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Quranism (Arabic: قرآنيون Qur'aniyoon) is a school and branches denomination that holds the Qur'an to be the only canonical text in Islam. Quranists reject the religious authority of Hadith and often Sunnah, libraries compiled by later scholars who catalogued narratives of what the Prophet Muhammad is reported to have said and done. This is in contrast to mainstream Muslims, Shias and Sunnis, who consider hadith essential for the Islamic faith.[1] Quranism is similar to movements in other religions such as Karaite Judaism, which rejects all books of the Jewish scriptures except for those of the Tanakh, and the Protestant Christian doctrine of Sola scriptura, subscribers to which believe that all that is necessary and good for the Christian life can be found in the sixty-six books of the Protestant Bible.[2]
Historically, such beliefs were expressed during the lifetime of the Prophet Muhammad while he was still alive. Although widely unnoticed, Umar ibn Khattab is regarded as the first person to make such claims. Al-Bukhari records in his Sahih:
"عن ابن عباس رضي الله عنهما قال لما حضر رسول اله صلى الله عليه وسلم وفي البيت رجال فيهم عمر بن الخطاب قال النبي صلى الله عليه وسلم هلم اكتب لكم كتابا لا تضلوا بعده فقال عمر ان النبي صلى الله عليه وسلم قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله " Narrated Ibn Abbas that the Prophet, Allah's blessings be upon him, was in his deathbed and there were some people in the house amongst whom was Umar Ibn Khattab. The Prophet, Allah's blessings be upon him, said, 'Bring for me a (pen and paper) so that I may write for you something so that you will not go astray after (me).' Umar said, 'His illness has dominated him (i.e. he is hallucinating). Amongst us is the Qur'an and Allah's Book is sufficient for us.' ".
1-Arabic:
[3] 2-English version (slightly different translation which incorrectly states "the Prophet is seriously ill" instead of "His illness has dominated him (i.e. he is hallucinating)"):
[4]
This tradition has also been recorded in Sahih Muslim (vol. 5, p. 76, Kitab al-Nadhr). What can be inferred from Umar's words is that he believes the Quran is sufficient for guidance and even the Prophets sayings are useless in this regard. Thus, he can be regarded as the first person in Islam to express Quranism beliefs. This conclusion is further supported by the historical claims that during his rule, Umar banned the narration of the Prophets traditions and hadiths.
Quranists may be referred to in various ways, for example Qur'āniyūn / Quraniyoon (Arabic: قرآنيون Qurʾāniyyūn) and ʾAhl al-Qurʾān (أهل القرآن) / Ahle Qur'an, both translating to "Quranites" (which is also used in English), Submitters, and usually by their opponents munkirū al-ḥadīṯ (منكروا الحديث) (i.e. "negators of Hadith" / "hadith rejectors"), or Quranism, or Quran aloners, as well as other terms.[5] Quranists may deride Sunni and Shia Muslims by referring to them as 'hadithists' and 'hadith-followers'.[6]
Quranists generally consider themselves to simply be "Muslims", a term directly from the Quran. They do not think of themselves as belonging to a sect, like Sunni or Shia, as they do not accept any of the narratives beside the Qur'an, thereby universally rejecting the authoritative status applied to hadith by orthodox Muslims as encoded in the various Sunnahs of the Sunni, Shia and other hadith-following sects in Islam.[7] The extent to which Quranists reject the authenticity of the Sunnah varies, but the more established groups have thoroughly criticised the authenticity of the hadith and refused it for many reasons, the most prevalent being that hadith is not mentioned in the Quran as a source of Islamic theology and practice, was not recorded in written form until more than two centuries after the death of the prophet Muhammed, its perceived internal errors and contradictions, and repudiate fatwas[clarification needed] on a hadith's authenticity and issues emanating from them.[7]
Because of a lack of authoritative clergy in Quranism, ijtihad (independent reasoning) rather than institutionalised taqleed (imitation) is the most common method in use by Quranists.
Differences in doctrine between Quranists and orthodox Muslims are extant from minor matters to the core of central beliefs such as the five pillars of Islam. Example areas of difference are:
1. The shahada (statement of faith). The Qur'an only mentions 'lâ ilâha illallâh' so in general most Quranist followers, but not all, say 'lâ ilâha illallâh' (No God but God) rather than the Sunni lâ ilâha illallâh, Muḥammadur rasûlullâh (no god but God, Muhammad is His Prophet) or Shia lâ ilâha illallâh, Muḥammadur rasûlullâh, wa Ali unwali ullah (no god but God, Muhammad is His Prophet, Ali is God's regent).
2 A menstruating Quranist woman may perform salat (prayer), enter a mosque and touch a quran, as the quran only forbids menstruating women from sexual intercourse or marrying a new man within the first three menstrual cycles of leaving her husband, the Quran offering no further mention of menstruation-related prohibitions.
3 Concerning prayer Quranists fall into a few categories. There are those who combine 5 prayers into 3 prayers like Shias. There are those who pray 5 times a day like Sunnis. There are those who pray 2 times a day (dawn and dusk to include the times of night closest to these) because the Quran only mentions 2 prayers in the Quran by name and all other teachings on prayer found in the book can be boiled down to just these two times of prayer. There are also the fringe groups who redefine the Arabic term used for prayer ('salat' /suh-lot/) as something other than prayer. Some Quranists continue to pray in the orthodox manner while others just incorporate bowing and prostration without following the orthodox formula of movement. Night prayer, often referred to as 'tahajjud' /tuh-huh-jjud/ is encouraged in the Quran but not in a specific formula as with the orthodox salat in general. See Quranic references: 17:79, 32:16-17, 51:16-17, 52:49, 73:6, 76:26.
4 Charity (alms) in Islam is often known as 'zakat' /zuh-cot/. 'Zakat' actually conveys the meanings: purity, goodness and development;.[8] Charity (alms) is correctly defined in Arabic as saduqah /sah-dukah/. Its plural is saduqaat /suh-ducah-t/. Hadithists provide 2.5% of their wealth in a prescribed manner with formulas based on secondary-sources, whilst quranists give the "excess" that they have according to what the Quran states.[9]
5 Circumcision, either male or female, plays no role in Quranist theology, per ayahs 95:4 and 4:119.
6 Orthodox Muslims are encouraged to dress in the way of the prophet Muhammad or his wives. Clothing rules plays no part in Quranist theology other than that the person dress modestly as surah 24:30–31 says. For example hijabs or beards are not necessary.
7 Quranists do not hold that breastfeeding a non-related adult male will make him mahram, whilst some Sunni Muslim scholars have said it does;[10] see rada (fiqh)
8 Quranists generally do not believe in the emergence of the Imam Mahdi or dajjal, since they're not mentioned in the Quran.
9 Quranists can eat food produced by Christians and Jews, as instructed in surah 5:5. Some believe that animals produced by them still must be slaugthered with a blessing, prayer or praise to God alone before being slaugthered as is shown in 6:138. The Quran forbids that animals die by a blow, so techniques for animal slaugther common in "Judaeo-Christian" western countries are Quranically unlawful. Also Quranists can eat/drink with both hands, as there are no prohibitions on eating with your left hand in the Quran, in contrast to orthodox Muslims who generally forbid using the left hand. This is because the right hand is considered cleaner due to the tradition of using the left hand in order to clean oneself after having used the toilet.
10 Many Quranists object to touching the black stone of the kaaba during hajj or umrah, however all Quranists agree that it is not to be accorded any sort of special veneration or respect apart from the rest of the Ka'bah. Hajj according to some Quranists is a 4 month long season. This idea is held mostly by the submitters group.[11] Pre-islamically the hajj was a 3 month season beginning at the end of Ramadan,.[12][13] These 3 months are the "known months" that the Quran sanctions for the undertaking of pilgrimage. They are known in Arabic as 'Shawwal', 'Dhul-Qi'dah' and the entire month of 'Dhul-Hijjah.' The tradition of only performing pilgrimage during the first 10 days of 'Dhul-Hijjah' comes from the literature of hadeeth ascribing this practice as the preferred practice of the prophet Muhammad (sas).
11. Not all Quranists attend the Friday prayer or believe it to be obligatory, even if they may not object to the practice. The modern Arabic term for Friday among Quranists is commonly understood as 'day of gathering', and not just 'Friday.' The reputable Classical Arabic lexicon by Ibn Mandhur 'Lisanul-Arab' states that Friday was originally known to the Arabs as "yawmul-3arubah" and not "yawmul-jumu3ah." Ibn Mandhur quotes the lexicographer and historian Tha3lab who states that the first one to name Friday by the name yawmul-jumu3ah was the maternal grandfather of the prophet Muhammad (sas) Ka3b bin Lu'ayy. As-Suhayli in his work 'Al-rawdul-unuf: Land Verdant and Pristine' states "Ka3b Ibn Lu'ayy was the first person to make friday (yawmul-3arbubah) a gathering. Friday was not called yawmul-jumu3ah until the avent of Islam. He was the fist to call it 'al-jumu3ah' or 'the gathering.' The tribe of Quraish would gather around him on this day and he would address them and make mention of the advent of the prophet (sas), making them aware that he had sired the prophet (sas) and commanding them to follow him (sas) and to have faith in him (sas).".[14]
Major punishments approved and applied by the orthodox Sunni and Shi'a madhabs for over a millennium that Quranists reject include:
- The death penalty for apostates.[citation needed]
- Stoning for adultery. Instead, Quranists follow the quran's prescribed punishment of 100 lashings[7][15] as the Quran does not differentiate between fornicators or adulterers in this punishment, by use of the word 'Zina' (Arabic: الزنا ) in surah 24:2. The orthodox Shariah law applies lashings only to fornicators as per the Quran, but stoning to adulterers as per Sunnah;
- The requirement that the four witnesses of zina must have seen clear penetration during the coitus (though this stringent requirement is rarely applied in practice), as the Quran only requires four witnesses to zina.
- Death penalty of homosexuals. The Quran mentions no punishment for homosexuality other than in a specific reference to prophet Lut's community, a punishment which God alone administers. Quranists instead tend to view that if homosexuality is a sin, that is punishable by God alone in the afterlife.
Quranists consider themselves to follow only the Quran.
Liberal movements within Islam include Quranists who interpret Islam as "a belief system committed to the liberal values of a democratic world"[16] under narrow Hudud (Arabic حدود). Other quranists remain orthodox in their approach to human rights and broader in the application of rules and punishments, supporting punishments such as amputation of the hand for theft,[17] cruficixion, amputation and execution of enemies[18]
Most Quranists accept the same Arabic Quran used by other Muslims, with only the minority 'submitter' sect reverting to what they claim is the original Quran by removing ayats 9:128-9 to fit their 'Quran Code 19' theology.
Quranist groups are increasingly translating the Arabic Quran themselves into other languages,[19] because most translations by orthodox Muslim groups contain perceived innovations and mistranslations to fit the orthodox ideology. Orthodox Qurans are replete with bracketed comments — based on the sunnah — throughout the ayats to lead the reader to interpret the Quran by the way of the translator, even though the bracketed comments are absent from the Arabic Quran, and such bracketed comments appear less frequently — if at all — in Quranist translations.
"So far from the Quran alone being the sole rule of faith and practice to Muslims, there is not one single sect amongst them whose faith and practice are based on it alone".
Some Muslims have suggested that the original prohibition against Hadith led to the Golden Age of Islam, as the Quran was able to stand up to critical thinking and questioning; and Muslims were thus schooled to be inquisitive and seek answers to every quandary. They posit that the increased reliance on Hadith, which was allegedly illogical and required the suspension of disbelief, led to the eventual downfall of scholastic pursuits in the religion.[21]
Syed Ahmed Khan (1817–1898) is often considered the founder of the modernist movement within Islam, noted for his application of "rational science" to the Quran and Hadith and his conclusion that the Hadith were not legally binding on Muslims.[22] His student, Chiragh ‘Ali, went further, suggesting all the hadith were fabrications.[22]
Ahmed Subhy Mansour is a recognised Islamic scholar and cleric, with expertise in Islamic history, culture, theology, and politics.[23] He founded a small group of Quranists, but was exiled from Egypt and is now living in the United States as a political refugee.[24] One of his followers, Egyptian blogger Reda Abdel-Rahman was freed on January 2009 after being detained for a year. Abdel-Rahman was imprisoned for writing blogs that reject the sunnah and hadith, and claimed he was tortured in order to reveal the password to his e-mail. Sheikh Mansour was fired from Al-Azhar University after expressing his hadith rejector views. One of Mansour's fellow Islamic scholars at Al Azhar University Sheik Jamal Tahir took up the same Quraniyoon stance.[25]
Edip Yuksel is a Turkish advocate for the Quraniyoon movement and has gained much attention through his books and speeches.[26][27][28]
Mohammed Shahrour also rejects Hadith and has his own methods of interpreting the Qur'an.
Shabbir Ahmed is the author of “The Qur’an As It Explains Itself”, or QXP, a non-literal translation of the meaning of the Qur'an in plain English. He interprets the meaning of the words and phrases in Quran by comparing them to other instances where they are used elsewhere in the Qur'an.[29]
The 1986 Malaysian book "Hadith: A Re-evaluation" by Kassim Ahmad was met with controversy and some scholars declared him an apostate from Islam for suggesting that "“the hadith are sectarian, anti-science, anti-reason and anti-women".[21][22] His students currently run a Quraniyoon magazine.[30]
As many Quranists have a very individualistic interpretation of the Qur'an, rejecting sectarianism and organised religion as a general rule, it is difficult to gather an accurate estimate of the number of Quranists in the world today by doing a study of the Quranist organisations that exist. Another difficulty in determining their prevalence is the possible fear of persecution due to being regarded as apostates and therefore deserving of the death penalty by many traditional scholars like Yousef Elbadry,[31] Mahmoud Ashour, Mohammed Ra'fat Othman and Mustafa Al-Shak'a.[32]
Non-Muslim scholars of Islam, such as Maurice Bucaille, John Esposito, Joseph Schacht and Cyrus Hamlin also criticise Hadith.[33][34][35]
"Ahle Qur’an" is an organisation formed by Abdullah Chakralawi,[36][37] rely entirely on the chapters and verses of the Qur’an. Chakralawi's position was that the Qur’an itself was the most perfect source of tradition and could be exclusively followed. According to Chakralawi, Muhammad could receive only one form of revelation (wahy), and that was the Qur'an. He argues that the Qur'an was the only record of divine wisdom, the only source of Muhammad's teachings, and that it superseded the entire corpus of hadith, which came later.[38] Ahle Quran scholars may use Tafsir when pursuing the interpretations of the Quran.[39]
Main article:
Tolu-e-IslamTolu-e-Islam ("Resurgence of Islam") is an organization based in Pakistan, with followers throughout the world.[40] The movement was initiated by Ghulam Ahmed Pervez, a Qur'anic scholar. In his writings and speeches, he re-interpreted Qur'anic verses with little or no emphasis on hadith.[citation needed] Tolu-e-Islam followers do not reject all hadiths; however, they only accept hadiths which "are in accordance with the Quran or do not stain the character of the Prophet or his companions".[40] The organization is loosely controlled. The organization publishes and distributes books, pamphlets, and recordings of Pervez's teachings.[40]
Although different from other Quranists nowadays in many ways, like having faith that Rashad Khalifa was the Messenger of the Covenant mentioned in chapter 3 verse 81 and chapter 33 verse 7 of the Quran, the term Quranists was closely associated with the late Rashad Khalifa, founder of the United Submitters International. The group popularized the phrase: The Qur'an, the whole Qur'an, and nothing but the Qur'an.[41] After Khalifa declared himself the Messenger of the Covenant, he was rejected by orthodox scholars as an apostate of Islam. Later, he was assassinated in 1990 by a sunni terrorist group. His followers believe that there is a mathematical structure in the Qur'an, based on the number 19.
The most important criticism of Quranist Muslims by the Orthodox establishment is that the Quran itself refers to statements by the Prophet, and to other concepts that are not fully explained within the Quran itself such as fasting, praying, and the hajj. There are many verses that state references towards aspects that are not from the Quran itself (historical references such as the situation and actions taken in the time of Prophet Muhammad) which requires explanations from sources outside of the Quran. The reference to the actions of Prophets are made throughout the Quran such as:
- لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬ا
- وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا
"Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah. " [33:21]
- لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيہِمۡ رَسُولاً۬ مِّنۡ أَنفُسِهِمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ وَيُزَڪِّيہِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ
"Indeed Allâh conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Qur'ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'ân) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error." (3:164)
Quranist Muslims are also criticized about how they pick and choose which parts of the Quran they will adhere to. A simple problem being on which verses (Ayah) someone may hold more emphasis on than others and the issue of multiple belief systems within the same Quranist congregation.[42]
Other simple criticism is the Quran was complied as one book after the death of Muhammad by the 3rd Caliphate Uthman ibn Affan during the same time the that hadith literature was being composed by the same scholars and passed unchanged under different Caliphate throughout the Islamic history.[43]
According to mainstream Muslims, the hadith literature is an integral part of the Muslim faith. The 11th century Andalusian Maliki theologian and scholar Ibn Abd al-Barr wrote in his Jami' Bayan al-'Ilm wa Fadlihi (Compendium Exposing the Nature of Knowledge and Its Immense Merit):
The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy. The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.
Contemporary scholars such as Gibril Haddad have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".[44] In his essay, "The Probativeness of the Sunna", Haddad explains that the foundation of Islam is the Qur'an, which cannot be described as God's word when one unconditionally rejects the probativeness of the Sunna (since the fact that the Qur'an is God's Word was not established by other than Muhammad's explicit statement that this was God's Word and His Book). As this statement is part of the Sunna/Hadith Literature, to say that the Sunna is no proof is no different than a denial of an integral part of the religion according to Haddad. He also quotes from Yusuf ibn abd al-Barr, Ibn Hazm as well as other renowned early traditional scholars such as al-Shafi'i, al-Nawawi, Qadi Ayyad and Ibn Hajar.
The Grand Mufti of Pakistan Muhammad Rafi Usmani has also criticised Quranists in his lecture Munkareen Hadith (refuters of Hadith); he states:
The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]
- ^ "The Quranist Path". http://www.quranists.com/. Retrieved 14 December 2011.
- ^ Ahmad, Aziz, Islamic Modernism in India and Pakistan 1857-1964, Oxford University Press, 1967, pp 14-15
- ^ Sahih Bukhari, vol. 7, p.9 (book of illness and medicine)
- ^ http://www.cmje.org/religious-texts/hadith/bukhari/070-sbt.php#007.070.573
- ^ http://www.scribd.com/doc/18027174/The-Quraniyoon-of-the-Twentieth-Century
- ^ Muqaam-e-Hadith (The Actual Status of Hadith) y G. A. Parwez translated by Aboo B. Rana
- ^ a b c Ali, Ratib Mortuza. "Analysis of Credibility of Hadiths and Its Influence among the Bangladeshi Youth". BRAC University. http://dspace.bracu.ac.bd/bitstream/handle/10361/1599/Ratib_Paper.pdf?sequence=1. Retrieved 22 February 2012.
- ^ [1]
- ^ From the Qur'an 2:219: "...They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect". .
- ^ Breastfeeding fatwa causes stir May 2007
- ^ [2]
- ^ [http://[pg. 451, Vol. 11, Lisanul-Arab. see: www.baheth.info, see entry under the root: شول ]
- ^ [pg. 259, Vol. 2, Lisanul-Arab. see: www.baheth.info, see entry under the root: حجج ]
- ^ [pg. 69, Vol. 8, Lisanul-Arab. see: www.baheth.info, see entry under the root: جمع ]
- ^ Quran 24:2
- ^ http://www.ahl-alquran.com/English/aboutus.php
- ^ 5:38- Quran: Cut off the hands of thieves, whether they are male or female, as punishment for what they have done—a deterrent from God: God is almighty and wise. 39 But if anyone repents after his wrongdoing and makes amends, God will accept his repentance: God is most forgiving and merciful. (Haleem)
- ^ 5:33 Those who wage war against God and His Messenger and strive to spread corruption in the land should be punished by death, crucifixion, the amputation of an alternate hand and foot or banishment from the land: a disgrace for them in this world, and then a terrible punishment in the Hereafter, 34 unless they repent before you overpower them: in that case bear in mind that God is forgiving and merciful. (The Qur’an, Oxford UP, 2004)
- ^ For example, see Yuksel, al-Shaiban, L., & Schulte-Nafe, M., Quran: A Reformist Translation, BrainBowPress.com. http://www.amazon.com/dp/0979671507#_
- ^ Sell, Rev. Edward. "The Faith of Islam", 1880.
- ^ a b Ahmad, Kassim. "Hadith: A Re-evaluation", 1986. English translation 1997
- ^ a b c Latif, Abu Ruqayyah Farasat. The Quraniyun of the Twentieth Century, Masters Assertion, September 2006
- ^ "About Us". Ahl-alquran.com. http://www.ahl-alquran.com/English/aboutus.php. Retrieved February 6, 2010.
- ^ "Muslims' Unheralded Messenger; Antiterrorism Group Founder Hopes To Rally a Crowd". Google.com. http://pqasb.pqarchiver.com/washingtonpost/access/838653591.html?dids=838653591:838653591&FMT=ABS&FMTS=ABS:FT&type=current&date=May+13%2C+2005&author=Don+Oldenburg&pub=The+Washington+Post&desc=Muslims'+Unheralded+Messenger%3B+Antiterrorism+Group+Founder+Hopes+To+Rally+a+Crowd&pqatl=google. Retrieved February 6, 2010.
- ^ Ground Zero Mosque: The Confessions of a Western-Middle-Eastern Muslim Waleed Naf, Waleed Naïf, retrieved 3 May 2011
- ^ Aisha Y. Musa. Hadith as Scripture; Discussions on the Authority of Prophetic Traditions in Islam 2008, ISBN 978-0-230-60535-0.
- ^ http://www.ox.ac.uk/gazette/2008-9/weekly/301008/adverts.htm
- ^ Jamie Glazov. From Radical to Reformed Muslim. FrontPageMag.com, December 04, 2007.
- ^ Dr. Shabbir Ahmed. "The Qur’an As It Explains Itself". OurBeacon.com. http://www.ourbeacon.com/?cat=8.
- ^ http://www.scribd.com/doc/416810/Kashif-Ahmed-Shehzada-The-Authority-of-AlQuran
- ^ http://www.ahl-alquran.com/English/show_news.php?main_id=460
- ^ http://www.islamonline.net/servlet/Satellite?c=ArticleA_C&pagename=Zone-Arabic-Shariah%2FSRALayout&cid=1236509046287
- ^ Hamlin, Cyrus. "Among the Turks", 1878. p. 82
- ^ Esposito, John (1998). Islam: The Straight Path. Oxford University Press. p. 67. ISBN 0-19-511234-2.
- ^ http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html
- ^ http://www.albalagh.net/prophethood/response_rejecters.shtml
- ^ http://www.aboutquran.com/ba/ba.htm
- ^ Ahmad, Aziz, Islamic Modernism in India and Pakistan 1857-1964, Oxford University Press, 1967, pp 120-121
- ^ http://www.quranists.com/pillars.html
- ^ a b c Bazm-e-Tolu-e-Islam
- ^ Hardy, Michael; William Pleasant (1987). The Honorable Louis Farrakhan: A Minister for Progress. New York: New Alliance Publications. p. 44.
- ^ Ahmad, Aziz, Islamic Modernism in India and Pakistan 1857-1964, Oxford University Press, 1967, pp 96-104
- ^ Living Religions: An Encyclopaedia of the World's Faiths, Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers.
- ^ (August, 1999), Haddad, Gibril, The Sunna as Evidence: The Probativeness of the Sunna, Living Islam, Accessed 22 Jan 2011.
- Daniel Brown, Rethinking Tradition in Modern Islamic Thought ISBN 0-521-65394-0
- Aisha Y. Musa, Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam, New York: Palgrave, 2008 ISBN 0-230-60535-4
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