World Peace

Did the early Muslims after Prophet Muhammad observe a ban on Hadith to follow the Qur’an alone without confusion?

GoogleAI Mode: “Yes, early Muslims observed a period where the writing of Hadith was strictly controlled or banned, primarily to ensure that the Qur’an alone was established as the primary written source of authority without risk of confusion. 

1. The Early Ban on Writing

The prohibition of writing Hadith is supported by narrations attributed to both the Prophet and the early Caliphs: 

Prophetic Command: A well-known narration in Sahih Muslim quotes the Prophet saying, “Do not write down anything from me except the Qur’an, and whoever has written anything from me except the Qur’an should erase it”.

Motives for the Ban: Sunni scholars generally argue the ban was to prevent the Prophet’s personal words from being physically mixed with Divine revelation during the period the Qur’an was still being revealed. It also aimed to prevent earlier scriptures’ fate, where human traditions reportedly overshadowed God’s word.

Caliphate Policies: The second Caliph, Umar ibn al-Khattab, famously upheld this ban. He is reported to have destroyed existing written collections and prohibited his governors from narrating Hadith in distant provinces, stating, “The Book of God is sufficient for us”. 

2. Differing Interpretations

The nature and extent of this ban are viewed differently across Islamic traditions: 

Sunni View: Most scholars believe the ban was temporary or specific to certain scribes to prevent confusion. Once the Qur’an was fully compiled and memorized, the Prophet reportedly permitted some companions (like Abdullah ibn Amr) to write personal notes.

Shi’a View: Some Shi’a scholars suggest the ban was politically motivated to prevent the propagation of certain reports, such as those regarding the leadership of Imam Ali.

Qur’anist View: This modern group argues the ban was absolute and intended to be permanent, believing that the later systematic compilation of Hadith books (starting ~200 years later) was a deviation from the Prophet’s original instructions. 

3. Transition to Oral Transmission

Even during the ban on writing, Muslims did not follow the “Qur’an alone” in terms of practice; they relied on oral transmission. The Prophet encouraged his followers to “narrate from me verbally” even while forbidding them from writing his words. Systematic, state-sponsored documentation only began around 100 AH (roughly 717–720 CE) under Caliph Umar ibn Abd al-Aziz.”

How long did the ban on Hadith last after the Qur’an was compiled?

GoogleAI Mode: “The reported ban on writing Hadith (the Hadith Ban) lasted for approximately 100 years after the death of Prophet Muhammad (632 CE). 

The timeline of the ban and its eventual lifting followed these key phases:

Initial Prohibition (0–100 AH): The ban began during the period of the first two caliphs, Abu Bakr and Umar ibn al-Khattab. Historical accounts suggest they feared that official written Hadith collections would distract people from the Qur’an or be confused with its text.

Abolishment (c. 100 AH / 717–720 CE): The official state-sponsored ban was lifted by the eighth Umayyad caliph, Umar ibn Abd al-Aziz (Umar II). Recognizing that the generation of people who had memorized the Prophet’s words was passing away, he ordered the systematic collection and documentation of Hadith.

Formal Documentation (100 AH+): Following the lift, formal codification began. The first comprehensive and systematic book, Imam Malik’s Muwatta, appeared in the mid-2nd century AH (roughly 150 years after the Prophet). The standard books used today, such as Sahih Bukhari, were not compiled until the 3rd century AH, roughly 200–250 years after the Prophet’s death. 

Clarification on the “Ban”

While an official ban on systematic compilation existed, many scholars note that the ban was not absolute in practice. Some companions, such as Abdullah ibn Amr, were reportedly given personal permission by the Prophet to keep private written notes (Sahifas) to assist their memory. However, these were personal aids rather than the public, authoritative volumes used in later Islamic history.”

Considering Qur’an 39:23, is there any Hadith after the Quran?

GoogleAI Mode: “In Qur’an 39:23, the text declares that “Allah has sent down the best statement (ahsan al-hadith): a consistent Book wherein is reiteration”. 

The interpretation of whether any “Hadith” exists or is permitted after the Qur’an depends on whether you view the word hadith as a general linguistic term or as a reference to the specific historical collections of the Prophet’s sayings. 

1. The Linguistic Use of “Hadith” in the Qur’an

The Arabic word hadith literally means “statement,” “speech,” or “discourse”. The Qur’an uses this term in several ways: 

To Describe Itself: In 39:23, God calls the Qur’an the “best hadith”.

To Challenge Others: In 52:34, the Qur’an challenges critics to “produce a hadith like it”.

To Warn Against Other Sources: In 45:6, the text asks, “In what hadith after Allah and His verses do they believe?”. 

2. Mainstream (Sunni/Shi’a) Perspective

Mainstream scholars argue that these verses do not ban the recorded sayings of the Prophet Muhammad, but rather condemn “idle talk” or fabricated messages that contradict the Qur’an. 

Functional Distinction: They distinguish between the divine Hadith (the Qur’an) and the prophetic Hadith (the Sunnah).

Necessary Guidance: They maintain that because the Qur’an commands believers to “obey the Messenger,” his documented sayings are an essential secondary source for understanding how to practice Islam (e.g., how to perform prayer). 

3. Qur’anist Perspective

The “Qur’an Alone” movement (Qur’anists) uses 39:23 and 45:6 as primary evidence that the Qur’an intended to be the only authoritative text. 

Exclusivity: They argue that when the Qur’an asks “in what hadith after this will they believe?”, it is a rhetorical command to reject all other religious books, including the traditional Hadith collections compiled centuries later.

Self-Sufficiency: They point to verses calling the Qur’an “fully detailed” (6:114) and “complete” (6:115) to suggest that any secondary “hadith” book is an unauthorized addition to the religion. 

In summary, while the Qur’an refers to itself as the “best Hadith” and warns against following contradictory statements, mainstream Islam views the Prophet’s own verified words as a necessary explanation of the text, while a minority group interprets these verses as an absolute ban on any text besides the Qur’an.”

Is the current compilation of the Hadith the Prophet Muhammad’s “verified” words when it is all technically hearsay that even Bukhari threw most of it out?

GoogleAI Mode: “Whether the Hadith can be considered “verified” is a central debate in Islamic studies, involving a tension between traditional religious science and modern historical criticism.

1. The “Hearsay” Argument

From a modern legal or secular historical perspective, Hadiths are often categorized as hearsay because they rely on chains of oral transmission (isnad) over several generations. 

Time Gap: The major written collections, like Sahih Bukhari, were compiled over 200 years after the Prophet’s death (632 CE).

Oral Chain: A typical Hadith might involve five or six people saying, “A heard from B, who heard from C… that the Prophet said X”. Skeptics argue that oral transmission over two centuries is prone to error, bias, or fabrication. 

2. Bukhari’s Massive “Rejection” Rate

The claim that Imam Bukhari “threw most of it out” is historically accurate and is often cited by both his supporters and his critics:

The Scale: Bukhari reportedly evaluated approximately 600,000 narrations.

The Selection: He selected only about 7,275 (including repetitions) or roughly 2,600 to 4,000 unique Hadiths for his final book.

Interpretation:

Mainstream View: This low acceptance rate (roughly 1%) is seen as proof of his meticulous standards and “rigorous science” of verification.

Critical View: Critics and Qur’anists argue that if 99% of what was circulating as “Prophetic word” was false or unreliable by Bukhari’s own standards, the remaining 1% is still based on the same fallible human memory and oral methods. 

3. Verification Methodology

To traditional scholars, the Hadith are “verified” through the Science of Men (Ilm al-Rijal), which involved:

Biographical Evaluation: Investigating the character, memory, and honesty of every person in the chain.

Continuity: Ensuring that each narrator in the chain actually met the person they were quoting.

Internal Consistency: Checking that the text (matn) did not contradict the Qur’an or established historical facts. 

4. Modern Historical Skepticism

Many secular historians and “Qur’an alone” Muslims remain skeptical of this verification system:

Systemic Flaws: Some argue the isnad (chain) system was itself a later invention used to give authority to existing traditions.

Internal Contradictions: Critics point out that even within Sahih Bukhari, there are Hadiths that contradict each other on basic details, such as the Prophet’s age at death or the location of his ascension. 

In short, while the majority of Sunni Muslims consider these words “verified” through a specialized religious methodology, others view them as historically unverifiable records that were filtered through the personal judgment of fallible human compilers.”

Would a Muslim following the Qur’an alone be any safer than a Christian following the Bible alone in Saudi Arabia?

GoogleAI Mode: “In 2025, neither a “Qur’an alone” Muslim (often called a Quraniyoon) nor a Christian following the Bible alone would have legal protection for their specific religious practice in Saudi Arabia. Both face significant legal risks, though the nature of the danger differs. 

1. Legal Status in 2025

Official Constitution: Saudi Arabia’s Basic Law of Governance states that the country’s constitution is the Qur’an and the Sunna.

State-Sanctioned Interpretation: The legal system is based on the government’s application of the Hanbali school of Sunni Islamic jurisprudence.

Criminalized Deviance: Any attempt to “cast doubt on the fundamentals of Islam” or publish material “contradicting Sharia” is criminalized. 

2. Risks for “Qur’an Alone” Muslims

While identifying as a Muslim generally grants more social access (such as entering Mecca), rejecting the Sunnah (Hadith) is viewed by state authorities as a direct challenge to the national constitution. 

Theology as Dissidence: Because the Sunnah is a constitutional pillar, rejecting it can be legally treated as apostasy (riddah) or blasphemy, both of which are capital crimes in Saudi Arabia, though the death penalty for these is rarely carried out.

Anti-Cybercrime Laws: Sharing “Qur’anist” views online can trigger Article 6 of the Anti-Cybercrime Law, which prohibits material impinging on “religious values” and “public order,” punishable by years of imprisonment and heavy fines.

Lack of Recognition: There is no legal category for non-traditional Muslims. They are expected to adhere to the state-mandated Sunni interpretation in public life. 

3. Risks for “Bible Alone” Christians

Public Worship Ban: Public practice of any religion other than Islam remains strictly prohibited. There are no officially recognized churches in the country.

Private Practice: The government generally permits private, non-Islamic worship in homes for foreigners. However, this is a policy of tolerance rather than a legally defined right and can still result in raids or deportation if deemed “proselytizing”.

Bibles and Materials: Bringing a Bible into the country for personal use is allowed, but importing them in large quantities is a severe offense. 

Comparison of Safety

Aspect 
Legal Standing

Qur’an Alone Muslim
Viewed as a “heretic” or “apostate” from the state religion.

Christian (Foreigner)
Viewed as a “non-Muslim” with no public rights.

Aspect 
Primary Danger

Qur’an Alone Muslim
Targeted for internal dissidence and challenging the legal foundation (Sunnah).

Christian (Foreigner)
Targeted for public practice or attempting to convert others.

Aspect 
Social Access

Qur’an Alone Muslim
Full access to holy sites (Mecca/Medina) unless their views are known.

Christian (Foreigner)
Banned from central Mecca and specific religious sites in Medina.

Aspect 
Typical Punishment

Qur’an Alone Muslim
Prison for “impinging on religious values” or “disturbing public order”.

Christian (Foreigner)
Deportation or prison for public worship/proselytizing.

Conclusion: A Christian foreigner practicing privately may have a slight “safety” advantage due to the state’s unofficial policy of allowing non-Muslims to worship in their homes. In contrast, a Saudi citizen following the “Qur’an alone” faces the higher risk of being charged with apostasy, as they are seen as corrupting Islam from within the state’s own legal and religious framework.”