On the Qur’aniyyoon: Sheikh ‘Abd al-Razzaq al-Badr

One of the many valuable books of ‘aqeedah authored by Sheikh Muhammad ibn ‘Abd al-Wahhaab is his Kitaab Usool al-Eemaan – “Book of the Fundamentals of Faith”. What follows is the final hadeeth from the chapter on the Rights of the Prophet and the accompanying explanation of the hadeeth from sheikh ‘Abd al-Razzaq al-Badr:

وعن المقدام بن معديكرِب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته يحدِّث بحديث فيقول: بيننا وبينكم كتابُ لله عز وجل ، فما وجدنا فيه من حلال استحللناه وما وجدنا فيه من حرام حرَّمْناه ، ألا وإن ما حرَّم رسول لله صلى لله عليه وسلم مثل ما حرَّم لله)) رواه الترمذي وابن ماجه . ـ

It has been narrated on the authority of al-Miqdam ibn Ma’dirakib al-Kindi that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch, and when one of my hadeeth is narrated he will say, “Let the Qur’an be a judge between us and you; whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.” Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

This was recorded by al-Tirmidhi and ibn Majah.

ثم ختم هذه الترجمة بهذا الحديث العظيم في الدلالة على أن من محبته عليه الصلاة والسلام اتباع سنته والأخذ بما جاء به عليه الصلاة والسلام ، وأن اتباع السنة هو من اتباع القرآن . ـ

The sheikh concluded the chapter with this tremendous hadeeth in order to show that part of loving the Prophet is following his sunnah and accepting what he brought, and that following the sunnah is part of following the Qur’an.

وساق رحمه لله هذا الحديث حديث المقدام بن معديكرب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته)) ؛ وهذا علَم من علامات النبوة ، يخبر عليه الصلاة والسلام عن شيء سيوجد فيما بعد ، وقد وُجد ، هذا الذي حذر منه عليه الصلاة والسلام وبها عنه في هذا الحديث وجد قال: ((يوشك الرجل متكئا على أريكته)) وجاء في بعض الروايات ((يوشك رجل شبعانا متكئا على أريكته)) وقوله <<شبعانا>> أي همه الطعام وملأ البطن ، وليس له اشتغال بالعلم والذهاب إلى العلماء وطلب العلم وتحصيله والتفقه في الدين هذا ليس من اهتماماته ولا من الأمور التي يعتني بها ، ثم مع هذا كله يتكئ على أريكته؛ وهذا أيضا دليل على أنه من أهل الترف والترفه واجتمعت فيه هذه الأمور ثم ماذا يقول؟ ـ

The author brought this hadeeth, the hadeeth of al-Miqdam ibn Ma’dirakib al-Kindi, that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch …

and this is one of the signs of the Messenger’s prophethood, that he informed us of something that was going to happen before it happened and then it did come to pass. This thing which the Prophet warned us about in this hadeeth has come to pass. He said:

Soon will come a time that a man will be reclining on his couch …

and in some narrations it comes as:

Soon will come a time that a man, full and lying on his couch …

The word “full” refers to his preoccupation with food and filling his stomach, such that he does not have any concern for knowledge, going to the scholars, seeking and obtaining knowledge, or understanding the religion. These things are not of importance to him nor does he concern himself with them. Then on top of this, he is reclining on his couch, which also indicates that he is a person accustomed to extravagance and luxury. So he already has these two qualities to him, and then what does he say?

يقول ((يحدَّث بحديث من حديثي)) أي يُذكر له حديث من الأحاديث الصحيحة الثابتة عن رسول لله صلى لله عليه وسلم فماذا يقول ؟ ((فيقول بيننا وبينكم كتابُ لله ، فما وجدنا فيه من حلال استحللناه وما وجدنا فيه من حرام حرَّمْناه)) يقول أنا لا آخذ إلا بالقرآن ، السنة لا يأخذ بها ، هل الذي يأخذ بالسنة أخذ بالقرآن ؟ لا ولله ، السنة هي المفسرة للقرآن وهي المبينة له وهي الشارحة له ولا يمكن لأحد أن يعمل بالقرآن ما لم يعمل بسنة النبي عليه الصلاة والسلام . ـ

The hadeeth says:

… when one of my hadeeth is narrated …

i.e. when one of the authentic and reliably transmitted hadeeth narrations of Allah’s Messenger is mentioned to him, what does he say?

… he will say, “Let the Qur’an be a judge between us and you; whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.”

He will say, “I only take from the Qur’an.” But he does not accept anything from the Sunnah! Doesn’t one who accepts the Sunnah also accept the Qur’an? Of course! The Sunnah is a source of explanation of the Qur’an and it acts to clarify and explain it. It is not possible for anyone who does not act in accordance with the Sunnah of the Prophet to act in accordance with the Qur’an.

وقوله ((بيننا وبينكم كتاب لله)) كلمة حق أريد بها باطل أراد بها صاحبها أن يعطل الدين كله ، الذي يقول « بيننا وبينكم كتاب لله » ولا يريد السنة أراد بهذا الكلمة أن يعطل الدين كله ، نحن كيف عرفنا أن الصلوات الظهر أربع والعصر أربع والمغرب ثلاث والعشاء أربع والفجر ركعتين من أين عرفنا ذلك؟ إلا من السنة ، الأنصبة في الزكاة ، تفاصيل أعمال الحج الأمور الكثيرة المتعلقة بالعبادات التي فصِّلت في السنة لم تُعرف إلا من السنة ، ولله جل وعلا قال في القرآن {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا}[الحشر: ٧] ، فهنا عليه الصلاة والسلام يخبر أنه سيوجد في الأمة أناس يدَّعون أنهم لا يأخذ إلا بالقرآن ، وهذا الذي يدعي أنه لا يأخذ إلا بالقرآن هو في الحقيقة لم يأخذ بالقرآن ولم يأخذ بالسنة ، لانه لو أخذ بالقرآن حقا لأخذ بسنة النبي الكريم صلوات الله وسلامه عليه ، ولهذا قال عليه الصلاة والسلام : ((ألا وإن ما حرَّم رسول لله صلى لله عليه وسلم مثل ما حرَّم لله)) ولهذا مر معنا فقه عبد لله بن مسعود قال <<لعن لله النامصة والمتنمصة والواشمة والمستوشمة والمتفلجات للحسن المغيرات لخلق لله>> هل هذه موجودة بألفاظ في القرآن ، قالت المرأة : “لقد قرأت ما بين دفتي المصحف ما رأيت هذا قال « لو كنت قرأته وجدته » يشير إلى قوله تعالى {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا} وهنا يقول نبينا عليه الصلاة والسلام ((ألا وإن ما حرَّم رسول لله صلى لله عليه وسلم مثل ما حرَّم لله)) لماذا؟ لأنه عليه الصلاة والسلام لا ينطق عن الهوى إن هو إلا وحي يوحى ، هو مبلغ عن لله لا يأتي بشيء من قبل نفسه عليه الصلاة والسلام بل هو مبلغ عن لله ؛ ولهذا الذين يدَّعون أنهم لا يأخذون إلا بالقرآن هم في الواقع لا يأخذون حتى بالقرآن الكريم ووُجد طائفة في زماننا هذا يسمون أنفسهم « القرآنيين » أي لا يأخذ إلا بالقرآن ، وهؤلاء ليسو من أهل القرآن ولا من أهل السنة ولا من أهل الدين الذي شرعه لله سبحانه وتعالى لعباده . ـ

His statement:

“… Let the Qur’an be a judge between us and you …”

is a statement of truth by which he intends falsehood. The person saying this wants to do away with the entire religion. One who says, “Let the Qur’an be a judge between us and you” and doesn’t want to refer back to the Sunnah intends to use this statement to do away with the entire religion.

How is it that we know the Thuhr prayer to be four raka’aat or the ‘Asr prayer to be four raka’aat or Maghrib to be three or ‘Ishaa’ four or Fajr two? Where did we learn this from? We didn’t learn this from anything but the Sunnah. Likewise with the minimum amounts needed to pay zakah or the details of the Hajj rituals. There are so many matters related to acts of worship that have been clarified by the Sunnah and which would not be known without the Sunnah. And Allah said in the Qur’an:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

Whatever the Messenger gives you, take it, and whatever he forbids you, abstain. [59:7]

So here the Prophet is informing us that there would be people in this Ummah who would claim that they do not accept anything but the Qur’an. But in reality those who claim that they do not accept anything but the Qur’an accept neither the Sunnah nor the Qur’an. Because if they truly did accept the Qur’an then they would accept the Sunnah of the noble Prophet. That is why the Prophet said:

Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

In this same vein we have already discussed the great understanding of ‘Abdullah ibn Mas’ood when he said:

Allah curses those women who pluck hair from faces and those who ask for this to be done to them, those who give tattoos and those who have themselves tattooed, and those who have their teeth spaced for beautification, all altering Allah’s creation.

Is any of this mentioned by name in the Qur’an? A women said to him:

I have read the Qur’an cover to cover and I have not come across this.

He replied:

If you had read it you would have found it

and he referred to Allah’s statement:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

Whatever the Messenger gives you, take it, and whatever he forbids you, abstain. [59:7]

And here our Prophet is saying:

Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

Why is that? Because the Prophet did not speak according to his own desires; it was only a revelation that he received. He conveyed what he received from Allah; he did not bring anything from his own self; rather he was one who conveyed what Allah had given him.

So in light of all of this, those who claim that they do not accept anything besides the Qur’an in reality do not even accept the Qur’an. There is a sect present in this age of ours who call themselves the “Qur’aniyyoon” – i.e. that they do not accept anything other than the Qur’an, but these people are not followers of the Qur’an nor are the followers of the Sunnah nor are they followers of the religion which Allah has legislated for His slaves.

[Taken from a transcript of the sheikh’s 19th lesson in his explanation of Kitaab Usool al-Eemaan]

See also: Is the Qur’an Sufficient on its Own?: Sheikh Muhammad Bazmool

See also: The Importance of Tafsir and its Sources: Sheikh al-Fawzan

See also: Turning Away from the Sources of Tafsir: Ibn Taymiyah

See also: Rejecting the Sunnah in Order to Reinterpret the Qur’an: Sheikh Muhammad Bazmool

2 thoughts on “On the Qur’aniyyoon: Sheikh ‘Abd al-Razzaq al-Badr

  1. Pingback: Rejecting the Sunnah in Order to Reinterpret the Qur’an: Sheikh Muhammad Bazmool | Tulayhah

  2. Pingback: Is the Qur’an Sufficient on its Own?: Sheikh Muhammad Bazmool | Tulayhah

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