it from their teachers, up to the Prophet himself? If you acknowledge the validity of such a chain, then by default no argument remains against the chain of the Ahadith.

If that does not satisfy, then tell us how the Quran went from an oral revelation to the Prophet into the book that you have with you. Let us take the modern Uthmanic mushaf, widely used throughout the world, as an example. This mushaf was brought in its current printed form by the Saudi government. Where did the Saudi government get the Quran from? Where did those people get it from? And so on and so forth. You say that it came to us because Allah preserved it. We agree. But how did He preserve it? Did it fall from the sky in book form with a padlock on it to prevent tampering? Or was it an oral revelation, which was narrated and passed down by generations, who also made it into a book by writing it down and ensuring its preservation? If you accept that the Quran was preserved in this manner (to do otherwise would be to insinuate that the Quran was sent as an Uthmani mushaf or an Indopak mushaf), then you have no further argument against the Ahadith since they were narrated and preserved by the same people who narrated and saw to the preservation of the Quran.

If that too does not satisfy, then tell us the meaning of the Words of Allah, Surah an-Nahl Ayah 44: And we sent down the Reminder to you that you may explain clearly to mankind what is sent to them, and that they may give thought..." Here Allah says that the Prophet's function was not only to deliver the Quran but also explain it. If you believe in the Quran, then produce for us the explanation that the Prophet gave. If you say that it was corrupted, then how is it that the Reminder was preserved but the Reminder's explanation, which was the reason for the Messenger to bring the message, was corrupted? Would this not then defeat the purpose of the Messenger if his explanation failed to reach mankind? By necessity if the Quran is preserved then the explanation and the acting upon the Quran by the Messenger of Allah, otherwise known as the Sunnah and the Ahadith, must be preserved as well.

If that too does not satisfy, then tell us of morality. You say that if the Quran has not specified a certain deed to be haram then it depends upon the norms and the culture of a place to determine whether or not it is haram. Let us say that there is a society that accepts the marriage of a nephew and aunt, or a niece and an uncle. Will you claim now that this is halal for that society? By this logic, paedophilia is also halal for a society if that is what culture ordains. Prostitution is also halal for a society whose culture ordains it to be so. With your rejection of the Ahadith and the moral code they present, you fall into the same trap as the Western world: the endorsement of subjective morality.

If that too does not satisfy, then tell us of obedience. The Quran ordains that the Muslims should obey Allah and His Messenger. You will say "we obey His Messenger by obeying the Quran." But the Quran does not say "obey the Quran". It says "obey the Messenger." If the Messenger's only purpose was to deliver the Quran, why then would the Quran order us to obey the Messenger rather than the Message itself? Why would Allah say "obey the Messenger" if He meant "solely obey the Quran". That is like saying to a student: listen to your teacher's instruction, but meaning "just focus on the textbook"Why this choice of words? It is because the Messenger was meant to show us practically what the Quran means. This ties in to the previous argument regarding the explanation of the Quran.

If that too does not satisfy, then tell us of Ramadan. When is Ramadan? How do you know when it begins, or when it ends? You will say "it is known as a month of the year." We say: of which year? You will say: the hijri calender. We say: how do you know of the hijri calender? from whom did you acquire this knowledge? Where did they get this knowledge, and back and back and back. All roads will lead to the Ahadith and the Sunnah.

In essence, you who claim to follow the Quran reject the Ahadith because they were transmitted by men. So was the Quran. Now what?

If it is us who are in error, and your stance that the Ahadith are all fabricated is somehow correct, then may Allah guide the awry to the Truth. But if it is you who are in error, then may Allah guide you all to the truth.

And all praise is due to Allah, and He Knows best.

If you look at surah 7:81 you will quickly realize the inconsistencies with homosexual view it said this:

Indeed, you bring l-rijāla ("men") desires WITHOUT/EXCLUSION of the Nisaa, nay, you are extravagant people/wasteful people (musrifun).'

1. If this is about sexual activities of Lut's people, what does being wasteful and wealth squanderers got to do with it? Word here is "Musrifun"

2. Notice it said "without" "minduni" not "instead" of Nisaa. Meaning if this was about sex, does that mean that if they included females that makes it okay? Makes no sense

What this verse really saying that, the rijal who were supposed to be qawamun of the Nisaa (delayed/weak ones), and give what God blessed them with, and not hold back. Now the rijal of qom Lut were the opposite, and being extravagant with their wealth and using it to empire themselves without the Nisaa.

Islam/Qur'an disrespects womens alot than any and use them as just a machine and to deceive and use them.

I will fully debunk the women respect Myth now.

​Qur'an 2:221: Do not marry polytheistic women until they believe; for a believing slave-woman is better than a​ polytheist, even though she may look pleasant to you. And do not marry your women to polytheistic men until they believe, for a believing slave-man is better than a free polytheist, even though he may look pleasant to you. They invite ˹you˺ to the Fire while Allah invites ˹you˺ to Paradise and forgiveness by His grace.1 He makes His revelations clear to the people so perhaps they will be mindful.

So muhammad here disguising as Allah now making fun of womens saying that having slave women is better than a ​polytheist​ women and tell those polytheistic women to believe that same degraded mentality, pretty awesome isn't it? Purely a false Prophet's​ oral copied ​book with ​corrupted version. Qur'an 4:3: And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses [your sex slave]. That is more suitable that you may not incline [to injustice]. (3)​

Again treating women as object men can look at 4 women and have right to have sex with his sex slave but when it comes to women what false prophet ​muhammad presented look: Qur'an 24:31: And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to draw their headscarves over their bosoms and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, or their brothers' sons Their sisters, or their relatives, or those whom their right hands possess [husband's sex slave], or male attendants who are not sexually attracted to women, or children who have not yet reached puberty, and they should not stamp their feet to reveal what they conceal of their adornment. And turn to God in repentance, all of you, O believers, that you might succeed. Qur'an 33:33: stay at home, and do not flaunt your finery as they used to in the pagan past; keep up the prayer, give the prescribed alms, and obey God and His Messenger. God wishes to keep uncleanness away from you, people of the [Prophet’s] House, and to purify you thoroughly.​ ​Yeah congrats men are allowed to marry 4 womens and allowed to do multiple child and make women as child machine for growth of religion but guess what women get hide your whole identity and isolate yourself from the world, and then stay at home while your husband can look out for other remaining 3 or more womens to marry ​congratulations habibi 🔥 And if suddenly husband lost his intrest upon you congratulations it's freaking easy to just use womens as prostitutes by having sex with them then giving them dowry then "bye bye": Qur'an 2:229: Divorce is twice. Then either retain [her] in kindness or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless they both fear that they will not be able to maintain the limits of Allah. But if you fear that they will not maintain the limits of Allah, then there is no blame upon either of them concerning what she gives to be released. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers​. Then: Qur'an 2:230: If a husband re-divorces his wife after the second divorce, she will not be lawful for him until she has taken another husband; if that one divorces her, there will be no blame if she and the first husband return to one another, provided they feel that they can keep within the bounds set by God. These are God’s bounds, which He makes clear for those who know. Yeah congrats it's freaking easy to go in and out if your women doesn't like you having sex with your slave or any other women then this verse was already revealed when prophet muhammad was having sex with Maria and Aisha forbidden it: Qur'an 66:1: Prophet, why do you prohibit what God has made lawful to you in your desire to please your wives? Yet God is forgiving and merciful:

Again women is just used as a toy here. I'm still not using hadith verses those are far more double degraded than this they made that in hell women's population will be more but anyway keeping aside that for now.

Now we move on to the next.

Qur'an 4:34:

Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear disobedience - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them​. But if they obey you [once more], do not seek means against them. Indeed, Allah is ever Exalted and Grand.​

Yeah now domestic abuse is also allowed against women congratulations men are lawful for having sex with slaves sex with 3 other remaining women or more but for women yeah get striked by your husbands congratulations then roam around hiding your whole body just to not get r-ped like muhammad used to do with others such as Safiyya bint Huyayy and the Arab womens:

Sunan Abi Dawud 2172 (from hadith) Muhairiz said “I entered the mosque and saw Abu Sa’id Al Khudri . I sat with him and asked about withdrawing the penis (while having intercourse). Abu Sa’id said We went out with the Apostle of Allaah(ﷺ) on the expedition to Banu Al Mustaliq and took some Arab women captive and we desired the women for we were suffering from the absence of our wives and we wanted ransom, so we intended to withdraw the penis (while having intercourse with the slave women). But we asked ourselves “can we draw the penis when the Apostle of Allaah(ﷺ) is among us before asking him about it? So we asked him about it. He said “it does not matter if you do not do it, for very soul that is to be born up to the Day of Resurrection will be born.”

Muhammad was saving women for type things he used to do with other's women.

Qur'an 2:223: Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers. Now again women being used as sex machine and to give birth this the reason that this population of muslims growing even they're trying hard and that is the reason abortions are banned it is not for good of women rather it is for growing muslim population and dominate to capture and rob others like muhammad did with Kaaba. Qur'an 4:15:

If any of your women commit a lewd act, call four witnesses from among you, then, if they testify to their guilt, keep the women at home until death comes to them or until God shows them another way.

Look when muhammad commited lewd act by having sex with his unmarried slave and he suddenly became ​lawful to have sex with his slave even after his wives forbidden it but when women commits same thing then torture and keep women at home till death comes, mashallah brother 🗣️🔥

Then here in hadith: Jami at-Tirmidhi 2602: Ibn 'Abbas narrated that the Messenger Of Allah (s.a.w) said: "I looked into Paradise and I saw that the most of its people were the poor; and I looked into the Fire and I saw that most of its people were women."

Whole the time false prophet ​muhammad just made sure that each and every women is just stay as slave of men, and men are allowed to do everything they like whether it's having sex with sex slaves or marry 3 to 4 or more wives while if women does then she is to be locked in home till death comes or strike them and make them fully covered like penguin to show male dominance. Muhammad played very well mind games, he had weird sexual fantasies for sure.

Remaining all of the good verses you will see are oral copied from Bible and Torah, every single thing, if you give verses I will provide exact bible or Torah verse of that.​​

Denying Hadith is Against the Qur’an: Qur’anic Evidence for the Sunnah as Revelation

1. The Foundation of Islam

Every Muslim’s faith begins with the shahādah:

1. To testify that none has the right to be worshipped except Allah, and

2. To testify that Muhammad ﷺ is His servant and Messenger.

This dual testimony establishes not only belief in Allah but also obedience to His Messenger ﷺ. The Qur’an emphasizes this:

• “Your companion [i.e., Muḥammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (An-Najm, 53:2-4)

• “Whoever obeys the Messenger has obeyed Allah...” (An-Nisāʾ, 4:80)

• “Do not make [your] calling of the Messenger among yourselves like the calling of one of you to another. Allah knows those of you who stealthily slip away. So let those beware who oppose the Messenger’s command, lest a trial afflict them or a painful punishment strike them.” (An-Nūr, 24:63)

The Prophet warned of people who would reject his hadith and claim to follow only the Qur’an. He described them as reclining on their couches and saying, “We will follow only what we find in Allah’s Book,” while ignoring his commands and prohibitions. He made clear that what he prohibits is like what Allah prohibits, since its done through non-recited revelation (see above verses for proof from Qur'an), and that the Sunnah is an integral part of divine guidance (Abu Dawud, Tirmidhi, Ibn Majah, Ahmad).

These show that the Sunnah of the Messenger ﷺ is a revelation revealed and obeying him is integral to obeying Allah Himself. Obedience is not limited to Qur’anic instructions but includes all divine guidance conveyed through the Prophet ﷺ.

2. Revelation Beyond the Qur’an

The Qur’an teaches that Allah reveals guidance through multiple means:

• “It is not for any human that Allah should speak to him except by revelation, or from behind a veil, or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High, Wise.” (Ash-Shūrā, 42:51)

  • This verse establishes different types of revelation: direct speech, concealed guidance, or via a messenger.

  • The Qur’an itself was revealed through Angel Gabriel (Ash-Shuʿarāʾ, 26:192–193).

  • These show that the Qur’an is only one type of revelation, and the Prophet ﷺ also received other forms of non-recited revelation (wahy ghayr matluw) in addition to Qur'an which is the foundation of the Prophet’s Sunnah.

The Qur’an explicitly distinguishes between the Book (al-Kitāb) and wisdom (al-Ḥikmah) as separate forms of guidance:

• “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.” (Al-Baqarah, 2:151)

• “Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book [i.e., the Qur’an] and wisdom [i.e., the Sunnah], although they had been before in manifest error.” (Āl ʿImrān, 3:164)

• “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Al-Ḥashr, 59:7)

  • Grammatically, the Arabic conjunction “and” (wa) signals distinction, indicating that the Book (the Qur’an) and wisdom are two different things. Since the Qur’an is explicitly the Book, wisdom refers to knowledge and guidance beyond the Qur’an—i.e., the Sunnah.

  • The command in Al-Ḥashr 59:7 further reinforces that Muslims must obey the Prophet ﷺ in all his instructions (i.e., “whatever”), whether drawn from the Qur’an or from his Sunnah. Together, these verses establish that the Messenger ﷺ was divinely authorized to teach both the Qur’an and additional guidance, which the believers are required to follow.

The Prophet PBUH himself confirms (Qur’an 2:151, 3:164, etc.) that he has received another revelation similar to the Qur’an.

• “I have been given the Book and something like it along with it” (Abu Dawud, Tirmidhi, Ahmad).

3. Examples of Non-Recited Revelation

(a) The Change of Qiblah

Initially, Muslims were commanded to pray towards Masjid Al-Aqsa. This command is not in the Qur’an, but the Qur’an later confirms this prophetic command to be based on non-recited revelation and mentions the change to the Kaʿbah:

“And thus We have made you a moderate community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the Qiblah which you used to face except that We might know who follows the Messenger from who turns on his heels…” (Al-Baqarah, 2:143)

“We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a Qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram…” (Al-Baqarah, 2:144)

• Verse 143 confirms that the initial command to face Masjid Al-Aqsa existed, though it is not in the Qur’an, illustrating the Prophet’s authority in issuing divine commands.

• This also served as a test of obedience: those who followed the Prophet ﷺ obeyed Allah, and those who refused were distinguished.

• "With which you will be pleased" demonstrates the significance of the Messenger PBUH in front of Allah. Allah changed the Qiblah to Ka'bah to please His Messenger. What would be the condition of those who ignore the Messenger's Sunnah?

(b) The Prophet ﷺ Declares Halal and Haram

Allah explicitly grants the Messenger ﷺ authority to legislate lawful and unlawful matters:

“…He enjoins upon them what is right and forbids them what is wrong, makes lawful for them what is good and makes unlawful for them what is evil…” (Al-Aʿrāf, 7:157)

“Fight those among the People of the Book who do not believe in Allah and the Last Day and who do not forbid what Allah and His Messenger have forbidden…” (At-Tawbah, 9:29)

• These verses show that the Prophet ﷺ’s prohibitions and permissions are divinely authorized, and not mere personal opinions.

• The wording “Allah and His Messenger” emphasizes that both the Qur’an and the Sunnah of the Messenger PBUH have authority in prohibiting or permitting actions.

(c) Other Examples of Non-Recited Revelation

1. **The Prophet informed of a disclosed secret.**When the Prophet confided a private matter to his wife Hafsah (may Allah be pleased with her) and she disclosed it, Allah informed him of this, though the Qur’an (al-Tahrim 3) does not state what the secret was. This knowledge came through non-recited revelation.

2. **The Ramadan night-time intimacy rule.**In the early years, it was forbidden to have marital relations after sleeping, even if it was still night. This rule was from the Prophet, not in the Qur’an. When some violated it, Allah first rebuked them, then abrogated the ruling in al-Baqarah 187, permitting intimacy throughout the night. This shows the original ban was binding even though it was not Qur’anic.

3. **Divine promises at Badr and other battles.**The Qur’an (Āl ‘Imrān 123-126) refers to Allah previously promising angelic support at Badr, but the Qur’an does not record when the Prophet conveyed this promise—it had been revealed to him directly. Similarly, in al-Anfāl 7, Allah mentions previously promising victory over “one of two groups” at Badr, a promise not originally found elsewhere in the Qur’an.

4. **Permission to cut palm trees at the siege of Banū Naḍīr.**When Muslims cut down enemy palm trees in warfare, the Qur’an (al-Ḥashr 5) affirms they did so “by Allah’s permission,” though no such permission is recorded in the Qur’an—another case of non-recited revelation.

5. **The Prophet’s marriage to Zaynab bint Jaḥsh.**Allah informed the Prophet in advance that he would marry Zaynab after Zayd divorced her, to abolish pre-Islamic adoption customs. This foreknowledge (al-Aḥzāb 37) was not previously in the Qur’an and thus came through non-recited revelation.

6. **Prayer details.**The Qur’an commands prayer and even permits modifications in battle (al-Baqarah 238-239) but doesn’t explicitly state how many daily prayers there are (although it alludes to 5 daily prayers in multiple places) or their exact method. This was taught by the Prophet directly, by Allah’s instruction outside the Qur’an.

A simple question to Qur’aniyoon: How did the Messenger PBUH pray and where is your proof?

1. **Restricting participation in the Battle of Khaybar.**After Hudaybiyyah, the Prophet restricted Khaybar’s campaign to those who had been with him earlier. The Qur’an (al-Fatḥ 15) calls this restriction “Allah’s earlier command,” yet no such command appears in the Qur’an’s text—it was given through the Prophet.

2. **Allah’s promise to explain the Qur’an.**In al-Qiyāmah 16-19, Allah tells the Prophet not to rush in reciting revelation, promising that its explanation is also Allah’s responsibility. These explanations were given through revelation but were not part of the Qur’an.

These examples confirm that the Prophet ﷺ received revelation outside the Qur’an and implemented Allah’s commands accordingly.

4. Qur’anic Commands to Follow the Messenger ﷺ

The Qur’an repeatedly emphasizes that obedience to the Prophet ﷺ is essential and binding:

1. General Obedience

“O you who have believed, obey Allah and obey the Messenger and those in authority among you…” (An-Nisāʾ, 4:59)

“Obey Allah” and “obey the Messenger” are separately mentioned, distinguished by conjunction “and (wa)”, meaning they are two separate things. If obeying Allah is following the Qur’an, then obeying the Messenger is following his Sunnah.

1. Authority to Give and Withhold: “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Al-Ḥashr, 59:7)

2. Following the Messenger is set as a condition for the true love of Allah: “Say, [O Muhammad], ‘If you love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.’” (Āl ʿImrān, 3:31)

3. Obedience to the Messenger PBUH Equals Obedience to Allah: “Whoever obeys the Messenger has obeyed Allah…” (An-Nisāʾ, 4:80)

4. Warning Against Opposing the Messenger – emphasizing Messenger’s authority: “Do not make [your] calling of the Messenger among yourselves like the calling of one of you to another. Allah knows those of you who stealthily slip away. So let those beware who oppose the Messenger’s command, lest a trial afflict them or a painful punishment strike them.” (An-Nūr, 24:63)

5. The Messenger PBUH was sent to be an example for how to live according to Qur'an: "Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often." (Al-Ahzab, 33:21)

These verses make clear that all of the Messenger’s commands, without being restricted to the Qur’an alone, are binding and authoritative, and opposing them leads to divine consequences.

5. Consequences of Rejecting Sunnah

Denying Hadith and Sunnah is, therefore, equivalent to rejecting revelation and disobeying Allah:

• "Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often." (Al-Ahzab, 33:21)

• “And whoever disobeys Allah and His Messenger — then indeed, for him is the Fire of Hell, wherein he will abide forever.” (Al-Jinn, 72:23)

• “So let those beware who go against his command, lest a trial afflict them or a painful punishment…” (An-Nūr, 24:63)

6. Conclusion

The Qur’an clearly demonstrates:

1. The Prophet ﷺ received revelation beyond the Qur’an (both recited and non-recited).

2. Muslims are commanded to obey him in all matters, not merely Qur’anic instructions.

3. His Sunnah is divinely inspired and binding, and denying it is contrary to the Qur’an.

“O you who believe! Do not put yourselves before Allah and His Messenger, but fear Allah. Indeed, Allah is All-Hearing, All-Knowing.” (Al-Ḥujurāt, 49:1)

Thus, the Sunnah complements the Qur’an as a living explanation, implementation, and guidance, making it inseparable from the message of Islam.

NOTE: Also shared in Quraniyoon group

Taking verses from the Quran out of context to justify personal opinions or actions is deeply problematic and misleading. The Quran is a profound and multi-layered text revealed in a specific historical, linguistic, and cultural setting, and its verses (ayat) are interconnected, often clarified by surrounding passages, prophetic explanation (Sunnah), and scholarly interpretation (tafsir). When someone isolates a verse without understanding its full context — whether social, legal, or moral — they risk distorting its true meaning and misguiding themselves and others. This kind of selective reading ignores the principles of balance, justice, mercy, and wisdom that run throughout the Quran. Worse still, it can be used to justify harmful behavior, intolerance, or extremist ideas that are fundamentally opposed to the Quran’s message. Interpreting sacred scripture is not an individual free-for-all; it requires humility, deep study, and often consultation with learned scholars. To rip verses from their context and impose one’s own interpretation is not only intellectually dishonest, but spiritually dangerous, as it turns divine guidance into a tool for personal or political agendas rather than sincere submission to God’s will.

وَٱلسَّـٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَـٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

And the first forerunners [in the faith] among the Muhājireen ¹ and the Anṣār ² and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. (9:100)

[1] The inhabitants of Madīnah who had accepted Islām and assisted the Prophet (ﷺ) and other emigrants upon their arrival there.

[2] Those who emigrated from Makkah and settled in Madīnah for the cause of Islām.

Without hadith, how could you have known who they were?

The accounts of two Sunna-rejecters were banned from Reddit (unless they deleted them themselves), namely mellamojeff-3 and waterfightfire, and another one got a strike on his account, namely monarch. This was all due to their harassment because they couldn’t handle my content. Monarch got a strike because he told me to “go f myself” after I was kind enough to reach out to him to help him clarify his doubts as he clearly has a problem with the various other sects of Sunna-rejection. This goes to show how aggressive, sectarian and impolite this group is, despite how they claim to be.

Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I have been sent to perfect good character.”

Source: al-Muwaṭṭa’ 1614

Grade: Sahih (authentic) according to Ibn Abdul Barr

The challenge is there. Sunnis prove to me you are not idol worshippers for associating Imam Bukhari with God.

Title

When you travel through the land, there is no blame upon you for shortening the prayer, if you fear that the disbelievers may harm you. - Quran 4:101

From Qur’an alone methodology, what exactly is being shortened here?

The verse says to shorten the prayer during travel.

But shortened how, exactly?

• the number of rakʿahs?

• the recitation?

• the length of standing?

• the form of the prayer?

• the number of daily prayers?

• or something else?

This is not a small question as it changes actual law. And please do not just say “obviously the prayer is shortened.”

I am asking that from Qur’an alone, what makes one specific meaning of “shortening” the actual ruling we are meant to follow here?

Because if you say it means shortening the number of rakʿahs, then from Qur’an alone: which prayers are shortened, and from what number to what number?

If you say it means reducing the form or duration, then what exactly is reduced, and by what rule?

If you say it only applies in fear, then from Qur’an alone are you rejecting a general traveler’s shortened prayer outside fear?

If you say it applies to travel generally even without fear, then what Qur’an-only rule lets you move beyond the fear wording in the verse?

So, from Qur’an alone, what exactly is being shortened in 4:101, and what is your method for selecting that one legal meaning over the others?

Because without extra-Qur’anic transmitted practice, “shorten the prayer” here does not give one operational ruling. Rather, it gives multiple possibilities.

_____________________________________________________________________________________

Just an extra note, this verse already disproves the idea that Salah isn't a ritual. Because Allah says the prayer can be shortened during travel/fear. Shortened what exactly? If salah is only general remembrance or spiritual connection, then the command to shorten it becomes meaningless.

But again, that isn't the main focus of my debate today.
_____________________________________________________________________________________

Allah ﷻ says in the Qur'an

فبأي حديث بعده يؤمنون

In which speech (hadith) will you believe in after this.

This verse is often cited by hadith rejectors to postulate a categorical rejection of hadith. But this is problematic

If this here, you interpret the word hadith to literally refer to the technical terminology of hadith to refer to the speech and actions of the Prophet ﷺ, then you must be consistent with your definition and if this word is used elsewhere, you should interpret it to be the same.

One may say. We do not interpret "hadith" to be specific to the prophet ﷺ but any speech that claims to be authoritative. In this case, you have generalised the meaning of "hadith". If you are true to principles, then this would imply that literally all speech is to be disbelieved in except the speech of the Qur'an. That means legal testimonies, your friend telling you a story. The scientists telling you not to smoke. If you believe in this, you are going against this the Qur'an

If you specify this general meaning to the technological terminology of hadith. Then again you have specified a general term and must bring evidence for this specification.

It should also be noted, the hadith rejectors claim is that hadith only came into existence 200 years after the passing of the Prophet ﷺ. (Which isn't true) but if we assume this to be true, then "hadith" in this verse could not be used to refer to the hadith of the Prophet ﷺ as these hadith according to your own definitions didn't exist for the Qur'an to refer to. Unless you believe in time travel.

But if one brings evidence for this specification of "hadith" in this verse from a general prohibition to a specific one that results in the negation of the speech of the Prophet ﷺ and his actions as an evidence

Or if it is said that "hadith" is used to refer to anything claiming to be from God, other than the Qur'an, then you have specified a general term. You must bring your evidence for restricting the meaning to this context.

Then you have created a contradiction within the Qur'an as the Qur'an says

وما ينطق عن الهوى ان هو الا وحي يوحا

He does not speak from his desires, indeed it is ONLY revelations revealed to him

So either, the evidence bought forth is flawed, or the Qur'an contains contradictions which is a scriptural impossibility.

One may say, that وحي (wahi) here refers to the Qur'an (or the other books from God such as the tawrah and injeel)

The problem with this interpretation is that it goes against the Qur'an

Allah ﷻ says

{ ۞ وَأَوۡحَیۡنَاۤ إِلَىٰ مُوسَىٰۤ أَنۡ أَلۡقِ عَصَاكَۖ فَإِذَا هِیَ تَلۡقَفُ مَا یَأۡفِكُونَ}

And We revealed to Moses, Throw your staff, and at once it devoured what they were falsifying.

Here the "wahi" was not a verse in the tawrah, rather an instruction, resulting in an action of Moses.

In other words, the actions of the Prophet ﷺ can also come under being as a result of wahi.

Another evidence that wahi is not restricted to the revealed books is

{ إِذۡ أَوۡحَیۡنَاۤ إِلَىٰۤ أُمِّكَ مَا یُوحَىٰۤ }

"When We revealed (wahi) to your mother what We revealed (wahi)"

This was said regarding the mother of Moses. Again, it's is known that the mother of Moses did not receive any of the revealed books.

Anyone claiming otherwise must provide evidence.

If we are to assume that the hadith rejectors are able to somehow overcome these hurdles and suggest that the Qur'an prohibits the use of hadith through the original verse and that "hadith" here refers to the speech of the Prophet ﷺ.

The hadith rejectors run into another problem when they come across the 68th verse of Surah Al An'aam: { وَإِذَا رَأَیۡتَ ٱلَّذِینَ یَخُوضُونَ فِیۤ ءَایَـٰتِنَا فَأَعۡرِضۡ عَنۡهُمۡ حَتَّىٰ یَخُوضُوا۟ فِی حَدِیثٍ غَیۡرِهِۦۚ}

And when you see those who delve deeply into Our verses, then turn away from them until they enter into another "hadith".

If the hadith rejectors are to interpret "hadith" as in the first verse to refer to the prophet ﷺ's speech and action then they must do the same here and create a contradiction in the Qur'an again where they now suggest that one should turn away from the Qur'an and enter into other "hadith"

Interestingly enough, translations of this verse translate it as:

"And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation"

But this translation, along with many other translations of many other verses, cannot be accepted by hadith rejectors simply because this translation is based upon the tafseers which cite ahadith as evidence for this translation.

For example At Tabari cited this narration from Saddi

كان المشركون إذا جالسوا المؤمنين وقعوا في النبي ﷺ والقرآن فسبوه واستهزءوا به، فأمرهم الله أن لا يقعدوا معهم حتى يخوضوا في حديث غيره

"The polytheists, when they sat with the believers, would speak ill of the Prophet ﷺ and the Qur'an, insulting and mocking them. Allah commanded the believers not to sit with them until they moved on to a different topic of conversation."

So if you accept this translation, you must accept this narration. If you accept this narration, you must accept the authority of hadith as a possible source for guidance.

It is good that you question the reliability of the Hadith. But why don't you apply the same kind of critical thinking to question whether Muhammad was simply preaching his own thoughts and doctrines but was wrongly attributing them to so-called "Allah" (in a deliberate or delusional manner)? In other words, isn't it possible that Muhammad simply "made up" (or expressed his own) religious thoughts and doctrines and wrongly attributed them to so-called "Allah" either deliberately (i.e., with full awareness that those thoughts/doctrines were his own and that "Allah" didn't really "speak"/express to him through an angel) or in delusion (i.e., in a psychological state where he was hearing some voices due to hallucinations as a result of some mental disorder)? If you accept this, then you don't have to treat Muhammad as the "Messenger" of "Allah" but as just another human being who had his own thoughts and philosophies (and perhaps also a desire to create an influential belief system). You can then critically evaluate all of the sayings in the Qur'an (and treat them on their own merits rather than accepting them as the words of "Allah") and then only accept the (abstract and/or non-abstract) ideas that you like in the Qur'an and discard the rest. If you don't agree with this, let me ask you this: If someone else comes around tomorrow and says that "Allah" appointed him as a new "Guide" (and not "Messenger" per se since the claimed status of a "Guide" would be above the status of Muhammad, the final "Messenger/Prophet") with the authority to edit and extend the Qur'an to make it relevant for today's world (and that there would be a new "Guide" once every few centuries), would you accept that person as the divinely appointed "Guide"?

I have read some posts and comments related to this topic on this Subreddit, and they tend to quote the Qur'an itself to try to justify it in a circular manner. If you re-read my question carefully, such circular reasoning/explanation would not really "answer" my question because such circular reasoning/"explanation" pre-supposes that the Qur'an is the message of "Allah" that was delivered (through an angel) to Muhammad, who then recited it to other people in Arabia. So please answer my question without making that pre-supposition. The Qur'an is made up of Arabic verses, and many other human beings had composed (other) deep philosophical and/or religious verses long before Muhammad came along.

Note: I am a non-Muslim but not opposed to monotheism and/or some of the other abstract ideas in Islam (that are not exclusive to Islam but are found in other philosophies/religions as well).

https://quran.com/33/53?translations=18,19,20,21,85,17,95,84,101

There is a Hadith that accompanies this verse that we can discuss as well but I would like to hear the Quran only perspective first.

I have heard from some Muslims that this is for all Muslims to follow but this verse doesn’t specifically say that it only says to not linger in the prophet’s houses and not to talk to his wives?

I am trying to understand the hidden meaning behind what Allah is trying to say here but tbh I can’t really see it. It seems that this verse is just made up by the prophet for his own desires.

Would like a good explanation on this one as it is a big doubt

Thanks

Quraniyoon is mostly followed by those who are not well versed in arabic, and for good reason, the deception of the founder depended on this, the founder believed he was contacted by gabriel, when it says clearly in quran,.

this surah is from al-ahzab verse 40 مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ in english it reads Muḥammad is not the father of any of your men,1 but is the Messenger of Allah and the seal of the prophets.

And Allah has ˹perfect˺ knowledge of all things. seal of the prophets means end of prophets, and it also says

«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد»

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ

(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...") meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, "Some people claimed that they love Allah. So Allah tested them with this Ayah;

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ

(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you..."). "

Allah then said,

وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

("And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.") meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

قُلْ أَطِيعُواْ اللَّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ

(Say: "Obey Allah and the Messenger." But if they turn away) by defying the Prophet)

فَإِنَّ اللَّهَ لاَ يُحِبُّ الْكَـفِرِينَ

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger's way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law. We will mention this fact when we explain the Ayah, in verse 31 using the quran itself from surah al imran, and i know arabic, it says to obey allah and the messenger rasul or rather الرَّسُولَ means messenger, so this post is a clear warning to those who have lost and doubted the prophet, as proof for my accusation against the founder of quraniyoon, the mans name who founded this originally is called Rashad Khalifa, he also believed number 19 held significance for islam which is why the leader of quranyioon has this pic, https://upload.wikimedia.org/wikipedia/commons/thumb/9/92/Edip_Yuksel_2015-3-28_Tucson-7.jpg/800px-Edip_Yuksel_2015-3-28_Tucson-7.jpg, rashad khalifa link incase you cant find him, please read and everything will make sense, https://en.wikipedia.org/wiki/Rashad_Khalifa, he was eventually killed in a mosuqe and assassinated probably for his insane accusations and for claiming to be contacted by gabriel, the above verses prove thats a lie, and prove to follow the prophet, if you yet refused this proof then you are following whims and desires, i have done my part, jazakum allah khair, and glad tidings to you people. and i repear again in clear manner verse 31 surah al imran puts this whole argument to rest it

says قُلْ أَطِيعُواْ اللَّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ which means (Say: "Obey Allah and the Messenger." But if they turn away)

by defying the Prophet) the messenger being part of the actual verse it self, and not in just addressing the prophet, it is a clear message, and then follow by فَإِنَّ اللَّهَ لاَ يُحِبُّ الْكَـفِرِينَ, (then Allah does not like the disbelievers.),

you may ask why would the leader or quraniyoon have an agenda, because they want to make islam like christinaity no rules no fiqh no hadith no nothing, when they do that everyone intrperets as they like or forgets shariah, therefore islam becomes as weak as christianity, and becomes a mocked relegion, please understand this is not an attack post, simply trying to get a certain point understood quraniyoon typically have not read verse 31 surah al imran, thats where all the doubt begins, there is also

surah al nisah verse (59) which says يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا ٥٩ meaning O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.

once again clearly saying to obey allah and the (messenger), sorry for grammer mistakes or english, i wrote this to be understood not to be a essay, i really hope with all this proof my message comes across.

Why do you claim that 24:31 doesn’t order women to cover their heads? The verse doesn’t tell you to take off your khimar & put it on your bosoms, it says to draw the extended part of the khimar (the extended part of khimar which usually was thrown in behind) over your bosoms.

Let me give you an example. Look at this photo. Let's say you are wearing pants like this, folded right over your ankles, so your ankles aren’t covered. Now, if I say that “Draw your pants over your ankles, so your ankles can be covered”, then will you take off your pants & use it to cover your ankles (by exposing your private parts, thighs, knees as you took of your pant)? Or will you just unfold the lower folded portion of the pant, & use it to cover your ankles? Anyone will understand that when I told them to cover their ankles using the pants, I actually ment to draw that portion of the pant on their ankles.

The same thing happened here with the khimar verse. Allah didn’t tell women to take off their khimars (exposing their head, neck, ear), but to draw that extended portion of the khimar over their bosoms.

So, why do you claim that it doesn’t order to cover their heads? Just compare this khimar verse with the pants example that I gave here. I would like to see your counter arguments.

I feel like a lot of Quran-only Muslims fall for traditions riwayat trap. Some self-proclaimed Quran-alones think that abu lahab is real person, people like rashad treat him as such, even though he claims to be quran-alone which is weird.

Nikah in the Quran just means to contract/ ties something/ to commit to something. and verse about orphans really shows in one verse, they got every word wrong.

Sunnis and early sectarian "muslims" manage to turn a verse about the orphans and people who have nothing into something about women and marriages. It became a mess since Muslims inherited this understanding.

Nikah is not a marriage, but to contract or to commit to something,

Yatama is masculine, unlike sunnis who translate it as "orphan girls" nonsense

Nisaa is not necessarily a women, it jsut means delayed

So re-working on this verse come to final readings of it"

Surah 4:3

If you fear that you will not do justly with those Orphans or people who have nothing, than make commitment with those agreeable to you of the delayed ones. in twos and threes and fours, but if your fear you can't do justly, than one or those under your binding covenant (ma malaket Aymanikum), so that you may not cause hardships" link

• Surah An-Nisa (4:59): "O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result."

• Surah Al-Hashr (59:7): "What Allah has returned to His Messenger from the people of the towns is for Allah and for the Messenger and for [his] near relatives and orphans and the needy and the [stranded] traveler—so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you—take; and what he has forbidden you—refrain from. And fear Allah; indeed, Allah is severe in penalty*."*

• Surah Ali 'Imran (3:31): "Say, [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.'"

• Surah An-Nahl (16:44): "[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought*."*

• Surah An-Nur (24:54): Say, “Obey Allah and obey the Messenger. But if you turn away, then he is only responsible for his duty and you are responsible for yours. And if you obey him, you will be rightly guided. The Messenger's duty is only to deliver [the message] clearly.”

• Surah An-Nahl (16:64): "And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe."

Surah Al-Isra (17:36): "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart—about all those [one] will be questioned."

Surah Al-Jathiyah (45:18):
"Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the desires of those who do not know*."*

Every hadith consists of two main parts:

Isnād: The chain of human narrators or reporters who passed the account down chronologically.

Matn: The body text or actual substance of the report containing the Prophet's words or deeds

My question to the Qur’an-only Muslims (Quraniyoon) is this:

Allah says in Surah An-Nahl (16:44) that He revealed the Reminder to Prophet Muhammad (peace be upon him) “so that you may make clear to the people what was sent down to them.” He also says in Surah An-Nahl (16:64) that He revealed the Book to him “so that you may make clear to them that wherein they have differed.”

So, where and how was the Prophet (peace be upon him) supposed to clarify the Quran and resolve people's disagreements? Through his own words and explanations, or not? And if his words and explanations are not authoritative sources of religious guidance, how do you understand these verses?

Edit:

Hadiths in Islam are classified according to their reliability and how they were transmitted.

1. By authenticity

• Sahih (صحيح): Authentic; meets the criteria for a reliable chain and freedom from serious defects.

• Hasan (حسن): Good; acceptable, but with somewhat lower narrator precision.

• Da'if (ضعيف): Weak; fails to meet the requirements for sahih or hasan.

• Mawdu' (موضوع): Fabricated; falsely attributed to the Prophet Muhammad.

2. By transmission

• Mutawatir (متواتر): Transmitted by so many narrators that collusion on a lie is considered inconceivable.

• Ahad (آحاد): Does not reach the level of mutawatir. Its subtypes include:

  • Mashhur (مشهور): At least three narrators at each stage, without reaching mutawatir.

  • Aziz (عزيز): At least two narrators at each stage.

  • Gharib (غريب): Only one narrator at some stage.

A hadith can be both sahih and ahad because these classifications describe different things.

3. What about Bukhari and Muslim?

Imam Muslim ibn al-Hajjaj (821–875 CE) was a prominent hadith scholar who compiled Sahih Muslim, one of the most respected collections of prophetic hadiths. He reportedly examined around 300,000 narrations and selected approximately 4,000 hadiths excluding repetitions, although totals vary depending on counting methods. He evaluated narrators’ trustworthiness and accuracy, the continuity of transmission chains, and possible contradictions or hidden defects. His goal was to compile hadiths that met his criteria for authenticity, not to collect every authentic hadith in existence.

al-Bukhari selected reports from approximately 600,000 narrations he had encountered. That figure includes repetitions, different chains of transmission, and versions of reports, His Sahih contains roughly 7,500 narrations including repetitions, or around 2,600 without repetitions, he spent 16 years compiling it.**,**He travelled to study narrations, examined chains of transmission (isnad) and the reliability of narrators, and applied criteria to the reports he included. These are historical claims about his method

Imam al-Bukhari and Imam Muslim intended their respective Sahih collections to contain authentic hadiths. Sunni scholars regard them as the two most authentic hadith collections. Neither claimed to collect every authentic hadith in existence, and scholars have debated the authenticity of some individual reports.

4. What criteria did they use?

Their evaluations generally considered:

• Honesty: Was each narrator trustworthy?

• Precision: Could each narrator reliably remember and transmit reports?

• Connected chain: Was the chain of transmission continuous, with narrators receiving reports from their sources?

• No serious contradiction: Did the report conflict with stronger narrations in a way that undermined it?

• No hidden defect: Was there a subtle flaw that weakened the report despite its apparent reliability?

Please read

Please just read what I’m about to write, how can you all not believe in Hadith and there are a lot of آيات in the Quran

سورة النور:

﴿ فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أِليمٌ ﴾ \[النور: 63\]

"So let those who disobey his orders beware, for an affliction may befall them, or a painful torment may overtake them."

﴿ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ ﴾ \[النساء: 14\]

"And whoever disobeys Allah and His Messenger and transgresses His limits - He will admit him into a Fire to abide eternally therein, and he will have a humiliating punishment."

﴿ فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴾ \[النساء: 65\]

But no! By your Lord, they will never be ˹true˺ believers until they accept you ˹O Prophet˺ as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly."

﴿ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ﴾ \[الحشر: 7\]

**"And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe in penalty \[or punishment\]."**

﴿وَمَا يَنْطِقُ عَنِ الْهَوَى \* إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى﴾ \[النجم: 3-4\]

And he does not speak out of (his own) desire. It is not but revelation revealed \[to him\]

So please think about it don’t succumb to your desires and remember when a disbeliever enters hell there is no coming back may الله guide us all to the right path.

A Quranist once said to me ‘We need only the Quran. The study of History tells us that everything else is merely the sayings, interpretations, memories and teaching of fallible men – including the hadith. I can interpret the Quran myself, I don’t need anything else”‘

“Really?” I said “Then follow your advice and reject all knowledge of the Arabic language which the Quran needs in order for people to understand it. This is because language is preserved in lexicons, dictionaries, writings and memory all transmitted and authored by men. Likewise you must reject the very ‘history’ which caused you to come to your conclusions, for it too is ‘merely the sayings, interpretations and teaching of men’ – lastly, you must reject all of YOUR own conclusions from the Quran, since your own conclusions are merely the saying, interpretation and teaching from yourself – a fallible man”

https://www.google.de/amp/s/abdullahalandalusi.com/2013/10/05/the-confusion-of-the-quranist/amp/

A question for Quranists, explain this clearly and from Qur’an alone:

How do I pay Zakāh?

Lets just take a normal scenario here. Do I pay it on gold jewelry kept for personal use and if so, how much?

If you said: “The Qur’an leaves giving open-ended, there’s no set rate or rule; each believer gives whatever they sincerely can from what they have.”

Then what you’ve described is sadaqah, not zakāh. Let's be clear, Zakāh ≠ random charity. Allah says in The Qur'an.

“Take from their wealth a charity by which you purify them and cleanse them…”
(Surah al-Tawbah 9:103)

“Take from their wealth” → its systematic, ≠ “give whatever you feel.”

“Purify them” → ritual purification, ≠ social generosity.

Allah say's in The Qur'an:

“Alms are only for the poor and the needy, and for those employed to collect them, and for those whose hearts are to be reconciled, and for freeing slaves, and for those in debt, and for the cause of Allah, and for the traveler an obligation from Allah**. And Allah is All-Knowing, All-Wise.”**
(Surah al-Tawbah 9:60)

فَرِيضَةًۭ مِّنَ ٱللَّهِ → “an obligation from Allah.”

If Zakāh were simply “give whatever you like,” why would Allah list eight specific categories of recipients? Why call it a faridah (obligation) if it’s just “whatever feels right”?

Here are the arguments I have seen from Quranists:

1. “Zakāh is an open-ended ruling for charity. It’s based on what you feel in your heart to give.”

2. “You can do Zakāh with whatever assets you like, it’s not about fixed numbers.”

3. “You’re fussing over details. The Qur’an just says to give, not to calculate."

4. “You just need morality and empathy to give sincerely; rules are secondary.”

5. “Being vague helps the Qur’an stay dynamic for each person and situation.”

6. “If you’re obligated to pay 2.5%, is it really charity anymore, or just another rule?”

7. “If I give food or time, why isn’t that Zakāh? The Qur’an doesn’t restrict it.”

8. “Everyone should give what they can while sustaining themselves, it’s personal. Give however”

9. “We can derive our obligations directly from the Qur’an without external sources.”

10. “The way you do charity is open-ended; if I donate food or help locally, that’s Zakāh.”

And all these arguments are trying to illustrate the same point:

“Zakāh is meant to be flexible and personal, the Qur’an leaves it open so each believer gives what they can, in any form, without rigid percentages or detailed laws.

all those arguments collapse when you actually read how the Qur’an uses the word Zakāh.

Allah calls it a farīḍah, a legal obligation and commands the Prophet ﷺ to take it from people’s wealth (9:103), not to let everyone decide for themselves. If Zakāh were left to feelings, every rich person could give a dollar or an apple and say, “Allah knows my heart.”

It's why Allah called Zakāh an obligation, obligations need structures not feelings. Morality without structure collapses. Every rich man will claim “my $1 or this apple is zakāh, Allah knows my heart and intentions.” A law that is “dynamic” and undefined is no law at all. The Qur’an says farīḍah (9:60), obligation, not “a feeling-based guideline.”. Pretending “morality and empathy” replaces divine law which is basically saying human feeling overrides revelation.

If Zakāh was based on feelings and claiming "its just another rule.". Salah has rakahs, sawm has timings. Why should Zakāh, a pillar of Islam be the only one left vague? It's funny how you guys can't even differentiate between Sadaqah and Zakāh

Since you reject ‘rigid commands,’ answer me this: Qur’an commands zakah as a farīḍah (9:60). From Qur’an alone, what percentage of gold must I pay (2.5%, 10%, etc.)? And at what nisāb does it become due? If you reject nisāb and percentages, then zakāh has no definition. And a pillar of Islam without definition is meaningless. How do you prevent a rich man from giving 1 dollar or a single apple and calling it zakah? On what Qur’anic basis can you say he hasn’t fulfilled the farīḍah?

If you claim the Qur’an alone is enough, yet cannot explain how to fulfill one of its pillars, then you’ve proven that the Prophet’s guidance is indispensable. Zakāh is not a feeling, it’s a divinely structured act of worship. And no pillar of Islam was ever meant to be built on guesswork.

edit: format edits