This excerpt is taken from the book of Fazilat-ul-Sheikh Abdul Salam Rustami From Denial of Hadith to Denial of Quran.
Authentic Hadiths are also Revelation
Regarding this, observe the clear indications and references in the verses of the Holy Quran:
➊ Allah Almighty said:
وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿٤﴾
“They do not speak from their own desire, but it is a revelation revealed.”
Reference: (53-An-Najm:3-4)
● The root of speech (speaking) is mentioned in the Quran twelve times in various ways. Sounds come from the language of birds (An-Naml 27:16)
● Testimony of human skin on the Day of Judgment (Ha Mim As-Sajda 41:21)
● Everything speaking on the Day of Judgment (Ha Mim As-Sajda 41:21)
● Idols being incapable of speech (As-Saffat 37:92, Al-Anbiya 21:63-64)
● At some times on the Day of Judgment, humans being incapable of speech (An-Naml 27:85, Al-Mursalat 77:35)
● Speech attributed to the record of deeds (Al-Mu’minun 23:62, Al-Jathiya 45:29)
● Humans speaking in ordinary times (Adh-Dhariyat 51:23)
● The Noble Prophet not speaking from his own desire (An-Najm 3:53)
From this detail, it is understood that the application of speech in the Quran is not truly established. What comes out of the mouths of humans or birds is called speech. The word الهوىٰ is used 38 times in the Quran. It has various meanings.
● To come down and fall (Ta-Ha 20:81, An-Najm 53:1)
● To incline, to love (Ibrahim 14:37)
❀ The soul’s desire for something: this is used extensively, and carnal desires are contrary to Shariah and baseless. When the word الهدىٰ is mentioned with the word soul (nafs), the last meaning is intended, and when it is used without the word soul, it means inclination, whether towards good or evil.
After this preface, the interpretation and detail of this verse is that Allah Almighty refutes the disbelievers and polytheists in His verses who considered the Noble Prophet misguided and on the wrong path. Sometimes a person errs due to ignorance because of the desire of the soul, so Allah Almighty declared the Prophet free from committing error for this reason by saying: وما ضل and sometimes there is a deliberate error, for which He declared innocence by saying: وما غوىٰ Sometimes the heart’s inclination is towards good and the correct matter, but it is not from Allah Almighty, in this regard He said: وما ينطق عن الهوىٰ “The Noble Prophet does not speak from his own desire,” meaning in matters of Shariah, your speech is not your own fabricated words even if they are correct, but rather the speech is based on revelation. He said: إن هو إلا وحي يوحىٰ.
That is, whatever words come out of your tongue, whether it is the recitation of the Quran or other matters, the Noble Prophet utters both types of speech due to Allah’s revelation. Whereas other people’s tongues utter many things besides the recitation of the Quran due to carnal desires. Some of these things are correct but they are not revelation. From this detail, it is clear that these verses explicitly prove that both the Quran and the Prophetic Hadiths are divine revelation. Although most commentators have connected this verse to the Quran, due to the generality of the word speech, this verse also encompasses the Hadiths. In fact, if one reflects, Allah Almighty has used words like descent, revelation, recitation, reading, and teaching for the Quran, while the word speech is never used for the Quran anywhere. Therefore, the words of وما ينطق are truly for the Hadiths, and the Quran is included metaphorically because the attribution of speech to the record of deeds is mentioned in two verses (Surah Al-Mu’minun 23:62, Surah Al-Jathiya 45:29). From this, it is understood that attributing speech to the book (record of deeds) is permissible, and some commentators have preferred this generalization. Al-Alusi and Al-Baydawi wrote, summarized as:
This refers to your speech or the Quran, and both meanings are understood from the context of the speech.
Reference: (Tafsir Al-Baydawi, mentioned verse)
Al-Alusi states: “In my opinion, it is not unlikely that وما ينطق عن الهوىٰ be applied generally, even those like Imam Ahmad and Imam Abu Yusuf, may Allah have mercy on them, who believe in ijtihad for the Prophet, do not say that the speech he made as ijtihad was from carnal desire—God forbid! The status of the Messenger cannot be like that. Rather, they say that his speech is an intermediate between ijtihad and revelation (hidden revelation).”
Reference: (Tafsir Ruh al-Ma’ani: 72/15)
Thus, this noble verse explicitly indicates that authentic Hadiths are also included in divine revelation.
➋ Allah Almighty said:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهٰكُمْ عَنْهُ فَانْتَهُوا
“Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it.”
Reference: (59-Al-Hashr:7)
From this verse, it is absolutely clear that acting upon the Hadiths of the Messenger of Allah is obligatory because they are divine revelation, and Allah Almighty has stated these words فخذوه and فانتهوا in the imperative form, indicating generality, so it is understood that this is also revelation.
Note: Although this verse is related to the spoils of war (fay) obtained from Banu Nadir, it is an established Quranic law that the specific cause is not considered but the generality of the words is considered. Whereas Parwez Sahib does not even believe in the cause of revelation in the Quranic verse, so why does he mention specification in this verse?
The word وما آتاكم is general, meaning that the Noble Prophet distributes fay, spoils of war, and zakat and sadaqat wealth, and whatever portion he gives to someone or commands as an order in the Quran or Hadith, or instructs the Ummah in practice, all fall under this verse. As for forbidding, it is stated clearly: وما نهاكم فانتهوا. From this, it is understood that the religion of the Noble Prophet is not only commands and prohibitions because ما أمركم الرسول “whatever the Messenger commands you” is not said, rather the religion of the Prophet encompasses commands, sayings, actions, prohibitions, and forbiddances. Therefore, from the attribution of these words to the Messenger, it is explicitly understood that accepting Hadiths along with the Quran is necessary. The Parwez group objects that the word ”آتي“ is specific to sensory things, so the word آتاكم here is only about fay, not general.
The answer to this objection is that various forms of this verbal noun have been mentioned 129 times in the Quran and are used for both sensory and non-sensory things. For non-sensory things, consider some verses where Allah Almighty said:
وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ
“And We gave Abraham his wisdom.”
Reference: (21-Al-Anbiya:51)
Also He said:
وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا
“And We gave both (David and Solomon) knowledge and wisdom.”
Reference: (21-Al-Anbiya:79)
Also He said:
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا
“And indeed We gave David and Solomon knowledge.”
Reference: (27-An-Naml:15)
And He said:
وَلَقَدْ آتَيْنَا لُقْمٰنَ الْحِكْمَةَ
“And indeed We gave Luqman wisdom.”
Reference: (31-Luqman:12)
Also He said:
وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا
“And indeed We gave David from Us bounty.”
Reference: (34-Saba:10)
Also He said:
فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ
“We gave the believers among them their reward.”
Reference: (57-Al-Hadid:27)
Further He said:
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا
“And recite to them the story of him to whom We gave Our signs.”
Reference: (7-Al-A’raf:175)
And He said:
وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ
“And We gave him wisdom and sound judgment.”
Reference: (38-Sad:20)
Also He said:
وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ
“And this was Our argument which We gave Abraham against his people.”
Reference: (6-Al-An’am:83)
Also He said:
سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ
“Ask the Children of Israel how many clear proofs We gave them.”
Reference: (2-Al-Baqarah:211)
Besides these, there are many other verses where the verbal noun إيتاء is used for knowledge, wisdom, and signs of revelation. Similarly, the verbal noun أخذ (to take) is not specific to sensory things. Allah Almighty said:
وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ
“The cry of the wrongdoers seized them.”
Reference: (11-Hud:67)
Also the divine command is:
قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ
“He (your father) took an oath from you by Allah.”
Reference: (12-Yusuf:80)
And the divine command is:
وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي
“And you accept My covenant upon him.”
Reference: (3-Ali Imran:81)
Also the Lord of the Worlds said:
وَأَخَذْنَا مِنْكُمْ مِيثَاقًا غَلِيظًا
“And they took a firm covenant from you (women).”
Reference: (4-An-Nisa:21)
And the divine command is:
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ
“Pardon and enjoin good.”
Reference: (7-Al-A’raf:199)
Besides these, there are other verses where various forms of the verbal noun أخذ are used for non-sensory things, some meaning acceptance, and here also فخذوه means acceptance. From this noble verse, the Companions derived many rulings and counted them under Quranic revelation. There is no space here to detail them, but it is clear from this verse that Hadiths are also divine revelation.
➌ Allah Almighty said:
إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ
“I only follow what is revealed to me.”
Reference: (6-Al-An’am:50)
Also He said:
قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَّبِّي
“Say: I only follow what is revealed to me from my Lord.”
Reference: (7-Al-A’raf:203)
Also He said:
وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ
“And follow what is revealed to you.”
Reference: (10-Yunus:109)
Also He said:
وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ مِنْ رَّبِّكَ
“And follow what your Lord has revealed to you.”
Reference: (33-Al-Ahzab:2)
Also He said:
إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ
“I only follow what is revealed to me.”
Reference: (46-Al-Ahqaf:9)
These verses state that Allah Almighty commanded the Noble Prophet to follow only the revelation, so he followed only the revelation. The investigation of the word following (ittiba’) has already been explained as being specific to action. From this, it is understood that during his prophetic life, the Prophet acted according to Allah’s revelation. If by revelation only the Quran is meant in these verses, then according to that, the actions of the Prophet recorded in the Hadiths are also revelation. If by revelation the clear and hidden revelation is meant, then this verse is explicit proof that all the actions of the Noble Prophet were divine revelation. The details of his actions are present in the Hadiths, so all Hadiths are divine revelation. This verse is conclusive evidence on this issue.
Your actions related to prayer, fasting, pilgrimage, and jihad, etc., have been detailed in the Hadiths, and these actions are subject to the mentioned verse “I only follow what is revealed to me.” If those actions are not subject to that revelation, then (seeking refuge in Allah) you would have committed those actions disobeying Allah Almighty, which is inconceivable regarding you. Since you acted following the revelation, it is necessary to give your actions the status of revelation, so it is proven that authentic Hadiths are also revelation.
➍ Allah Almighty said:
مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا
“What caused them to turn away from the Qiblah to which they used to face?”
Reference: (2-Al-Baqarah:142)
Also He said:
فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا
“So We will surely turn you to a Qiblah that you will be pleased with.”
Reference: (2-Al-Baqarah:144)
These verses briefly mention the change of Qiblah, the details of which are in the Hadiths that the Noble Prophet and the Companions used to face Bayt al-Maqdis in prayer but after sixteen or seventeen months of migration to Medina, Allah Almighty commanded them to turn towards the Qiblah. The first Qiblah (Bayt al-Maqdis) is not mentioned in the Quran, only detailed in authentic Hadiths. Thus, the Prophet and the Companions acted on the Hadith (hidden revelation) by facing Bayt al-Maqdis in prayer, proving that authentic and good Hadiths are authoritative in religion.
➎ Allah Almighty said:
وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ ﴿٣﴾
“So when the Prophet confided to one of his wives a matter, then when she disclosed it and Allah made it known to the Prophet, he made known part of it and refrained from part. And when he told her about it, she said, ‘Who told you this?’ He said, ‘The Knowing, the Aware has told me.’”
Reference: (66-At-Tahrim:3)
This verse contains the first indication of hidden revelation that the Noble Prophet confided a secret to one of his wives. What that matter was is not mentioned in the Quran but is detailed in authentic Hadiths, summarized as the Prophet swearing not to drink honey to please Aisha and Hafsa (may Allah be pleased with them).
Reference: (Sahih al-Bukhari, Tafsir Surah At-Tahrim)
The second indication of hidden revelation is that Allah Almighty’s statement وأظهره الله عليه “Allah made it known to you” and نبأني العليم الخبير “The Knowing, the Aware has told me” prove that Allah revealed the details of the incident to you, but this news is not found in the Quran as clear revelation but as hidden revelation. And it is hidden revelation because Allah Almighty twice attributes it to Himself by saying وأظهره الله عليه and نبأني العليم الخبير. One Parwez wrote that maybe العليم الخبير was a human who informed you. But this is not correct because when the definite article “Al” is added to attributes like العليم الخبير, they are not used for anyone other than Allah Almighty; these are exclusive to Allah. The second reason is that the word الخبير means “knowledge of inner matters,” and knowledge of inner matters is exclusive to Allah Almighty, and believing that anyone else has knowledge of inner matters and knows everything is clear polytheism. This proves that these people do not fear committing disbelief and polytheism and deny hidden revelation for their reprehensible purposes.
➏ Allah Almighty said:
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ﴿١٣﴾ عِندَ سِدْرَةِ الْمُنتَهَىٰ ﴿١٤﴾ عِندَهَا جَنَّةُ الْمَأْوَىٰ ﴿١٥﴾ إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ ﴿١٦﴾ مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ ﴿١٧﴾ لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ ﴿١٨﴾
“And indeed he (the Messenger) saw him (Gabriel) another time near the Lote Tree of the Utmost Boundary, near which is the Garden of Refuge, when there covered the Lote Tree that which covered it. The eye did not swerve, nor did it transgress. Indeed, he saw of the greatest signs of his Lord.”
Reference: (53-An-Najm:13-18)
From these verses, the meeting of the Noble Prophet with Gabriel near the Lote Tree of the Utmost Boundary is established. This tree was covered by a magnificent thing, and near it, other great signs were seen, the details of which are mentioned in authentic mutawatir Hadiths in the form of the event of Mi’raj. If these Hadiths are ignored, no detailed understanding can be gained from this speech, and there is no room for false interpretations; rather, the interpretations of the Hadith deniers in this matter are distortions, which was the usual practice of the Jews. These verses indicate hidden revelation, in which the event of Mi’raj is detailed. Since this event is among the miracles of the Noble Prophet, it should not be measured by one’s intellect. It relates to the belief in the unseen, without which no one can be a believer.
➐ Allah Almighty said:
مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ ﴿٥﴾
“You cut down their palm trees or left them standing on their roots, all by Allah’s permission, and that He might disgrace the defiantly disobedient.”
Reference: (59-Al-Hashr:5)
This verse mentions the exile of Banu Nadir. Along with this exile, the Noble Prophet commanded the Companions to cut down some of their gardens and leave some standing. Allah Almighty mentioned this by saying: فبإذن الله “All this was by Allah’s command.” However, this command of Allah Almighty is not mentioned anywhere in the Quran, so it is proven that Allah Almighty gave this command to His Noble Messenger through hidden revelation, which he acted upon. Whoever does not accept hidden revelation, what means will they present to prove that this divine permission reached the Noble Prophet? Obviously, they have no evidence except obstinacy, stubbornness, and perversity.
➑ Allah Almighty said:
قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ
“Indeed, Allah has heard the statement of the woman who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.”
Reference: (58-Al-Mujadila:1)
This verse points to a specific incident in which a woman was disputing with the Noble Prophet about her husband and complaining to Allah. The name of this woman, her husband, what she said to the Prophet, and the words of complaint to Allah are not mentioned in any verse of the Quran but are detailed in authentic Hadiths. If Hadiths had no importance or authority, then such clear verses would be devoid of reality. However, the Hadith deniers here change their stance, saying they accept some Hadiths and reject others. This will be explained later, God willing.
➒ Allah Almighty said:
إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ
“When the disbelievers had put into their hearts chauvinism, the chauvinism of the time of ignorance.”
Reference: (48-Al-Fath:26)
This verse points to the event of the Treaty of Hudaybiyyah, some parts of which are mentioned with indications in this Surah, such as the pledge, the role of hypocrites, sitting under the tree, the glad tidings of spoils, and the ceasefire. This verse briefly mentions the ignorant obstinacy of the disbelievers. What is meant by this obstinacy? Its explanation is found in the Hadiths related to the Treaty of Hudaybiyyah. The disbelievers refused to write بسم الله الرحمن الرحيم and محمد رسول الله on the treaty document and insisted on preventing the Noble Prophet and the Companions from going to the House of Allah. If the collection of Hadiths (hidden revelation) is not trusted, then where will the interpretation of Surah Al-Fath be obtained? No story can be made through reason, and the excuse that some Hadiths are accepted and some rejected, thus becoming أفتؤمنون ببعض الكتاب وتكفرون ببعض, is not acceptable.
➓ Allah Almighty said:
يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ ۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ اللَّهُ مِن قَبْلُ
“They want to alter Allah’s words, say, ‘Never will you succeed. Allah has already sent His command.’”
Reference: (48-Al-Fath:15)
In this verse, the terms كلام الله and قال الله من قبل are not found in any other verse. The theme and purpose of the verse is that when you finish the Treaty of Hudaybiyyah and set out towards Khyber, the hypocrites will say that they want to join you in the Battle of Khyber because it was easy and the spoils were expected to be abundant. At that time, through hidden revelation, Allah Almighty’s command was that those who were not with you on the Hudaybiyyah journey cannot join you in the Battle of Khyber because the spoils of Khyber were actually a good reward for the hardships and difficulties of the Hudaybiyyah journey, and this was according to the law هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ “Good is rewarded with good.”
Reference: (55-Ar-Rahman:60)
But the hypocrites kept trying to join the Battle of Khyber. If they had joined, it would mean that Allah Almighty’s command, which was in the form of hidden revelation, would have been changed. If the meaning of this verse is considered with full justice, it will be understood that this verse is definitive proof of the existence of hidden revelation and the application of divine speech and command to it. There is no room for objection against this. Up to here, ten noble verses have been briefly explained which indicate the proof of hidden revelation, and it is a legal proof like the Quran, meaning authentic and good Hadiths also have the status of legal proof.
