“Ita’at and Ittiba” & Books of Hadith
Introduction
A prevailing assumption within the traditional narrative is that because the Quran repeatedly commands believers to Obey Allah and His Messenger ﷺ, obedience to the Messenger ﷺ must be fulfilled through the medium of compiled Hadith books. However, this premise raises a critical historical and logical paradox: since these canonical books were compiled two to three centuries after the passing of the Prophet ﷺ, how did the early generations of Muslims practice obedience during this long interim?
In academic translation, it is vital to distinguish between Ita’at (اطاعت) and Ittiba (اتباع). Ita’at means “Obedience” (submitting to an authority, command, or law). Ittiba means “Emulation” or “Following” (practically copying and living out a pattern of action or example).
The Prophet ﷺ had explicitly authorized and prescribed an oral method of transmission—as established in the Hadith-e-Nadhrah[1]—while strictly forbidding the compilation of parallel written texts. Rather than bypassing these prophetic instructions through deceptive methods, speculative interpretations, and convoluted justifications (ta’weelat) forbidden[2], to commit oral reports to writing, the organic, memory-based transmission and the living, continuous practice of the Ummah should have been preserved and refined.
This paper deconstructs this core issue in the light of the Quran. By analyzing early historical evidence, it aims to resolve widespread doubts and misconceptions, ultimately distinguishing between active legal obedience (Ita’at) to the Prophet’s physical authority and the perpetual emulation (Ittiba’) of his excellent practical model (Uswah Hasanah) transmitted continuously through the generations.
In academic debates, citing the books or scripture of the opposing party is done purely for the sake of “Estoppel” (Itmam-al-Hujjah / Ilzam-e-Khasam) in order to convince them. Providing such references under no circumstances implies that those books are equally authentic or religiously acceptable to the first party. What the opposing people consider to be among their foundational religious books may be nothing more than a respected historical source for the first party. Had this parallel archived not been compiled in ancient times in direct violation of the prophetic command, this issue would not even be under discussion today, nor would there be any need to cite these books to convince any individual.
Naturally, for the purpose of establishing a conclusive argument, one must cite reference to the very book that carries weight and authority before the person being addressed; would we ever attempt to convince a Muslim by presenting references from the “Vedas” or the “Mahabharata”? These books had to be written anyhow but they would have been books of history giving insight to that era and people not to be Holy Scripture which is the domain of the Messenger ﷺ of Allah. Any one crossing the limits must be aware that he is not, repeat, not a prophet and should refrain from crossing the limits. This literature, if re-compiled in the form of digital notes in line with the suggested principles outlined, could be acceptable[3] Allah asks for obedience (Ita’at -اطاعت) to “Him and the Messenger ﷺ ” eleven times in the Holy Quran across three structural styles[4], and His Messenger one time.[5] Each variation reinforces the exact same constitutional principle: the legal command of obedience was structurally unified through the mouth of the living Prophet ﷺ as the sole executor of the written revelation.
In the terminological, linguistic, and legal framework of the Holy Quran, obedience (Ita’at -‘اطاعت’) and following (Ittiba’-اتباع’) are two distinct intellectual, military, and sharia-governing concepts. They are deeply connected to the written form of law, the nature of authority, and the domain of human action. A deep study of the words, meanings, and style of the Holy Quran clarifies that these two terms encompass different intellectual and practical dimensions. Confounding them shifts the actual center of gravity of Sharia. Moving away from the conflated concepts of the traditional narrative and evaluating them strictly on Quranic, linguistic and rational grounds, makes this reality entirely clear.
Linguistic and Quranic Differentiation and Their Primary Domains
Obedience (Ati’u / Obedience)
In Arabic language, the root of obedience is taw’ (“طوع”[6]) which linguistically means to accept a command willingly, eagerly, and cheerfully, to submit before it, and to place the yoke of compliance around one’s neck.
• Adherence to Command and Law: Obedience relates primarily to acting completely upon the explicit, clear, and written commands, laws, duties, boundaries, and regulations issued by an authority. It is an administrative, legal, and institutional necessity.
• Quranic Domain: Wherever the Quran mentions law, the boundaries of Allah (Hududullah), and definitive regulations, the command of obedience is issued, such as obedience to Allah and obedience to the Messenger.
• The Reality of Obedience to the Messenger: The Holy Quran itself makes it entirely clear that the Messenger does not possess an independent or separate Sharia. Whatever he commands regarding the faith is, in reality, the command of Allah (personal and societal matters are separate from this). Thus, Surah An-Nisa states: “He who obeys the Messenger has indeed obeyed Allah” (4:80). Because the Messenger is the bearer of divine revelation (the Holy Quran), its first commentator, and its living embodiment, practicing the Book itself is impossible without obeying the one who brought it. As long as the Messenger was present in this mortal world, his every sharia decision, judicial decree, and settlement demanded absolute obedience.
• Quranic Example: “O you who have believed, obey Allah and obey the Messenger and those in authority among you…” (4:59). Here, the command of obedience is given because the Prophet ﷺ is the authoritative ruler and official executing the written and legal commands (revelation) of Allah.
Obedience is converted to Ittiba on Departure
Muhammad is no more than a messenger, and indeed many messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? And he who turns back on his heels will never harm Allah at all; and Allah will reward the grateful.”(Quran:3:144)[7] The obedience to the Messenger ﷺ does not end with his departure it is converted to Ittiba’ is taba’ (تبع[8]) as for Prophet Abraham (pbuh).
Following (Ittiba’ / Following / Tracking)
The root of Ittiba’ is taba’ (تبع[9]) , which linguistically means to walk behind someone, to track the footsteps left behind, or to take someone as an ideal role model and adopt their way—placing one’s foot exactly where the leader placed theirs.
• Adherence to the Method and Example (Uswah): Following is not merely obeying a static or explicit decree. It means adopting the entire method, conduct, manner, general approach, and path of the person in authority.
• Love and Internal Connection: Beyond mere legal compliance, following involves a deep emotional, conscious, and intentional connection. A person follows the path of the one whose greatness inspires them or whom they truly love.
• Quranic Examples: “…and followed the light which was sent down with him. It is those who will be the successful” (7:157). A light or a book is not “obeyed” as a living ruler; rather, it is “followed” by walking upon the path it illuminates. Similarly, regarding love, Allah states: “Say, [O Muhammad], ‘If you should love Allah, then follow me, [so] Allah will love you…’” (3:31).
The Distinction between Obedience and Following:
Obedience (اطاعت) relates directly to a “command”, while following (Ittiba) relates to a “path or pattern”.
• Obedience (اطاعت) highlights the aspect of legal compliance and regulation, while following (Ittiba’-اتباع’) encompasses love, example, and complete emulation.
• Every person who follows (اتباع) is necessarily obedient, but not every obedient person (who might comply merely out of external fear or compulsion) completely follows the path with genuine inner willingness in every matter.
Legal Structure of Obedience and Its Three (3) Essential Elements
According to sound reason, sharia law, and the established principles of the Arabic language, the physical existence and enforcement of obedience require three elements to coexist simultaneously: the Commander (Amir), the Command (Amr), and the Subject (Ma’moor).
- The Commander (Ruler / Authority): The living entity who possesses the authority and holds the legal office or sovereign power to demand obedience.
- The Subject: The individual, community, or group upon whom the command is enforced and who is duty-bound to comply.
- The Command (Law): The explicit, clear, and written regulation, law, or order issued by the ruler.
Since obedience signifies an official, active, and legal relationship, the life, physical presence, or active office of the ruler is a primary condition. If even one of these three elements is missing or absent, the term “obedience” cannot legally apply. When the ruler or his active office ceases to exist, that direct legal relationship of obedience changes.
Law of Nature: Obedience (Ita’at) to the Living, Following (Ittiba) Deceased
This core difference between obedience and following aligns perfectly with the law of nature and divine regulations:
• Obedience is for the Living: A ruler is “obeyed” as long as he is alive and active in his office, because he can: 1) issue new commands, 2)set prohibitions, 3) make corrections, and establish boundaries according to new events and contexts.
While the Prophet ﷺ was physically alive, obedience to him was mandatory upon the companions because he was present before them as the ruler and head of state, making direct decisions in daily affairs.
Now that the Prophet ﷺ is no longer physically present, he cannot issue new commands. Meanwhile, Allah Almighty is Al-Hayy—Ever-Living—and His written word (the Quran) is present with us, and its commands must be executed.
• Two Elements Suffice for Following: In the matter of following (Ittiba’), the focus relies primarily on two elements: the follower (Muttabi’) and the entity being followed (Muttaba’—the path, footsteps, example, or method).
• Physical presence in the world is not a condition for following. Even if that entity has departed from the world, their left-behind example, established method, and footsteps remain preserved. The follower looks at their method and footsteps and walks behind them.
The Alteration of Terminology of Quran:
In the Holy Quran itself, is called “Hadith” (Ahsan al-Hadith)[10], and the Prophet ﷺ also used to declare the Quran as the “best Hadith” before every sermon[11]. It remains unknown who changed these important terms, or when, during later eras.
Excellent Example (Uswah Hasanah)
Consequently, after the passing of the Prophet ﷺ, his excellent example (Uswah Hasanah) is “followed,” which is an active, lived system (such as Salah and acts of worship). Thus, during his lifetime, there was obedience to Allah and the Messenger; after his passing, obedience belongs solely to Allah through His Quran, and following is realized by practicing the Uswah Hasanah of Prophet Abraham and the Prophet ﷺ.[12]
In the light of this deduction, Hadith serves as an important historical source to understand the example, methodology, and practical life of the Prophet ﷺ, which is conjectural (Zanni). However, the ultimate source of eternal, mandatory commands upon the Ummah is the preserved word of Allah, the Quran, which the Prophet ﷺ delivered from Allah. This source is preserved and certain (Yaqeeni), not conjectural.
Shared Quranic Examples of Prophet Abraham and the Prophet ﷺ
The Holy Quran places the blessed examples of both Prophet Abraham (pbuh) who has passed away and the Prophet ﷺ in the same scale, confirming the definitive terminological and legal distinction that entities who have passed away are followed, not obeyed (linguistic distinction). When we compare the Quranic text, the reality emerges that Allah Almighty always selected the word Ittiba’ (Follow/Track) to define the historical footsteps and path of the community for both of these grand prophets, never using the word obedience.
Quranic Rule of following Prophet Abraham:
Since Prophet Abraham (pbuh) has departed as a historical authority, the Quran commands direct following of his method, avoiding the word obedience:
• “Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth…” (16:123).[13]
• “And who is better in religion than one who submits himself to Allah while being a doer of good and follows (اتَّبِعْ) the religion of Abraham, inclining toward truth…” (4:125).[14]
The Quran even records Prophet Abraham’s own statement when he invited his father:
“O my father, indeed there has come to me of knowledge that which has not come to you, so follow (فَاتَّبِعْنِي) me; I will guide you to an even path” (19:43).[15]
The critical distinction is not that Ittiba is exclusively for the deceased, but rather that Ittiba is the only mode of adherence that remains fully functional and logical once a person passes away. Ittiba (Following) only requires two components: The follower (Muttabi) and the established path/pattern left behind (Muttaba’).
When Ibrahim (as) was alive, his father could follow (Ittiba) him by walking on his path. Now that Ibrahim (as) is deceased, we too can follow (Ittiba) him by walking on his path (ملة إبراهيم). The physical presence of Ibrahim (as) is not required for us to do Ittiba of his path, whereas Ita’at (obeying his direct verbal commands) is impossible for us today.
Exact Same Rule of Following for the Prophet ﷺ:
This same divine principle applies to the person of the Prophet ﷺ and the written light (the Quran) he left behind. Once the era of physical life passed and the established example remained, the Ummah was commanded to follow:
“Say, [O Muhammad], ‘If you should love Allah, then follow me (فَاتَّبِعُونِي), [so] Allah will love you…’” (3:31).[16]
“…and supported him and followed (يَوَاتَّبَعُوا) the light which was sent down with him. It is those who will be the successful” (7:157).[17]
The Prophet ﷺ himself was commanded to stay bound to this written rule, remaining subordinate to divine revelation:
Need for Practical Action, Not Written Text:
The True Wisdom behind the Prohibition of Writing Hadith
“Follow, [O Muhammad], what has been revealed to you from your Lord – there is no deity except Him…” (6:106).
Prohibition Bypassed
The Prophet’s strict prohibition against compiling and writing the Ahadith into independent book form—as explicitly recorded in Sahih Muslim (“Do not write down anything from me except the Quran” [18]) and corroborated by authentic narrations in Taqyeed al-Ilm and Musnad Ahmad—was anchored in a profound Quranic and legal wisdom.
Falsehood & Distortion, Concealing of Facts
The permanent, irrevocable legal cause (’illah) behind this restriction is explicitly preserved in a Hadith documented by Al-Khatib al-Baghdadi. Crucially, this narration is reported by Hazrat Abu Hurairah (RA), who joined the Muslim community around 7. AH and Prophet ﷺ passed away in 10A.H. This timeline places the warning during the later part of the prophetic mission and the final stages of revelation, rather than the early period. The other narration about prohibition is by Abu Khudhri who was young, could have been narrator beyond 5 AH. This completely debunks any traditional claim that this was a temporary, early-stage restriction that was later abrogated. In this late narration, the Prophet ﷺ clearly identified the root cause of past scriptural deviations: the compilation and writing of secondary books by previous nations (the Jews and Christians) had directly undermined, marginalized, and eventually replaced the Book of God. Following in the footsteps of Jews and Christians (Yahood-o-Nisara).[19]
Defiance
This identicalreason (’illah) was later articulated by the second Caliph, Hazrat Umar ibn al-Khattab (RA), who after consultation, deliberations and Istikhara decided to follow the Prophet ﷺ and chose not to write down the traditions specifically to prevent the Quran from being obscured by secondary texts. The remaining Rightly Guided Caliphs and the continuous practical consensus (Ta’amul) spanning more than two centuries.
Despite the clarity of this historical precedent and the definitive nature of this legal cause, this fundamental warning was entirely bypassed in defiance by the later Hadith compilers when they committed oral traditions to writing.[20]
Mendacity of Historic Evidence
While oral transmission was permitted for moral advice and historical context, it never validated or excused a parallel, written legal authority.[21] The restriction on writing remains absolute because its underlying legal cause (’illah) is permanent and verifiable even today. The consequences of bypassing this rule are clear: the proliferation of over 170 compiled Hadith books[22] has historically overshadowed the Quran, directly mirroring how the 36 volumes of the Talmud and the 23 additional books of the New Testament to 4 Gospels, ultimately marginalized the direct divine revelations of the previous prophets. This permanent legal cause (’illah) was obscured and entirely bypassed by the Hadith compilers of the second and third centuries AH, presenting a stark example of historical mendacity that distorted the true narrative of the Prophet’s ﷺ instructions.
Obedience (itaat) & Following (itib’a) of Prophet ﷺ
Obedience to the Prophet was compulsory as long as he was alive, after departure he was to be followed (itib’a) like Prophet Abraham (pbuh), in practice, while the Quran was to be obeyed (Ita’t) being word of ever living God.[23] This is also true as Prophet ﷺ prohibited writing of his speech and actions. So how to follow his exemplary way (Uswa Hasna)? It is possible from oral narration and practical following of his practice (like Salah and other worship rituals).
Deep Quranic wisdom and the prevention of scriptural distortion (Tehreef) lay behind this prohibition:
Preventing Scriptural Distortion:
It is an eternal law of Allah that previous nations (Jews and Christians) went astray precisely because they wrote other books containing interpretive narratives and human sayings alongside the Book of Allah. They turned those into independent laws, abandoned the original Book of God, and distorted the faith. To save Islam from this distortion, it was essential to keep the divine revelation—which is solely the Holy Quran—pure, distinct, and separated. The Prophet ﷺ and Hazrat Umar (R.A) knew well that if the verbal statements, private conversations, and temporary decisions of the Prophet ﷺ were also written down to form a permanent law or a parallel divine book, the Muslim Ummah would also abandon the Quran and become entangled in the obedience of these human writings, just like the earlier nations.
The Difference Between Continuous (Mutawatir) and Non-Continuous:
The Holy Quran is Mutawatir, meaning it reached us through the practical continuity of the Ummah, collective consensus, and the verbal and written transmission of millions of people. A regular state system existed to record it, and Allah Himself guaranteed its protection. Conversely, the conjectural reports (Akhbar-e-Ahad) collected in later eras were written down voluntarily by individuals out of personal passion, often in their own words and meanings, whatever they listened or understood or misunderstood (hence Zinni/Conjecture, in third century they were raised to the level of “Wahi Ghhair Matlo- non recited revelations”, unknown to the Prophet ﷺ and his companions, a classic example of Deviation-Bid’ah)[24]. There was neither a state verification system nor an organized compilation method for them. These traditional books were compiled privately two to two-and-a-half centuries later by individuals, attributing the contents to the Prophet ﷺ under various grades directly defying the explicit commands of the Prophet ﷺ and the Rightly Guided Caliphs, “not to write extra book/books”. This is why these books are not free from structural instability (Idtirab) and human errors. Attributing any un-authentic statement to the Prophet ﷺ falls under open distortion and abode of hell fire.[25]
Memorization and Oral Transmission of Hadiths
The Prophet ﷺ permitted memorization and oral transmission only so that moral action, wisdom, and understanding could pass down verbally through generations (“May Allah brighten a servant who hears my statement and guards it…”)[26], ensuring it did not assume the written form of a static, parallel divine law. The primary need was not to collect narratives and write books, but to transform this oral knowledge into action. In blatant defiance on various pretexts Hadith books were written and in third century they were raised to the level of “Wahi Ghhair Matlo- non recited revelations”, unknown to the Prophet ﷺ and his companions, a classic example of Deviation-Bid’ah[27].
Uswah of Prophet Abraham (pbuh)
Consequently, the command given to the Prophet ﷺ to follow the Uswah of Prophet Abraham was preserved practically across generations through physical practice not through writing (such as Salah and other rituals of worship, the details of which the Quran does not explicitly state). Similarly, the Uswah Hasanah of the Prophet ﷺ is practically preserved in the collective action and continuous practice of the Ummah, executed generation after generation in the form of worship, representing true obedience and following. The method to protect it was solely action, memorization, and transmission through generation to generation—not writing.
The Ever Living God:
Obedience to Allah is eternal, because Allah is ever-living (Hayy) and His word, the Quran, is preserved. During the blessed life of the Prophet, both obedience (Ita’at) and following (ittiba) were mandatory upon the Ummah. The meaning of Obedience (itaa’t) was direct compliance with his commands, prohibitions, and decisions, while following (itib’a) meant emulating his example, methodology, and way of life. After his passing away[28], since new commands cannot be taken directly from him, following his example and methodology remains the perpetual responsibility of the Ummah, while obedience to the commands of Allah delivered through him (the Quran) remains eternal.[29]
The Quranic Philosophy of Obedience (itaa’t) and Following (itib’a)
The Premise: In the Holy Quran, Obedience (itaa’at) and following (itib’a) are two different terms. Obedience relates to a living ruler and an explicit command, while Following relates to the footsteps of a departed personality and the written light (the Quran).
The Legal Domain of Obedience: Obedience requires the simultaneous presence of the Commander, the Command, and the Subject. The Prophet ﷺ was the ruler of the time for Muslims during his physical life; thus, obedience to him was part of the faith.
Now, the Quran that came from his mouth is preserved and certain (yaqini); obedience to it is mandatory, which is itself obedience to the Prophet ﷺ, as he was the living Quran.[30] Hadith material is conjectural (Zinni), is not free from distortion, and was written in the form of books two to three centuries later against the commands of the Prophet ﷺ and the Rightly Guided Caliphs, who had permitted only memorization and only oral transmission.[31]
The Passing of the Prophet and the Era of Following:
After the passing away of the Prophet ﷺ, the requirement of obeying a living ruler transitioned into following the final Book of Allah and the excellent example (Uswah Hasanah) of the Prophet. Now, the sole preserved and written source of faith is only the Holy Quran, which is the eternal miracle left behind by the Prophet ﷺ. Obedience to the Prophet ﷺ now means remaining steadfast upon the faith, the boundaries, and the Book that he gave us by the command of Allah.[32]
The True Wisdom Behind the Prohibition of Writing Hadith: The Prophet’s prohibition against writing his example (Hadiths) and limiting it only to verbal memorization and transmission was based on this Quranic philosophy[33].
He knew that if the example (Hadiths) was also written down as law, people would abandon following the Quran[34] and begin obeying these human writings, changing the center of gravity of the faith, a true divine wisdom proved even now.
The Messenger will say, “Lord, my people did indeed discard the Quran,” (Quran:25:30)
Conclusion:
The Restoration of Divine Order and the Living Model
The historical deviation of previous nations serves as an explicit warning. By compiling interpretive, oral narratives after their prophets and elevating them to the status of permanent, parallel laws, they drifted away from pure monotheism. This is historically evidenced by the 37 volumes of the Babylonian Talmud and the 23 extra books of the New Testament besides 4 Gospels.
To rectify this within the Islamic context, believers must break free from the labyrinth of the traditional narrative and return to the singular, certain source of divine law. True salvation does not lie in collecting over 170 compiled books of Hadith[35] privately that are rooted in conjecture (zann) and filled with internal contradictions.[36] Instead, it lies in the active practice of Quranic commands and the living emulation of the Prophet’s ﷺ excellent model (Uswah Hasanah). The ultimate and only divine Hadith is the Holy Quran itself.[37]
This restoration of faith is anchored in clear, foundational principles:
• The Fallibility of Conjectural Records:
The written compilations produced by individual writers during the second and third centuries AH containing some early writings carry no divine authority. These books are built on foundations frequently marred by falsehood, misrepresentation, historical mendacity, forgery, prevarication, and textual distortion[38]. While they may contain isolated historical facts, they can never serve as a substitute, supplement, or parallel source of authority to the Holy Quran. It needs recompilation to be aligned with the Quran, its digitization and AI may help.[39]
• The Quran as the Sole Scale of Truth:
Any oral narrative or presentation that fails to align perfectly with the plain, decisive verses (Muhkamat) of the Quran must be rejected.[40]. It can never be authentically attributed to the Prophet ﷺ, nor can it serve as a basis for the faith.
• The Unity of Law:
The Prophet ﷺ brought a single, unified law—fully preserved in the Holy Quran—not a parallel system of dual laws.
• Obedience vs. Following:
True obedience to the Prophet ﷺ is realized by obeying the Quran. His practical model (Uswah Hasanah) is followed (Ittiba’) through the continuous, living, and unbroken generational transmission (Tawatur) of practical worship and Oral Matwatar Hadith/Uswa in accordance with laid down principles,[41] rather than through disputed, unverified written texts.
Reference :
eBook- https://tinyurl.com/Pious-Deceit
[1] Hadith Nazrah -Tirmidhi: 2658 , Abi Dawud: 3660 & weblink
https://equranlibrary.com/hadith/musnadahmad/32/10670
[2] 3:7 – https://tanzil.net/#3:7
[3] https://bit.ly/Hadith-Basics , https://quran1book.blogspot.com/2021/11/Fundamental-Hadiths.html AAK-Hadith Notes Eng: https://bit.ly/HadithBookBan , https://bit.ly/eNotes-HadithBan
[4] (4:59), (5:92), (24:54), (47:33), (64:12); (8:1), (8:20), (8:46), (58:13): (3:32), (3:132)
[5] (24:56)
[6] https://arabiclexicon.hawramani.com/طوع/?book=50
[7] https://tanzil.net/#3:144
[8] https://arabiclexicon.hawramani.com/تبع/?book=50
[9] Ibid
[10] (39:23),(Quran;77:50) (Quran;7:185) (Quran;45;6), Also check out (4:88), (15:87), (52:34) (2:23), (10:38), (11:13), (17:88)
[11] https://quran1book.blogspot.com/2021/11/Fundamental-Hadiths.html (Muslim;2005)
[12] (60:4), (60:6)
[13] https://tanzil.net/#16:123
[14] https://tanzil.net/#4:125
[15] https://tanzil.net/#19:43
[16] https://tanzil.net/#3:31
[17] https://tanzil.net/#7:157
[18] Muslim;3004- https://sunnah.com/muslim:3004 \
[19]
[20] Khateeb Al-khilafahBaghdadi-33,34\ https://read.shamela.ws/book/13089/18 /
https://lib.efatwa.ir/43553/1/33 / Masnad Ahmed:10670 :
https://hadits.nu.or.id/musnad-ahmad/10670
https://equranlibrary.com/hadith/musnadahmad/32/10670
https://quran1book.blogspot.com/2020/10/hadith-ban.html
[21] Oral Transmission of Hadith allowed: Hadith Nazrah -Tirmidhi: 2658 , Abi Dawud: 3660 & Exceptions: https://quran1book.blogspot.com/2021/11/HadithBan-Sahabh.html
[22] https://en.wikipedia.org/wiki/List_of_hadith_books
[23] Exegetical analysis of Quran verses (4:125), (19:43), (3:31, (7:157), (6:106) as explained above.
[24] Ser 25: https://wp.me/scyQCZ-index
[25]. Al-Bukhari:110, al-Bukhari: 108, Muslim: 4 , Abi Dawud: 3651, Tirmidhi:2659. (This follows immediately after the Hadith-e-Nadhrah [2658] regarding oral transmission, reinforcing that while verbal reporting was permitted, any deviation or fabrication carried the ultimate penalty of Hell).
[26] Oral Transmission of Hadith allowed: Hadith Nazrah -Tirmidhi: 2658 , Abi Dawud: 3660 &
https://equranlibrary.com/hadith/musnadahmad/32/10670
[27] Ser 25: https://wp.me/scyQCZ-index , Without explicit order: https://tanzil.net/#3:7
[28] Death: Surah Az-Zumar (39:30), Surah Al-Anbya (21:34), Surah Al-Anbya (21:35) and Surah Ali ‘Imran (3:185)
[29] The logical corollary of verses mentioned.
[30] Muslim: 746 , Musnad Ahmad: 24601 (25302), Abi Dawud: 1342
[31] Oral Transmission of Hadith allowed: Hadith Nazrah -Tirmidhi: 2658 , Abi Dawud: 3660 & https://lib.efatwa.ir/43553/1/33 /
https://equranlibrary.com/hadith/musnadahmad/32/10670
https://read.shamela.ws/book/13089/18
[32] Adhere to the book of Allah, the Quran: Muslim 1218a, Ibn Majah: 3074 (1851) Abi Dawud: 1905 (Khutba Hajj). Other Hadiths are later additions/ variations.
[33] Quran is Hadith: https://wp.me/scyQCZ-quran /
https://quran1book.blogspot.com/2021/11/Fundamental-Hadiths.html
https://quran1book.blogspot.com/2020/06/quran-reject-hadith.html
[34] https://tanzil.net/#25:30
[35] https://en.wikipedia.org/wiki/List_of_hadith_books
[36] Hadith Fabrications – http://bit.ly/38fgwDq
[37] Quran is Hadith: https://wp.me/scyQCZ-quran /
https://quran1book.blogspot.com/2021/11/Fundamental-Hadiths.html
https://quran1book.blogspot.com/2020/06/quran-reject-hadith.html
[38] Hadith Fabrications – http://bit.ly/38fgwDq
[39] https://tinyurl.com/Rules-HadithReComp
[40] Muhkmat/ Firm/ Command Ayas; 3:7- https://tanzil.net/#3;7
[41] https://tinyurl.com/Rules-HadithReComp \ https://bit.ly/Hadith-Basics
