Introduction
Re-evaluating long-standing academic and traditional structures is a profound challenge. However, when the evidence from the Quran and early history is examined with clarity, the reality becomes undeniable.
This writing serves as a bridge toward that clarity, offering a perspective grounded in the sovereignty of the Divine Word. It aims to assist seekers of truth in distinguishing between original revelation and later human constructs. Guided by the principle of Al-Furqan (The Criterion), this work invites a sincere reflection on the foundations of faith and the preservation of the Deen from historical distortion.[1]
A central point of this investigation is the concept of “Wahi” (Revelation). While the Quran frequently references revelation, the specific term “Wahi Ghair Matlu“ (Unrecited Revelation) appears nowhere in the Holy Quran, nor is it found in any authentic, Mutawatir (mass-transmitted) narration of the Messenger of Allah (PBUH). The Quran identifies only one “Wahi” (Revelation) sent down by Allah upon His Messenger—the one preserved within the Holy Quran itself and recited by the Muslims all over the world.
This study is focussed on;
i) Quran as the basic book of Islam which controls its all aspects;
ii) The Prophet (PBUH) preached and practiced Quran
iii) Deviation unacceptable.
Origin and Use of the Term “Recited Revelation”
The terms ‘Recited Revelation’ and ‘Unrecited Revelation’ were not known during the blessed era of the Messenger of Allah (PBUH) and the Sahaba (Companions).
According to scholarly history, this term was formulated during the second and third centuries AH (After Hijrah) when jurisprudential and theological debates began. Religion was completed (Quran 5:3) without these terms, thereby meaning the religion was complete without these. The questions arise as to what was the dire necessity to take such an extreme step?
Whereas the door of such ventures have been closed (Quran;3:7) forever.
“Unrecited Revelation” from the Quran?
The verses of Surah An-Najm are most frequently presented in the traditional narrative as proof of “Unrecited Revelation.” However, in light of the Quranic context and Surah Ali ‘Imran (3:7), their reality is as follows:
“Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Surah An-Najm, Verses 3-4)
The biggest question is: was this verse hidden from the Messenger of Allah (PBUH) and the noble Companions such that they did not derive this meaning, only for it to be “discovered” three centuries later? This is the very act/interpretation (ta’wil) that the Quran forbids (3:7).
The traditional narrative implies from this verse that every word of the Messenger of Allah (PBUH) (be it his daily movements or household conversations) is ‘Revelation’. However, the correct understanding is:
It refers only to the Quran: Here, the pronoun “Huwa” (It) refers to the “Quran” which the Messenger of Allah (PBUH) was reciting. The objection of the polytheists of Makkah was that this Quran was Muhammad’s (PBUH) own authored speech (God forbid). Allah refuted this by stating it is not his own speech but “Divine Revelation.” Verse 10 further clarifies it. When Wahi was revealed the physical condition of the Messenger (PBUH) of Allah used to change, if everything was Wahi then he would have been in agony all the times.
The Physical Transformation of Wahi: The intense physical manifestations were the unique markers of Wahi (the Quran). They served as a sign to the companions that what was being received was not the Prophet’s (PBUH) own thought or speech, but a direct Divine descent.
Human State: In contrast, when the Prophet (PBUH) provided guidance on worldly matters (like the date-palm incident) or engaged in daily life, he was in his normal, stable human state. This reinforces the distinction between the Book of Allah (descended with physical intensity) and the Ilm (knowledge) Prophetic Wisdom (expressed through his human faculty).
Recited Revelation vs. Prophetic Knowledge:
If every word of the Messenger of Allah (PBUH) were Revelation, then Allah would not have corrected his “ijtihadi” (judgmental) slips in several places in the Quran (such as the incident of “honey” in Surah At-Tahrim or Surah Abasa). His being a human and the occurrence of judgmental slips is proof that “Wahi” (Revelation) was only that which was sent down in the form of the Quran (free of errors); the rest was his “Knowledge and Wisdom.”
Divine Corrections of Human Judgments
The greatest proof that not every word or act was “Revelation” lies in the corrections sent by Allah regarding the Prophet’s (PBUH) human judgments. The following three Quranic instances are vital
i) Surah At-Tahrim (66:1),
ii) Surah Abasa (80:1-2),
iii) Surah At-Tawbah (9:43)
The greatness of the Messenger of Allah (PBUH) does not lie in being a robot, but in the fact that, as a human, he followed Allah’s commands in the most perfect manner.
Difference between Revelation and Knowledge: These events prove that the Prophet’s (PBUH) opinion was indeed “Knowledge and Wisdom,” but calling it “Wahi” is not proven, hence incorrect. Even the Prophet’s (PBUH) instruction regarding the cross-pollination of date palms, and his subsequent statement when the yield decreased—”You know your worldly affairs better than I” (Antum a’lamu bi amri dunyakum)—supports this. The only way to avoid distortion is to accept that Revelation is only the Quran, and the Prophet’s (PBUH) human life is an “Exemplar” (Uswah) for us because he lived out that Revelation as a human being.
The Meaning of Bid’ah:
Linguistically, Bid’ah means “to invent something for which no prior example exists.” In religious terminology, it refers to any new belief or practice introduced with the intention of earning reward and as part of religion, while its origin (of Bidat) is not found in the Quran or the Sunnah-e-Mutawatirah (Continuous Tradition)/ (Hearsay).
Surah Al-Ma’idah (Verse 3):
“Today I have perfected your religion for you.” When religion is complete, any addition or subtraction is equivalent to claiming that religion was incomplete.
Surah Ash-Shura (Verse 21):
Allah Almighty condemns those who have ordained for themselves ways of religion without Allah’s permission.
Contrary to the traditional narrative, the Quran emphasizes following the Revelation (At-taba-e-Wahi) and prevents human opinions from being elevated to the status of religion.
The Term Itself as a Deviation: As pointed out, the term “Wahi Ghair Matlu” (Unrecited Revelation) is neither in the Quran nor existed during the era of the Messenger of Allah (PBUH).
The Difference between Revelation, Knowledge, and Wisdom:
According to the Holy Quran, Allah Almighty granted the Messenger of Allah (PBUH) both the “Book” (Revelation) and wisdom (ability to interpret), (Insight) and Knowledge.
Knowledge and Wisdom:
This is the insight and understanding that Allah grants His Prophet so that he may interpret the Revelation and make the best decisions in human affairs. This is why Muslims respect them—because whatever comes from the Prophet’s tongue is honorable—but does this mean we should believe every hearsay report without investigation? How did this Wisdom and Knowledge reach the Prophet (PBUH) ? We do not know, nor were we told; whatever little is known is deemed sufficient.
“Allah has revealed to you the “Book” and the “wisdom,” and has “taught you what you did not know”(وَعَلَّمَكَ). The grace of Allah on you has always been great.” (Quran;4:113)[2]
The Holy Qur’an clearly demonstrates that Wisdom and specialized Knowledge are not exclusively restricted to prophethood: Luqman (Wisdom): (31:12), The Companion of Moses/Khidr (Innate/Inspired Knowledge): (18:65), Courtier in Prophet Solomon’s Court: (Qur’an 27:40). Ilm (knowledge) is also reportedly given to Umer (R.A).[3]
Revelation (Quran):
This is the speech which is word-for-word from Allah and is preserved until the Day of Judgment.
Knowledge and Wisdom:
This is the Wisdom, insight and understanding that Allah grants to His Prophet and to some people so that he may interpret the Revelation and make the best decisions in human affairs. This is why Muslims respect them—because whatever comes from your [the Prophet’s] tongue is honorable—but does this mean we should believe every hearsay report without investigation?[4]
The traditional narrative took this “Wisdom and Knowledge” and re-named it “Unrecited Revelation,” making it a type of revelation, whereas, according to the Quran, Revelation is only that which was sent down (the Quran). One cannot introduce new terminologies at will.[5]
Why Messenger of Allah (PBUH) forbid the writing of his own words (Hadith)?
The reason was explained to Hazrat Abu Hurairah (R.A): that previous nations went astray by writing books alongside the Book of Allah (the Jews with the 38 volumes of the Talmud, the Christians with 23 books alongside the 4 Gospels), you must not do this (gist). Upon this, they burnt all the Hadiths (Khatib al-Baghdadi/Muslim). Some companions received an exception, but most were refused. Why? The Rightly Guided Caliphs and the companions followed this restriction, and the first century passed. Is this not sufficient?[6], [7]
“Misguidance of Previous Nations” and the Prohibition by the Prophet (PBUH)
The warning of the Prophet (PBUH) that “previous nations were misguided because they authored other books alongside the Book of Allah” is a historical reality. The traditional narrative lacks a satisfactory answer to this prohibition, except for the attempt to declare it a command of the “early period” that was later abrogated.
However, history tells a different story. The inclusion of Abu Hurairah (ra) in 7 AH and Abu Sa’id al-Khudri in the Battle of the Trench (5 AH) indicates something else. Is the period three to five years prior to the passing of the Prophet (PBUH) the “final” era not the “early” one. While a few Companions received exceptional permission, the majority were denied. What does Abu Shah’s request for a written copy of the Hajj sermon signify? (He could have got it written by someone, why seek permission if no prohibition was in force?)
Senior Companions, commentators of the Quran, scholars, and memorizers of thousands of Hadiths—narrators and Hadith scholars themselves—adhered to the Prophet’s command until their last breath. They neither authored Hadith nor compiled books; instead, they continued to forbid it because they, like everyone else, were bound by the command of the Prophet (PBUH).
Prominent Companions who were not granted permission to write Hadith included figures as Abu Hurairah, Abdullah bin Abbas, Abdullah bin Masood , Abdullah bin Umar, Zaid bin Thabit, the prestigious Scribe of Revelation (Quran) and Abu Sa’id al-Khudri. They combined narrated 12,726 Hadiths . Since Zaid bin Thabit (ra) was also the Scribe of Revelation (Quran), should we then doubt the Quran as well? In reality, there was a prohibition, and the reason was “the eternal reason” stated by the Prophet (PBUH) and later reiterated by Hazrat Umar (ra)—a truth that still proclaims its veracity today. The Prophet (PBUH) said that previous nations (Jews and Christians) authored books alongside the Book of Allah and became misguided; you (Muslims) must not do this. (gist)
The scholars of the second and third centuries altered the Prophet’s command and fabricated famous but false justifications that it was due to fear of mixing up Quran & Hadith, later this restriction was removed. (No proof, references exist).
The point was killed once the Prophet (PBUH) ordered “Memorization of Hadith” and narrate them to others, as a means of its conveyance.[8] (Famous as Hadith NazrUllah). The rightly guided caliphs followed these instructions. Once two hundred and fifty years passed and all narrators have been dead for such a long time, what necessitated to disobey the Prophet (PBUH) ?
The reality is that the “distortion” (Tahreef) of the Jews and Christians mentioned in the Quran was precisely this: they began attributing their traditions, commentaries, and human opinions as being “from Allah” (Min Indillah). The term “Non-Recited Revelation” (Wahi-e-Ghayr Matlu) or “Oral Traditions” is the exact path through which a massive parallel archive was established alongside the book of God.
Primacy of the Quran:
The historical landscape of early Islamic thought reveals a profound and intentional distinction between the divine text of the Quran and the personal notes recorded by the companions of the Messenger (PBUH) . Contrary to the expansive “traditional narrative” that emerged centuries later, the early scrolls—such as the Sahifa al-Sadiqa (a private collection of some verses, never published) and the Sahifa of Hammam bin Munabbih (138 verses)—were notably limited in scope, function, and authority. Examining the nature of these collections provides critical insight into why the Quran remains the singular, sovereign source of mandatory revelation.
Obey the Messenger
The interpretation of Surah An-Nisa, Verse 80 (“He who obeys the Messenger has indeed obeyed Allah”) to suggest that Hadith is a parallel body of knowledge that must be followed even when it contradicts the Quran is entirely contrary to the Quranic system of thought and the very office of the Messenger (PBUH) . The scholarly reasons are as given in the Quran. The Quran has designated itself as “Al-Furqan” (The Criterion between truth and falsehood) and “Al-Muhaymin” (The Guardian over all previous scriptures and narratives). If any report or attribution contradicts a clear Quranic injunction, the sovereignty of the Quran demands its rejection. Allah’s Word is the “Mizan” (The Scale); therefore, nothing can exist parallel to it or possess the authority to abrogate it. The Quran commands the Messenger (PBUH) to declare: “Follow what is revealed to you from your Lord.” (Surah Al-An’am 6:106, Surah Yunus 10:15, Surah Al-Ahzab 33:2).Hencethe actual essence of Verse 4:80 is that since the Messenger (PBUH) is the representative and messenger of Allah, the Deen (Revelation/Quran) delivered through him is in fact the command of Allah. The Messenger does not personally possess a “parallel Sharia”; rather, he is the explainer and implementer of Allah’s Sharia. Obedience to the Messenger is not a separate path from obedience to God, but the only path to achieve it. The Messenger (PBUH) himself directed that statements attributed to him must be weighed against the Quran[9]. Anything that contradicts the Quran (Obedience to Allah) cannot be from him. Accepting any attribution without investigation (49:6) or a strong foundation opens the door to the distortion of religion. This is why the non-Quranic term “Wahi Ghair Matlu” (unrecited revelation) was invented in the third century Hijri—a term the Messenger was unaware of—to create a backdoor for distortions. However, the Quran is “Muhaymin” (Guardian), and Verse 3:7 has permanently closed this backdoor. Therefore, the requirement of “Obey the Messenger” is to follow only those teachings that are proven through truth, reality, and Quranic foundations, rather than every saying attributed to him under a “traditional narrative.”[10]
Hadith Terminology (Mustalah al-Hadith)
In the traditional narrative, a vast and complex system exists for the classification of Hadith, known as “Mustalah al-Hadith.” These grades are generally evaluated based on three major criteria: Authenticity (Quwat), Number of Narrators (Tadaad-e-Ruwat), and Source (Maakhaz). When combining all types described through various lenses (health of the chain, quantity, and attribution), there are approximately 18 to 20 fundamental grades. However, if one delves into the depths of the Science of Hadith (such as in the works of Imam Nawawi or Ibn al-Salah), the sub-categories reach more than 65. The very existence of these 20 or more grades is the greatest proof that this entire collection is “Zanni” (based on conjecture/probability).
In the Footsteps of the Jews and Christians
When studying the Bible (Old and New Testaments) and the scholarly structure of the Jews and Christians, a division similar to “Unrecited Revelation” is visible there as well, though they do not describe it in these exact words.[11]
Why did Muslim scholars not stop this distortion?
There have been several historical and political reasons behind the silence of scholars or their adoption of this term like Protecting Traditions, Jurisprudential Needs, Dominance of Taqlid (Imitation), etc. It resulted in “Reduction in the Quran’s Status as the Criterion of Truth”, and brought “Ambiguity in the Source of Religion”.
Undoubtedly, this term has harmed the sovereignty that the Quran possessed as the “sole source of religion.” The solution lies in limiting revelation strictly to the Quran and viewing the knowledge, wisdom, and Mutawatir Sunnah of the Prophet (PBUH) as subordinate to the Quran, rather than granting them the status of a separate, parallel revelation.
Abolishing the Term “Wahi Ghair Matlu”
Academic integrity demands distancing ourselves from terms that are not proven by the Quran and Mutawatir Sunnah, and which create ambiguity in the original structure of religion.Riddance from Biddat is not only possible but is the responsibility of the scholars of every era. For this, the following practical steps are indispensable. Every practice, belief, or tradition prevalent in the name of religion should be presented before the court of the Quran. Whatever contradicts the Quran, it must be rejected.
Freedom from innovation is only possible when Muslims break free from the enclosure of the “Traditional Narrative” and adopt pure Quranic thought. This journey is certainly difficult because centuries of traditions are deep-rooted in minds, but the pursuit of truth and the demand of reality is to purify religion from all admixtures that are later products.
Wisdom and Knowledge vs Wahi Matlu:
The Distinction between the Status of the Quran and the “Wisdom and Knowledge” of the Prophet (PBUH) and the Nature of Acting Upon Them must be clarified.
The “wisdom and knowledge” granted to the Messenger of Allah (PBUH) was intended to implement the principles of Revelation (the Quran) into human life. Acting upon these measures of the Prophet (PBUH) is obligatory only as long as it is proven that they are truly his (PBUH) statement or action. A branch can never go against the root.
Later Emergence of the Term
The term “Wahi Ghair Matlu” gained fame in the era after Imam Shafi’i. Its purpose was to grant the same sanctity and legal status to the jurisprudence and rulings based on traditions as that possessed by the Quran. Imam Abu Hanifa’s methodology was the opposite; he considered the Quran as the “Root” and everything else as “subordinate” to it.
Opposition in “Wahi Ghair Matlu” in the Third Century existed but such voices were shut (Mu’tazilites and Early Mutakallimun, Ahl al-Rai (Early Hanafis) but they failed. Thereafter due to stagnation of Taqlid (Imitation), Institutional Sustenance, Fear of the Public and Concealing the Truth by the scholars were the main reasons.
Those scholars who remain silent despite knowing the facts, or label it as “expediency” (Maslahat), are certainly committing academic treachery. The Quran calls this “Kitman-e-Haq” (concealment of truth), which is a grave offense.
The restoration of original Islam does not require a new prophet or a new revelation, but a return to the revelation (the Quran) that we already possess. Freedom from Biddat is only possible when we break the sanctity of the “Traditional Narrative” and bring it to the court of the Quran.
Prohibition of Taking Scholars as Lords:
There is severe strictness regarding giving scholars the authority to make critical decisions. (Surah At-Tawbah: 31, Surah Ali ‘Imran: 79, Surah Al-Baqarah: 42, Surah Al-Ahzab: 67, Surah An-Nahl: 116). The Holy Quran severely criticizes the practice of the Jews and Christians who took their scholars and monks as lords.
One Quran and 170 Books of Hadith[12]:
This is the point where the sovereignty of the Quran practically ceases to exist. When 170 books are also given the status of “Revelation” (including the Sihah Sittah), the Quran is buried under a pile of millions of pages.
The Solution for the Future:
If we remove this artificial term “Unrecited Revelation” and accept only the Quran as the Balance (Mizan), all these confusions vanish.
- Religion will become simple and clear.
- The true greatness of the Messenger of Allah (PBUH) (following Allah’s path while being a human) will become evident.
- The artificial gulf created between Islam and modern human rights will be eliminated.
Undoubtedly, this “mental confusion” can actually prove to be the precursor to an intellectual revolution. When the contradictions of the traditional narrative are exposed to a person, they are forced to search for a foundation that is immutable and preserved.
The Holy Quran is a book that champions a society based on “Justice” (Adl) and “Equity” (Qist). Extremism always takes root when the definitive (Muhkam) commands of the Quran are abandoned in favor of human-made interpretations or suspicious narrations. The core message of the Quran is peace, individual responsibility, and a direct connection with the Creator. This list proves that if only the Quran is accepted as the Criterion (Hakam), such a massive burden and pile of human-made ideologies would be lifted from the religion.
These examples prove that when we accept these 170 books as “Revelation” we are forced to turn a blind eye to the clear commands of the Quran. This is precisely the point where a researcher must decide: will they believe in the Word of Allah, or in these collections written by humans that were later labeled as “Revelation”?
In reality, we end up establishing a “Sharia” parallel to the Quran. It was the responsibility of the scholars to resolve these contradictions, but instead, they committed “Concealment of the Truth” (Kitman-ul-Haq) and declared these very narrations to be Revelation.
Scholars should sit together and complete these points, as well as further ones. This is not the work of a single person but must be a collective effort so that the possibility of error is minimized and there is broad participation.
Returning to the Quran:
The Role of Modern Technology and Media
Modern technology and media can play a role in the mission of “Returning to the Quran” that was never possible in the past. For the first time in history, “wisdom” and “knowledge” has broken out of the confinement of a few specific individuals or monasteries and reached the pocket (smartphone) of every human being.
Technology and media can prove helpful in this mission in the following ways:
1. Direct Access and Comparison
In the past, it was impossible for the common person to examine 170 books of Hadith or compare them with the Quran. Today, through apps and websites, even an ordinary student can see with a single click:
. What is the actual translation of a Quranic verse?
. The chain of transmission (sanad) and text (matn) of the narration presented against it.
This transparency is breaking the spell of the “traditional narrative,” which was based on hiding information or presenting it in a specific color.
2. The End of Scholarly Monopoly
Social media has ended the “priesthood” where only the person sitting on the pulpit (minbar) could speak. Now, independent researchers, thinkers, and authors like yourself can convey their message directly to the public.
. YouTube, podcasts, and blogs have torn the veils of “Concealment of the Truth” (Kitman-ul-Haq).
. No scholar can now suppress a question by saying, “This is beyond your understanding.”
3. Databases and Artificial Intelligence (AI)
Through modern technology we can create a scholarly database of the entire repository of religion.
. We can use computers to demonstrate which narrations clash with which Quranic principles.
. With the help of AI, a map of the historical evolution of terms like “Unrecited Revelation” can be drawn to show how and when they originated.
4. Global Dialogue
Technology has abolished geographical boundaries. Now, the work of a Pakistani researcher reaches Muslims in Arabia, Turkey, or the West. This global exchange of ideas is helping to remove “mental confusion” because people see that the same kind of contradiction exists worldwide, and its solution lies only in the universality of the Quran.
5. Documentaries and Visual Media
Complex scholarly debates can be simplified and presented through videos and graphics. When the public visually sees how human books have covered the commands of the Quran, the message leaves a deeper impact.
The Exploitation of Islam
This is the study in nut shell. A study of Islamic history reveals a peculiar contradiction that has held Muslim thought captive for over twelve centuries. This conflict exists between the “traditional narrative” and “Quranic realities.” The question arises: when all eyewitnesses and narrators (Rawat) had passed away, what was the necessity to deviate from the clear policy of the Prophet (PBUH), in which he commanded that Hadith be transmitted only orally? Why was that policy—strictly followed by the Rightly Guided Caliphs and all the Companions—discarded 250 years later?
While forbidding the written compilation of Hadith, the Messenger of Allah (PBUH) explained the primary reason: the deviation of previous nations (Jews and Christians) began when they authored other books alongside the Book of Allah and elevated them to the status of revelation. Hazrat Umar Farooq (ra) also refused the compilation of Hadith specifically to prevent any infringement upon the sovereignty of the Quran. However, 250 years later, in the absence of eyewitnesses and in defiance of the Prophetic command, narrations were collected in book form. A parallel system was established through the invention of the term “Unrecited Revelation” (Wahi Ghair Matlu), even though the religion had long been completed (5:3).
Fundamental Factors of Deviation
This historical and ideological shift was not a sudden accident but was driven by deep-seated political, social, and psychological factors:
1. Political Monarchy and Social Control
When the Caliphate transformed into a monarchy (Mulukiyat) rulers required a foundation for their authority that differed from the Quranic principles of justice, consultation, and equality. Narrations were introduced into traditional books that preached blind obedience to oppressive rulers. This is why current exploitative governments do not allow this “Quranic reform,” as the traditional narrative keeps the public dependent on “religious priesthood” rather than encouraging them to question authority.[13]
2. Juridical Hair-splitting and Clerical Interests
By the third century AH, various schools of jurisprudence (Fiqh) had been established. Jurists required support for their specific debates and legal intricacies that were not present in the broad principles of the Quran. Once the door was opened for Hadith to “abrogate or restrict the Quran” (via Unrecited Revelation), the scholars of the time gained the power to maintain a monopoly over the interpretation of religion. This gave birth to the concept of “Priesthood,” which the Quran identifies as the misguidance of previous nations (9:31).
3. External Influences and the “Talmudic” Mindset
As Islam spread from Arabia into Ajam (Persia and Rome), the influence of ancient religious structures led to the idea that there must be a “parallel revelation” alongside the Book of Allah. Just as the Jews considered the Mishnah (oral traditions) as revelation alongside the Torah, scholarly foundations were provided to bring narrations on par with the Quran.
This was an attempt to turn “Deen-e-Allah” into a human-made religion. While the name of the Prophet (PBUH) was used as a label to gain public acceptance, this was a deep-seated conspiracy that requires thorough investigation.
4. Economic Interests and Protection of the Elite
The Quranic economic system stands directly against the concentration of wealth and the system of Riba (usury). Governments that oppose the poor and international financial institutions are fearful of “Quranic reform” because the sovereignty of the Quran implies an economy where the rights of the poor are paramount.
The traditional narrative made religion so complex that original Quranic justice became secondary, providing permanence to the elite.
5. Reform or Corruption?
Over two and a half centuries millions of narrations had spread, many of which were fabricated. Third-century scholars of Hadith sought to sift through them, but the tragedy was that they used “the evaluation of narrators” (Asma-ur-Rijal) as their standard instead of using the Quran as the scale. Consequently, the very prohibition established by the Prophet (PBUH) himself was abolished.
The Attitude of Current Governments and the Need for Reform
Today’s exploitative systems and anti-poor governments will never want people to adopt the Quranic principles of “Adl and Qist” (Justice and Equity) as their standard, because the Quran holds the ruler accountable.
The traditional narrative keeps the public divided into sects, making it easier for those in power to rule over them. It protects the interests of the powerful by making the masses dependent on religious intermediaries rather than their own intellect.
Final Words
This deviation from the policy of the Messenger of Allah (PBUH) was, in reality, an “intellectual and ideological deviation.” It removed religion from its simple and natural framework and turned it into a labyrinth of narrations, where the “Speech of the Creator” (the Quran) was presented as being dependent on the “statement of the creation” (narrations). (It remains a matter of conjecture, was it from him or the alleged narrator?)
Current opportunistic and exploitative governments will always remain an obstacle to this reform because the Quran liberates the human mind by ending their political and economic control. This change is only possible through the scholarly struggle of sincere researchers and the awakening of the public, so that the Quran is held supreme over all human books and the Deen is restored to its original, simple, and revolutionary form.
Condensed from my e-Book: https://tinyurl.com/GreatFreib
[1] https://tinyurl.com/GreatFreib
[2] https://tanzil.net/#31:12 \ https://tanzil.net/#18:65 \ https://tanzil.net/#27:40
Quran by supported is Hadith This)\ بخاری 7006# ومسلم 6190 ( ٰ مشکوۃ المصابیح, حدیث نمبر: 5988) [3]
[4] https://tanzil.net/#49:6
[5] https://tinyurl.com/GreatFreib
[6] Sevenو Principles of Hadith Re-Writing : https://tinyurl.com/Hadith7Asool
[7] : https://tinyurl.com/Hadith7Asool: https://islamicurdubooks.com/hadith/hadith-.php?bookid=2&hadith_number=7510
[8] https://islamicurdubooks.com/hadith/hadith-.php?bookid=3%2F1000&hadith_number=3660
[9] https://tinyurl.com/Hadith7Asool
[10] https://tinyurl.com/GreatFreib
[11] https://quran1book.blogspot.com/2020/08/narrative.html
[12] https://en.wikipedia.org/wiki/List_of_hadith_books
[13] https://tanzil.net/#9:31
