باب 6: BEGINNING OF MY RE-DISCOVERY OF ISLAM & ROLE OF JAVED AHMED GHAMIDI

I experienced a certain level of comfort as an atheist, believing that there was no life after death and no divine accountability. This conviction allowed me to live my life exactly as I pleased, focusing solely on immediate worldly benefits.

while enjoying my newfound fame as an actor amidst all the glitz and glamor that comes with it, I was, deep down, in a state of severe tur-moil. I found myself losing my atheism, and the possibility of a God and post-mortem divine accountability became increasingly realistic.

At this point in my life, I began to consider ideas such as ‘an intel-ligence as the creator of everything’ and ‘my consciousness continuing after my bodily death’ as two very realistic possibilities. As discussed in the previous chapter, I delved into relatively complex ideas to reach this point. Now, I wanted to explore further to find out if there was any ideology that could provide me with the identity of this supposed intelligence and what it expects from me. I expected that the answers would satisfy me intellectually, rationally, and morally.

I reminded myself once again that concerning the idea of God and divine accountability, if there is any truth to this matter, then the basic essentials related to this truth must be easily approachable and under-standable by an average layperson. Hence, I decided to keep my inquiry as simple as possible from this point onwards.

Philosophy, Spiritual Religions and Revealed Religions

In comparison to the field of “Philosophy,” with its great works from thinkers such as Aristotle, Plato, Kant, Nietzsche, and Locke, or the teachings of wise figures like Osho and Sadhguru, “Revealed Religions” became my initial choice for inquiry. This preference was mainly due to their claims that the creator of the universe has contacted humans and revealed truths about our origins, purpose, and life after death. Thus, I decided to first explore revealed religions, determining that if I didn’t find my answers within the framework of these religions, I would cer-tainly explore philosophy and other ideologies.

Islam: My First Choice of Inquiry Within Revealed Religions

Our recorded history began roughly 5 to 6 thousand years ago, and whatever transpired before that is a matter of wild speculation based on some bones and artifacts. I find it extraordinary that throughout the civilized ancient world, people claimed to make contact with the spirit realm and divine entities. Although shamanism has degenerated in many cultures to mean a host of different things, in ancient Europe, Siberia, China, and the Americas, shamans were regarded as messen-gers of the divine. In ancient India, sages were known to receive the Vedas are considered revelations from the divine. In ancient Persia, Zoroaster emerged as a messenger of God. The most prevalent tradition of divine contact is found within Judaism, Christianity, and Islam. However, within the framework of revealed knowledge across many religions, which one should I explore, and why?

Ironically, from the available options, Islam — the religion I had initially dismissed — began to seem like the most suitable choice for the first ideology in my investigation. This conclusion emerged for reasons that are purely technical.

The Historical Verifiability of Muhammad (PBUH) and the Quran

The events involving Muhammad (PBUH) and his immediate compan-ions are well-documented, owing to their relatively recent occurrence and significant global impact. It is relatively easy to verify that the Quran, the principal scripture of Islam, remains the same today as the literal word of God originally given by Muhammad (PBUH) to his followers.

Preservation of The Quran in Its Original Language

The Quran claims to be the word of God, preserved word by word in the exact language in which it was given by Muhammad (PBUH).

In contrast, the scriptural texts of other religions did not meet this criterion. The Old Testament and the Vedas date back so far in history that it is nearly impossible to ascertain their true authors, the circum-stances surrounding their creation, and whether there have been any alterations to the original texts.

The New Testament is widely recognized not as a document di-rectly handed down by Jesus (PBUH) to his followers, but rather, it comprises accounts of Jesus’s (PBUH) words and actions as witnessed by the Apostles. Jesus (PBUH) had a relatively small group of followers through whom this information was transmitted by a few individuals over a few decades, lacking the mass transmission of information seen in the case of Muhammad (PBUH) and the Quran. Unlike the Quran, which was taught by thousands of followers from Muhammad (PBUH) and then mass-transmitted to their descendants, the New Testament’s method of information transmission raises questions about possible alterations.

Another essential point is that although Jesus (PBUH) spoke Aramaic, the earliest written manuscripts of the New Testament are in Greek, not Aramaic. These texts represent Greek translations of what Jesus (PBUH) might have taught in Aramaic, and we all know how much can be lost in translation. Hence, the Quran holds a decisive advantage, as it has been preserved in the exact language spoken by Muhammad (PBUH).

Islam Made Sense, But Not Complete Sense

Around 2008, I began exploring Islam as a source of answers to ques-tions about my origin and purpose. I approached the Quran as a compi-lation of speeches, monologues, stories, and sermons, purportedly from God, delivered by Muhammad (PBUH) to his followers. With a basic understanding of Muhammad’s (PBUH) life, I read a straightforward translation of the Quran.

I liked what I was discovering. I understood many things that hadn’t made sense to me in the past when I was a teenager rejecting Islam. I suppose it was because I had a broader understanding of reality compared to my teenage years. Also, the behavior of religious clergy in the society around me had become much more accepting of questions and inquiry. As I found more and more satisfactory answers to my existential questions from the Quran, the life story of Muhammad (PBUH), and from my inquiries into written and online video content from learned scholars, both contemporary and historical, I found my-self increasingly identifying as a Muslim. I must give credit here to the mainstream scholarship of Islam— both past and present— which has done extremely brilliant work to simplify things for laypeople like me seeking existential answers.

But all was not well. Even though approximately 70% of Islam made sense to me thanks to mainstream scholarly avenues, 30% did not, as it appeared either self-contradictory or problematic on rational, moral, or scientific grounds. However, I remained hopeful, believing that if 70% could be so convincing, the rest would eventually fall into place. Yet, three to four years passed, and I still couldn’t find satisfying answers. I began to doubt again, wondering if I had made a mistake by choosing Islam. Perhaps my reasons for exploring it were subjective, possibly because Islam was a familiar ideology since I was born into it, and that influenced my decision. I often thought to myself that, for someone who initially rejected Islam as a teenager, perhaps too hastily, I had proclaimed myself Muslim again. I knew I had to make a decision soon: either I would find reasonable answers in the near future or face the pos-sibility that there might not be satisfying answers to the 30% of Islam that didn’t make sense to me—which could mean that Islam might not be divine after all. Given that such a large portion of this religious tradition seemed unclear, considering it divine felt like a substantial error. How could I accept something as divine truth when a significant portion of it appeared either morally, rationally or scientifically flawed?

I will detail all the aspects I found extremely problematic about Islam in the Question-and-Answer section.

It was around 2015, and I was growing tired of my search, teetering on the edge of giving up on Islam again. I wasn’t praying very regularly, but on that day, I sat down for the morning prayer (Fajr). Afterward, I sent a request into the universe—I remember my exact words:

If there is anyone listening—whomever or whatever you are—you know that I have been searching for answers with all my sincerity. Please let me know if you exist and please reveal who or what you are. I promise to devote my life to you. Please! If my doubts aren’t resolved to a reasonable ex-tent soon – I will assume there is nothing out there. Please forgive me if I come to the wrong conclusion.

I reminded myself that I must remain sincere, for even if I erro-neously conclude that there is no God when there is one, my mistake should be forgiven as long as my efforts are sincere and serious.

For a moment, I believed someone heard me – I felt like something miraculous was about to happen…but nothing happened.

I initially dismissed my prayer as a childish act, feeling that I’d soon need to renounce Islam again and seek answers elsewhere. However, I now believe that someone heard me that day. Shortly thereafter, I stumbled upon a man who not only elucidated the 30% of Islam that perplexed me but also clarified the 70% that already made sense. Additionally, I was introduced to a seldom-discussed aspect of Islam, which now stands as one of the most compelling reasons for everyone to thoroughly explore Islam before forming a definitive opinion on its divine origin.

Javed Ahmed Ghamidi

One point within the 30% of Islam that did not make sense to me is the idea that only those can enter Paradise—who identify as Muslims. This concept troubled me as it seemed inherently unfair. Individuals born into Muslim families have a significantly higher likelihood of dying as Muslims compared to those who are not. This suggests that one’s eternal destiny is heavily influenced by their birthplace. On the Day of Judgment, any non-Muslim could justifiably argue that being born into a Muslim family would have made it much easier for them to die as a Muslim and, thereby, qualify for Paradise. Furthermore, I have known many virtuous non-Muslims who devoutly practice the religion of their birth with sincerity. These are hardworking individuals who spend their days earning just enough to support their families and lack the luxury of time to delve into existential questions. These non-Muslims would have easily been very devout Muslims had they only been born into a Muslim family. It just seemed so unjust that some god would condemn them to eternal hell simply because they didn’t belong to a specific religious community.

And then, one fine day, I stumbled upon a YouTube video by Javed Ahmed Ghamidi titled “Heaven Only for Muslims and Hell for All Non-Muslims?”¹⁷ I will delve deeper into the issue of non-Muslims and Heaven later in the Question and Answer section. I mention this event here to indicate that this was my introduction to Javed Ahmed Ghamidi. His explanations in the video made sense, and I wanted to learn more about him.

As I discovered, many religious clergy in my surroundings were not very fond of Mr. Ghamidi, even though his research methodology aligns well with traditional religious frameworks. He supports his rea-soning with traditional scholarly references. Despite this, he is often labeled as a heretic by many within traditional religious circles. I found such allegations to be fictitious—for example, he is accused of rejecting Hadiths, which is not the case. I will discuss this particular point in detail in the next section titled “Sources of Islam.” I learned that much of the slander against him is driven by the fact that Mr. Ghamidi challenges many ideas that popular clergy consider unchallengeable or sacred. I will elaborate on this in the Question and Answer section. On the aspects of Islam that were not making satisfactory sense to me, I found Mr. Ghamidi’s answers and reasoning completely satisfactory, and I have yet to find any opposing argument strong enough to con-vincingly challenge Mr. Ghamidi’s reasoning.

How Mr. Ghamidi Fundamentally Changed My Understanding of Islam

There are three extremely important things I learned from Mr. Ghamidi that fundamentally changed my understanding of Islam. They not only helped me understand Islam profoundly but also gave me a significant reason why Muhammad (PBUH) might be speaking the truth. I believe that any layperson can understand these three things with a little effort, and they too can become equipped to understand the basics of Islam themselves. These three things are:

1. Sources of Islam

2. What a Rasool of God Truly is – the most compelling reason to explore Islam.

3. What is the Quran and how to understand it.

The next section of the chapter discusses these points briefly.

4A – Sources of Islam

If I want to understand the message and religion that God delivered through Muhammad (PBUH), where should I look? I received a mul-titude of answers. The religious clergy around me informed me that much of God’s religion is contained in the Quran, but that alone is not sufficient—the Quran is incomplete. There are many commands of God present in the Hadith literature that are independent of the Quran and are not included within it. I was astounded to learn that the Hadith is not just an explanation of the Quran, but it also contains independent commands of Islam that are absent from the Quran. To give a mundane example, the Quran does not directly or in principle prohibit making a picture of a living being, yet this is prohibited in Hadith literature. Specifically, the act of creating a picture of a living thing is said to be severely punishable on Judgment Day (Sunan Nisai, No: 5361). According to this Hadith, if I make a picture of my mother to display in the house, I will be punished on the Day of Judgment. This realization troubled me deeply. I was disturbed by the fact that the Hadith contains independent commands of God, not found in the Quran itself. This implies that the Quran is incomplete! Imagine—the final book that God sent for humankind is incomplete, leaving portions of His religion within the pages of the Hadith literature, comprising a vast collection of books written and compiled over many decades and centuries following Prophet Muhammad (PBUH), did not resonate well with me. How could God ordain a final book for humankind but leave its guidance incomplete?

However, with Javed Ahmed Ghamidi, I found a clear introduction to the sources of Islam and learned how to analyze them. I discovered the right method to understand what the Quran and Hadith represent, and how to analyze them in relation to each other.

Let me summarize my understanding of this matter as explained by Mr. Ghamidi. Later, I’ll describe how Mr. Ghamidi’s approach differs from the popular interpretation and why I believe he is correct. I think any layperson who grasps the sources of Islam will find understanding the religion to be significantly more accessible.

Muhammad (PBUH) – The Sole Source of Religion

Muhammad (PBUH) is the final Messenger of God and, therefore, the sole source of the religion. For any element to be added to or removed from Islam, it must have a clear sanction from Muhammad (PBUH). The religion that Muhammad (PBUH) delivered on behalf of God is encompassed within three primary sources of knowledge: the Quran, the Sunnah, and the Hadith. Let’s explore what each of these entails..

What is the Quran

The Quran – which literally means “recitation,” is the document that Muhammad (PBUH) presented to his followers as the literal speech of God and God’s final book to guide humankind. I will discuss in detail in Chapter 4D how Muhammad (PBUH) and his immediate compan-ions made significant efforts to ensure that the Quran was compiled, preserved, and broadly disseminated to hundreds of thousands of fol-lowers during Muhammad’s (PBUH) lifetime.

The Quran describes itself as:

1) The “Supreme Authority” over other scriptures (Quran 5:48) 2) “The Scale” to judge by (Quran 42:17)

3) “The Ultimate Standard & Criteria” with “Clear Messages of Guidance” on matters of God & religion (Quran 25:1; 2:185) 4) “The Clear Book” (Quran 26:2) which “…explains everything clearly…” (Quran 16:89).

5) A book which is “made easy to remember and understand”.

(Quran 54:40)

6) A “Straightforward Book” (Quran 18:2).

7) A book “with verses that are well perfected & fully explained” (Quran 11:1)

Quran 2:213 states that the purpose of sending scriptures and books is that, whenever there is a dispute about religion, the divine book can serve as a judge in that dispute. This means that in all matters of re-ligion, the Quran is to be taken as the ultimate criterion to determine what is right and what is wrong.

Hence, according to the Quran’s introduction of itself, the book is the ultimate standard for divine guidance. All other literature about Islam, and religion in general, must be analyzed through the lens of the Quran, not the other way around..

What is Sunnah?

Sunnah means “The Way” to do something. It concerns itself with the action aspect of the religion. Ritual prayer, rituals of cleanliness, fasting, Hajj, and marriage (Nikah) are all components of the Sunnah. This practical part of the religion was also mass-transmitted to all followers of Muhammad during his lifetime—everyone knew how to pray, how to cleanse themselves before prayers, how to fast, perform Hajj, and conduct Islamic rituals of marriage (Nikah), etc.

The Nature of Sunnah

The word “Sunnah” means “The Way” and implies action or something practical—it essentially denotes the method of execution. In the Quran, “Sunnah” is used to describe actions undertaken on behalf of God. For instance, in Quran 33:60-62, God issues a warning to the hypocrites and slanderers of Medina, stating that if they continue their misdeeds, they will be seized and killed. This directive of God is referred to as the Sunnah (The Way) of God. Thus, the term Sunnah encompasses both the meaning of how to undertake an action and signifies the practical aspect of Islam.

The Sunnah Predates Muhammad (PBUH)

The Sunnah is not a concept unique to Muhammad (PBUH). The Quran describes it as a tradition inherent to all Messengers of God. It states that Muhammad (PBUH) was bestowed with the same re-ligion given to Noah, Abraham, Moses, and Jesus (PBUT), and he is instructed to follow this very religion (Quran 42:13). This Sunnah of the Messengers predates Muhammad (PBUH); for instance, the ritual worship, or “Salah,” existed prior to his time, and historical evidence supports this assertion. It is documented that the Jews of Medina performed Salah, as Muhammad (PBUH) advised his followers to wear attire distinct from the Jews during their prayers (Sunan of Abu Dawood, No: 235). Moreover, prayer is referenced in numerous passages within the Old and New Testaments. Genesis 22:5 recounts Abraham (PBUH) going to pray, Exodus 4:31 depicts the Children of Israel bowing their heads in prayer, and Psalm 95:6 notes David urging people to kneel and bow their heads in worship. Additionally, it is noted in the Sahih of Muslim (No: 6359) that the Arabs performed ‘Salah’ to Allah prior to Muhammad’s (PBUH) prophethood, as recounted by a companion who said that he offered nightly and morning ritual prayers in worship of Allah three years before he met Muhammad (PBUH).

Fasting existed before the advent of Muhammad, as the Quran states, “Fasting has been prescribed for you as it was prescribed for those before you…” (Quran 2:183). The same applies to charity and Hajj—all these rituals were part of the Abrahamic tradition, already familiar to the Arabs. Muhammad (PBUH) modified the Sunnah according to new divine instructions and corrected errors that had crept into it..

Sunnah Is Specific to Religion

Many Muslims believe that all aspects of Muhammad’s (PBUH) life are Sunnah. Verse 3 of Surah 53 of the Quran is widely cited as jus-tification for the belief that everything Muhammad (PBUH) said or did—regarding both worldly and religious matters—is from God. The verse states::

He (Muhammad) does not speak of his own desire, it is indeed a revelation sent down to him. He has been taught by a mighty power.

According to this belief, the style of dress and turban he wore, the type of facial hair he maintained, the foods he preferred, the medica-tions he used and recommended, the posture in which he slept, and even the wooden stick he used for brushing his teeth are all said to be divinely instructed and branded as Sunnah. However, this is incorrect.

The Quranic verse 53:3 states that in matters of God and reli-gion, Muhammad (PBUH) does not speak of his own desire; rather, it is a revelation from God. The Sunnah comprises what Muhammad (PBUH) ordained as part of the religion. However, not everything he did or said constitutes the Sunnah. This distinction is crucial because, firstly, Muhammad’s sole mission as God’s Messenger is clearly stated to be someone who is designated to deliver God’s message. Additionally, Muhammad (PBUH) himself clarified in a saying attributed to him that:

I am human. When I command you on anything about religion from God, take it from me, and when I tell you anything from my own opinion (about worldly matters), then remember that I am only a human being…and in many worldly affairs you have better knowledge. (Sahih of Muslim, No: 6126, 6127, 6128).

Hence, it is justified and very noble if someone desires to fol-low and mimic Muhammad (PBUH) in all matters of life out of love and admiration for him; however, the Sunnah only encompasses what Muhammad (PBUH) sanctioned in matters of God and religion.

What is Hadith?

Hadith means narration, tradition, or saying. This body of knowledge was formed after the passing of Muhammad (PBUH), as people began to remember, discuss, and articulate his life, words, and actions. On one hand, there is the Quran and Sunnah which an entire generation received directly from Muhammad (PBUH) and his immediate com-panions, and which has been passed down to successive generations up to the present day. On the other hand, there is the Hadith literature which is based on individuals narrating their personal experiences of seeing Muhammad (PBUH) act or hearing him speak. These individ-ual reports circulated as hearsay until efforts were made to scrutinize and record them decades after Muhammad’s (PBUH) death. An entire science was developed by early Hadith researchers and compilers to verify, and then accept or reject, these narrations and their attributions to Muhammad (PBUH). This marked the beginning of the discipline of Hadith sciences—a vast and significant field of knowledge that Muslims can justifiably take pride in as it has helped preserve a sig-nificant amount of historical knowledge about Muhammad (PBUH).

Hadith, in its content, contains life history of Muhammad (PBUH) along with explanations and applications of the religion Muhammad (PBUH) gave through the Quran and Sunnah.

A note of caution here: When quoting from Hadith literature, it is crucial to verify the authenticity of the narration and only quote those traditions that are widely regarded as authentic by most renowned scholars and experts of Hadith. I emphasize this because the practice of quoting weak or inauthentic Hadith is prevalent in some parts of the Muslim world. Weak Hadiths are sayings attributed to Prophet Muhammad (PBUH) whose authenticity has not been satisfactorily confirmed by Hadith experts for various reasons.

Different Methods of Preservation and Transmission of the Quran, Sunnah and Hadith

There are two kinds of histories. The first is established history, which is based on the mass observation, preservation, and transmission of an event. For example, the Indian constitution was adopted by the Constituent Assembly of India on November 26, 1949. This is estab-lished history because the event was witnessed and preserved by millions of people. Apart from some fringe conspiracy theories, established history is usually beyond doubt and dispute due to its continuous mass preservation and transmission. The second type of history concerns information that has reached us through individual reporting. For in-stance, during the 1949 session of the Constituent Assembly, the dis-cussions that took place, and who said what to whom, represent history based on individual reports—meaning it relies on individuals reporting what they saw or heard. Its content is not established beyond all doubt and is always open to scrutiny by experts. Hadith falls into this second category of history. The terms Sunnah and Hadith are often used interchangeably by many Muslims, but it is crucial to distinguish between the two. Sunnah refers to the actions sanctioned as part of the religion by Prophet Muhammad (PBUH). He ensured that everyone was familiar with the practical aspects of Islam before he passed away. On the other hand, Hadiths are recollections about Muhammad’s (PBUH) life by individ-uals who either knew him directly or belonged to one or two subsequent generations whose predecessors had known him. We will discuss what Hadith literature entails shortly.

All of Islam is contained within the Quran and Sunnah. More than a hundred thousand of Muhammad’s (PBUH) immediate followers received the Quran and Sunnah directly from him and transferred them en masse from one generation to the next up to the present. Hadith lit-erature consists of reports about the actions and sayings of Muhammad (PBUH), transferred not through mass transmission like the Quran and Sunnah, but through individual reports from people. This serves as a historical record of Muhammad’s (PBUH) life and must be interpreted through the lens of the Quran and Sunnah. This historical record pro-vides an explanation and application of the religion contained within the Quran and Sunnah, but does not introduce any new religious com-mandments that are not directly contained, or principled in, the Quran and Sunnah.

I want to briefly mention here Mr. Javed Ahmed Ghamidi’s prin-ciples of understanding Sunnah and Hadith as laid out in his book, “Meezan.” These principles are intended for more advanced students of Islam. However, since there is considerable confusion about the dif-ference between Sunnah and Hadith among many ordinary Muslims, I feel it is necessary to mention these principles briefly here, as they have significantly helped me in understanding Islam.

Seven Principles of Understanding Sunnah

1) The Sunnah pertains solely to matters of religion. Aspects such as the type of clothing worn by Muhammad (PBUH), the animal he used for travel, or the food he preferred are not con-sidered part of the Sunnah.

2) The Sunnah pertains to the practical aspect or application of religion.

3) Something cannot be labeled as Sunnah if it does not originate from the practices of God’s Prophets. A Qur’anic injunction cannot be considered a Sunnah. For instance, it is known that Muhammad (PBUH) punished fornicators with lashes; how-ever, this cannot be deemed Sunnah because its origin is in the Quran, not in the practices of all Prophets of God. But what about ritual prayer, fasting, charity, and the Hajj? Are they con-sidered Sunnah or commanded by the Quran? These practices are Sunnah because the Quran itself indicates that they were rituals practiced by all prophets, including Abraham (PBUH). Muhammad (PBUH) sanctioned these rituals as following the way of Abraham (PBUH) or the Sunnah of Abraham (PBUH), after making corrections to it. Thus, we observe how the Quran and earlier scriptures detail how people from previous nations engaged in prayers, fasting, giving charity, and performing pil-grimage even before the revelation of the Quran as the tradition of Abraham (PBUH) (Deen-e-Hanif). Therefore, the origin of these rituals is the practice of Abraham (PBUH), which was sanctioned by the Quran. Hence, if there is anything whose origin is a command of God in the Quran, and the Prophet has acted on it or explained it – that is not Sunnah. Only those things are Sunnah whose origin is the practice of the Prophets which are sanctioned by the Quran.

4) If Prophet Muhammad (PBUH) did something voluntarily but did not mandate it as part of the religion, it is not considered Sunnah. For instance, we know that the obligatory ritual prayer of Fajr consists of two rak’ahs—we also, know that Muhammad (PBUH) voluntarily offered two extra rak’ahs for more blessings but did not ordain them as compulsory—hence, they are not Sunnah but a voluntary part of the religion, or Nafl.

5) According to the Quran, basic guidance is embedded in human nature, although it can deviate from this guidance, it remains ingrained nonetheless. Thus, it is human nature to find some things repulsive and others not. Anything that is an explanation of human nature cannot be regarded as Sunnah. For example, Muhammad (PBUH) prohibited the eating of domesticated donkey meat (Bukhari, No: 436), stating it as an explanation of what human nature should find repulsive and impure. He did not ordain it as Sunnah.

6) Those practices should not be considered Sunnah which Muhammad (PBUH) conveyed to others as guidance, but the very nature of that guidance makes it evident that he did not designate them as Sunnah. For example, Muhammad (PBUH) would recommend certain optional prayers (zikr and duas) to his companions, but it was clear that he did not intend to make them obligatory aspects of the religion.

7) The final principle of understanding the Sunnah is that, just like the Quran is transmitted through mass transmission by Muhammad’s (PBUH) followers and not individual reports, so is the Sunnah. Anything that is transmitted through mass transmission is considered Sunnah, while anything that reaches us through individual reports can be taken as a potential ex-planation of the Quran and Sunnah, but it cannot be taken as Sunnah itself.

Seven Principles of Understanding Hadith

1) The chain of narrators (or Sanad) of a Hadith is of crucial im-portance. Only those Hadiths should be quoted whose chain of narrators has been declared reasonably reliable by Hadith experts.

2) The content of the Hadith should not contradict the Quran, Sunnah, and fundamental principles of knowledge and reason. In the words of the renowned Hadith expert Khateeb Baghdadi:

A hadith received through an individual’s report is not ac-cepted if it goes against established principles of reason, or if it goes against a clear commandment of the Quran, or if goes against a well-known Sunnah… or if the flaw in that hadith is made clear by a very conclusive argument.¹⁸

3) Those who ponder on Hadith must possess full expertise in the 6th-century Arabic of the Quraish tribe, the Arabic spoken by Muhammad (PBUH).

4) Hadith has to be understood in light of the Quran.

5) The correct meaning of a Hadith can only be established after understanding the complete context of the Hadith. “What” is being said, “when” it is being said, “why” it is being said, and “to whom” it is being said—all of these factors need to be correctly established to determine the accurate meaning of a Hadith; otherwise, many misunderstandings can occur. For example, one Hadith states that the leaders of the Muslims should only be from the Quraysh tribe.¹⁹ When viewed without context, it appears that Muhammad (PBUH) is proclaiming that all Muslims at all times must only have a leader from the Quraish tribe. However, when the statement is considered in its complete context, it becomes clear that Muhammad (PBUH) was sug-gesting a remedy for potential circumstances arising immedi-ately after his death, and this was not a permanent directive for Muslims for all time. Muhammad (PBUH) was applying the Quranic principle, as mentioned in Quran 42:38, that Muslims must determine their collective matters through consultation and the agreement of the majority. He was stating that since the Quraish tribe was supported by the majority of Muslims at that time, they should select their leader from this particular tribe after Muhammad’s (PBUH) departure. Hence, when seen in context, it becomes clear that Muhammad (PBUH) was apply- ing a Quranic principle in his own time, and it was not a reli- gious decree or a permanent policy for all Muslims of all times. 6) When analyzing Hadith on a specific subject, it’s crucial to consider all relevant Hadith reports to achieve a correct un- derstanding. For instance, examining individual Hadith re- ports about the prohibition of making pictures of living things might initially suggest that Muhammad (PBUH) declared a comprehensive ban on creating any images of living creatures. However, a thorough analysis of all pertinent Hadith reports reveals that Muhammad (PBUH) specifically targeted the pro- hibition of images used for idol worship.

7) The entire foundation of God’s religion is based on axioms of knowledge and reason. The understanding of these universal truths is something that God Himself has bestowed upon hu-mankind. If a Hadith conveys something that seems to contra-dict these axioms, then it should neither be accepted with this contradictory meaning nor should it be immediately rejected. Instead, efforts should be made to find a meaning that aligns with the axioms of knowledge and reason. If such a meaning can be derived, it should be considered the true meaning of the Hadith.

A brief Note on the History of the Companions of Muhammad (PBUH)

The history of the immediate companions of Muhammad (PBUH) is also an invaluable resource for understanding Islam. It allows us to examine how they understood and conveyed Islam. After all, who could grasp Islam better than the immediate companions of Muhammad (PBUH)? However, this historical record has also reached us through various individual reports, and therefore, needs to be scrutinized and understood through the framework of the Quran and Sunnah.

A brief Note on Ijma or Consensus of Scholars

Another belief prevalent among Muslims is that if a majority of schol-ars agree on an idea or interpretation of Islam, then it becomes sacred for all Muslims and cannot be subject to any challenge or review. This assumption elevates a “majority of scholars” to a level of authority on Islam and a source of Islamic injunctions, comparable to the Vatican in Catholic Christianity. On this issue, I find Mr. Ghamidi’s approach very apt: for Muslims, only Muhammad (PBUH) is the source of all religious authority and the final arbiter on matters of faith. According to the Quran, only the Messengers of God are to be considered authorities in religion since they receive direct communication from God. After Muhammad (PBUH), no individual or body of scholars can be consid-ered infallible or immune to criticism.

The belief that the consensus of the majority of scholars can never be wrong is primarily justified by the following Hadith:

God will not allow my nation to gather on an outrageous travesty…(Sunan al-Tirmidhi, No: 2167).

Firstly, the aforementioned Hadith has been graded as weak by Hadith experts and should not be used to substantiate an argument. However, for the sake of discussion, even if we accept it, the Hadith does not imply that the majority of scholars are incapable of making a sincere mistake. Instead, it merely states that owing to the clarity of the fundamentals of Islam in the Quran and Sunnah, it is improbable for all Muslims to concur on a blatant error. For instance, the majority of Muslims will never agree with the notion that there are two or three Gods—or that there are not five but two compulsory prayers, etc. This narration by no means states that the majority of scholars cannot make a sincere mistake while interpreting the religion.

Firstly, the aforementioned Hadith has been graded as weak by Hadith experts and should not be used to substantiate an argument. However, for the sake of discussion, even if we accept it, the Hadith does not imply that the majority of scholars are incapable of making a sincere mistake. Instead, it merely states that owing to the clarity of the fundamentals of Islam in the Quran and Sunnah, it is improbable for all Muslims to concur on a blatant error. For instance, the majority of Muslims will never agree with the notion that there are two or three Gods—or that there are not five but two compulsory prayers, etc. This narration by no means states that the majority of scholars cannot make a sincere mistake while interpreting the religion.

Moreover, some Quranic verses are presented in support of this assumption. However, they appear to be forced justifications. For ex-ample, one of the most popular verses used to justify Ijma as a source of religious guidance is as follows:

And whoever opposes the Messenger after truth has become clear to them and follows a path other than that of believ-ers – then I (God) will let them pursue what they have chosen and then punish them in Hell for it – what an evil end it is indeed (Quran 4:115).

This verse seems to state that if someone realizes the truth of Muhammad’s (PBUH) message and acknowledges him as the Messenger of God, then choosing to oppose him for any reason will result in punishment by God on the Day of Judgment. It appears to be a stretch of logic to imply that the ‘believers’ referred to in this verse are the majority of Islamic scholars—thereby suggesting that deviating from the consensus of these scholars is a travesty. In other words, it seems overly forced to interpret this verse as issuing a permanent decree that a main body of scholars cannot make a sincere mistake. Thus, if the majority of scholars agree on an interpretation of Islam, challenging this consensus-based solely on reasoning might be deemed punishable by God.

Three flawed practices in Understanding Islam

Now that I have hopefully conveyed with some clarity what the Quran, Hadith, and Sunnah entail, I shall discuss the three main reasons that underpin all the concepts within Islam that I found morally or rationally problematic. These reasons are the main points of difference between Mr. Ghamidi and popular interpreters of Islam. The following repre-sent the three flawed practices in understanding Islam.

1) Understanding the Quranic verses or Hadith in isolation with- out checking their context.

2) Understanding the Quran through the lens of Hadith, rather than vice versa.

3) Considering Hadith as an independent source of Islam rather than merely an explanation of the Quran and Sunnah.

Let’s discuss each point one by one.

1 – The Flawed Practice of Understanding Quranic Verses in Isolation Without Understanding the Context

While reading a book or piece of information, it is essential to under-stand who is saying it, what is being said, why it is being said, and to whom it is being addressed. However, there is a disturbing tendency among many Islamic segments to interpret Quranic verses in isolation without considering these contextual factors. Let us take one example to briefly elaborate on what I am referring to.

Those who view the Quran as merely a collection of God’s sayings that can be understood individually and out of context often cite Quran 5:51 as proof that God has issued an eternal command to Muslims, stating that Jews and Christians will never wish them well and that forming alliances or friendships with them is prohibited. The text of the verse, when seen in isolation, appears to suggest this:

O believers! Take neither Jews nor Christians as allies – they are allies only of each other. Whoever does so will be counted as one of them. Surely God does not guide the wrongdoing people (Quran 5:51).

But when we examine the context from verses 51 to 59, it becomes clear that the Quran specifically addresses those Jews and Christians who were persecuting Muslims based on their faith.

Similarly, when verses are not considered in isolation but in totality, two verses from other sections of the Quran further clarify that the statement in Quran 5:51 pertains to a very specific group of Jews and Christians, not all of them.

God does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely God loves those who do justice. God only for-bids you from being allies of those who have fought you for ‘your’ faith, driven you out of your homes, or supported ‘oth-ers’ in doing so. And whoever takes them as friends or allies, then it is they who are the ‘true’ wrongdoers (Quran 60:8-9).

2 – The flawed practice of understanding the Quran through the lens of Hadith instead of vice versa

One opinion prevalent among certain Islamic circles is that guidance through the Quran can only be fully realized when it is studied in con-junction with Hadith literature and the works of great Islamic theolo-gians. However, this approach contradicts the Quran’s own assertions about itself. The Book declares itself as:

1) The “Supreme Authority” over other scriptures (Quran 5:48). 2) “The Scale” to judge by (Quran 42:17).

3) “The Ultimate Standard & Criteria” with “Clear Messages of Guidance” on matters of God & religion (Quran 25:1; 2:185). 4) “The Clear Book” (Quran 26:2) which “…explains everything clearly…” (Quran 16:89).

5) A book which is “made easy to remember and understand” (Quran 54:40).

6) A “Straightforward Book” (Quran 18:2).

7) A book “with verses that are well perfected & fully explained” (Quran 11:1).

Quran 2:213 states that the purpose of sending scriptures and books is to ensure that when a dispute arises about religion, the divine book can serve as a judge in that dispute. This means that in all matters of religion, the Quran is to be taken as the ultimate criterion for discerning what is right and what is wrong.

In light of what the Quran says about itself, it is a more precise ap-proach for both Muslims and non-Muslims seeking an understanding of Islam to study all other literature through the lens of the Quran, rather than the other way around. The accuracy of this approach is further reinforced by the fact that the content of Hadith literature is more comprehensible when examined from this perspective. When viewed through the lens of the Quran, Hadith literature fully aligns with rational and moral reasoning and fits within the Quranic framework. I will elaborate on this in the next section below, using the example of the prohibition against making pictures.

3 – The flawed Practice of Considering Hadith an Independent Source of Islam Rather Than an Explanation of Quran and Sunnah

There is a common belief in the Muslim world that Hadith literature not only contains explanations and applications of the religion found in the Quran and Sunnah but also introduces new religious commands that are independent of the Quran and Sunnah. Essentially, this suggests that the Hadith is also an independent source of religious guidance. In simpler terms, it implies that the Hadith includes new directives from God which have no basis in the Quran and Sunnah. However, this per-spective raises a question: why would Muhammad (PBUH) make such an effort during his lifetime to preserve and widely transmit the Quran and Sunnah, and yet purportedly dispense some parts of God’s religion to only a few individuals on random occasions without making similar efforts to preserve and transmit these teachings? Moreover, why leave the preservation and transmission of these teachings to hearsay, to be scrutinized and recorded decades after Muhammad’s (PBUH) death?

There are two problems with this approach. Firstly, it implies a disturbing notion that Muhammad (PBUH) was unable to fulfill what the Quran describes as his sole mission: to “…deliver the message effi-ciently” (Quran 5:92) and “…deliver the message clearly” (Quran 16:82).

Secondly, numerous contradictions arise within Islam when Hadith is viewed as an independent source—contradictions that require forced explanations. The content of Hadith literature becomes more coherent and free of contradictions when it is regarded as an explanation and application of the religion that Muhammad (PBUH) conveyed through the Quran and Sunnah, rather than as an independent source of Islam. I will provide detailed examples in a later chapter, but for now, I want to offer a brief one here to illustrate how problematic concepts can arise when the Quran is interpreted through Hadith literature rather than vice versa, and when Hadith is regarded as an independent source of religion. There are multiple Hadiths stating that painting a picture of a living thing is forbidden by God to such an extent that anyone who does so will be punished on the Day of Judgment. Consider the following Hadith narrative:

Prophet Muhammad (PBUH) is reported to have said: “Those who paint pictures will be punished on the Day of Judgment, and it would be said to them: Breathe soul into what you have created” (Sahih of Muslim, No: 2108)

There are various other Hadiths in which Muhammad (PBUH) appears to show repulsion towards images of animate things. Those who consider Hadith as an independent source of religious guidance assert that the act of painting any picture of a living thing is a sin, punishable by God on Judgment Day. This implies that even if I create a harmless painting of my father, who has passed away, so that I can see his face, remember him, and be comforted – God will punish me for it and ask me to breathe a soul into it. This seems strange because the Quran does not suggest, either directly or in principle, that one can be punished merely for the act of painting a living thing. Why then would God not mention this in the Quran if such actions carried severe consequences? Additionally, there is no rational basis for God to punish me for some-thing as innocuous as painting a picture of my father for the reasons mentioned above—it appears completely unfair and unjust. Similarly, it is nonsensical for God to demand that I breathe a soul into the picture. Since I did not create the picture with the intention to rival God or to worship it as a living entity, why would I be subjected to such a demand?

Those who view Hadith as an explanation of God’s religion in the Quran and Sunnah, and understand Hadith literature in light of the Quran, say that in this Hadith, Muhammad (PBUH) is not prohibiting painting or art altogether but rather prohibiting the creation of images for the purpose of idol worship, as idol worship is strictly prohibited in the Quran. This perspective is logical. If someone creates an image and regards it as a living god worthy of worship, an act God has expressly and emphatically forbidden, then it seems reasonable that God would hold that person accountable and demand that they breathe life into it. I find this approach more appropriate, technically sound, and coherent because the content of Hadith makes complete sense and aligns per-fectly with the Quran and Sunnah when viewed from this perspective.

This paradigm of understanding Hadith in light of the Quran and Sunnah is often misunderstood as a rejection of Hadith altogether. However, this is not the case. It’s not about dismissing something that Muhammad (PBUH) said or did simply because it does not appear in the Quran. Rather, if a Hadith is technically sound, then anything it contains on behalf of Muhammad (PBUH) is considered sacred and binding for Muslims. The point I am making is that when deriving the correct meaning of Hadith, the more technically apt approach is to understand it, in light of the Quran and Sunnah, rather than the other way around.

4B – Understanding the Role of a Rasool (Messenger) of God – A Compelling Reason to Explore Islam

What I am about to discuss is the most pivotal reason why exploring Islam as a message from God is of paramount importance.

Muhammad (PBUH) did not merely assert himself as a Prophet, or “Nabi,” of God; he also claimed the position of “Rasool,” a Messenger of God. According to the Quran, through a Rasool, God orchestrates a real-world demonstration of His Judgment for the immediate audi-ence of the Rasool. This demonstration aims to establish conclusive evidence of divine accountability, which all humankind is destined to face after departing from this world. But before diving into the spe-cifics of this topic, allow me to present a contemporary analogy of the events that unfolded in 7th-century Arabia. Understanding these events serves as a potential reason why a serious and sincere investigation into Muhammad’s (PBUH) message deserves consideration from everyone.

Human beings often possess a tendency to normalize the extraordi-nary. Consider, for example, the commonplace video call feature on your phones—a technological marvel that would have astonished someone from a century ago. Explaining that you can visually communicate with someone thousands of miles away through a handheld device would have seemed unbelievable, magical, and miraculous. Yet, because it has become routine in our lives, we no longer find it awe-inspiring; it is now taken for granted.

Because of our extensive familiarity with Islam and its historical context, combined with a lack of discourse and realization within the Muslim world regarding the true essence of a “Rasool of God,” it is plausible to say that whether one is Muslim or not, many people fail to fully grasp the profoundly exceptional nature of the events that transpired in 7th-century Arabia, these events demand, at the very least, a sincere and thorough inquiry into the claims and message of Muhammad (PBUH). Subsequently, each individual is free to discern whether these events had any divine connection or significance. Before delving into what precisely constitutes a Rasool of God and the un-folding of events with Muhammad (PBUH) as a Messenger, let us first employ a contemporary analogy to gain a foundational comprehension of the pivotal events in 7th-century Arabia.

Let us envision a Nepalese man named Manav, an illiterate small-time trader living in present-day Kathmandu, Nepal. Manav has no background in military affairs, politics, poetry, or religious learning or activism. At the age of 40, something peculiar occurs: Manav makes an extraordinary claim to his friends and family. He asserts that God has communicated with him through an angel, appointing him as a Prophet of God. His task, as ordained by God, is to guide people on behalf of the divine and to forewarn them about the divine accountability that awaits humanity after death.

This declaration, in itself, is not entirely unprecedented. Many shamans, sages, and holy individuals have preached their beliefs while making similar claims. However, Manav’s assertion does not end there. He further claims that God has designated him as a Messenger—the embodiment of God’s judgment on Earth for his immediate audience. Manav contends that for all those who do not acknowledge the existence of God or divine accountability based on reasoning, God will implement His Judgment in this world through Manav. The worldly demonstra-tion aims to conclusively establish the reality of Divine Accountability after death—akin to a scientist conducting a laboratory experiment to validate a hypothesis.

The scenario takes an even more peculiar turn. Manav’s God tells him exactly how events will unfold beforehand. According to Manav’s God, the earthly demonstrations of Divine Judgment have occurred mul-tiple times in human history. Similarly, this earthly judgment through Manav will unfold exactly as it has in the past. God has declared that truth will be revealed through His Messenger to his immediate audi-ence until God informs His Messenger that those who continue to reject the truth are doing so without justification. As a result, they will face God’s worldly punishment. Meanwhile, those who accept the truth will receive God’s worldly reward. The punishment may manifest in one of two ways: If Manav lacks substantial support, a natural disaster such as a storm, flood, fire, or earthquake will decimate the targeted population. Alternatively, if Manav has substantial support or if total destruction is not warranted, the punishment will be administered through humans, potentially by Manav and his supporters, as agents of God’s judgment. For those who embrace the truth and support the Messenger of God, the reward is a mighty kingdom on Earth. Manav is specifically told that he will witness some of these divine judgments during his lifetime, with the remainder unfolding after his death.

Remember – Manav has no background in poetry; however, the divine communication that Manav receives and conveys to the people is not in ordinary Nepalese. Instead, it is one of the finest poetic mas-terpieces of the Nepalese language.

Remember – Manav has absolutely no background in religious ac-tivism, yet through him, God engages in in-depth religious discussions and debates with Christians, Hindus, Buddhists, and Jews. He draws upon their scriptures, offering compelling religious and philosophical arguments.

Remember – Manav does not have any military or political back-ground. Yet, Manav’s God continually makes military and political decisions that result in immaculate and complete success on both fronts.

Throughout this unfolding saga, Manav claims no credit, firmly asserting that he merely follows the communications and commands received from God.

But wait, it gets even more bizarre! Manav extends his message be-yond Nepal and invites rulers of neighboring countries through letters to accept God’s message, even reaching out to superpowers like Russia and China. He warns them that disregarding God’s message, sent by a living Messenger of God, will subject them to God’s earthly court of judgment, and they will face defeat by Manav and his supporters.

Over the next 35 years following Manav’s initial claim, events unfold precisely as prophesied by Manav’s God. Those who support Manav are rewarded on earth, while those who oppose God’s message suffer resounding defeat, collapsing before Manav and his immediate supporters. The sweeping victory encompasses not only Nepal but also neighboring countries, including superpowers like China and Russia. Manav and his immediate followers, initially humble farmers and traders from Kathmandu with no notable military expertise, now reign as absolute rulers over Nepal, Bhutan, Myanmar, Laos, Cambodia, Thailand, Russia, and China. They portray this 35-year saga as a di-vine miracle, asserting it as evidence of Manav’s authenticity and the culmination of God’s communication through him. This showcases an earthly demonstration of Divine Judgment, serving as proof of the impending ultimate judgment day for all mankind after death.

Now, faced with witnessing these extraordinary events, what would I do? Despite Manav making an almost impossible claim on behalf of God, which was globally fulfilled exactly as claimed, my skeptical nature would prevent an immediate conversion to Manav’s ideology. I would consider the possibility that these events might be an unprec-edented anomaly in human history, potentially devoid of any divine connection. Nevertheless, due to this 35-year sequence, I would feel a moral and rational compulsion to seriously explore Manav’s message. Lingering in my thoughts would be the notion—what if Manav was indeed speaking the truth? If I discover that Manav’s message does not morally and rationally satisfy me, particularly concerning fundamental existential questions, then it would be reasonable to assume that the events surrounding Manav were an extraordinary quirk of history, dis-connected from any divine involvement.

However, if Manav’s message does reasonably address my funda-mental questions, combined with the extraordinary 35-year saga of God’s earthly judgment, leads me to concede and believe that Manav’s message truly originated from God—even if it contradicts my personal desires and interests. To me, this is the sincerest approach to take. I will continue to hold on to that belief until I encounter compelling arguments that challenge it.

In essence, this thought experiment about Manav serves as an exact parallel to the real life events in Muhammad’s life (PBUH), making an improbable claim about God and divine accountability while meticu-lously detailing the plan of its unfolding. The claim unfolded globally exactly as predicted. This serves as the most compelling reason why everyone should, at least once in their lifetime, seriously and sincerely examine Muhammad’s (PBUH) message regarding God and Divine Accountability.

Quran’s Concept of “Rasool” Elucidates Earlier Scriptures

While I will delve into this in detail in Chapter 5, I would like to briefly touch on this point here. Stories from the Old and New Testaments make more sense when viewed through the Quran’s explanation of what truly constitutes a Rasool of God.

Previously, before familiarizing myself with the concept of the Rasool of God, I found Biblical stories such as those of Noah or Lot perplexing. If the nations of Noah and Lot received divine punishment in this world solely due to their sins, why don’t we see divine punish-ments more frequently in today’s world, given the ongoing presence of moral and ethical transgressions?

The Quran clarifies that divine punishment on earth is not solely imposed due to corruption and sins prevalent in a society – it is autho-rized specifically when God communicates directly through chosen individuals, sending them as His messengers to the people – in short, earthly punishments to nations are ordained for rejecting a living Rasool of God and not merely for sinning. Although other sins might provoke God’s anger, the rejection of a Messenger of God becomes the reason for infliction of divine punishment on earth.

According to the Quran, a Rasool of God embodies divine judg-ment on Earth for their direct addressees. They elucidate the truth, and those who believe are saved, while those who reject the Rasool face retribution here on Earth. Now, revisiting the Biblical stories, they seamlessly align with the Quran’s concept of a Rasool. Noah, after being contacted by God, con-veyed His message for years. Ultimately, those who supported him were saved, while those who opposed him perished in the flood. A similar pattern applies to other prophetic figures, such as Lot for his nation, Abraham (PBUH) to his people, Moses confronting Pharaoh, and Jesus addressing the Israelites, preceding the arrival of the final Rasool, Muhammad (PBUH).

Thus, the biblical tales of God unleashing divine judgments on earth perfectly coalesce when viewed through the prism of Rasools or Messengers of God.

4C – What is the Quran and How to Understand It

To understand this, let’s draw a simple parable.

Imagine a Roman king who dispatches his emissary with a mission to the Roman province of Gaul. The king regularly communicates with the emissary through letters which encompass guidance for the emissary and the citizens on personal and collective matters, teachings about history and Roman ideology, and instructions on conducting matters on the king’s behalf to fulfill the mission. Once the mission concludes, the king orders compilation and arrangement of all the letters into a book. This compilation aims to offer guidance from the king’s wisdom for future generations. Moreover, it allows anyone to understand the king’s mission in Gaul and how the king conducted matters through his emissary to fulfill that mission.

That is precisely what the Quran is—a collection of God’s sermons and speeches revealed to Muhammad (PBUH), later compiled into book form by God Himself. It encompasses God’s messages to Muhammad (PBUH) about immediate situations, God’s discourses with Muslims, Jews, Christians, and polytheists of that time, and God’s accounts of historical events and how Prophets executed God’s judgment on Earth. Additionally, it includes God’s issuance of prayers and other command-ments related to moral obligations. The Quran contains both situational content relevant only to Muhammad’s (PBUH) immediate addressees and eternal commandments applicable to all people across all times.

As previously discussed, a common trend among certain groups is to interpret Quranic verses in isolation and out of context. I main-tain that this approach is incorrect. We have already established that Quranic verses should not be understood in isolation—instead, all verses relating to a particular topic must be considered to derive the correct interpretation.

Language of the Quran

The God of the Quran communicated in the language of His imme-diate audience – the Arabs of the 7th century AD. The Quran insists it was revealed in clear Arabic so that people could understand God’s message (Q 26:195). To comprehend the Quran, one must understand the nature of language itself. The Quran, as a spoken word in Arabic, requires understanding and translation based on the comprehension of its immediate audience or prevailing linguistic norms. Analyzing word usage, sentence structure, and context is essential to determine the meaning of the verses.

Let me stress again—the Quran should be understood just like any other written text, which means::

1) Words should be interpreted based on the meanings most com- monly understood by their intended audience.

2) Consider how the word is positioned in the sentence and how that affects its meaning.

3) Take into account the context of the discussion.

For example, if someone were to say, “John said, ‘Let’s raincheck the lavish dinner today because I want to save some dough to pay the bills,’” it is essential to interpret these phrases within their common understanding rather than derive alternative meanings. The choice of words and their placement in the sentence, along with the context, make it very clear that John wants to postpone the dinner so he can save money to pay for his utilities.

It will be a flawed approach to deviate from the common rules of understanding a written language and assert that because “rain check” can also mean checking for rain outside hence John is saying everyone should check outside for rain during the dinner — or because “dough” also means a malleable mixture of flour and water hence John wants to save some of that during dinner.

Let us consider an example from the Quran where the word “Torah” has been mentioned 18 times. Historically, the Torah is recognized as the book of guidance and law revealed to, and taught by, Moses and his successor prophets to the Children of Israel. The Jews, and the im-mediate audience of the Quran, understood the term precisely within that context. To assert that the literal meaning of the Hebrew word “Torah” (“Guidance and Law”) implies any book guiding people with legal ordinances is an incorrect way to interpret the Quran or any form of linguistic communication.

The Quran’s Relationship to Other Scriptures

There is a popular misconception that the Bible is the direct word of God from cover to cover, but that is not the case. The Bible – both the Old and New Testaments – is a multifaceted collection. It encompasses divine commandments, accounts of Jewish history, and reports about Jesus’s life and teachings as recorded by His disciples, such as John and Matthew, which are found within the Bible, which includes the Torah, the Gospels, and the Psalms.

The Quran maintains a unique relationship with the Old and New Testaments. It does not entirely reject them; rather, it acknowledges the divinity of the Torah, the Gospel, and the Psalms (Quran 3:3-4, 5:44-46, 17:55, 4:163, among other passages). However, it insists on interpreting them through the lens of the Quran (Quran 5:48), con-sidering the Quran as the ultimate authority. Essentially, the Quran suggests that while truths exist in the present-day Bible, their validation should align with the Quran.

The correct way to study the Bible in relation to the Quran is to consider that if the Quran revises a Biblical concept, then according to the Quran, this revised idea is the truth, and the original Biblical idea is mistaken. For instance, the Quran clarifies that Jesus was not cruci-fied (Quran 4:157) and claims that Satan belongs to the race of jinns, not fallen angels (Quran 18:50). However, if the Quran briefly touches on a specific topic without going into detail, and the Bible contains more extensive information on that topic, then the Quran is directing the reader to consult the Bible for further detail. For example, while the Quran briefly mentions Gog and Magog (Quran 21:96) without further elaboration, the Bible extensively describes Gog and Magog as descendants of Japheth, Noah’s (PBUH) third son in Genesis 10:1-5.

The Best Way to Analyze the Quran for a Layperson

The Best Way to Analyze the Quran for a Layperson

For me, as a layman, the best method to analyze the Quran was to under-stand its correct introduction, which I mentioned above, and then read a simple translation from cover to cover. If I didn’t understand something, I would mark it and seek scholarly opinions on the internet or from books. If something still didn’t make sense, then I would endeavor to contact scholars and experts myself and discuss the matter with them. Also, while reading the translation, I made sure to distinguish between the translation and whatever is written in brackets and parentheses, as that is usually the translator’s own opinion or addition to the text.

The Issue of the Compilation of the Quran and Its Variant Readings

(For detailed discussion and references please watch the video series entitled “Response to 23 Questions – Qiraat ka Ikhtilaf – Javed Ahmed Ghamidi” – Uploaded on the Youtube Channel of Ghamidi Center of Islamic Learning)

Before we dive into the Quran, it is essential for me to share my learn-ings about its compilation and variant readings. There is a popular misconception that the Quran was arranged and compiled as a complete manuscript only after the passing of Prophet Muhammad (PBUH). This is not true. Additionally, there are a few manuscripts of the Quran in which some words are written differently from the version of the Quran that is prevalent among Muslims. Why do these manuscripts exist?To understand the issue of the Quranic compilation and its vari-ant readings, we have to briefly discuss how the Quran was revealed to Muhammad (PBUH), how he passed it on to his immediate followers, and what steps they took to preserve and mass transmit it.

Muhammad (PBUH) Presented the Complete Quran in its Current Order To His Followers Before He Passed Away

To comprehend that Muhammad (PBUH) provided his followers with the complete Quran during his lifetime, it is essential to understand the three stages of its revelation.

First Stage

During the first stage, the Quran was revealed in bits and pieces. Verses were often revealed to Muhammad (PBUH) in response to ques-tions and critiques from his addressees or as directives and guidance to Muhammad (PBUH) and his followers on various social and political situations. During this phase, Muhammad (PBUH) would recite the verses revealed to him piecemeal to his followers. While some of the Companions would memorize them, others would write them down. During this initial phase, it was permissible to recite the Quran in one’s own words if one forgot the exact wording (Musnad of Ahmed, No: 16366). In one instance, Muhammad (PBUH) himself forgot some verses of the Quran:

Narrated by Aisha (R.A): Allah’s Messenger (PBUH) heard a man reciting the Qur’an at night, and said, “May Allah bestow His Mercy on him, as he has reminded me of such-and-such verses of such-and-such Surah, which I had for-gotten (Sahih of Bukhari. No: 5038).

In another authentic narration, Muhammad (PBUH) informed his followers that they are permitted to recite the Quran in seven different styles, each with its own words and pronunciations. He allowed his followers to choose whichever form they found most convenient (Sahih of Bukhari, Nos. 513 & 514).

Why was this leniency allowed in the initial phase? Firstly, Muhammad (PBUH) himself stated that people should focus on the message rather than the exact words (Musnad of Ahmed, No: 16366). Secondly, a very early Meccan chapter assured Muhammad (PBUH) that a time would come when he would be made to revise the entire Quran under divine supervision, and from that point on, no mistakes would be allowed to persist.

I (God) will make you recite it (Quran) and then you will not forget any of it (Quran 87:6).

In another verse, Muhammad (PBUH) is advised not to worry about memorizing the exact words immediately at the time of the reve-lation. He is reassured that, when the right time comes, God will enable him to memorize and recite the entirety of the Quran.

Do not rush your tongue (O Prophet) trying to memorize the Quran. It is certainly upon Me (God) to make you memorize and recite it. Then once I make you recite it – follow that recitation (Quran 75:16-18).

Second Stage

In this second stage, Gabriel visited Muhammad (PBUH) twice during his final year, reciting the Quran back and forth twice. This event would later be known as the Recitation of Arza e Akheerah – The Final Recitation. (Sahih of Bukhari: Nos. 4997, 4998, 6285, and 6286).

Several companions of Muhammad (PBUH), such as Zaid bin Thabit (RA), were present at the time. They transcribed the Quran as Muhammad recited it in its final form.²⁰

This final recitation was the Quran that Muhammad (PBUH) de-livered to his followers in his last year. The followers, en masse, wrote down and memorized the same Quran that is present today in almost every Muslim household.

Abeeda Salmani narrates, “The recitation that was pre-sented to him (Muhammad PBUH) the year he died – that is the recitation that everyone is reading” (Musannaf of Ibn Abi Shaiba, No: 30922).

Ibn Sireen states, “Gabriel and Muhammad read the Quran every Ramzan. In his final year this happened twice. That is exactly what we are all reading now (as Quran)” (Sunan of Saeed bin Mansoor, No:57).

Zarkashi quotes Abu Abdur Rahman al-Sulami, born during the lifetime of Muhammad (PBUH) and one of the earliest scholars of the Quran, saying:

Abu Bakr, Uthman, Umar, Zaid Ibn e Thabit, all of Ansar (People from Medina), and Muhajireen (People from Mecca) (may Allah be pleased with them) would read the same recitation (Qira’ah) that was the recitation being read back and forth by Muhammad (PBUH) and Gabriel – twice in Muhammad’s (PBUH) final year. This was called Arza e Akheerah. I mentioned Zaid ibn e Thabit because he was present at the time Muhammad recited it.²¹

Hence Muhammad (PBUH) in his last year made sure that the Quran we have in present order and form is memorized and written by his followers en masse.

So, if Muhammad (PBUH) delivered the Quran in its current form to his followers during his lifetime, then what is the reality behind the notion that Uthman (RA) was the compiler of the Quran?

The Misconception About Uthman Being the Compiler of the Quran

To understand this misconception, it’s essential to grasp the third stage in the history of the Quran.

3rd Stage

This phase consists of efforts made by immediate followers of Muhammad (PBUH) to preserve, and mass transmit the Quran they received from Muhammad (PBUH). In this regard 2 events are very important:

1) By the time Muhammad (PBUH) passed away, the entire Arabian Peninsula had embraced Islam. Estimates suggest he had approximately 150,000 to 200,000 followers. As dis-cussed earlier, all of them were familiar with the Quran, which Muhammad (PBUH) had arranged as Arza e Akhirah (Final Recitation) in his final year. Some companions of Muhammad (PBUH) had written it down, and many others had memorized it. Then came the Battle of Yamama, which resulted in heavy casualties for Muslims. Omar bin Khattab (RA) approached Abu Bakr (RA), the Caliph, and requested him to create an official written copy of the Quran since many of the casualties at Yamama were memorizers of the Quran. It was deemed prudent to have an official copy of the Quran in case more memorizers were lost. Even though there were existing copies written by individuals, the need was felt for a unanimously agreed-upon of-ficial copy of the Quran to avoid any conflicts about its content. Abu Bakr (RA) agreed, and Zaid ibn Thābit (RA), the man who transcribed the final recitation when Muhammad (PBUH) received it from Gabriel in his final year, was appointed to write down the first unanimously agreed-upon official state copy of the Quran on behalf of the vast Muslim empire. This monu-mental effort was completed, and this official copy of the Quran remained with Abu Bakr (RA) until his death. Subsequently, it was in the possession of the next Caliph, Umar (RA), until his passing. By the time Umar (RA) passed away, the Muslim empire had expanded significantly, and the number of Muslims had increased to the extent that there was no longer a risk of losing memorizers of the Quran. Consequently, this first of-ficial copy of the Quran was entrusted to Muhammad’s wife, Hafsa (RA), during the time of Uthmān (RA), the third Caliph (See: Sahih of Bukhārī, Book 6, Vol 61, No: 509). Hence, all Abu Bakr (RA) did was create the first official copy of the Quran—the same Quran that Muhammad (PBUH) gave to his followers, the same Quran that hundreds memorized and wrote down.

2) By the time of Caliph Uthman (RA), the new Muslim em-pire had expanded well beyond the Arabian Peninsula and its neighboring areas. It had become a vast entity, spreading from North Africa to Persia and encompassing modern-day Turkey, Azerbaijan, and Armenia. A companion of the Prophet (PBUH), Huzaifa bin Yaman (RA), approached Caliph Uthman (RA) and informed him of disagreements about the contents of the Quran that were sur-facing in the far-off areas of the empire. Some Syrian and Iraqi soldiers, who were not native to the Arabian Peninsula, had differing interpretations of certain words in the Quran.

Huzaifa (RA) suggested that an official copy of the Quran be delivered to all corners of the vast empire to settle such disagreements. Uthman formed a committee and appointed Zaid bin Thabit, Abdullah bin Zubair, Saeed bin Al-Aas, and Abdur Rahman bin Harith (RA) to collect the official copy of the Quran from the Prophet’s (PBUH) wife, Hafsa (RA)—the same official written copy that was made by unanimous consen-sus during Abu Bakr’s (RA) time to create more copies of the Quran for distribution throughout the vast empire.

Their task also included eliminating any other written pieces that might exist in these far-off areas. This duplication and dis-tribution of the official written copy of the Quran throughout the vast Muslim empire is often confused with Uthman (RA) compiling and arranging the Quran. (See Sahih of Bukhārī, Book 6, Vol 61, No: 510) In short, Muhammad (PBUH) re-ceived the Quran in its complete present arrangement from Gabriel in the final year of his life. His immediate followers, numbering hundreds of thousands, wrote it down and memo-rized it.

Within 20 years after Muhammad’s (PBUH) passing, efforts by his immediate followers led to the creation of a state-level, official written copy of the Quran with its content unanimously agreed upon. It was standardized and distributed throughout the vast Muslim empire during the time of Uthmān (RA). This standardization and distribution of the official copy of the Quran by Uthman across the vast Muslim empire are often mis-understood as Uthmān (RA) being the compiler of the Quran.

Issue of Variant Readings of the Quran

Various manuscripts of the Quran exist with certain words pronounced differently. Although these differences do not significantly impact the content and message of the Quran, the mere existence of these manu-scripts is perceived by many as a negation of the Quran’s preservation. However, this perception is not accurate.

As previously discussed, there was unanimous agreement on the Quran. Everyone concurred on the final recitation (Arza e Akheerah) as the Quran that Muhammad (PBUH) presented to his followers as the divinely sanctioned final book of God. Then, why do these manuscripts exist with some differences from the prevalent Quran?

As discussed earlier, during the first stage of the revelation of the Quran, mistakes in recitation were tolerated, and the use of one’s own words was permitted instead of reciting the exact words. After Muhammad (PBUH) delivered the complete Quran to his followers and passed away, these early recitations from the Quran’s revelation survived in both written and oral forms and reached the compan-ions of Muhammad (PBUH). Two ideological camps emerged among Muhammad’s (PBUH) immediate followers regarding how to handle these various readings.

One camp, led by Umar (RA), believed that after Muhammad (PBUH) delivered the final recitation to his followers, they should ad-here strictly to that version. The other camp, led by Ubayee bin Kaab (RA), maintained that even though they all possessed the unanimously agreed-upon Quran that Muhammad (PBUH) had delivered to them before his passing, they should still preserve any other recitation or version of the Quran whose attribution to Muhammad (PBUH) was satisfactorily established. This difference of opinion persisted across generations, and hence some manuscripts survived with minor differ-ences from the mainstream Quran, though these small variances make no difference to the message and meaning of the Quran.²²

In summary, Muhammad (PBUH) presented the Quran to his fol-lowers in its current form. The varying interpretations that exist today stem from the early stages of revelation when personal phrasing and er-rors were permissible. These interpretations have persisted because some of Muhammad’s (PBUH) companions chose to preserve them as well.

Now, let us delve into the Quran to explore in detail its comprehen-sive framework regarding the Rasools (messengers) of God, specifically focusing on how things unfolded with Muhammad (PBUH), the final Rasool of God. I will also explain why I believe the Quran’s perspective on this matter aligns rationally and is supported by science, history, and other observable aspects of our reality.