Part 4: The Qur'an - The "Words of God" But Useless?

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So far we have seen that Islam is unable to display any ‘PROOF’ for the promised ‘Protection’ of its Arabic Qur’an, whether ‘original’ text or readings.

Instead we see that the Qur’anic text is so flawed that the text has become ‘NO’ instead of ‘YES’! Besides all the other things, the language has become altered and even the commentators disagreed as to what the Qur’an’s text was supposed to mean, and thus that modern translators suffer.

The Qur’an on all grounds is quite ‘unexceptional’ despite the pleas to the contrary.

Yet, the followers of Islam must also acknowledge that there are other aspects which further reflect ‘unexceptional’ nature of the Qur’an and also display the lack of its ‘Divine Preservation’. This, we will come to understand, is another reason the ancient commentators didn’t agree concerning the interpretation of the Qur’an. 

It involves the fact that the Qur’an on its own is useless. Within Islam the Qur’an is acknowledged as only bearing ‘part of the revelation’, ‘guidance in an incomplete and confused form’, and that the ‘rest of the revelation’ which both gives life to the first part as well as completes the guidance, is found elsewhere in what most declare are ‘unpreserved’ sources!!

The result is that unless much other material is absolutely identified and clearly understood - all of this means it had to be ‘preserved’ - not only is the ‘rest of the revelation’ lost, but the Qur’an itself cannot be understood - its reader is left in utter confusion!

Consequently, what is believed to be ‘the Guidance’ cannot be ascertained and so obeyed. 

Admittedly, one might as well throw the Qur’an away without it!

The Qur’an A Source Of "Mental Confusion" - "This Is The Divine Guidance"

Despite its own textual corruption, Islam seems always to keep the focus on a ‘Qur’an vs. Bible’, or, ‘Book vs. Book’ comparison.1 For example, Maududi takes 2 full pages to highlight 7 points concerning Islam’s views as to why the "former divine Books" should be rejected and "the Qur’an" accepted as their replacement. 

In this entire section only one small part of one sentence touches on Islam’s true beliefs about the Qur’an itself, and that only presents a ‘cloaked’ admission as we will see. Several of his points follow:

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"The Qur’an is the last of the Divine Books sent down by God and there are some very pertinent differences between it and the previous Books. These differences may briefly be stated as follows:
1. The original texts of most of the former Divine Books were lost altogether, and only their translations exist today. The Qur’an, on the other hand, exists exactly as it was revealed to the Prophet; not a word - nay, not a syllable of it - has been changed. It is available in its original text and the Word of God has been preserved for all time.
2. In the former Divine Books man mixed his words with God’s but in the Qur’an we find only the words of God - and in their pristine purity. This is admitted even by the opponents of Islam.
3. In respect of no other sacred book possessed by different peoples can it be said on the basis of authentic historical evidence that it really belongs to the same Prophet to whom it is attributed. In the case of some of them it is not even known in what age and to which Prophet they were revealed. As for the Qur’an, the evidence that it was revealed to Muhammad (blessings and peace be upon him) is so voluminous, so convincing, so strong and so compelling that even the fiercest critics of Islam cannot cast doubt on it. This evidence is so detailed that even the place and occasion of the revelation of many injunctions of the Qur’an can be known with certainty.
4. The former Divine Books were sent down in languages that died long ago. No nation or community speaks those languages and there are only a few people who claim to understand them. Thus, even if the Books existed today in their original and unadulterated form, it would be virtually impossible in our age to correctly understand and interpret their injunctions and put them into practice in their required form. The language of the Qur’an, on the other hand, is a living language; millions of people speak it, and millions more know and understand it. It is being taught and learnt in nearly every university of the world; every man can learn it, and he who has not time to learn it can find men everywhere who know this language and can explain to him the meaning of the Qur’an....
6. There is no denying the fact that the previous divine Books also enshrined good and virtue; they also taught the principles of morality and truthfulness and presented the mode of living which was to God’s pleasure. But none of them was comprehensive enough to embrace all that is necessary for a virtuous human life. Some of them excelled in one respect, others in some other. It is the Qur’an and the Qur’an alone which enshrined not only all that was good in the former Books but also perfects the way of Allah and presents it in its entirety and outlines that code of life which comprehends all that is necessary for man on this earth....
It is on account of these special features of the Qur’an that all the peoples of the world have been directed to have faith in it, to give up all other Books and to follow it alone." (Toward Understanding Islam, Maududi, p. 75ff; emphasis added)

At every point it is ‘the Qur’an vs. the former Divine Books’ and great claims are made for the content of the Qur’an compared to what everyone else
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proclaims as ‘Books’.

(a) "Answers For All Life’s Affairs"

Also trying to place people’s attention on the Qur’an is the Hizb ut-Tahrir literature where the Qur’an is "made to appear" to be the source of all the "answers for all life’s affairs":

"There are many texts available today claiming divine status from God. But is the guidance contained in them in its original form ...? ...Muslims believe that the Qur’an is the Word of God. Muslims believe that it is complete, i.e. it provides answers for all life’s affairs..." (The Islamic Belief, Hizb ut-Tahrir literature, Al Khalifah Publications, London, 1996; emphasis added).

In such statements everything is "made to appear" as if ‘only the Books’ are involved, as if only the Qur’an ‘matters’ in Islam and that everything else is "only Hadith". 

The Qur’an is also "made to appear" to provide ‘clear guidance’. 

And, because of the ignorance of ‘outsiders’ Islam has managed to make everyone believe that this is so.

Inside Islam, however, it is quite different. 

(b) "Miscellaneous Topics Scattered All Over Its Pages"

For example, we note an astounding admission from Maududi on the overall confusion (not clarity) of the text of the Qur’an while claiming this is what makes it ‘a unique Book’. He admits that he wrote about this so that others would not be bewildered by the confusion of the Qur’an(!) - like he and others were:

"I have two objects in view in writing this Introduction to the study of the Qur’an.
First, I want to acquaint the reader with those things which will help him understand the meaning of the Qur’an. If he does not become conversant with them in the very beginning, they keep coming back into his mind over and over again, and often become a hindrance to his going deep into its meaning and spirit.
Second, I want to answer some of the questions which usually arise during the study of the Qur’an. I have confined myself to those questions which arose in my own mind when I began my critical study of it or the ones which I came across afterwards....

"Unique Book
Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach

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to it, is baffled when he does not find the enunciation of its themes... Or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary there is something with which he has not been familiar before and which does not conform to his conception of a book. ... The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. ... Historical events are presented but not as in history books. ... Likewise it follows it own method of solving cultural, political, social and economic problems and deals with the principles and injunctions of law in a manner quite different from that of the sociologist, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.
That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his pre-conceived (sic) conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with the miscellaneous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange questions against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent inconsistencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently verses are isolated from their context and confusion is produced in the meaning.
This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all it is not a book on "religion" in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style an manner of presentation. He finds that many places the back-ground (sic) has not been mentioned and the circumstances under which a particular passage have been revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and feel difficulties about its mean

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ings. Nay, even those verses which are absolutely clear, appear to them to be quite irrelevant in the contexts they occur.
The reader may be saved from all these difficulties, if he is warned before-hand (sic) that the Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books: that its theme is unique and that his pre-conceived (sic) notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. He should, therefore, first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Then alone can he understand it.
Divine Guidance
First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (Allah’s peace be upon him), that "this is the Divine Guidance." (The Holy Qur’an, Introduction, p. xxi-xxiii, Islamic Foundation 1975; emphasis added)

We are left aghast by such a description of the Qur’an’s general incoherence which produces "baffled" readers and gives them next to nothing! 

On this admission alone the Qur’an is admittedly utterly useless!

Surely this alone should warn anyone away from the Qur’an! Did ‘God’ not want people (let alone ‘ordinary people’) to be able to simply read this ‘Eternal Witness the Qur’an’ and find guidance? 

Yet, people are still calling everyone to believe "this is the divine guidance"!

[NOTE: In Appendix C we will note that even in Muhammad’s day when Muhammad said he accepted the Torah, Bani Israel said: "Muhammad are you sure this Qur’an came from God? As for us we cannot see that it is arranged like the Torah is?"]

(c) The Qur’an Needs ‘Outside Help’

But lets look further. Having noted also the admitted that the Qur’an as it is gives nothing we need to ask the followers of Islam some questions. (1) Why have the followers of Islam telling everyone something VERY DIFFERENT from this story!? (2) Where does one find that which converts a text which admittedly produces only bafflement and confusion in the reader - into something quite different? 

In other words, where does one find the information that will turn the text of the Qur’an upside down and make it useful?

The answer is quite complex, but we find an inkling in the first quotation from Maududi (see above). There, camouflaged by his many

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bold claims for the Qur’an, Maududi tries to convince the followers of Islam that the Qur’an is a ‘complete code’ by using the ‘Proof’ that it is not:

"Complete code
Another thing that causes mental confusion is the oft-repeated assertion that the Qur’an is a complete code. But when one reads it, one does not find detailed rules and regulations regarding social, cultural, political and economic problems, etc... One is, therefore, baffled to see that it does not contain detailed regulations even about the Salat and Zakat which are such important obligatory duties that the Qur’an itself lays great emphasis on them over and over again. That is why the casual reader cannot understand how this Book can be called a complete code. This confusion is caused because the objector loses sight of the fact that Allah did not only send down the Book but also appointed His Messenger to demonstrate its teachings by putting them into actual practice.... As Allah sent His Messenger along with the Qur’an, only general principles and absolutely essential instructions were needed and not their details. Hence the main function of the Qur’an is to present clearly the intellectual and moral bases of the Islamic Way and reinforce them with arguments and appeals to the heart. As far as the practical side of the building of the Islamic Way of life is concerned, it only defines the limits and bounds of every aspect of life without giving detailed rules and regulations. Moreover it fixes sign-posts for guidance at certain important places to show how those parts are to be constructed in accordance with Allah’s will. The actual work of building the Islamic Way of life, in accordance with the instructions contained in the Book, was entrusted to the Holy Prophet, who was specifically sent to set up the pattern of life for the individual, for the society and for the Islamic State to be constructed practically according to the principles of the Qur’an. Thus the Qur’an is a complete code in the sense that [it] is to be taken along with the Sunnah of the Holy Prophet." (Introduction, The Holy Qur’an, Abul A`ala Maududi, p. xxxviiif; emphasis added)

One has to wonder how many people were persuaded concerning their ‘mental confusion’! Indeed, the very least defining of this "code of life" - as well as the ‘sorting out’ of the general confusion of the Qur’an’s text - is totally dependant on much more than the Qur’an. 

Others, while avoiding the issue of the confusion presented by the baffling content of the Qur’an are more open about this extra-Qur’anic need: 

"The Qur’an is both the foundation and fountain of faith and, among the fundamentals of Divine Law, the Shari`ah, its place is unique. Its purpose however is only to lay down the principles. Its elaboration and interpretation are left to the Sunnah and the Hadith.... (The Sunnah in Islam, Azami, p. 8; emphasis added)


"It should be clear by now that the believer is religiously bound to accept as true both the Prophet’s interpretation and elucidation of the Qur’anic verses

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as well as the ‘wisdom’ revealed to him by Allah." (The Sunnah..., Azami, p. 16; emphasis added)

And, whether Sunni or not, all acknowledge, not only this absence of ‘explanatory material’ in the Qur’an, but that the same extra-Qur’anic sources (i.e. sources outside the Qur’an) are the same sources which are necessary for obtaining what is admittedly missing from the Qur’an - an understanding which will reveal ‘the believer’s way’! 

In fact in the extra-Qur’anic sources lies ALL understanding of the Qur’an itself. As well, there one finds also an explanation/elucication of those matters which are believed to comprise the rest of the religion which it is asserted Muhammad brought!

Others expand on this:

"Similarly, the Hajj was prescribed as a religious duty in the Qur’an but its method and formalities were not defined." (The Sunnah..., Azami, p.11)


"These are a few specimens of the directions, given in the Qur’an and the traditions, wherein the people have been encouraged and persuaded to attend to the Sunnah and have been prohibited from opposing the Sunnah of the Holy Prophet and those who ignore the Sunnah on the pretext that the obligatory laws are contained only in the Qur’an have been rebuked.
Besides what has been said above, it is also not practicable in principle to understand Islam only with the help of the Qur’an and without referring to the Sunnah, because, in the prayers, for example, we learn about the number of Rak`ats (units) and Sajdahs (prostrations) and about the Zikr (recitals), as well as conditions for proper performance and invalidation thereof from the Sunnah of the prophet and as regards Hajj (pilgrimage to Makkah) also all the necessary ceremonies can become known only by referring to the Sunnah, e.g. tying the two pieces of cloth (Ehram), knowing about the Miqat (where the pilgrims fasten Ehram), how to circumambulate (to go round the Ka`bah seven times) and offer prayers, running between Safa and Marwah, shortening of hair ceremonies at Arafat, Mash`ar and Mina and stay at these places, throwing of the pebbles (at the Satan, seven times), offering sacrifices of the animals and shaving the head, for the implementation of which, the time and places are fixed. Also knowledge is necessary about the acts which are obligatory, those which are recommended and those which are lawful.
Hence, in matters like Salat (prayers) and Hajj it is not possible for us to act upon the orders of the Holy Qur’an, without referring to the Sunnah and, in order to understand Islam, it is necessary for us to refer to both the Qur’an and the Sunnah. And none separates these two from each other except those2 who want to relieve themselves of the responsibilities imposed by the rules and regulations of Islam and want to do everything independently. It is quite easy for them to separate, from the Holy Qur’an, the Sunnah of the Prophet, which explains it and then to interpret the Qur’an in any manner to

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suit their wishes. But, we are obliged to refer to the Sunnah of the Holy Prophet in order to understand Islam and to act according to the commands of the Holy Qur’an." (A Probe Into The History Of Hadith, Allamah Murtaza al-Askari, p. 12f.)

Also in regard to understanding the very text of the Qur’an we read:

"These are only a few examples, and many more instances could be given. Our aim, however, is only to show that it is almost impossible to understand or explain the meaning of a large number of Qur’anic verses if the Traditions are rejected as useless and inauthentic.
In short, whoever believes in the Qur’an as a Divine Scripture and regards it as vitally important for the believers to understand and follow, at all times, must rely on and accept the truth of those reports of the sayings and deeds of the Prophet which Muslim scholars and Traditionists compiled only after subjecting them to intensive scrutiny. It must also be remembered that a very large number of these Traditions form a valuable explanatory supplement to the Qur’an." (The Sunnah..., Azami, p. 31)

Thus anyone who believes the Qur’an is a ‘Divine Scripture’ "must rely on" something outside the Qur’an to give the baffling ‘Divine Scripture’ life! 

The truth is even worse than this.

"To Entertain Any Doubt Amounts To An Abrogation Of The Qur’an"!

And so we find Islamic scholars freely admit that the Qur’an’s contribution to defining Islam is so miniscule, and the comprehension of what the Qur’an is supposed to be saying is so reliant upon the content of the Sunnah, that the Qur’an may as well be abandoned without the rest!! Maulana Azami continues:

"The Authenticity of the Hadith and the Sunnah 
Lest anyone should suppose that the sources of the foregoing discussion on the believer’s way are historical treatises written down after the lifetime of the Companions, and therefore unreliable, we would argue as follows. It is beyond doubt that the Qur’an and its injunctions and the command to believe and act according to it are valid and in force. The only question is whether or not the believer’s way can actually be ascertained. To entertain any doubt amounts to an abrogation of the Qur’an, and no sane and educated non-believer would venture to suggest to a Muslim its rejection." (The Sunnah..., Azami, p.24)

A Shi’a scholar also agrees with maulana Azami that seeking Islam in the Qur’an alone amounts to "forsaking Islam", and "forsaking the Holy Qur’an":

"In light of what we have mentioned above, our aim with regard to the books on traditions (Ahadith), biography (Sirah) and history (Tarikh) is confined to three things and the fourth item thereof cannot be imagined:
(i) We should set aside all the traditions and should content ourselves with the Qur’an only for obtaining information about Islam. In the beginning of this

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discussion we have observed that this is not possible and its result would be that we should forsake Islam which is the same as not referring to the Qur’an.
(ii) We should accept all that we find in the books which are reliable and whose contents are considered by us to be correct, and should abandon all discussions and research which it may be possible to conduct about the narratives and the traditions and should not conduct any comparison and research to find out the forged matter and other similar things, which occur in the books of traditions, biography and history.
It has become clear from the studies and research already conducted that the result of adopting such a point of view will be this, that wrong would be accepted as right and falsehood as truth. This will not make any difference with the first item viz. forsaking the Holy Qur’an and abandoning Islamic laws and realities." (A Probe..., al-Askari, p. 33f, emphasis added)

Clearly, it is admitted by both Sunni and Shi’a, not only that the Qur’an alone CANNOT teach anyone ‘Islam’, but further, that if the Qur’an itself cannot be deciphered through gaining an understanding from the Sunnah, then its teachings cannot be understood, let alone be decisively followed or built upon, and one might as well throw the Qur’an away for it is equivalent to an abrogation of the Qur’an and Islam!!

The Qur’an on its own is indeed useless.


"Then Bring A Scripture... That Gives Clearer Guidance" (Q28:49)?

The ‘Qur’an verses Bible’ contentions of Islam have, then, been just another ‘Kithman/Taqiyya’ (i.e. ‘outwittings’ of the "hide our religion" variety). This is obvious since Islam has accepted the words of Muhammad in the Sunnah as being absolutely necessary to the ‘revelation’ (‘the Word of Allah’3) as the words of the Qur’an. The two cannot exist without each other!! 

All this acknowledges that the Qur’an is an incomplete entity, not containing what is considered to be ‘the revelation’ (‘Word of Allah’) and thus is incomplete in its guidance - totally useless on its own!4

Yet, Von Denffer proclaims that "there is no better guidance than this" incomplete guidance of the incomplete revelation of the Qur’an:

"...the real unique feature of the Qur’an is seen by all Muslims as being Allah’s guidance for mankind, and there is no better guidance than this. This makes the Qur’an unique and inimitable. ‘The miracle of the Qur’an lies in its being the hidaya (guidance).’ This is what is claimed by the Qur’an, ‘Say (unto them): Then bring a scripture (kitab) from the presence of Allah that gives clearer guidance (ahda) than those so (that) I may follow it, if you are truthful’ (al-qasas 28:49). Here lies the uniqueness, miraculousness and supremacy of the Qur’an over all other writings. Herein lies the miracle of the Qur’an. The claim is evident. The content of the hidaya is evident. No single person, whether human or jinn, can produce a better

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hidaya than the Qur’an...the Qur’an, by claiming to be ‘unique guidance’ transcends all superficial characteristics assigned by a finite human mind. The message of the Qur’an is extremely simple, remarkably clear; ‘Anyone who will seek hidaya (guidance) with an open mind, a non-coloured vision and unbiased ears will reach the truth’." (Ulum, p.154).

Despite all Von Denffer’s talk, and the Qur’an’s assertions (!), we find that everyone else in Islam admits that the actual ‘guidance’ is not available in the Qur’an, and that the Qur’an is not able to stand on its own. 

Thus, even while the Qur’an issues a challenge to bring ‘clearer guidance’, Islam admits the Qur’an has only ‘unclear’ guidance to give!! Still, Von Denffer assures us this shows "the uniqueness, miraculousness and supremacy of the Qur’an over all other writings"!5

Even Maududi is caught out:

"The guidance he [Muhammad] has shown unto mankind is complete and flawless, and is enshrined in the Holy Qur’an." (Towards Understanding Islam, Maududi, p. 58)


"It is the Qur’an and the Qur’an alone which enshrined not only all that was good in the former Books but also perfects the way of Allah and presents it in its entirety and outlines that code of life which comprehends all that is necessary for man on this earth....
It is on account of these special features of the Qur’an that all the peoples of the world have been directed to have faith in it, to give up all other Books and to follow it alone." (Towards..., p. 75ff; emphasis added)

Of course, to make such a statement is ridiculous when we have already read from him that the guidance in the Qur’an is NOT ‘complete’ without the Sunnah! But, this is his usual manner when he wants to deflect the minds of those who aren’t wary of the contradictory ‘scholarship’ of Islam. 

But this means that before the Qur’an is of any use whatsoever to anyone, let alone to the ordinary person, the scholars of Islam need to try to find a meaning and purpose for it elsewhere. 

The Qur’an CANNOT Be ‘An Eternal Truth’ - It Is Useless Without The Ahadith Which Give It ‘Life’!

Before we address the issue of Islam’s search for meaning and purpose for the Qur’an, we need to perceive the true consequences of its ‘need’. 

While some of our sources have been more precise as to the true import of the need for extra-Qur’anic materials, ultimately they all say the same thing - much more than the Qur’an is needed to make the Qur’an useful, let alone gain anything else of ‘the religion of Islam’. 

This material must present a clear understanding in order to give the

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true intended meaning and purpose of the baffling Qur’anic passages (ayas). Only then can the confusion and meagre threads in those passages (ayas) be considered meaningful - and only then can that be joined with what is thought to be ‘the rest of the revelation’.

This means that the Qur’an itself CANNOT be ‘an eternal truth’ for to be such it would have to be able to exist on its own - independent of all outside input. 

As it is, this ‘eternal truth’ [i.e. the Qur’an] is TOTALLY dependant upon something outside of itself. The Qur’an CANNOT be separated from that ‘something else’ and exist!! Cut it off from the Sunnah and it ceases to have any meaning. Therefore it CANNOT be an ‘eternal truth’!! [This was pointed out by Samuel Zwemer.]

This, of course, is the reason the followers of Islam have sought to misdirect everyone by shouting about the Ahadith cries of "that’s only the Hadith!" and about the Qur’an "the Qur’an is Perfect and Preserved, the Final Revelation!". 

If the Qur’an is finally acknowledged as DEPENDENT upon ‘something else’ [i.e. the Hadith!] for its ‘life’, then it is no better than the Ahadith and loses its aura of ‘greatness’.

Despite this, the followers of Islam have decided to make ‘something great’ out of it. Yet, for even this to have any credibility, surely it means that the Sunnah HAS to have been ‘Preserved’.

"Preserving The Sunnah Is A Wajib (Obligation)"

We are not surprised, therefore, to find that Maududi also asserts the ‘perfection’ of the other required (extra-Qur’anic) sources:

"All the sources of Islam are fully intact and each and every instruction or action of the Holy Prophet can be ascertained without the least shadow of doubt." (Towards Understanding Islam, Maududi, p. 58).

And also:

"His teachings stand uncorrupted and are incorruptible. The Qur’an - the book he gave to mankind - exists in original text, without a word, syllable or even letter having been changed. The entire account of his life - his sayings, instructions and actions - is preserved with complete accuracy. It is as though it all happened yesterday rather than thirteen centuries ago." (Towards..., Maududi, p. 58)

That this is the ‘preferred’ state of everything there is no doubt, since, as noted, "To doubt amounts to an abrogation of the Qur’an."! But is it the true state?

Indeed, some admit that not just the Qur’an, but the Sunnah too must

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be ‘Preserved’. The followers of the Madhabs seem more reluctant to declare this fact, but we do find the Salafiyyahs asserting their position using certain comments:

"As we turn from the Qur’an to its teacher, it again becomes clear that there was another thing, aside from the Qur’an, which was revealed by Allah to the Prophet. Namely, ‘wisdom’. Says he: "The Qur’an was bestowed upon me, and, along with it, another thing which was similar to it’ (Abu Dawud, ibn Maja, Darmi [sic])
In view of these pronouncements, both from the Qur’an and the Sunnah, the learned scholars of Islam are in agreement that the word ‘wisdom’ in, ‘And teacheth you the Scripture and wisdom’ (Al-Imran 3: 164), and in similar verses denotes the Sunnah, and further, that the Sunnah, too, is a kind of revelation. Ibn Qayyim, for instance remarks: ‘Allah, the Glorious One, sent down two kinds of revelations to His Messenger and made it obligatory to believe in and act upon both of them. These are the Qur’an and wisdom.’ Ibn Qayyim then quotes in support the verses referred to by us earlier and goes on to say that: ‘The Scripture mentioned in them means the Qur’an and ‘wisdom’, in the unanimous opinion of the pious precursors, the Sunnah. What the messenger communicated after learning about it from Allah and what Allah revealed through the tongue of His Messenger are equally required to be accepted. It is a fundamental and universally accepted principle among the Muslims and whoever denies it is not one of them. The Prophet himself has said: ‘The Qur’an was bestowed upon me, and, along with it, another thing which was similar to it’ (Kitab al-Ruh)." (The Sunnah..., Azami, p. 15; emphasis added)

Here it becomes plain that when modern Islam places the focus on a ‘Qur’an verses Bible’ examination, it is not dealing with Islam as it really is. For, Islam believes it possesses two kinds of revelation, the Sunnah being the second.6 And, even though it is not contained in the Qur’an, but in the Ahadith as relayed in other sources, it too it is believed, must be ‘preserved’ - or Allah failed, as the following citations indicate:

"Further, if the preservation of the Qur’an is vitally important, the continuance, transference and conservation of the Prophet’s verbal as well as practical explanation of it is equally necessary, at all times, for full understanding. (The Sunnah..., Azami, p. 10f; emphasis added) 

One assertion which includes the comments of a well-known Islamic scholar states:

"Sunna is a Revelation that Will be Preserved Till the Last Day 
This is an important matter that needs to be emphasized, because it is important and because many ignore its importance. Sunnah is a part of Thikr (revelation) and will be preserved from loss or corruption. It is not difficult to separate correct Hadiths from fabricated ones, in contrary to what some offshoot groups, like the Qadianis and the Quranis, falsely claim. These misguided groups claim that fake Hadiths have mixed with correct Hadiths

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and that it is not possible to distinguish them anymore. They say that after the prophet’s death, no one can separate correct from fake Hadiths. They also claim that they are no longer able to benefit from their Prophet’s Sunnah, because of the shadow of doubt that encircles all Hadiths.
These misguided groups have destroyed the second source of Islam. This source is vitally needed in order to benefit from the first source, the Qur’an. These misguided sayings are what the disbelievers and all the enemies of Islam are waiting for and striving to reach.
Other misguided groups say that correct and false Hadiths are mixed, but that there is a way to distinguish between them. They claim that the Prophet said: "Lying on me will become widespread. Therefore, whatever is related to me, compare it with the Qur’an. Whatever is in agreement (with the Qur’an), then I have said it, and whatever is in opposition (with the Qur’an), then I disown it." This Hadith is a fabricated hadith, as all scholars of hadith agree. One scholar said: "We did exactly as this (fake) Hadith wanted from us. We compared it with the Qur’an and found it opposes it. Allah said (what translated means): And whatever the Messenger (Mohammad) gives you, take it, and whatever he forbids you, abstain (from it). [59:7], and other Ayat (in the same meaning). Therefore we judged this Hadith to be fabricated, and the Prophet is innocent of saying it."
There are many proofs in the Qur’an that the Sunnah is preserved from corruption. One of them is: Verily, it is We who have sent down the Thikr (revelation), and surely We will guard it (from corruption). [15:9].7 This Ayah attests that Allah promised to preserve and guard the Thikr. Therefore, what is the Thikr? The Qur’an is undoubtedly contained in the Thikr. However, Thikr also contains the Sunnah. Scholars of Islam, like Ibn Hazm, confirmed this fact in his book, Al-Ih’kam Fi Usul Al-Ah’kam. He brought forward many strong evidences that the Sunnah is contained in the Thikr and that it is guarded and preserved and that Ahad Hadiths lead to certainty in knowledge. He said8: "Allah said of His messenger (what translated means): Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. [53:3-4]. Also, Allah ordered His Prophet to say: I but follow what is revealed to me by inspiration. [6:50]. Also, Verily, it is We who have sent down the Thikr (revelation), and surely We will guard it (from corruption). [15:9], and, And We have also sent down unto you the Reminder and the Advice, that you may explain clearly to men what is sent down to them, and that they may give thought. [16:44].
Therefore, whatever the Prophet said, in matters of religion, is all religion and a revelation from Allah, the Praised One. There is no doubt about that. There is no disagreement between people of knowledge, in both language and religion, that every revelation from Allah is Thikr. All revelation is undoubtedly guided and protected by Allah. All that Allah has promised to protect and preserve will certainly be preserved, protected and saved from corruption that cannot be detected. Otherwise, Allah’s Word’s will contain some falsehood (introduced by men), and His promise of protection can, therefore, be broken. No Muslim of sane mind can believe in this falsehood. Therefore, the religion, that Mohammad was sent with, is

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preserved by Allah. It will be preserved for whoever seeks it till the end of this life. Allah said (what translated means): ...that I may warn therewith you and whosoever it may reach. [6:19].
If the above is the case, then we know for sure that there is not the slightest chance that any Hadith of the Prophet, in the matters of religion, will be lost or corrupted. Also, there is no chance that Hadiths will be mixed with falsehood and that easy detection of such falsehood is unattainable. Otherwise, perseverance of Thikr is not provided, and then, Allah’s promise: Verily, it is we who have sent down the Thikr (revelation), and surely We will guard it., will be false and broken. No Muslim can utter such falsehood.
If one says: ‘Allah only meant to preserve the Qur’an.’ We say, depending on Allah: This is a false claim, and there is no proof to it. It claims that Thikr only means the Qur’an, but without evidence to this restriction. This proves its falsehood: Say (O Mohammad to them): "Produce your proof if you are truthful". [2:111]
Therefore, those who spread false claims, that have no proof to their truthfulness are liars. Thikr contains all that Allah has revealed to His Messenger. The Qur’an and the Sunnah that explains the Qur’an, are all revelation. And We have also sent down unto you the Reminder and the Advice, that you may explain clearly to men what is sent down to them, and that they may give thought. [16:44]. Therefore, the Prophet is ordered to explain the Qur’an to the people. There are many general rules in the Qur’an, like the order to pray, give Zakat (obligatory charity), Hajj (pilgrimage to Makkah), etc. Allah ordered us to perform these obligations, following the explanations of the Messenger of Allah. If the prophet’s explanation is not preserved and guarded, then benefiting from verses of the Qur’an will diminish and disappear, and the Laws obligated on us will also be meaningless. As a result, we will not know the correct meaning (of the Qur’an) that Allah desired, and we will not be able to expose what is false or unintentionally fabricated. We seek refuge in Allah from this (falsehood)."9
Imam ibn Al-Qayyim approvingly mentioned the above text by ibn Hazm, in his book, Mukhtasar As-Sawa’iq Al-Mursalah, saying: "This text, by Abu Mohammad (ibn Hazm), is valid in the Khabar that the nation approved, believing and implementing it, but not valid in the Gharib (here it means "weak") Hadith that the nation did not approve."
Abdullah ibn Al-Mubarak also approved of the above. He was asked: "What about these (fabricated) Hadiths?" He said: "Geniuses (scholars of Hadith) will live up to them (refuting and invalidating them), Allah said (what translated means): Verily, it is we who sent down the Thikr (revelation), We will surely guard it.[15:9]. A similar saying is related to Imam Abdur-Rahman ibn Mahdi. Also, Mohammad ibn Al-Wasir said, after mentioning the above Ayah [15:9]: "This means that the Shari’ah (Law) of the Messenger of Allah is preserved, and that his Sunnah is guarded."
Allah chose Mohammad to be His final Prophet and Messenger, and made His Law the final and dominant Law. Allah required all mankind to believe in and implement his (Mohammad’s) Law till the Day of Resurrection. Allah invalidated all other Laws, except Mohammad’s Law. Allah meant

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Mohammad’s Law to be proof against mankind. Therefore He preserved his (the Messenger’s) religion and guarded his Law. Allah will never ask people to implement a Law that is bound to be changed and corrupted. The Qur’an and the Sunnah are the two sources of Islam. And if you differ in anything amongst yourselves, refer it to Allah and his Messenger. [4:59]....
Allah’s proof against mankind will not be complete unless Allah preserves His Message and Law. This preservation cannot be complete unless Allah preserves the Sunnah. Therefore, preserving the Sunnah is a Wajib (obligation)." (The Hadith is Proof Itself in Belief & Laws, Sheikh Nasir Ad-Din Al-Albani; from the Introduction by: Muhammad Eid Al-Abbasi, p. 10f; emphasis added)

Here we find clearly the true claims of Islam. In order to present something of ‘guidance’ Allah is said to be "OBLIGATED" to ‘Preserve’ the Sunnah OR He will be guilty of failing to provide ‘Proof against mankind’!

Indeed, in the case of Islam this is the truth, for anyone claiming that the Qur’an is ‘Allah’s Eternal Witness’ is accusing God of leaving mankind in the dark - without a witness!!

Since the Qur’an is not ‘an eternal truth’ (it is only asserted to be ‘part of an eternal truth’) everything that gives it ‘life’ must also be of equal ‘revelational’ value, making it also totally necessary to ‘decipher God’s Words’.

The need for everything to be ‘Preserved’ in such a system is thus only truly recognised when one realises that if this is not done "otherwise Allah’s Words will contain some falsehood introduced by men" and also admittedly the ‘promise of protection’ on the i would then be found false as it would be broken!! This is stated by others as:

"If everyone in every age is in need of the Prophetic explanation, without which they CANNOT fully comprehend the Qur’an, how would it be useful for them to preserve the Qur’anic text and leave its Prophetic explanation at the mercy of distorters, extending to it no type of protection whatsoever. 
Therefore, once the necessity of the Prophetic explanations of the Qur’an is accepted, it will be self-contradictory to claim that these explanations are unavailable today. It will amount to negating the protection, because it is in no way a wise policy to establish the necessity of the Sunnah on the one hand, and to make its discovery (preservation) impossible on the other. Such a deficiency cannot be attributed to Allah, the All-Mighty, the All-Wise." (Was Sunnah Preserved?, 7/20/98,

This is why the ‘hope’ has to be held out that:

"Therefore the religion that Muhammad was sent with, is preserved by Allah. It will be preserved for whoever seeks it till the end of this life."

Did Islam succeed in this illusion? 

Can the followers of Islam show they have gathered such an unim

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peachable secondary source, ‘the correct Sunnah’? Have they found an unimpeachable agreement over it? Do they, as a result, have an unimpeachable understanding of the Qur’an? If not, they certainly cannot claim to have an unimpeachable understanding of "the religion of Muhammad".

Is there agreement on all this, for THIS is finally what Islam claims to possess, and which it claims others are without?! If there is no unity of meaning ascribed to the Sunnah and Qur’an then once again, on another level, we find that all is a fake.


1/ Both are compared as ‘the Word of God’ for each religion.

2/ The ‘Qur’ani party’ - a small group who believe that the Qur’an alone reveals Islam. This is obviously untrue.

3/ This must not be confused with the fact that only the Qur’an is considered to be "the Words of Allah". For the Sunnah, while considered to constitute part of the revelation (‘Word of Allah’) is accepted even though it is believed to only be Muhammad’s expression (in his own words) of what Jibreel heard from Allah, but which he (Gabriel) is also said to have expressed in his own words. See Ulum, p. 18f.

4/ So, by Islamic standards one could only term it "part of the Word of Allah", or "some of the Word of Allah", and because some Ahadith, namely those known as Qudsi, also contain direct statements attributed to Allah, the Qur’an obviously contains only "some of the Words of Allah".

5/ However, in his last sentence one may construe an attempt at truth, for he does state that the "guidance of the Qur’an" is, "anyone who will seek hidaya (guidance)... will find it". He thus admits that the Qur’an does not point to itself saying "you will find it HERE". This is also what we just noted from ibn Hazm when he said, "Therefore the religion, that Mohammad was sent with, is preserved by Allah. It will be preserved for whoever seeks it till the end of this life." We aren’t told where it will be found ‘till the end of time’ but we know - it is supposedly in the Sunnah but not in the Qur’an.

6/ In fact, even the Hizb-ut Tahrir admit this in other literature where they state:

"Another example is if we were to define the Qur’an as the revelation to Muhammad (saw) this would not be comprehensive or restrictive as the hadith is also revelation. (What Is The Qur’an, Al Khalifah, P.O. Box 349 London N97RR)

7/ One would at first assume that the translation "We sent down the Qur’an and We will keep it" is the work of the Qur’ani party since they don’t believe that there is anything else in the Thikr. However, in the Noble Qur’an, which appears to be a La-Madhabi publication because it cites ibn Taymiyya (see e.g. p. 96, ft. 1) translates Q15:9 as "Verily We; It is We Who have sent down the Dhikr (i.e. The Qur’an) and surely We will guard it (from corruption)."

8/ Because the ibn Hazm quotation is so long and difficult to keep track of in the text, we have noted its beginning and its ending.

9/ End of ibn Hazm quote.

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