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تابع بحث هل الحديث الوحى الثانى

محمد صادق في الأحد 30 نوفمبر 2008


tilde;كرت فى الجزء الأول من هذا البحث

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المزيد مثل هذا المقال :

بتاريخ 23/10/2008 بعنوان " الحديث هو الوحى الثانى " والمقالة كُتبت باللغة الإنجليزية ولا يوجد إسم الكاتب. ولم يكن ما قرأته بالشئ الجديد فإنهم يرددون ذلك القول بأن هناك وحى للــه على رسوله مع القرءآن الكريم.  وإليكم المقطع الأول منها، وسأقوم إن شاء اللــه بالرد عليها فى الجزء الثانى من هذا البحث المتواضع فى القسمين العربى والإنجليزى فى موقعنا المُوقر.

الجزء الثانى

ملحوظة: الفقرات التى تبدأ ب *** هى مقاطع من المقالة.

The sections started with *** are from the article 

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْيِـي وَيُمِيتُ فَآمِنُواْ بِاللّهِ وَرَسُولِهِ النَّبِيِّ الأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ {158}الأعراف

  Say: O people! surely I am the Messenger of Allah to you all, of Him Whose is the kingdom of the heavens and the earth there is no god but He; He brings to life and causes to die therefore believe in Allah and His messenger, the Ummi Prophet who believes in Allah and His words, and follow him so that you may be guided.

 

         The hadith is the second type of Revelation***
Adherence to the Sunnah is an
obligation. So there must be a means by which Muslims could fulfill their obligation. The only way to completely do so is to know exactly what the Prophet (sallallaahu ‘alaihi wa sallam) said and did. This cannot be fulfilled by following or reading the Qur’an alone, therefore we must turn to the reports and record of the Prophet’s (sallallaahu ‘alaihi wa sallam) words and deeds, meaning the hadith

Who authorized that Hadith is an obligation, from which they drive the Sunnah?     

The hadith is the second type of Revelation....  ***               

                        ؟ What was revealed to Muhammad the Messenger

وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَدًا ( الكهف 27

 

and recite what has been revealed to you (O Muhammad (peace be upon him)) of the Book (the Qur'ân) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.

 

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ (يوسف 3

 

 We relate unto you (Muhammad (peace be upon him)) the best of stories through Our Revelations unto you, of this Qur'ân. And before this (i.e. before the coming of Divine Revelation to you), you were among those who knew nothing about it (the Qur'ân).

 

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً  وَذِكْرَىٰ   لِقَوْمٍ يُؤْمِنُونَ (العنكبوت 51

 

 Is it not sufficient for them that We have sent down to you the Book (the Qur’ân) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

 

هود  الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ (1  

 

 A. L. R. (This is) a Book, with verses fundamental (of established meaning), further explained in detail,- from One who is Wise and Well-acquainted (with all things.

 

الكهف  الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا ۜ (1

 

 Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:

 

***From the hadith do we derive the Sunnah of the Prophet

There are two words in this sentence: Sunnah and Prophet

 

 أولا: معنى السُـــنة                                                                        

The meaning of the word Sunnah: 1- Ordained, 2- the course of Allah, 3- the command of Allah

Sunnat Allah repeated 10 times, Sunnat those who passed away 3 times

 

مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ ۖ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۚ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا   الأحزاب38 )

 

 There is no blame in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute:

 

سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا ( الأحزاب 62

 

 That was the Way of Allâh in the case of those who passed away of old: and you will not find any change in the Way of Allâh

ثانيا: رسول / نبى

 

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ {52}الحج

 Never did We send a messenger or a prophet before you, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom:

 

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا ( سورة مريم 41

 And mention in the Book (the Qur'ân) Ibrâhîm (Abraham). Verily he was a man of truth, a Prophet.

 

وَاذْكُرْ فِي الْكِتَابِ مُوسَىٰ ۚ إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا ( سورة مريم 51

19:51] And mention in the Book (this Qur'ân) Mûsa (Moses). Verily he was chosen and he was a Messenger (and) a Prophet.

 

وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا (53 سورة مريم

 And We bestowed on him his brother Hârûn (Aaron), (also) a Prophet, out of Our Mercy

 

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا سورة مريم (54

 And mention in the Book (the Qur'ân) Ismâ'il (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet 

Is it not the Qur’an alone sufficient for them          

هل القرءأن وحده غير كافٍ

 

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً  وَذِكْرَىٰ   لِقَوْمٍ يُؤْمِنُونَ (العنكبوت51

 

 Is it not sufficient for them that We have sent down to you the Book (the Qur’ân) which is recited to them? Verily, herein are mercy and a reminder for a people who believe.

 

 لمن العصمـــة

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ {67}المائدة

5:67] O Messenger! deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.

 

  Let us move to another paragraph

ويقول كاتب المقال                                                                                                                               

***A widespread and common mistake on the part of many is the misapplication of the term sunnah based upon the fiqhi (jurisprudence) usage of the term which is: That which is less than fardh or waajib (obligation) and therefore if it is performed one is rewarded but if one does not perform it then no punishment or sin is incurred. For this reason, one often hear from the tongues of Muslims “I don’t do it because it is only a Sunnah” when in fact the matter which they have neglected may actually be a ‘Fard’ or ‘waajib’ in the fiqh sense.  For example, a person may neglect eating and drinking with the right hand or a man may not grow his beard with the understanding that such actions were merely the personal habits (also sunnah) of the Prophet (sallallaahu ‘alaihi wa sallam) which one may or may not follow, without realizing that the Prophet (sallallaahu ‘alaihi wa sallam) in fact ordered Muslims to do so and any order of the Prophet (sallallaahu ‘alaihi wa sallam) becomes an obligatory duty upon the believers.

 

***Quote: “the term Sunnah based upon the fiqh is: That which is less than Fard or waajib (obligation)

Here, the writer gives another meaning of the term Sunnah which is not Fard or waajib because it is less than either one of them. Then, the writer came back at the end of this paragraph and said: “any order of the Prophet becomes an obligatory duty upon the believers

Here it is a contradiction in his explanation re the Sunnah, if the fiqh stated, according to his meaning, that Sunnah is not Fard or wajib, and then what is the meaning of an order that came from the prophet becomes Fard (obligation). So, the writer made the prophet saying it is an order and become duty upon the believers. Saying obligatory upon the believers mean it is Fard to be followed; therefore we can go back to the Qur’an to find out what is obligatory on the believers to follow:

 

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ *  وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ" البقرة 38, 39

 

[38] We said: "Get down all of you from this place (the Paradise), and then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. [39] But those who disbelieve and belie Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) - such are the dwellers of the Fire. They shall abide therein forever.

 

فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

 “…then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them… “ This is the first order from Allah to humanity before any Messenger or prophet or any message just after Adam and his wife were kicked out from the Jannah. 

 

And we read in another Chapter in the Qur’an

 

قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ  * وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ " طــه 123, 124

 

 

[123] (Allâh) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance he shall neither go astray, nor shall be distressed. [124] "But whosoever turns away from My Reminder (i.e. neither believes in this Qur'ân nor acts on its teachings.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."

 

We notice in these 4 verses 2 in surat al-Baqarahالبقرة)   ), and 2 in surat Taha  طــه

The first aya  from surat Al-Baqarah established the first rules in Sunnat Allah that must be followed, His guidance or in other words is His message which is the ultimate guidance, and this verse is followed by a severe warning says: “

 

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ"

“ But those who disbelieve and belie Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) - such are the dwellers of the Fire. They shall abide therein forever.”

 

If we look at the second 2 verses from surat Taha, we found the same way of addressing the humanity about the rules which must be followed, the first verse in this group established the way Allah wants us to follow which is the same guidance came from Him ( S W ). And then we found the second aya is the warning from Allah:

 

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ "

"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'ân nor acts on its teachings.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."

 

When we study carefully these 4 verses, we found that the first 2 verses from Surat Al-Baqarah, was revealed in Madina and its number in the sequence of the revelation is 87, and the second 2 verses from surat Taha was revealed in Mekka and its number in the sequence of the revelation is 45. Regardless of the time frame between the two suras and the same way of revealing Allah’s orders ( Sunnat Allah ) tells us that Allah’s way or His orders or His Sunnah never change as He (SW) said in the Qur’an: 


سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا " (62)

الأحزاب                    

[62] That was the Way of Allâh in the case of those who passed away of old: and you will not find any change in the Way of Allâh."

 

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ "   يونس 64

64] For them are glad tidings, in the life of the present world (i.e. through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allâh, this is indeed the supreme success.

 

If we look again unto the two groups of the two verses in – Surat al-Baqarah, and Surat Taha mentioned above- we found that: start with the first verse of each group…

1- The first group is talking about the Judgment Day, and in the first verse Allah (SW) said:

 

..... فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُون "  َ

“ …. and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve..

Allah (SW) mentioned “ no fear “, fear always relate to unknown coming events, that means no fear for their future in the Judgment Day and He mentioned grieve grieve always relate to the past which is in life time before the Last day.

2- The second group is talking about this life, He (SW) saidۖ

 

فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى

"…. follows My Guidance he shall neither go astray, nor shall be distressed.

Here Allah (SW) mentioned “astray “and “distressed “that will be in the existing life of this person

 

Now we can look at the second verse of each group which is the severe warnings to whom disobey the command of Allah (SW) mentioned in the first verse of each:

Second verse of the first group says:

 

"  وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ"

“ But those who disbelieve and belie Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) - such are the dwellers of the Fire. They shall abide therein forever.”

disbelieve and belie Our Ayât “ this will happen during the life time and if this person meet his Lord on this state of disbelieve, the result is abide in hell fire.

 

2-     Second verse of the second group says: 

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ "

But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its teachings.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."

“a life of hardship “ 

مَعِيشَةً ضَنْكًا

This is in the existing life before the Last day, and I have to ask a question:

Are the majority of Muslims living a good life in this world with respect, contentment and lawful provision?

The very simple answer is “But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its teachings).

Instead we follow some other guidance, and that guidance will lead up to what mentioned by Allah in Surat Taha 124 (mentioned above

 

Allah said in Surat Al-Nahl 97

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

[97] Whoever works righteousness - whether male or female - while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).

 

Quote from the same paragraph, the writer said

***“… when in fact the matter which they have neglected may actually be a ‘Fard’ or ‘waajib’ in the fiqh sense.  For example, a person may neglect eating and drinking with the right hand or a man may not grow his beard……”

 

The writer gave us examples of some sayings of the Prophet, and made them Fard on all Muslims. Neglect eating and drinking with right hand and in other sayings are recorded, that we have to enter our homes with the right foot and enter the washroom with the left foot as well as in getting dressed we have to start with the right hand. These examples become Fard on Muslims and they forget what is more important, that what Allah (SW) said in his Holy book “the Qur’an “: Surat Al-Noor 61

 

فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَىٰ أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

…But when you enter the houses, greet one another with a greeting from Allâh (i.e. say: As-Salâmu 'Alaikum - peace be on you) blessed and good. Thus Allâh makes clear the Ayât (these Verses or your religious symbols and signs, etc.) to you that you may understand.

 

They are always preaching that we have to eat with right hand and it is Fard and they never talk about Allah’s command to greet one another with a greeting from Allâh which is a Fard from the Creator. Allah (SW) in Surat Al-Noor 61, explained in details what has to be done in eating and entering houses, and if Allah (SW) wants to add more details in entering houses to enter with our right foot He will added it to these details, but He did not.

And as of growing a beard, what was the reason and in which circumstances that the Prophet said that, as far as we know from the history that this saying was mentioned in Madina when their was resistance from the Jews (اليهود) in order to look different than them. But infact, at all times we found that Jews , Christians, disbelievers and more other are growing beard for personal reasons then what they are preaching is not part of the guidance Allah has sent down to us

Quote from the same paragraph

***“…any order of the Prophet (sallallaahu ‘alaihi wa sallam) becomes an obligatory duty upon the believers.”

The command “ Obey Allah and Obey the messenger” and its variations were repeated 11 times in the entire Qur’an, and there is not one single verse to say Obey Allah and Obey the Prophet, and further more Allah (SW) has protect Muhammad as a Messenger from the people not as a prophet and you can read that in surat Al-Mae’da 67.

 

The writer precede more by choosing a verse from Surat Al-Baqarah 143 which says:

 

وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ ...."…."

“….And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels 

The writer did not understand that the verse is talking about following the Messenger Muhammad not the Prophet Muhammad as mentioned before, that is why all the commands of obeying and following are addressed to Muhammad the Messenger not as a prophet. If we look at the verse which included in it Muhammad as Messenger and prophet, will find very interesting command:

 

" الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ"  الأعراف 157

 

[157] Those who follow the Messenger, the Prophet the Ommi whom they find written with them in the Taurât and the Injeel - he commands them for Al-Ma'rûf and forbids them from Al-Munkar he allows them as lawful At-Taiyibât, and prohibits them as unlawful Al-Khabâ'ith, he releases them from their heavy burdens and from the fetters that were upon them. So those who believe in him honor him, help him, and follow the light (the Qur'ân) which has been sent down with him, it is they who will be successful.

 

The writer quotes verse #143 from Surat Al-Baqarah        يستشهد الكاتب بالآية 143 من سورة البقرة 

***Allah in His Book says: “And We did not appoint the Qiblah on which you were earlier but that We might know the people who follow the Messenger as distinct from those who turn back on their heels.” [Surat Al-Baqarah 143]

***At the early stages of Islam in Medina, the Muslims faced Jerusalem in prayer as the Qiblah for seventeen months. The Qur’an itself abrogated this by requiring that the Muslims face Masjid Al-Haraam in Makkah (see 2:144). The verse above was revealed as an answer to the objections of the disbelievers who criticized the Prophet (sallallaahu ‘alaihi wa sallam) for changing the direction of the Qiblah. It is key to note that the previous order to face Bait Al-Maqdis (Jerusalem) is found nowhere in the Qur’an yet Allah states in the verse quoted above that He appointed it as Qiblah! And We did not appoint the Qiblah on which you were earlier but that We might know the people who follow the Messenger... It was not the Prophet (sallallaahu ‘alaih wa sallam) who arbitrarily decided to make Jerusalem the Qiblah, rather it was revealed to him by Allah to do so though it was not a part of the Qur’an     

إن الكاتب إستشهد بالآية 143 من سورة البقرة والتى يشير إلى أنها مُلزمة لإتباع الرسول عليه السلام، وهذا ما نُقره وننادى به فإذا تدبر فى الآية الكريمة لوجد أن الإتباع هنا لمحمد الرسول عليه السلام وليس كنبى. فهنا وقع الخلط بين رسول ونبى وقد وضَّحْت هذه النقطة سابقا.  ثم جاء بعد ذلك ليوضح المقصود من ذكر هذه الاية وهو أن اللــه له وحى خاص للرسول وليس له مكان فى القرءآن الكريم وهذا هو ما يود أن يصل إلى الغرض الذى من أجله نشر هذه المقالة وبإختصار أنه يود ان يقول، كما ان اللــه اوحى إلى الرسول للصلاة فى إتجاه بيت المقدس فهذا تبرير أن اللــه يوحى بأشياءلا يوجد لها ذكر فى القرءآن وعلى ذلك يحاول أن يثبت بهذه الطريقة أن الحديث أيضا هو وحى من اللــه ولكن لم يفصح عنه القرءآن. إتجاه الصلاة إلى بيت المقدس هى عادة قديمة من أيام النبى إبراهيم عليه السلام ومن تبعه.

The writer mentioned verse 143 from Surat Al-Baqarah as an evidence to prove that this verse is to test the Muslims if they follow the Messenger or they turn back on their heels. To obey the Messenger, is a must for every believer, but he mixed up between Messenger and Prophet, which I did explain earlier. And he went further to say that because the order to direct the prayer towards Bait-Almaqdis, is a hidden revelation to the Messenger and is not mentioned in the Qur’an, therefore it must be a revelation that came to the Prophet, and Allah did not mentioned it in the Qur’an so the Hadith is the same. He did not work hard to understand that since the time of Ibrahim (PBUH) it was the costume to direct the prayer towards Bait-Almaqdis.  If the writer read the Qur’an carefully and study it he will find the answer in Surat Al-Nahl as well as Al-Emran, to order the prophet and the believers with him to follow Melat Ibrahim (PBUH) including the direction of the prayer. Allah knows best.

وبعد مجيئ الرسول عليه السلام أُُمِرَ أن يتبع ملة إبراهيم حنيفا، يقول سبحانه وتعالى فى سورة النحل:

" ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ ( 123

[123] Then, We have sent the revelation to you (O Muhammad) saying): "Follow the religion of Ibrâhîm (Abraham) Hanîfa (Islâmic Monotheism - to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers).

ويقول ايضا فى سورة آل عمران " قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (95

[95] Say (O Muhammad to the people) "Allâh has spoken the truth; follow the religion of Ibrâhim (Abraham) Hanifa, and he was not of Al-Mushrikûn.".

                                                                                                    The writer continue saying                                                

ويستمر كاتب المقال فيقول                                              

***There are at least 15 other verses of the Qur’an that prove that Muhammad (sallallaahu ‘alaihi wa sallam) received revelation other than the Qur’an.

He stated that there are 15 verses or more of the Qur’an that prove another revelation other than the Qur’an, but he did not mention any one of them. And I am sure that if he mentions even one, it will be with misunderstanding the difference between “Messenger and Prophet”. There are 11 verses in the Qur’an that ordered the believers to obey Allah and obey the Messenger, but there is not one single verse that says obey Allah and obey the Prophet. And when Allah (SW) decided to protect Muhammad from the people, He protected him as the Messenger and relates that to the message, read this in Surat Al-Mae’dah verse 67.

 لقد ذكر صاحب المقال أنه يوجد على الأقل خمسة عشر آية فى القرءآن تثبت ان هناك وحى آخر ولكن لم يُدلى ولو بآية واحدة. وأنا على يقين مما فهمته من مجمل المقالة انه لم يتفهم ولم يتدبر أن هناك فرق بين كلمة " رسول وكلمة نبى " حسب ورودها فى القرءآن الكريم. نعم هناك 11 آية فى القرءآن تأمر المؤمنين بإطاعة الرسول –عليه السلام- ولم تأتى آية واحدة تقول " أطيعوا اللــه وأطيعوا النبى " وأيضا بالنسبة لعصمة محمد جاءت بصفته رسول وعلاقتها بالرسالة.

And he continue saying فيقول                                                                    ثم يُتابع                              

***We feel compelled to transmit a few hadith that are known to be authentic by the scholars of hadith that illustrate the point of the obligation to follow the Prophet (sallallaahu alaihi wa sallam).

The above section is the beginning of 6 ahadith, the issue of authenticity of the hadith that call upon Muslims to obey the prophet in all affairs, quoting from his article, and I will mention few phrases from these Ahadith.

Let us talk about what he wrote in the above section, “to be authentic by the scholars of hadith that illustrate the point of obligation to follow the Prophet”. We as Muslims are commanded by Allah to follow the Qur’an alone and any obligation on the Muslims which are considered Fard must be followed not from hearsay and approved by the scholars. The scholars have no rights on Muslims other than personal efforts to explain their opinion but it is not an obligation.   

   إن المقطع الى ذكره كاتب المقال قبل سرد الأحاديث الستة، قرر فيه أن العلماء قد أقروا بصحة هذه الأحاديث التى يُركز الكاتب عليها فى إثبات رأيه فى إتباع الأحاديث وبالتالى السُنة. وقد قرر الكاتب أن إتباع أقوال النبى التى جاءت فى الأحاديث ( السنة ) هى فرض على المسلمين. وأقول ان كلمة فرض لابد أن تأتى صراحة وواضحة فى كتاب اللــه الوحيد المنزل على رسوله الكريم - القرءان - وليس للعلماء أى فرضية توجب الإتباع بعد كلام اللــه سبحانه وتعالى الذى نطق به رسولنا خلال 23 عاما من الدعوة والجهاد لإعلاء كلمة " لا إلــه إلا اللــه " ومقتضياتها وأخلاقياتها.

I will elaborate on the important points the writer mentioned in theses 6 ahadith:

سأتكلم عن أهم النقاط التى جاءت فى الستة أحاديث التى إستشهد بها كاتب المقال:

***1- Abu Rafi’ (radiallahu ‘anhu) said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said what translated means: Let me not find any of you, and while resting on his couch, that if an order of mine is mentioned in front of him, whether a command of mine or a prohibition, he says: ‘I do not know! Whatever we find in the Book of Allah (the Qur’an) we follow (otherwise we do not)! [Ahmed, Abu Dawood, At-Tirmidhee, Ibn Maajah, At-Tahaawi and others]

ملخص الحديث أن الرسول عليه السلام قال " أود أن لا أجد اى شخص يسمع منى أمر أو نهى فيقول – إذا وجدته فى كتاب اللــه إتبعته وإذا لم أجده لا أتبعه – ذكره أحمد، ابو داوود، الترمذى، ابن ماجه، الطحاوى وغيرهم "              

هل يُعقل أن رسول اللــه يشجع المسلمين على أن لا يتبعوا كلام اللــه المنزل فى القرءآن الكريم؟ وهل يُعقل أن رسول اللــه يخالف أوامر ربه الذى قال عنه فى كتابه الكريم:

".... قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَبِّي ۚ هَٰذَا بَصَائِرُ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُؤْمِنُونَ (203) الأعراف

203: "….I but follow what is revealed to me from my Lord. This (the Qur'ân) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe."

ويقول أيضا سبحانه: " .... إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ " يونس 15

“…..I only follow that which is revealed unto me. Verily, I fear the torment of the Great Day (i.e. the Day of Resurrection) if I were to disobey my Lord

***2- Al-Miqdam (radiallahu ‘anhu) narrated that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said what translated means: Verily I was given the Qur’an and its EQUAL with it (the Sunnah).  [Abu Dawood, At-Tirmidhi, Al-Haakim & Ahmed]

هذا المبدأ الذى يعتقده متبعى الأحاديث والسنة هو أحد الإشكاليات الخطيرة الذى ينادون بها لإقناع المسلمين بهذه الأحاديث المنسوبة إلى الرسول الصادق الأمين. الخطورة تكمن فى الألفاظ التى أُستخدمت فى هذا الحديث وهى " ومثله معه ". فما هى المثلية التى توافرت فى هذه الأحاديث والتى يقولون أنها متساوية فى صحتها مع القرءآن الكريم. سبحان اللــه عما يصفون وسبحان اللــه عما يشركون. لا تقِل خطورة عن الذين قالوا ان للــه ولد أو الذين قالوا ان للــه البنات ولهم الذكور. ألم يقرأوا فى كتاب اللــه الآيات التى تبين ان الذى أوحى إلى الرسول هو كتاب واحد وليس إثنين:

"  وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَدًا " الكهف  27

وأرجو من كاتب المقال أن يتدبر هذه الآية الكريمة، وغيرها كثير، هنا كلمة " كتاب " جائت بالمفرد ثم عقبت الآية بعبارة " ولن تجد من دونه ملتحدا "

These Scholars who convinced people to follow other books beside the Qur’an, is one of the most dangerous idea to spread it among the Muslims. Any reasonable person who have some knowledge in Arabic language will find out that there is no way in shape or form that the Ahadith (Sunnah) or any thing else are equal to the Qur’an. And I wish the writer will study this verse, and there are lots more in the Qur’an

“18: 27] and recite what has been revealed to you (O Muhammad (peace be upon him) of the Book (the Qur'ân) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.”

 

***3-Abu Hurairah (radiallahu ‘anhu) narrated that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) said what translated means: I have left you with two things, that (if you hold fast to them) you will never be misled after them: The Book of Allah and my Sunnah.

 

This hadith is very popular among the Muslims convincing them to follow the Qur’an and ahadith attributed to the Prophet. But most of their belief came from this ahadith. There are three versions of this hadith, the one is mentioned above and the second which mentioned the Book and Ahl-Albait, the third which mentioned only the Qur’an. All of them are attributed to the Prophet. Which one is correct?  I wish the writer have the chance to read in Sahih Muslim hadith # 3009. These three versions were attributed to the prophet during the only time he went to do the pilgrimage, so can we believe that the prophet said this hadith in three different versions to please every one?  Or to confuse us?  

باب حجة النبى عليه السلام: حديث رقم 3009 صحيح مسلم

3009 - إِبْرَاهِيمَ، جَمِيعًا عَنْ حَاتِمٍ،  حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَإِسْحَاقُ بْنُ

".... وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ وَقَدْ تَرَكْتُ فِيكُمْ مَا لَنْ تَضِلُّوا بَعْدَهُ إِنِ اعْتَصَمْتُمْ بِهِ كِتَابَ اللَّهِ.‏  وَأَنْتُمْ تُسْأَلُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ. قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ....."

Hadith # 3009 (Muslim): “….. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me, what would you say: They said: We will bear witness that you have conveyed, discharged, and gave wise council…..”

Another misunderstanding, he stated the following: 

***Preserving The Faith: The Hadith And Its Preservation we have undoubtedly sent down the Reminder, and we will truly preserve it. [Soorah Al-Hijr 15 Aayah 9]
…….. The promise of Allah however includes by necessity the hadith of the Prophet (sallallaahu ‘alaihi wa sallam).

15:9] Verily We, it is We Who have sent down the Dhikr (the Qur'ân) and surely, We will guard it (from corruption).

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ " الحجر 9

ولنرى ماذا يقول المفسرين المعتمدين لدى السيد كاتب المقال فى هذه الآية الكريمة :

يقول ابن كثير: " وَهُوَ الْقُرْآن وَهُوَ الْحَافِظ لَهُ مِنْ التَّغْيِير وَالتَّبْدِيل وَمِنْهُمْ مَنْ أَعَادَ الضَّمِير فِي قَوْله تَعَالَى " لَهُ لَحَافِظُونَ " عَلَى النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَقَوْلِهِ " وَاَللَّه يَعْصِمك مِنْ النَّاس " وَالْمَعْنَى الْأَوَّل أَوْلَى وَهُوَ ظَاهِر السِّيَاق".

يقول الجلالين: " "إنَّا نَحْنُ" تَأْكِيد لِاسْمِ إنَّ أَوْ فَصْل "نَزَّلْنَا الذِّكْر" الْقُرْآن " وَإِنَّا لَهُ لَحَافِظُونَ" مِنْ التَّبْدِيل وَالتَّحْرِيف وَالزِّيَادَة وَالنَّقْص".

يقول الطبرى : " الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { إِنَّا نَحْنُ نَزَّلْنَا الذِّكْر وَإِنَّا لَهُ لَحَافِظُونَ } يَقُول تَعَالَى ذِكْره : { إِنَّا نَحْنُ نَزَلْنَا الذِّكْر } وَهُوَ الْقُرْآن , { وَإِنَّا لَهُ لَحَافِظُونَ } قَالَ : وَإِنَّا لِلْقُرْآنِ لَحَافِظُونَ مِنْ أَنْ يُزَاد فِيهِ بَاطِل مَا لَيْسَ مِنْهُ , أَوْ يَنْقُص مِنْهُ مَا هُوَ مِنْهُ مِنْ أَحْكَامه وَحُدُوده وَفَرَائِضه ."

ويقول القرطبى : " إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ – يَعْنِي الْقُرْآن - . وَإِنَّا لَهُ لَحَافِظُونَمِنْ أَنْ يُزَاد فِيهِ أَوْ يُنْقَص مِنْهُ . قَالَ قَتَادَة وَثَابِت الْبُنَانِيّ : حَفِظَهُ اللَّه مِنْ أَنْ تَزِيد فِيهِ الشَّيَاطِين بَاطِلًا أَوْ تُنْقِص مِنْهُ حَقًّا ; فَتَوَلَّى سُبْحَانه حِفْظه فَلَمْ يَزَلْ مَحْفُوظًا ".

هذا ملخص لما قاله هؤلاء المفسرين ولم يصدر من أى منهم أى إشارة إلى ان معنى هذه الآية الكريمة لها أى صلة بالســنة أو الأحاديث المنسوبة للرسول عليه السلام من بعيد ولا من قريب. وما قاله كاتب المقال وإستشهاده بأن معنى الحفظ يشمل الآحاديث، فهذا إدعاء غير صحيح وتدليس معنى الآية القرءآنية الكريمة فى غيرموضعها.

The scholars, Ibn-Katheer, Al- Galalyn, Al- Tabary, and Al- Qurtoby all of them in their tafseer of the verse 9 from sura 15, did not mention in any way shape or form slight idea to connect this verse with the sunna or the hadith.

Now it is my turn to ask the writer and whomever hold the same belief:

Question: Are there contradictions and differences in the ahadith, or in one book, or through ahadith  of one narrator, or and between all the books of the ahadith?

1- The scholars of the hadith divided the ahadith to degrees of authentication to Sahih, week, false, lightly sahih, fabricated and so on.

2- What are these degrees of authenticity means, is that not evidence by itself that the hadith is not revelation from Allah.

3- And if we agree to what the writer went in his article for a moment, is Allah (SW) allowed the human to correct His revelation according to earthly rules and understanding.

4- And if the idea that Allah through His revealed law in 15:9 to protect His Dhikr which including the hadith, can any one change Allah’s words according to what the scholars نلاحظ ما كتبه صاحب المقال فى الصفحة الأخيرة                    ***The writer in his last page admit:    ***“ This latter type of report came later to be known as “ mursal “. Missing links made necessary the need to verify each isnad as time passed. Another very important reason was the deliberate fabrication of ahadith by various sects which appeared among the Muslims in order to support their views.                                                                                                                                             

لا تعليـــــــــــــــق No comments… 

  الخلاصة

لقد أنزل اللــه قانون إلهى من السماء فى كتابه الكريم يمكن لأى إنسان يريد أن يقف على حقيقة هذا الأمر، فيقول سبحانه وتعالى:

" أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا (82) النساء

4:82 “ do they not ponder on the Qur’an, had it been from other than Allah, they would surely have found therein much discrepancy.”

لو طبقنا هذا القانون الربانى على ما هو معروف بالسنة والأحاديث لكى نتعرف على حقيقة هذا الأمر فتكون النتيجة أن الأحاديث المنسوبة إلى الرسول الكريم ليس وحيا من اللــه سبحانه وتعالى.

If we apply this law to al-ahadith, the result is that the ahadith are not revelation from the Almighty Allah (SW).

إنتــــهى                     The End                                                                                                                     

اجمالي القراءات 13417

للمزيد يمكنك قراءة : اساسيات اهل القران
التعليقات (1)
1   تعليق بواسطة   فتحي مرزوق     في   الجمعة 16 ابريل 2010
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بارك الله فيك أستاذنا الفاضل على ما تقوم به من مجهود ، ولي طلب من أستاذنا الكبير محمد صادق أن يكتب في تقييم ما وصلت إليه دعوة أهل القرآن من ثمانينات القرن الماضي إلى يومنا هذا ، فنحن نريد منه أن يفتح قلبه وعقله ويحكي عن ظروف إقتناعه بمبدأ القرآن وكفى وكيف إلتقى والدكتور أحمد صبحي ، ويكون هذا شهادة منه على العصر الذي عاش فيه وأثر فيه وتأثر به ،وما هي كانت توقعاته في الثمانينات لمستقبل الذين ينادون بكفاية القرآن ؟؟ وهل هو راضي عن مدى أنتشار دعوة اهل القرآن في مختلف أنحاء الكرة الأرصية ؟؟ وما هي نصائحه للقرآنيين المبتدئين ..


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