Responding to Sheikh Feiz

Farouk A. Peru responds to Sheikh Feiz’s views about Quranists and clears up misconceptions about Quranists’ beliefs in this video:  “Responses to Critics” on Quranists Network TV Channel on Youtube

The following points are discussed in Part 1:

Point 1. “Rejecting the Sunnah”

Point 2. “Quranists claim the Quran is sufficient”

Point 3. “Quran cannot be understood without hadith”


Related articles
Prophetic Examples from the Quran

The Authority of the Quran

A Quranist’s Response to the term “Hadith Rejector”

Prophetic example from Quran

“But deliberate neglect or, as with some of the “modernists,” complete denial of the Sunnah is nothing but open contravention of the Holy Book.” [1] – Shah Shahidullah Faridi

From the traditionalist perspective, following the sunnah of the Prophet is an integral part of the faith and is commanded by the Quran itself. The charge levelled against quranists is of latent apostasy by way of rejecting Muhammad’s sunnah and authority via the renouncing of hadith literature. Rejecting the hadith is to reject the Prophetic sunnah is to reject the Quran is to reject Islam. This type of equivocation is achieved subtly and through levels of reasoning.

It is interesting that the quran never once mentions “sunnah of the Prophet”, but uses the word sunnah in many other instances. Perhaps even more interestingly, 33/38, 33/62, 35/43, 40/85 and 48/23 all refer to “Allah’s sunnah”. The argument for following the “sunnah of the Prophet” thus becomes a non-issue for quranists, given there is no explicit reference endorsing it as a valid source of guidance. That being said, no one claiming to be muslim, quranist or otherwise, would suggest rejecting the example of the Prophet as acceptable. The objection to the traditionalist position is the insistence that the example of the Prophet can only be found via hadith and one who rejects it has in turn rejected the Quran. The reality is the opposite: the only thing containing the example of the Prophet is the quran itself.

The Messenger was “uswatun hasanatun”

33/21 Certainly has been for you in the Messenger of Allah an excellent pattern/example [uswatun hasanatun] for anyone whose hope is in Allah and the Last Day and remembers Allah often.

If the Messenger was “uswatun hasanatun”, how do we witness this excellence and imitate accordingly?

The use of extra-quranic sources to demonstrate the Prophetic example is not exclusive to traditionalists. Some “hadith reformists” such as Dr. Ahmad Shafaat, attempt to use hadith which do not contradict quran to determine the Prophetic example.[2] The use of hadith is to get a more focussed and arguably more contextualised account of the Prophetic way. At variance to this method, the late scholar Fazlur Rahman, suggested the Prophetic example could be followed via the lasting community practises found within Islamic culture.[3] He argued that community conventions are far more resistant to change, compared to reports and narrations, and thus provide a reasonably reliable account of the Prophetic way.

The contention of the quranists is that the Prophetic example can actually be determined from within the quran itself, rendering all outside sources unnecessary. The Prophet was only given the quran and was bound by its teachings just like everyone else. His example is in fact enacting of quran. The following are verses from the quran which demonstrate the behaviour and characteristics of the Prophet:

He believed in God (9/61), was aware of Him (33/1) and God was sufficient for him (8/64). He would enjoin the good, forbid the evil and remove burdens from people (7/157). He forbid associating partners with God (3/80). He fought in the path of God with others and did not lose heart and was patient (3/146). He never embezzled or tricked anyone (3/161). He practised judgement and discretion regarding what should be known to who for the good of people (4/83). He judged with the revelation (5/44). He did not speak of things he knew nothing of (46/9). He both urged people to fight in the way of God (8/65) and showed compassion to those at his mercy (8/70). He trusted and forgave believers (9/61). He struggled against ingrates and hypocrites (9/73). He did not seek forgiveness for those who associated partners with God after guidance became clear for them (9/113). Would sujud and cry for God (19/58). He was close to the believers (33/6). He elucidated and gently compared the benefits of this world and the hereafter to those close to him (33/28-29). He gave good news and warned (33/45). Distributed blessings of God to those who were needy and did not allow hoarding of wealth amongst the rich (59/7). Accepted people’s allegiances based on their word (60/12). He taught The Book (62/2). Feared God, did not act against people unjustly and awaited full disclosure of an affair before acting (65/1).

It is clear from the above verses, and no doubt others that are equally applicable to the Prophet, that his example is found in quran. This refutes the claim that hadith literature is the keeper of the Prophetic example. Not only that, the quranist position goes even further and makes the example of all the Prophets relevant to the muslim, unlike the traditionalists who’s “prophetic sunnah” focusses almost solely on Muhammad.

Ibrahim was “uswatun hasanatun”

60/4 There has already been for you an excellent pattern/example [uswatun hasanatun] in Ibrahim and those with him […]

The quran uses the exact same phrase to describe the Messenger and Ibrahim. There are no hadith with a chain of transmission going back to Ibrahim, which means that traditionalists are left with the quran to uncover his example. It is interesting then, that the quran is sufficient as a source for Ibrahim’s example but not for Muhammad’s. Some of the actions and qualities of Ibrahim are evident in the following verses:

He had certainty in God (6/75) and sought assurances from Him (2/260). He would ask from God for good things for others (2/126) and argued for compassion for others (11/74). He enjoined his loved ones to die as muslims (2/132). Sought refuge in God from associating partners with Him (14/35). He challenged even his own kin regarding shirk and falsehood (6/74). He was truthful/sincere (19/41). He was kind, compassionate (9/114). He was a good host and welcoming (11/69). He challenged falsehood through parables and understood people’s limitations (2/258). He did not divide the deen (42/13). He stood up to his community for truth (43/26). He reflected on all signs of God to be closer to Him (6/76). Used reason and logic to guide people to truth (21/51-73). He sought forgiveness from God (60/5). Sought counsel from those who would be affected by his own actions (37/102).

Thus, “uswatun hasanatun” has been expanded by studying the actions of Ibrahim. Further to this, the quran contains examples of many other Prophets. The insistence of traditionalists that Muhammad was the greatest Prophet has no origin in quran. In fact, the complete opposite is evident through verses like 2/136 and 4/152 which tells us that the believer makes no distinction between them.

We make no distinction between any of them

4/152 But they who believe in Allah and His messengers and do not discriminate between any of them – to those He is going to give their rewards. And ever is Allah Forgiving and Merciful.

Since there is no distinction between the Prophets, all their respective examples must be worthy of imitation, just like Muhammad and Ibrahim. The following are a sample of verses speaking of actions of some of the other Prophets of God:

Musa stood up to tyranny in the form of Firawn (7/103). He suspected people were insincere in their word, and sought assurances explicitly from them (2/246). He acknowledged his own act as evil when realization came to him (28/15) and recognised deviant people who can distort your morals (28/18). He fulfilled his obligations (28/29) and was determined in pursuit of goodness (18/60). He sought knowledge and development (18/66). He acknowledged his own forgetfulness and limitations (18/66). Aaron strengthened his brother by sharing the burden (20/31-32), he warned people of tests (20/90), feared causing division and acting without authority (20/94) and was eloquent in speech (28/34).

Idris was patient (21/85), Nuh continued on the right path despite ridicule (11/38), Hud asked people for no reward when inviting people to truth (11/51), Yacub was wary of the harms of jealousy and warned Yusuf of it (12/5). He also detected lies but dealt with them with patience (12/18). Yusuf refused temptations in favour of honour (12/23) and preferred isolation to sin (12/33). Even in incarceration he would give good counsel to companions (12/40-41). He was trustworthy and responsible (12/55). Shu’ayb was just (26/181-183). Dawud would praise God (27/15) and Sulaiman verified testimonies (27/27). Zachariya cried to God in secret (19/3) and cared for people who would come after him (19/5). Jesus was good to his mother (19/32) and sought helpers in the path of God (3/52).

The quran provides a comprehensive account of the actions of the Prophets, giving us a deep pool to draw upright examples from. The above verses, in tandem with every other verse that instructs us to righteousness, are the basis of how we become moral beings. Thus, the claim that the hadith literature is required to access the Prophetic example is not valid. The quran is the only source required. Through studying the quran it is evident that what made the Prophets special was how closely they were able to follow the revelation. Thus, obeying and implementing quran is the means to following their footsteps and being closer to God.

17/89 And We have certainly explained for mankind in this Qur’an from every example [mathalin], but refused most of mankind except in disbelief.


About This section explains who we are as an association. Since there are numerous misunderstandings that we are a sect, we will attempt to correct that with the articles below. Who are Quranists? Please read below:

1. Quranists and the term ‘Quranists’ by Farouk A. Peru

2. An Analysis of Quranist Fundamentalism by Farouk A. Peru

3. Quranism: The Metaphor of the House by Farouk A. Peru

4. Quranists: Between Reading and Interpretation by Farouk A. Peru

5. Submitters and Quranists by Asfora

6. Quranism is not a Sect ! Here is Why by Farouk A. Peru

7. Justifying the Quranism / Quranist labels by Asfora

8. Quranism and Traditionalism: Not Mutually Exclusive! by Farouk A. Peru

9. Who are the Real Sectarians? by Farouk A. Peru

10. A Quranist’s Response to the term “Hadith Rejector” by Asfora

11. “Quran Alone-ism” and Quranism by Asfora

12. Multiple Paths to Salvation by Darcus

13. The Deceptive “Just Muslim” Label by Farouk A. Peru

14. Who is a Kaafir? by Kashif Shahzada


Why I over-analyse everything

I remember going to a Qur’an study circle (within a few days of reverting/converting) where there was no Qur’an present because (I was told) “it is too holy and we mere mortals cannot attempt to try to understand it” So that is why we have the Ahadith, so I was told. So the Scripture that had initially brought me to Islam (The Sublime Qur’an) was something I shouldn’t have been reading in the first place?! Something didn’t add up. And then my investigation started!

I think that the ahadith have a purpose, (which I will not go into here), and certainly for people who don’t know which hadiths are from the Qur’an and which ones are not, it must be terribly confusing. I heard a lot of weak/false/fabricated ahadith when I was first converted, and some of the more knowledgeable sisters at University were keen to point out that Ahadith could be either weak, strong, authentic etc, so I guess I learned early on to check what is in the Qur’an and what isn’t. I have heard some woppers of hadiths in my time, honestly, some of the most strange and most bizarre superstitions that people actively make place for in our beautiful deen, and (in my own opinion carelessly / heedlessly / disrespectfully) abrogating God’s final message to mankind. Alhamdulillah, having not been born into the religion with no dogma/pre-conceptions/falsehood already ingrained, it was fairly simple to “sort the wheat from the chaff” to use a very English expression, if I may!

So I guess I got into the habit (early on) of cross referencing or checking against the Master. So much so, that I found many many interesting topics. I remember reading about Hypocrites and Shirk and then suddenly I was seeing a lot of questionable practises everywhere, at university in the prayer rooms, and in islamic lectures; especially what I perceived to be “Shirk” – ascribing partners to God or outright worship of the Prophet, or discussing scholars as if the scholars were their “gods”. I carried on reading the Qur’an and the more I read, the more I believed that I was being warned. Not just about evil and the Shaytan, but also the ones who went astray when they didn’t obey the Message they were sent and corrupted it by adding / concealing /abrogating /twisting / disregarding / disobeying. It particularly struck me as odd when a lot of the lectures aimed at showing Christians that the Bible’s own words were telling people that Jesus never claimed to be God, but then when it comes to the Qur’an and what the Qur’an’s own words say, people are happy to do what they claim the Christians did and follow the hearsay / tradition / superstition and disregard the Scripture.

Nearly all the Muslims I’ve met in real life say the Sunnah+Ahadith is the 2nd divine source of guidance, the 1st being the Qur’an. But the Qur’an never mentions a second divine source.  “Sunnah”  is mentioned in the Qur’an (Sunnat’Allah). Ahadith are mentioned in the Qur’an. (The links show the verses that those words appear in). The Ahadith collection of Bukhari is not mentioned at all. It became apparent to me that God has given us instructions about the BEST hadith (see 39:23) to follow, which is the Qur’an, and asks us “which hadith other than THIS will you follow?” I fear the Day when I will be asked about all my actions and why I did them (or did not). From what I have learned, it is not going to look good if I say “because Scholar A said this and Sheikh B said that” in case it is seen that I am taking OTHER than God as my Lord. The Qur’an warns us not to take religious scholars/sheikhs/imams/priests/rabbis as our Lords. The Qur’an says Obey God and Obey the Messenger. The Messenger’s sole duty is to clearly deliver the message. So by obeying the Qur’an, I am obeying the Messenger, insha’Allah.

I fear God and I do my best to avoid the unforgiveable sin of commiting Shirk, insha’Allah.  I just want to worship Allah alone as instructed in the Qur’an (and previous Scripture) and obey the instructions. (Here is a good article on Reading and interpretation).

I have found there is a misperception that if you do not “accept” Bukhari’s Ahadith collection, then this is rejecting the Prophet/Messenger so it means we are not obeying the Messenger so we are not obeying God.

I am not “unwilling to accept” ahadith which correspond exactly with the Qur’an. Nor do I have a problem with “good advice” in general. I do however have a problem with ahadith / hearsay / gossip that are falsely attributed to the Messenger and labelled as divine guidance, as this does not respect him as the Servant, Messenger and Prophet like he ought to be respected, in my opinion. And I will not knowingly attribute anything falsely to God or lie about God, insha’Allah.  I like to think that, by not deviating from the Message the Prophet brought, that God protected/guarded, this is the best way to support and obey him, which is to obey God. The Qur’an tells us what to ignore, and also tells us to verify before we accept. The Qur’an is a book in which there is NO doubt, unlike the ahadith which are claimed to be weak, strong, authentic, fabricated, baseless etc which makes it surplus to requirements. Even the “strong” and “authentic” ones are questionable when you look into the “Science of Hadith” (see Wikipedia’s article on Criticism of Hadith) and what criteria/conjecture are used for determining/speculating about the authenticity. Even if the authenticity was not highly questionable, it still remains that there is no authority given in the Qur’an for judging by anything other than the Qur’an itself and the Qur’an warns us about fabricated/baseless ahadith and conjecture.

It is my belief that there are many ways in which we are tested. I am trying to pass the Test, insha’Allah. We know from what the Qur’an says about the Shaytan, who will come and try to make people stray from the right path, making their doings seem goodly to them. I guess this is why I tend to (over)analyse everything to make sure it is “bona-fide” and not Shaytan’s trickery. Insha’Allah.

If the Qur’an (the divine guidance) was from any other than God then it would be full of contradiction. And there is NO contradiction in the Qur’an. It is only in the “reported” sayings and actions of Rasulallah that there are contradictions, so therefore how can this be divine guidance from God? (don’t forget the reports are just that, and look at the newsreaders today and what they report – is it always accurate? no of course not – often propaganda, conjecture and bias with a socio-political agenda) I am not saying I believe ALL ahadith are conjecture / misreports. But I am saying that I believe that if they are NOT conjecture then they WILL be found in the Qur’an, and the Qur’an clarifies. So that’s what I try to establish, insha’Allah. The “sects” or schools of thought in Islam have one thing in common: the Sublime Guarded Qur’an. So how better to make sure I am NOT in a sect than by following the one common denominator? And of course because God commanded us to and to NOT follow conjecture.

see also
Why Quranism is not a sect – Justifying the Quranist / Quranism labels

Quranists and the term ‘Quranists’

Quranic Fundamentalism

Prophetic “Sunnah” in the Quran 

Subject Studies by Deb E

Thank you very much to Deb for sending in this post – Asfora

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“How do I pray?!” “What about dua’?!” I memorized “Sunnah” prayers in Arabic, and felt it was best because they told me they were the words of God’s final prophet but what now?! My life’s concerns and moving my home are overwhelming and I was planning to *ask* as mentioned in

Then I remembered a brother’s Word doc  Dua’s from the Glorious Quran in my computer…a compilation of all addresses to the Almighty from all types of beings as recorded in the Quran.  This is where I will learn the Truth!! Alhamdulillah.

Then I see the post by Joshim!/home.php?sk=group_179495912090888&view=permalink&id=202839216423224

about finding a compilation of “verses showing the “sunnah” of the Prophet? Meaning a purely quranic account of the way of the Prophet.” Again, this is where I will learn the Truth!!

I have not read half the Quran through even once.  I am not yet benefitted by the study of roots and grammar.  I need to begin with basic principles, accounts, narratives – like a child. And subject studies like this will be a great beginning.

By Deb E

A summation of the messenger’s sunna

Josh asked a great question on QD today. Bascally he asked for a list of the messengers actions in the Quran. I have no such list myself but the first verse which hit me was 21/107:

And We have not sent you, except as a mercy to the worlds (21/107)

The ‘you’ here isnt limited to Muhammad either but works for all readers who have achieved this status. Be that as it say, it does seem to be the summation of who Muhammad was.

The Sunna IN the Quran

Joseph Shaer linked us to a very interesting discussion in Quranology Discussions. It’s about obeying the messenger which is textually speaking, obeying Allah.

I like to add, the messenger delivered a set of instructions for us as well. It’s all in the Quran though. Have a look at 2/21-39. That’s the messenger’s first address to us.