In answer to the video "10 Reasons to Reject Islam"
The religion of Allah is not a burden, and neither is the set of ethical discipline it imposes upon man meant at narrowing down his feel of life 20:2, it rather is meant at enhancing it by deepening his consciousness of right and wrong. It is a blessing meant at purifying mankind or as the Quran says when speaking of the objective of religion being for spiritual tazkiya/purging. Allah calls it His favor and grace
4:113,5:3,2:231"and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom"
Here, this favor is described as being in the Book and the Wisdom refering to the body and soul of the Sharia respectively, to its commandments and their philosophy. This phrase is often used to connote the fact that God's guidance is perfectly balanced between both these aspects.
Allah has not ordained a soulless sharia concerned only with the body of deeds. The Quran constantly parallels internal with external purity and warns Muslims not to fall into the error of those before them, namely the Jews, who neglected the spirit of the Sharia for soulless external rituals and exagerated legal hair-splittings, superstitious restrictions and regulations. The prophet Muhammad actually came as a mercy to them and to relieve them from these shackles 7:157.
Allah has restored the Sharia to its original simplicity in order to lighten our burdens 2:286,4:27-8 because
"man is created weak".
This means man's weakness is due to the fact that he cannot by himself find the true path, he is in need of Allah's guidance. That is why the preceding verses speak of Allah's will to guide mankind, turn to us mercifully and lighten our burdens. 2:286 also implies that Allah could burden mankind with a difficult Sharia as a form of punishment as was done with the Israelites and as plainly stated in the book of Ezekiel quoted above. When we create an innovation and complicate the Sharia on ourselves, then we will charge ourselves with greater burdens than God asked of us. God allows this to happen as a form of punishment.
What Allah demands from us is not unreachable and He does not impose what is beyond our power and understanding. This is why Allah expects us to answer the call of religion with
2:285"We hear and obey".
It is an unconditional declaration of faith and obedience to a system which is not meant, as already said, at narrowing down man's feel of life through ethical discipline and other teachings of the Quran but on the contrary, to enhance it by deepening his consciousness of right and wrong 20:2.
With the above issues in mind, one can appreciate why the Quran tells the audience not to insist on investigating the unimportant things or minute details of a story. It diverts not only oneself but also others from the moral and spiritual import of the narration 18:22.
Similarily the Quran warns the Muslims not to ask questions about the things regarding which the Sharia is purposely silent 5:101 because such questions call for answers that tighten the limits of a directive, and then people are not able to follow them and as a result invite the wrath of God, as what happened directly and indirectly with the ISraelites. God wants that a directive be followed the way it is given. Difficulties should not be created by asking to explain what is concise and by asking to limit and restrict what is absolute and in fact
5:102"A people before you indeed asked such questions, and then became disbelievers on account of them"
2:108"Would you then ask your Prophet such questions as were asked of Moses in former times? and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way".
The simplification of the Sharia/Law leaves room for human common sense and judgement, allowing different nations and communities to frame laws for themselves to meet new and changed situations.
The Quran has laid down a handful of laws as explicit, while most provide a foundation and philosophical framework by which things can be negotiated, as long as it is in accordance with the principles of morality and wisdom laid down in the Book. The Prophet is reported to have said:
“The most sinful person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking”.
He further said
“God has set boundaries, so do not transgress them; He kept silent on certain things out of mercy for you rather than forgetfulness, do not ask about them”.
As is clear, the Quran doesnt prevent the honest debate and search of knowledge. Many Quranic verses begin with questions that are stated very compactly and their real purport becomes evident through their answer
2:189"They ask you concerning..".
The verse 5:101 rather warns against questionning that could lead to unnecessary complications in religious laws. In addition, and as demonstrated through the Israelites' example, such questionning also stems for shallow belief and hypocrisy. Asking questions, politely humbly with pure intent is never disallowed. The angels were permitted to voice questions to God directly 2:30. No religion says, almost at the end of every argument for its truth, to reflect, ponder, think for themselves. It invites sceptics to bring forth any constructive criticism and argument. As just stated, the epitome of that principle is the angels' questioning God's plan for creation, questioning God Himself and yet they arent condemned at anytime. Justified curiosity is not wrong but even encouraged
21:7,16:43"ask those who possess knowledge if you do not know”.
In 58:1 a reference is made to an incident in which a pious woman had to face a severe difficulty regarding a religious issue; instead of becoming frustrated and showing distrust in God, she presented her case before Him and His Prophet with purity of intentions. Her difficulty was resolved and her case set forth as an example in the Quran: that of a person who adopted the correct attitude when troubles came her way.
In answer to the video "10 Reasons to Reject Islam"
This favorite of the misinformed critics of Islam will be addressed shortly, but in introduction it would be appropriate to mention one particular story. The JEws, in their arrogance, lack of obedience and will to bend to God's will, ie "stiff-necked" as Moses and other prophets labelled them collectively in their scriptures is demonstrated in 2:67-73 with their offensive behavior towards their prophet.
They accused him of ridiculing them when he simply conveyed God's command to sacrifice any cow in a ritual that would provide the community with answers as to the confusing circumstances surrounding a murder. They went on asking Moses that he might ask "his lord" as though He was not their Lord, for more and more particulars regarding which cow was to be sacrificed. After ridiculing their prophet, discrediting God's answers to their demands as unclear because "to us the cows are all alike", they finally reluctantly agreed to perform the ritual. The truth is that they were trying to delay it through their hairsplitting demands because they sought to hide the truth about the crime. This command to sacrifice a cow comes in the context of manslaughter as described in Deut21, with the taking of oaths over the blood of the sacrificed cow.
The Quran gives details on the first time this command was issued to the Israelites and their reaction when they actually had to put it to practice, their final acceptance of the command without any intention and conviction despite their prophet answering all their objections. When it was performed for the first time, the ritual resulted in the resurrection to life of the victim. This exposed what they were trying to hide as well as provided a living proof for the concept of bodily resurrection. The Jews disagreed on this issue for long and for centuries until the coming of Jesus and his own miraculous evidence for the resurrection. Because of the dramatic demonstration, the ritual remained inscribed in their justice code as a means of atonement for an unsolved murder. It is interesting to note that in the time of Moses, other similar miracles were performed, such as when
Numbers21:9"Moses made a copper snake and put it on a pole, and whenever a snake bit a man, he would gaze upon the copper snake and live".
Together with condemning them for their rebellious trend, the passage above hints at another reality. Through this Quran as was done with the sending of prophets among them, God is 2:72 mukhrijun/continuously unveiling their lies.
However their disobedient trend would continue after that, their
2:74"hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah".
The verse eloquently increases the effect of its simile on the audience. It first gives a recognizable, observable point of reference that is already strong in itself, a dry rock. It then carries its audience's imagination further by alluding to abstract imageries that are stronger in intensity. This gradual rethorical device achieves a stronger impact on the minds than immidiately jumping to the most intense simile. This simile was relevant to the historical context of the Israelites. When they needed water they had seen it gush forth from one solid rock. They had seen how a mountain crashed down, humbled by Allah's glory 7:143. But their hearts, devoid of faith and fear of God remained rigid despite the intensity of miracles and divine favors they witnessed.
Their hard heartedness is a recurrent theme and accusation in their own Books Ezek3:7,Jer5:3etc.
This attitude of obscuring a simple religious directive is not restricted to this particular ordinance. They have done the same in other circumstances and for different reasons, and so God gave them free rein in forging their own laws. This resulted in them following their base desires and idolatrous tendencies
Ezek20:25-26: “Moreover, I gave them laws that were not good and rules by which they could not live. When they passed every first issue of the womb, I defiled them by their very gifts — that I might render them desolate, that they might know that I am the Lord”.
God therefore shackled the rebellious souls of this "stiffed necked" nation with a law, the Torah, that would illuminate their way and lead them to the straight path. Their rebellious nature however took the upper hand, as it did even while Moses was among them performing miracles for all to see. Instead of humbling their selves, gratefully abiding by these directives meant for their own good, as David understood and did Ps19, they progressively took control of the laws, making their application only secondary to the man made practices that "validate them". Their ritualistic obsessions and hairsplitting conjectures basically turned the Divine law into a man made one. And this is another form of idolatry and God let them follow that path as a punishement, as He is described doing in Ezekiel, even letting them enshrine some of those laws in the written Torah. Divine law should instead be agreeable to the human soul, and if its recipients are mature and obedient, which was overwhelmingly not the case of the Israelites in their history, then it should make room for the evolving circumstances of the world. This adaptability however can never compromise the original spiritual principle and intent. This nature and purpose of the Mosaic law was rightly observed since the earliest days of Judeo-christian internal debates. In his dialogue with Trypho, Justin Martyr cites every aspect of the law, including the institution of sacrifice and observance of Sabbath, as burdens forced upon the Jews to contain their tendency to disobedience
"Wherefore, God, adapting His laws to that weak people, ordered you to offer sacrifices to His name, in order to save you from idolatry, but you did not obey even then, for you did not hesitate to sacrifice your children to the demons. Moreover, the observance of the sabbaths was imposed upon you by God so that you would be forced to remember Him, as He Himself said, ‘That you may know that I am God your Savior’ [Ezk 20.20]".
The Mosaic law in most part did not originate at Sinai but progressively came on the Israelites to contain their repeated disobedience and punish their endless conjectures on clear instructions. Many were then retrospectively painted as revealed to Moses since the beginning, and for different reasons. The Sabbath became a day of rest that mimics God's resting from creation Gen2,Ex20,31. Another passage gives a profoundly different reason for Sabbath. It is a remembrence of Egyptian bondage Deut5. This shows the confused manner in which tradition was transmitted prior to being written down.
In addition to the above example of divine stiffening of the law as a punishement, their scholars reached sometimes ridiculous heights of hairsplitting conjectures, which they obtained through subjective methods of deduction and then put forward as God's ordinances. Put briefly, the creators of the Oral Torah (the sages of the Mishnah and the Talmud) completely ignored the laws of the (Written) Torah, only using them as a convenient framework within which to legislate laws adapted to their own time. These ideas are expressed in the Talmud/Oral Torah, considered as God-given and revealed as the written Torah of Moses is.
Their known soulless interpretations and conjectures caused them to create insurmountable legal criteria. For example some purity rituals must be fullfilled before or just at the start of the Messianic era, but the preconditions are impossible to achieve due to the supposed impurity of the entire community. There is also the sacrifice of a "red heifer" whom none has been able to breed and raise yet, despite the continuous attempts up to this day. It is said that even Solomon, the wisest of all men, tried throughout his life to understand the matter of the red heifer and did not succeed.
In answer to the video "10 Reasons to Reject Islam"
The prophet was at first reluctant to publicly announce the command to marry her and concealed it in his heart, fearing public reaction, until Allah brought it to light and definitely ended the notion that adopted children were blood children
33:37"and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. There is no harm 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 3rd repercussion of this marriage was to lift the burden which society put upon divorced women who were degraded and often couldnt remarry. The degradation of divorced women is still present in the Bible Matt5:31-32 and many societies throughout the world. That marriage, to a divorced woman, ex-wife of an adopted son, who in addition was now considered of far lower rank than the prophet because of her previous union with a manumitted slave brought down all theses social stigmas, unjust notions and illogical practices.
So deeply were these customs anchored that to counter balance them the prophet, in addition to having practically exposed their falsehood with his marriage, according to history further stressed the psychological reform by giving the most public and generous marriage ceremony to his guests than he had done with all his other marriages.
Now we get to the juicy part which the malicious critics try misrepresenting as the truth. Besides serious defects in its transmission chain and the untrustworthy, sometimes entirely rejected persons that related it, one version of the story of Zayd and Zainab as reported in some traditions including in Tabari's tafsir, presents several absurdities that led it to be criticized by specialists in hadith and completely rejected. For instance Zaynab was the Prophet's cousin, he knew her through familial relations going back to Mecca. He saw her and interacted with her 100s of times in his aunt's house, and it was the Prophet that arranged the wedding to Zayd in the first place. Besides the fact the Prophet was repeatedly providing marriage counseling to prevent the union from breaking up, what did he miss during all these years that he suddenly noticed during that short period during which Zaynab was married to Zayd? The idea that he suddenly noticed her "beauty" is an absurdity, because he had already seen that "beauty" multiple times before she was even married.
In pre-islamic times the dresscode for both men and women was much more liberal. There is nothing that the prophet would have missed from her appearance that he suddenly discovered now. He had plenty of opportunities to approach her without creating any polemic or transgressing any taboo.
The prophet Muhammad isnt the biblical David who saw a woman's beauty for the first time and decided to forcefully take her for himself by setting up the assassination of her innocent husband. You dont suddenly have a heart change based on seeing something you have already seen multiple times before and neither do you secretly desire someone whom you had just arranged to marry with another and in addition provide not one or two, but repeated counseling to make the union work despite the difficulties. How could there exist any lust when the Prophet is trying to prevent the marriage from falling apart, and when the marriage occured right after the divorce meaning there is no way he could have lusted for her while trying to make her marriage work? It is interesting to further note that even those reports saying the prophet had a sudden heart change upon seeing Zaynab's beauty, depict him as hiding his feeling from Zayd and repeatedly denying his desire for her, urging Zayd over and over to keep his wife despite the troubles in their marriage. The prophet could have covered up his "scheme" by using Zayd's own pretext to his advantage, when he came to the prophet complaining of her being "arrogant and hurts me with her words". Instead he would tell him to fear God and preserve his marriage. He uses neither direct nor indirect ways, not even the furthest hints and suggestions that could influence Zayd to break his marriage apart.
The Quran therefore expressly contradicts the story-telling of the seera writers who collected it. Not only because of its depiction of the incident that leaves no room to such polemics, as just shown briefly, but also due to the fact the verse is narrating a past event, prior to the verse's revelation. This unequivocally cancels the claim the prophet used the revelation to achieve a secret desire. The prophet did not go around reciting this verse, which wasnt yet revealed, nor any other verse in relation to Zaynab, prior to making his intentions towards her known publicly.
After he was ordained to marry her, the Prophet feared the reaction of the people once he would make the announcement
"you feared the people, when you should have feared God".
Aisha reportedly said that his fear was such that if any divine command were to be covered up by the Prophet, concealed and never made known, this would have been it. The verses points to the exact opposite of the hatemongerers' claims who think what the prophet was concealing in his heart was his lust for Zaynab while the verse says the Prophet concealed something that God wanted to bring to light. This paints God, or more absurdly Muhammad himself whom they say fabricated the Quran to suit his needs, as wanting to bring to light his own secret lust for Zaynab, in other words God wanted to humiliate his prophet, or more absurdly, Muhammad who invented the Quran explicitly issued a statement to expose and humiliate himself.
Reason and truth are found elsewhere of course than this tangled web weaved by people who arent interested in truth nor reason. God "brought to light" not a secret lust, but a command to marry Zaynab for a social reform as regards adopted children
"so that there should be no difficulty for the believers in respect of the wives of their adopted sons".
These words show that the consequence of what Allah "would bring to light", would stop the believers from having any "difficulty" ie repercussions or pressures in their society. How does the supposedly bringing to light of the prophet's secret lusts create this reform, as opposed to the bringing to light of the command to marry her, which the prophet already knew about but concealed due to his fear of the people's reaction? That is why, as a side note, Zaynab used to pride herself in the fact that the ordinance to marry her was purely divine, while there was always a human element that brought about the prophet's other unions.
The story of Muhammad's sudden crush for Zaynab isnt integrated in the prophet's biography prior to Tabari's time. That is 300 years after the the prophet's passing away. It doesnt appear in Ibn Ishaq's biography which precedes it, and neither is it found narrated by the early authorities in the field, such as Urwa bin al Zubayr, ibn Shihab al Zuhri and others. The story could have entered the exegetical tradition through the channel of the qussaas, the story tellers, notorious for their elaborations upon the lives of the prophet's wives. In that case, recent scholars argue that the inspiration is the Bbiblical account of the prophet David's encounter with a naked Batsheba, followed by his lusting for her.
In answer to the video "10 Reasons to Reject Islam"
Another crucial component of that marriage relates to the pre-Islamic perspective on adopted children. At the time, Arab custom considered adopted children as blood children. Besides being against nature, they would also pass onto them the adopter's genealogy and name, thus confusing their identity. The overarching Quranic principle of preserving the adopted's true identity, as will be shown later, negates any practice that compromises this issue. This includes the modern practice of 'closed adoption' which usually conceals any disclosure of information such as the identities of the biological kin. Even if for some other reason the biological father is unknown it is still not a reason to confuse their identity by giving them the adoptive family's name because it neither corresponds to truth nor reality. In all cases, adopted persons can be addressed as brethren in religion or friends and there is no blame if they are sometimes referred to as sons metaphorically, out of affection, just as one would do with any person regardless of there existing blood relations or not 2:220,33:4-5. What the Quran does is abolishing the unnatural, unpractical, and even dangerous implications of treating non-relatives as blood relations while counterbalancing with an emphasis on practicality and moral duties towards the adopted. In Islam, the relation with an adopted person is that of guardianship, tutelage, training, protection, until he/she is mentally and physically able to enter into society, possibly using his/her own inheritance to live their life independently 4:2-7. It is not a father/mother - child relationship.
Keeping the adopted's original identity secures his specific rights, and inherited wealth that are in the adoptive father's responsibility. This wealth is forbidden to be approached or released 6:152, until the child is fully grown and mature, having reached a mariageable age and intellectual maturity/rushd.
After repeated testing by the guardian and once he is reasonably convinced of them having reached maturity, he may allow them to start up their own life anew 4:2,6,8,10. The property will be returned in the presence of witnesses in order to make sure that the guardian's judgement in the matter was sound. Before that time, the guardian is warned not to consume with extravagance and hastiness the orphan's wealth and if he is a rich man then he should abstain altogether from even touching the property. The purpose of the Quran, again, as is the case with safeguarding their identity, is so that orphans are given the best chance to kick start their own life when they are able to.
However, the Quran adds its usual pragmatic instruction that if the guardian is poor then "let him eat reasonably" "out of" the profits of the orphan's capital, not "from" the capital itself lest it is eaten up completely 4:5. Then the Quran reminds again the God-fearing people, the spiritual aware, not to fall back to the previous unjust sytems of share and swallowing the weak orphans' property because their offspring could very well be in the same situation 4:9.
This particular verse does not tell the people to show mercy and compassion, they are told to fear Allah as He is quick in requiting evil. It is a threat that whatever they swallow unjustly by usurping orphan's rights, is equal to swallowing fire into their bellies 4:10. Their soul is already burning for their deeds. In pre-Islamic times, orphans were abused by men who would take them under their wing only to take advantage of them not having any close relatives for protection and dispossessed them of their property which they rightfuly inherited, replacing it with worhtless belongings 4:1-2.
The Quran, like past scriptures Prov23:10-11, strongly reprimended this type of injustice as already shown. It laid stress on the relation between good care, kindness and compassion, as well as respect and honor towards the orphans with success in the Hereafter 107:1-3,93:9-10,89:17. The HB echoes that notion Prov14:13. The emphasis of the Quran is such that even the sincere believers became affraid of taking orphans under their care lest they would act unjustly towards them. But they were reassured that Allah knows the sincere welldoers. They should mingle with the orphans as they do with any of their Muslim breathren, with sincerety of heart 2:220 caring for them patiently and compassionately 4:36,90:11-17, considering their needs whenever giving for charity 2:177,215. This is what qualifies one as among
90:18"the people of the right hand".
Preserving the adopted's identity opens the possibility for inheritence rights besides those of the natural heirs 4:8,33. If the adoptive parents had no children or desire to give a specific portion of the inheritence to the adoptive child or else, they can do it in writing or even before their death 4:11-12. It also prevents compromising the legitimate inheritence of biological offspring, even in some cases in Wesern societies making the adopted the complete heir in lieu of the blood children. Preserving the adopted's identity avoids the risk of accidental incest. Another obvious problem is the lack of medical advantages of not knowing one's biological family. Islam does it utmost to guarantee the well being of the weak people of society, including the orphans, while at the same time making it clear they need to preserve their real identify and not be confused with one's own children. This isnt a negation of adoption but rather of the practice of joining their name to one's own name and compromising their and the biological offspring's rights 33:4-5. This was the opportunity to erase these customs unfortunately still existing nowadays among non Muslims.
Such a behavior is nothing short of identify theft, in addition making someone believe they are real children of the household in which they grow up. When such children realize the truth they suffer much disappointment and grief. It is the responsibility of the entire community to help children in need. They should be taken in and nurtured but again, not confused with one's own children. Adoption in the Quran is thus more of a long term foster care which while offering guardianship for the individual, does not legally assume any biological kinship and rights. The Quran's stance therefore isnt against adoption, which is never banned, but against confusing the adopted person's identity.
All these crucial societal reforms are first introduced through admonishment in sura Ahzab 33:4-5 and then with the practical example of the prophet's marriage proposal to Zaynab, now ex-wife of an adopted son. This clearly drew a distinct line from any biological connection with the adoptive family. Nothing could strike harder and clearer at the root of that deeply ingrained belief other than a union one would consider incestuous precisely due to that notion. And none other than the most eminent member of a community, one whom an entire nation looks up to as the epitome of morality could do a better job at setting the example.
The point of the marriage of the prophet and Zaynab was therefore to implement a social reform, and the prophet, being the moral authority of his comunity as well as last transmitter of divine law 33:40, was the most apt in enforcing it. It is in that reform of principles that Muslims are obliged and commanded to follow the prophet's example. Marrying the ex-wives of their adoptive sons is neither a command nor necessity since the reform was already implemented by the prophet. But it shoud however never be hindered by all the false notions spoken of earlier and which the Quran came to reform, hence the statement that
"there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them".
In answer to the video "10 Reasons to Reject Islam"
The eighth wife of the Prophet was Zaynab bint Jahsh of the Asad tribe. This particular marriage had multiple aims. Zaynab was the Prophet's first cousin, from a noble lineage and at first, the prophet arranged her to unite with Zayd ibn Haritha, a slave he had freed from his guardians, and whom he then adopted. It was unthinkable at the time for such unions to happen between the daughters of the aristocracy and a slave even if he was freed.
This was a radical step taken by the Prophet in order to bring down the sense of superiority the Arabs had over slaves. The process had already started through the countless verses of the Quran speaking of dealing with the weak people of society including slaves as one would deal with his own family 4:36 that it is allowed to marry from among them 4:3,25,24:32,33:50 since the primary criteria distinguishing the people including for marriage, is piety 25:77,34:7,49:13. By persuading both Zayd himself who was hesitant and Zaynab along with her family who were skeptical as well, the marriage did finally happen and the Quran alludes to the context of skepticism as regards the prophet's decision in introduction to the story 33:36.
But Zaynab could not overcome the deeply ingrained social class system she was brought up with. That she had personal tastes and requirements (unrelated to religion) that werent met in the person of Zayd (social status), doesnt make her sinful. It just exposes her limits in terms of self-sacrifice as regards her materialistic outlook of life. She would have been praiseworthy had she been able to restrain that aspect of her personality but she certainly isnt condemned for failing to do so. Even the prophets' wives are told to kindly divorce him and go live their own life as they please, without any disapproval put on them, if they cannot handle the humble lifestyle inside his household 33:28-29.
Zayd complained many times to the Prophet and wanted to divorce her at one point but the prophet would keep telling him to be patient and keep his own wife, for the command was meant at accomplishing a higher and beneficial objective
33:37"And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah".
Taqul, when used in the simple present in classical Arabic conveys the notion of persistence and continuity of a state, ie the repeated attempts of the prophet at hindering the seperation. Nothing less could have been expected from the noble prophet who many times is depicted as a fatherly figure to his people, providing them with sincere and pragmatic advises in their private lives
"Anyone who incites a woman against her husband or a slave against his master is not one of us".
But the situation did not improve and Zayd finally divorced her, about a year after they united and he had no more desire for her of any sort
"when Zaid had accomplished his want of her".
The marriage thus ultimately failed. Both sides couldnt surmount their differences and reform themselves. But this failure did not mean that the objective of the ordinance failed. This prejudiced society that was gradually being reformed was shown, through the union of people originating from both extremities of society and under a messenger of God's blessing, that the oft repeated Quranic principle that a person's merit should only be measured by his righteousness and God-consciousness, as strongly stressed just 2 verses prior 33:35, is a reality all members of the Muslim community must learn to deal with, even in such intimate areas as marriage.
Critics argue that the union's failure did not help to bring about the reform that the command was supposed to bring, but the object of the command was not to make a union work after several years of marriage, despite the parties' freewill so the objection is irrelevant. The object was to show in what a person's true merit lies in and this was succesfully established since the taboo surrounding the union of 2 persons from different social origins was broken.
In answer to the video "10 Reasons to Reject Islam"
The Muslims entered Mecca but the keys to the Kaaba were with Uthman Bin Talha, a non-believer who locked the door of the holy sanctuary upon learning of the Muslims' entrance in Mecca. He hid, refusing to hand over the keys, until Ali found him and snatched the keys from him, openned the Kaaba and the Prophet entered, prayed in it, after which revelation came down
4:58"indeed, Allah commands you to render trusts to whom they are belong to..".
The prophet understood that the Shaybah family had to be returned their possession; he thus ordered Ali to return the key to Uthman Bin Talha and excuse themselves. Ali then went to Uthman and gave back the key and presented their apologies for the wrong he had done to him by forcibly taking the key. Uthman b. Talha was shocked, he could not believe Ali was giving back the key to him as instructed by the Prophet Muhammad, the conqueror of Mecca, who could have done as he wished with anyone and anything within the city. Ever since, the guardianship of the Kaaba remained with Bani Shaybah, which is bestowed upon the elders of the family until today.
The soldiers and men of Quraysh who once levelled armies seeking to exterminate the Muslims by all means, persecuted and starved the Prophet and his powerless followers in the early days of his Call, brutalised and killed Muslim prisonners, war criminals in every sense of the word, came to the Prophet submissively. They thought they would most certainly be slain, just as they would have executed the Muslims had their tirelessly repeated plans worked. They knew very well that within their own customs retaliation and hatred were the rule of the game within the fabrics of the society and its order. Hatred and hostilities were passed down from one generation to the next and unwillingness to perpetrate revenge was considered a defect.
While attributing the promised victory to Allah alone, the Messenger, in the manner of the great men of God who show magnanimity once they are at the climax of their power and glory, contented himself with uttering what a previous Prophet, noble as him had uttered in similar circumstances. The prophet Joseph before him told his brothers who came to him in submission, seeking forgiveness for their faults against him
12:92"There shall be no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful".
The prophet continued
"Let every wealth (wrongfully seized), every blood (wrongfully shed), and every revenge to be exacted belonging to the days of jahiliyyah be trampled under my foot, except the guardianship of the Kaaba and the bearing of water at the time of the pilgrimage; they shall be returned to their people (the Quraysh)".
The noble prophet finally recited the Quran verse which constitutes the epitome of divine justice
49:13"We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware".
With these words, Muhammad was giving a general amnesty to all Quraysh and all the Meccans. To realize the degree of generosity from the Prophet, one must recall the life threatening hardships which these people imposed on him and now that they were completely subdued by him, instead of thinking of vengeance, or at the very least demanding apologies and reparations, which was certainly his due, he forgave them. This way he was displaying his function of "rasul", the embodiement of God's mercy to mankind.
In answer to the video "10 Reasons to Reject Islam"
The Quran, as shown from many examples previously, takes the principle of the "golden rule" to new heights and should be labelled the "diamond rule". Slaves were an integral part of the household to such an extent that, as with other members of the biological family, women were allowed to unveil in their presence 24:31. This of course was a ruling of conveniency, given the frequent interraction with the male servants going about their various assisting tasks within the household. But it further contributed to their thorough integration within the family sphere, solidifying the various rulings of consideration towards them. They had to be fed and maintained without any psychological injury and for the sake of Allah, not seeking benefits of any kind from them in return
76:8-10"And they give food however great be their own want of it to the poor and the orphan and the captive: We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. So God will save them from the woes of that day, and give them radiance and gladness. So God will save them from the woes of that day, and give them radiance and gladness".
What is remarkable here is that the Quran places even the need of the captive, regardless of his religion, above the need of the Muslim guardian himself. This is just one of the many passages that further dwarfs the judeo-christian notion of the golden rule.
So, even though the Quran does not pronounce an abstract concept like to “love your neighbour”, it does however articulate its reality and applications in a much more comprehensive manner, constantly interlinking worship of God with application of social justice.
In a hadith, the prophet describes how the angel Jibril admonished him for the sake of the neighbours
"Mujahid reported that a sheep was slaughtered for 'Abdullah ibn 'Amr. He asked his slave, "Have you given any to our Jewish neighbour? Have you given any to our Jewish neighbour? I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Jibril kept on recommending that I treat my neighbours well until I thought that he would order me to treat them as my heirs.'"
Reciprocity in goodwill is so hardwired into the Quranic message that even when people meet and greet oneanother, the one answering should exceed the other in his greeting
4:86"When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things".
The Islamic greeting is a supplication to Allah, that He might bestow peace on another. This known etiquette, which is a Muslim peculiarity, is a means by which people’s hearts are cleansed. It brings people closer together and reinforces their ties. Further, it is indiscriminate; regardless of who the one originating the salutation, one should answer in kind, with even a recommendation to sometimes precede the ignorant in wishing him peace 25:63,28:55,43:89.
The Prophet never punished out of mere retaliation for a personal slight or injury. All his punishments, of believers and unbelievers alike, were for crimes committed against the public weal or infringements of the promulgated law; and even here his life contains acts of clemency in which he put mercy above justice. In 4:140 it says
"And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell".
This is a Medinan verse in which the prophet isnt told to forcefully silence the critics, even those mockers of the religion. He is simply to gracefully turn away from them and leave them to their own shamefull talk. A similar verse was revealed in Mecca 6:68.
In answer to the video "10 Reasons to Reject Islam"
Even when he permitted the killing of Thumama b. Uthal, the chief of Banu Haneefa who had assassinated a number of the Prophet’s Companions, and had even plotted to kill the Prophet himself, yet when he was captured, not only was he given to drink from the prophet's own she-camel but after repeated invitation to Islam and repeated rejection, was eventually set free. He returned to the prophet's mosque and eventually converted, impressed like many others by the prophet and Islam's high morality. He knew he deserved the death penalty, as seen from his own answer
"If you do me a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth ask and you will get what you will demand"
yet the prophet neither was vengeful, nor wanted favors and much less money from him, despite his influential tribal position. Upon his arrival to Mecca and after an enthusiastic declaration of faith, in his zeal he implicitly answered a questioner that he had always been a Muslim
"When he reached Mecca, somebody said to him: Have you changed your religion? He said: No! I have rather embraced Islam with the Messenger of Allah (may peace be upon him)".
The prophet had to temper Thumama's overzealousness later on; when he returned to his tribe and the most influential among the people of Yamama converted after hearing his story. Thumama convinced them to halt all grain supply to the Quraysh. Such a sanction would have been highly effective in draining the Quraysh, but the noble prophet interceded on behalf of those very ones that had starved him and his early companions in a ravine, persuading the people of Yamama to resume trading with Quraysh, preferring to take the harder but nobler route to victory than the faster one at any cost
"The Messenger of Allah (Sallalahu Alayhi Was-Sallam) did not have to choose between two matters, but that he chose the easier of them as long as it was not a wrong action. If it was a wrong action, he was the furthest of people from it".
There are other similar instances of the prophet catching a person red handed trying to murder him, even while easily having power and right to exact revenge, but instead chose forgiveness. It was the case with Fadala b. ‘Umayr after the conquest of Mecca where he had full dominion over the people. I was also the case before, with the Bedouin man (al-Ghawrath b. al-Harith) that sneaked to him while he was asleep following a military expedition. The prophet woke up while he was about to unsheeth his sword and kill him, but calmly reasonned with him at that point and let him go free.
After unmasking the Jewess Zaynab b. al-Harith that had given him a poisonned lamb to eat, he refused to kill her and even forgave her. On his return by night from the expedition of Tabuk and as he was riding his camel on a route passing above a ravine, a group of camel riders came fast in his direction in an attempt to scare his own camel that he might fall into the ravine. The prophet however sensed their intentions and preemptively gestured so as to scare the coming camels and signify to the men that he uncovered their plan. They consequently quickly retreated. Even though the prophet's companions identified the perpetrators, the prophet instructed them not to denounce them because
"it was possible that they might repent".
His tolerance, patience and forbearance were indiscriminate and touched people from all social spheres
“Do not be mere imitators, treating well only those who treat you well and doing wrong to those who do you wrong. Instead, accustom yourselves to do good if people do good and not to do wrong if they do evil”
Aisha said
"The Messenger of Allah did not take revenge for anything against himself, but if the sacred law of Allah was violated then he would take retribution for the sake of Allah".
This attitude of the prophet, his forbearance was a pattern which remained throughout his 23 years of prophethood, whether at the best or worst moments the community went through. For instance following the defeat at Uhud due to some of the troops breaking up against the prophet's orders, allured by the spoils left behind by the retreating pagan army. The victory was on the Muslim side up to that point, after which the opponents took the upper hand. Even in such situations, where the lack of discipline of some, brought death and defeat on the nascent community, the prophet did not behave as would have been expected from a field commander and nation leader. He did not judge, condemn or punish the guilty and deserters.
3:159-161"And it was by Allah’s grace that you dealt gently with your adherents, for if you had been harsh and hard of heart, they would indeed have broken away from you. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in Allah, for, of certainty, Allah loves those who place their trust in Him. If Allah supports you, none can ever overcome you; but if He should forsake you, who could support you thenceforth? In Allah, then, let the committed Muslims place their trust. And it is not conceivable that a prophet should deceive [in military affairs or in anything else], since he who deceives shall be faced with his deceit on the Day of Resur- rection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged [by any injustice]".
Despite the unsettling situation, he remained a tranquil and friendly administrator, fully involved into improving the society he belonged to. He acknowledged the deficiencies of human nature especially in times of war. At that moment it the prophet had to have a clear mind to understand the individual circumstances that led these first-time offenders to do what they did. He had to think with his heart, not to react in proportion to the adversity that resulted from their lethal mistakes
9:128"Indeed, there has come unto you an Apostle from within yourselves: heavily weighs upon him [the thought] that you might suffer [in the life to come], full of concern for you [is he, and] full of compassion and mercy toward the committed Muslims".
That is why one only finds the kind of reports as those concerning Asma bint Marwan who wrote poems that targeted the prophet personally, among the weak and discarded narrations. As a prophet of God and ruler, he was nevertheless not one to adopt the type of passivity that would result in the merciless becoming brazen and taking advantage of any apparent weakness. From that perspective, we can begin to understand why he sanctioned the execution of some people, and tactically fought others, though he may have wished that this could have been avoided.
An example to corroborate would be that of Kaab ibn Ashraf. Following the Muslim victory of Badr, the idolators and the Jews of Medina felt that their political position was greatly diminished. Only 2 years after his migration, the Prophet of God had managed to break the traditional pattern of power distribution in the desert. The enemies of Islam would meet clandestinely and encourage the composition and recitation of divisive poetry. Kaab ibn Ashraf, a Jewish chieftain of Banu Nadhir, was a poet of considerable fame and he used to recite in the gatherings fiery poems inciting the people to rise up against Islam. This was a clear breeching of the Medina covenant of peace with the Muslims, non partisanship which eachother's enemies. ibn Ashraf's particularity as compared to the other non Muslims and hypocrites that secretly disliked Islam and conspired against it, is that he openly joined the Meccan ranks with whom the community was at war, becoming a propaganda tool that composed eulogies mourning the Meccan chiefs slain in the battle of Badr and defamed Muslim women. The closest one can come to the kind of impact this kind of poetry had in Arabian tribal life in those days, is to remember the role propaganda played during the world wars of the 20th century, more particularly the 2nd one. The chief propagandists among the Nazis were regarded as top priority targets by Western authorities. The issue here is thus not that of low-level disparaging comments and mockeries, rather the kind of criticism with deadly ramifications. The Quran and hadith contain many instances of the prophet and the Muslims being the targets of mockery and ridicule, both in times of political weakness and strength, yet neither responded in kind nor retaliated violently. The Quran for instance in sura tawba relates how the Medina hypocrites would engage in injurious talk about the prophet, and this at a time where the Muslim community had become powerful. The only response they got from the prophet was that he socially ostracized them, refusing their charity donations, and leaving their fate to Allah in the Hereafter
9:66"If We pardon one faction of you - We will punish another faction because they were criminals".
He would even pray for the forgiveness of some of them, only to be rebuked by Allah for his undeserving empathy 9:80,63:6. Even so, the Quran would repeatedly call them to repent, and that God may show them mercy
33:24"That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful".
As to Kaab, his animosity was such that it is said the verse 4:51 speaking of Jews believing in idols alludes to him, when he accompanied a delegation from Medina to Mecca in search of an alliance against the Muslims, and publicly bowed to the idols to reassure the suspecting Quraysh
"Your are people of Scripture and Muhammad has a Scripture and we are not completely sure that this is a scheme that you devised. So if you want us to go along with you, you have to prostrate to these two idols and believe in them".
But being a coward he never attended the battles himself, preferring to plot and incite behind closed doors. His role in galvanizing the Quraysh prior to the battle of Uhud is well known, his wife herself is reported to have warned him that his life was at threat because of his actions. Although the prophet said that Kaab was deserving of being put to death since he should be treated as a combatant, he nevertheless did not plan the execution. It is to be noted that any modern government seeking to preserve the survival of its people in times of war, would look to target specific opponents whose death would have a more significant impact in the long-run in terms of avoiding further bloodshed. He was thus incited out of his hiding place and killed, which successfully prevented an all out war with the Bani Nadir. Other opinions say his assassination occurred after the battle of Uhud in response to an attempted murder of the prophet.
The critics of Islam wont find the kind of cold blooded, arbitrary and ruthless assassinations they try hard to attribute to the prophet and even if they succeed, which they wont, then it still takes nothing away from Muhammad's claim to prophethood, judging by the standards of the true prophets of the Bible, including David who assassinated an innocent man for the sole purpose of marrying his wife and yet it did not diminish an iota from his legitimacy as a prophet.
The fact is that so many factors in the prophet's life went against displaying any sort of positivity and mercy that one can only conclude that he had been preserved and guided by the Almighty from turning into an evil despot; never knew his father, hardly enjoyed the compassion of his mother, lost his grandfather, and then his uncle and dearest wife simultaneously, witnessed every single one of his children die save for one, who was treated like a menace and fugitive after decades of building a flawless reputation among his people, on top of that physically abused until he would faint, starved for years by his own people, and faced countless campaigns of character assassination, directed towards him and his household, driven out of his home, unto a foreign town only to find hypocrites there awaiting every opportunity to betray him, then watching assassination attempts against his life unfold regularly, as well as the murder and mutilation of his relatives and companions. Who could in such circumstances persevere and rise beyond negativity, displaying mercy, justice and empathy besides one divinely guided? This is why we find in this Quran, and as embodied by the prophet, that it calls Muslims to treating others, whether close or far "neighbors", from one's own people or not, as they themselves would like to be treated. It was a way of life of the prophet who taught the people the general axiom that
"Allah will not be merciful to those who are not merciful to mankind".
Whenever the Quran encourages fair treatment, it does so by instilling empathy
4:9"Let those who would fear for the future of their own helpless children, if they were to die, show the same concern for orphans, let them be mindful of God and speak out for justice".
That type of imaginative role-revearsal is a recurrent theme 4:36,42:23,83:1-6. Treating others even better than what is expected towards one's self, opens the possibility to create a positive change even in one's ennemy 41:34,59:9. This shows how altruism in the Quran, although seemingly over empathetic, actually remains pragmatic by extending fair treatment even to one's enemies in certain cases. The prophet said
"Whoever would love to be delivered from the Hellfire and entered into Paradise, then let him die with faith in Allah and the Last Day and let him treat the people the way he would love to be treated".
In another narration of the prophet, those who are able to show such selflessness are described as neither belonging to the prophets or martyrs, but the prophets and martyrs will envy them due to their status on the Day of Resurrection
"The best faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah. Mu’adh said, “What is it, O Messenger of Allah?” The Prophet said: That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent".
Many times the Quran starts or ends a passage about belief in the One God, with a statement about just dealings between men, always showing how faith and righteousness are inevitably linked to social interractions.
This selflessness thus negates any expections and favor in return while lending a helpful ear to any type of "asker" 74:6,93:10. This is because everyone in this world may be subject to physical, spiritual or intellectual need.
In answer to the video "10 Reasons to Reject Islam"
On the issue of criticism, Islam is realistic and pragmatic. One can only engage in a discussion when the opposite side wants to conduct a constructive dialogue. There are several ways it gives to identify the sincere critic. When the critic's aim is to objectively assess the Islamic arguments, carefully listen and evaluate the Islamic position, instead of shutting his ears or pretending to listen while preparing his counter arguments, telling others to do the same, raising irrelevant objections just for the sake of discrediting, without any solid basis for argument, isolating a word or a sentence from its context, hairsplitting it so as to make it a basis of doubts and accusations, misconstruing words so as to prevent them being properly understood 4:46,40:4-5,56,41:40 then a meaningful discussion can be engaged
16:125"with wisdom and goodly exhortation, and have disputations with them in the best manner".
The prophet's own life and ability to take on criticism is testimony to this. As well, Muslims can freely mingle with kindness and justice with any non-muslims who do not seek to fight Islam, do not opress Muslims unjustly 60:8-9.
Bukhari for example reports an incident where the prophet was disrespected in front of a large gathering. A companion felt so offended that he requested to kill the culprit. The prophet refused, just as he rejected the Muslims' desire to mutilate a captured Quraysh leader following the battle of Badr, Suhayl b. Amr, by uprooting his front teeth
“so that he could never preach against the Messenger”.
Compare this as a side note, to David's unwarranted mutilation of the Phillistines, among a long list of crimes and sins for which he never was reprimanded since in God's eyes only his adulterous behavior was considered sinful 1Kings15:5. The prophet similarily did not allow his followers to assassinate a man that had spoken in favor of uprooting the Muslim leadership shortly after the defeat of Uhud.
On another occasion in Medina, Ibn Salool a known hypocrite constantly working to undermine the prophet's authority, rudely cut the prophet as he was preaching to an audience
“Stay in your home. If someone would like to hear your message, they will come to you.”
In another narration,
“Now leave, the smell of your donkey bothers us.”
The Muslims became irate upon hearing these insults, but the Prophet forbade them from retaliating. When he received Urwa b. Mas‘ud as he was still a pagan an representing the enemy side, during the negotiations for a peace treaty, he was physically and verbally abusive but despite the companions threatening him with their weapons, and the fact that some time ago Urwa's tribe, of whom he was the chief, assaulted the prophet, he honored this ambassador’s stay and hosted him for as long as he stayed. There are many other such incidents, like his eloquent answer to a group of Jews' playing on words and saluting him, inside his home, with
"As-Sâmu ‘alayk (Death be upon you)”.
The prophet was at that point in a position of authority in Medina, meaning that just as in our days where verbally assaulting authority figures makes one liable to prosecution, he would surely have been justified in exercizing his judicial authority. He instead answered
“And upon you”.
When Aisha felt compelled to add,
“Death be upon you, along with the curse of Allah and His wrath!”
The prophet admonished her against being vulgar and instead answer this kind of talk gently. It is this same gentleness that made a leading Jewish figure convert. Zayd b. Su‘na was astonished at the prophet's response to his public disrespect, under the false pretext that he had failed paying his debt as agreed. Not only did the prophet hold back his companions from doing any harm to Zayd but added
"O ‘Umar, we do not need this…Go with him, pay off his loan, and give him twenty additional sâ‘ (32 kg) of dates because you frightened him.”
It was that response that convinced Zayd b. Su‘na to embrace Islam. That incident is similar to when a Bedouin to whom the prophet owed a camel was repaid with a better one although he demanded it in an uncivil manner that vexed the Companions. They were again, as in the previous examples about to hurt him before the prophet prevented them.
That attitude extended to occasions when even his family members were slandered, such as when a Muslim believed and spread the false rumours of adultery on Aisha's part. Not only did the Prophet ultimately forgive this man who had slandered his wife, but he even admonished Abu Bakr, Aisha's father from boycotting this man, especially since he was related to Abu Bakr and used to receive charity from him.
More astounding is the pardoning of Habbar ibn Al-Aswad who had once caused his daughter Zaynab to fall from her ride as he was pursuing her, inflicted her with injuries that eventually led to her death several years later. All such instances are in conformity with God's injunction to
41:34"repel evil with what is best"
so that eventually one who is viewed as an enemy might become
"as though he was a devoted friend".
Besides his reported prayers even for Abu Jahl's sake at a time when he was among his staunchest opponent, his supplications for Abu Huraira's pagan mother who used to insult the prophet even when the prophet had full power in Medina, on one occasion, the Prophet silently smiled when Abu Bakr refrained from responding to a rude and insulting person. But when Abu Bakr eventually spoke up, the Prophet became angry and left, later telling him that
“An angel was with you, responding on your behalf. But when you said back to him some of what he said, a devil arrived, and it is not for me to sit with devils".
In answer to the video "10 Reasons to Reject Islam"
Just as Muhammad was uswa hasana, Ibrahim and the believers in his nations are called uswa hasana 60:4-6 and to follow the prophet 3:31 means to follow the revelation sent to him 6:106,33:2. Muhammad and the Muslims are told to follow the way of Ibrahim, this can only be achieved through the Quran which is the reminder of his way 16:123,4:125,3:95. It was indeed the Quran that guided Muhammad to the way of Ibrahim 6:161.
The Quran also says to follow the pious, humble believers 31:15 and this again only means to follow them in their obedience to Allah's commands, in their belief in His revelation because
6:116"if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie".
The prophetic sunna is thus the manner in which the prophet applied the timeless ordinances of the Quran in his own time and place. It does not necessarily include his personal likes and dislikes, or particular recommendations which in the vast majority of cases the prophet himself never claimed were inspired. He gently declined eating a roasted lizard out of personal taste, leaving those around him to freely eat as they wished. Certain of his own standards of body hygiene, like trimming the mustache, letting the beard grow, using the toothstick, sniffing water into the nose, clipping the nails, washing the knuckles, removing hair from the underarms, shaving pubic hair, cleaning the private parts with water, rinsing the mouth etc, or the manner he slept, ate or dressed, all reflected the needs, culture and manners of a specific time in history.
All his practices and utterances, outside of the Quran, cannot be automatically assumed as divinely inspired, and the Quran itself sometimes disapproves of some of his deeds and words 66:1,80:1-10.
The same is the case of other prophets, including as eminent as Ibrahim who, despite of being an illustrious example to emulate, immitating him does not include all aspects of his life deeds 60:4.
That is why the Quran repeatedly announces obedience to the messenger instead of 'Muhammad', albeit they are the same person. The 'message' remained connected to the 'messenger' and it was in this capacity of the 'messenger' that Muhammad needed to be obeyed. The Prophet forbade Muslims to write down anything other than the Quran. And effectively, the traditions weren't compilled until centuries following his death.
The reason was that he used to make statements and deal with people in different ways that were the result of particular circumstances, which narrators might believe to be of universal and permanent bearing. From divine knowledge, the prophet Muhammad had only access to what His Lord granted him 6:50,7:203,72:26-7. That knowledge took the form of a divine scripture to
16:64"make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe".
Muhammad believed
7:158"in Allah and His words (the Quran)" this is why Allah tells us to "follow him so that you may be guided".
To follow Muhammad means to follow what was sent to him from signs and/or revelation
7:157"and follow the light which has been sent down with him".
This reflects in the hypothetical scenario of a people not having received a messenger, complaining that had they had one in their midst, then they would have followed God's signs, not necessarily the messenger
28:47,20:134"..O our Lord! Why did You not send to us a messenger so we would have followed YOUR SIGNS (not the messengers) before we were humiliated and disgraced?".
Again with the example of the qiblah, we are told to only follow Muhammad in what Allah has commanded him
2:143"and We did not make the Qiblah that you observed in the past except that We know who follows the messenger from the one who turns back upon his heels".
It is very compelling to read how the Quran says that it is itself the best hadith.
39:23"Allah has revealed the best HADITH, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him"
45:6"These are the communications of Allah which We recite to you with truth; then in what HADITH would they believe after Allah and His communications".
Anything besides that best hadith, Allah tells us that the rightly guided are those people who use their brains and reflect over them, following only the best and discarding what is inapplicable or that contradicts the Quran
39:18"Those who listen to the word (qawl or saying), then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding".
The Quran contains such warning because
31:6"of men is he who takes instead frivolous hadith to lead astray from Allah's path without knowledge, and to take it for a mockery".
These verses warning to keep the best hadith and discard all frivolous and counterproductive talks, useless and misleading narratives, provide clear evidence that idle tales were even being disseminated at the Prophet's time. If this was then already a problem reaching such levels that the Quran had to correct it, then how much worse did the problem potentially manifest after the prophet's death? It further tells us to investigate thoroughly any information of importance related by an untrustworthy source 49:6. It does not request the outright dismissal of the report based on the unreliability of the source but simply advises utmost caution in the authentication process of the narration itself which doesnt only include reliability of the transmitor but also of the information in light of certain established facts. This opens the way to the possibility that the source might be telling the truth despite its untrustworthiness.
Hadith scholars mostly stress on scrutinizing the narrator and do not give much importance to scrutinizing the content of the report. It should also be noted, a few verses down in 49:12 it warns not to harbour ill thoughts of others who have not shown through their words or deeds any misapropriateness or imorality. People should first and foremost think well of one another, abandon the kind of outright suspicion and ill founded inquisitiveness (with harmful objectives).
