 Save 10% with my code Bobby10 on raw, organic, grass-fed and grass-finished, freeze-dried organ meats from grassland nutrition. Link in the description box. Alright guys, welcome back to the channel. If you're new, my name is Bobby. Guys, interesting video today we're going to react to. Why do we need Hadith? If the Koran is enough by Numan Ali Khan. As you know, this is a question that I've been asking since I read the Koran by myself. The Koran presented itself to me as a sufficient book. Therefore I was questioning why would I need any further explanation? Why would I need Tafsir or even more? Why would I need Hadith? Since I started reacting to Hadith videos, I got a lot of critique. But nevertheless, 99% of you guys agreed that this video by Numan Ali Khan is the correct watch that this video will enlighten us on the importance of Hadiths. So with no further ado, let's have a look. Many of you are aware that I have a private Facebook group, the purpose of which is to help prepare for the coming month of Ramadan, and the intention behind the group is to also allow many of you to interact with me, ask your questions, and whatever I can help with inshallah and try to interact with you back. And one of the questions that came up in that group that I would actually, by the way, like you to join by clicking the link inside of this video. But one of the questions that I thought was very important and very pertinent that came up in the group was why do we need anything beyond the Koran? If the Koran claims that it's enough, that it's clear, it satisfies the needs for guidance for humanity, then what's the point of even believing in the Hadith tradition? Exactly right, man. It satisfies the needs of guidance for humanity. It is clear. This is what the Koran says. It says it is sufficient. Of course, you will get such a question. And therefore to simply disregard everybody that simply wants to obey the Koran and not the Hadith, it's not fair either, because if we regard the Koran as the word of God, the literal word of God and the literal word of God says that it is sufficient, how can you disprove this? And what's the point of even believing in the Hadith tradition, the sayings of the Prophet or the Sunnah, the legacy of the Prophet, Sallallahu Alaihi Wasallam? So I thought it would be important to kind of discuss this issue, because for a lot of people that is a point of confusion. I don't want to make this discussion with you guys academic or overly complicated. I want to just give you four simple points to think about. And the first of them is actually the Koran's argument itself. In my own study of the Koran, I grappled with this issue maybe 12, 13 years ago. And when I did, I realized that some of the strongest arguments, probably the most conclusive arguments, in favor of the tradition of the Prophet Sallallahu Alaihi Wasallam, the Sunnah, the Hadith of the Prophet Sallallahu Alaihi Wasallam, is actually the Koran itself. An in-depth study of the Koran leaves you with no other conclusion. But to rely and to acknowledge the Sunnah of the Prophet Sallallahu Alaihi Wasallam, I would even consider it inseparable from the Koran, or a part of the study of the Koran, not even a separate institution by itself. It's actually part and parcel and inseparable from the Koran. And so I want to share some of that with you and show you how that works. The first case that I want to share with you is that this is not a new criticism. This is actually very similar to a criticism brought about by a group of people that accepted Islam in Medina, but were still kind of sort of skeptical they had their own criticisms. And one of the things they would say is, when the Prophet would say something, they would say, well, is that you saying it or is that Koran? So they wanted to make a distinction between the Prophet speaking on his own behalf or saying his words as opposed to what was revealed to him in the Koran, يفرقون بين الله ورسوله. They tried to distinguish between Allah or separate between Allah and his Messenger Sallallahu Alaihi Wasallam. And that is responded to exhaustively in many parts of the Madani Koran, the idea that you cannot separate these two entities. So one of them, my favorite place actually belongs to Surah An-Nisa. And Surah An-Nisa, this passage is about unconditional submission and trust and reliance in Allah. As a matter of fact, the ayah I want to share with you is ayah number 65, but I want to tell you some things about ayah number 66 to help you appreciate what kind of trust Allah expects from his followers. So he says, Or leave your homes, which doesn't make any sense. Allah never commanded us to kill ourselves or leave our homes. But he says hypothetically, had he even done that, most people wouldn't have done it because they wouldn't have found that reasonable. That reminds us of course of Abraham, Ibrahim, this absolutely selfless trust in God, where he would even sacrifice his own son. This is the trust that God speaks of. And then he says, Had they done what they were being told to do, it would have been better for them. What Allah is saying is, what he asks you to do can only be based on wisdom, even if it doesn't make sense to you. That's that point. He never asked us to do any of those things that are unreasonable. But Allah is making the point, you feel so rightful or so, you know, so entitled to be able to question the wisdom behind what Allah says, you're not in that position. Now, I want to take you an ayah before. How would you be in that position? Your brain is finite. It's absolutely limited. But God, on the other hand, is unlimited, unlimited intelligence, vastness. We are not even to God what an ant is compared to us. We are so small, so unknowing. Of course, we cannot understand his ways. Of course, we cannot understand his intellect, his wisdom. And therefore, if he says something, we will have to obey it, of course. This is one of the unique places in the Quran where Allah swears by himself. This is not a norm in the Quran. Normally, Allah will swear by one of his creations, calling them as a witness. Like, He'll swear by the fig or the olive. He'll swear by the mount of Sinai. He'll swear by the sun nor the moon. And he'll swear by time itself. In this particular ayah, he swears, Then no, I swear by your master. He swore by himself, which is unique. This is very rare in the Quran that Allah will swear by himself. But he does that in this case. But even when he swore by himself, acknowledge that he didn't just say, I swear by the master of the skies and the earth. Or I swear by the creator of all things. He rather said, I swear by your master. And the word you, the Ka is singular, referring directly to the Prophet, sallallahu alayhi wa sallam. And so he even acknowledged the Prophet sallallahu alayhi wa sallam in the oath that he took by himself. Now, what is it, what is so heavy that before you even mention it, before Allah rather even mentions it, he takes an oath by himself. He says, la yu'minuna, they have no faith. Now, we haven't been told who these people are yet. But whoever he's talking about, do not have an ounce of faith. And he is so adamant about the fact that they don't have an ounce of faith that he will, he's willing to stake his own name as an oath, as a credential to this statement. I swear by myself in a sense, they have no faith. I swear by your master, they have no faith whatsoever. Who are these people? What renders their faith null and void? That is coming in the rest of this ayah. Hatta yuhaki muka fee mashaj rabainahum. Our creed, the Muslim creed, is that every word of the Quran is literally the word of Allah. Allah does not say anything extra. Allah doesn't say anything that doesn't need to be said. There's nothing that could have been said in a better way. We believe this to be literally the word of Allah. But if this is the case, then by that explanation, you wouldn't need anything else. So then you wouldn't need any hadith. Now, listen to this literal word of Allah once again. It's very complicated. Hatta yuhaki muka fee mashaj rabainahum. Until they make you, you, the decision maker in whatever sprouts among them. Allah did not say they have no faith. Until they make the Quran hatta yuhaki mul Quran, you know, until they make the Quran, the decision maker fee mashaj rabainahum. Hatta yuhaki muma anzalna ilayka. Until they make whatever we reveal to you as the decisive decision maker in whatever has come down to you, in whatever sprouts among them. Nope. He said, until we make you, until they decide that you are the ultimate decision maker and whatever issues rise among them, the Prophet Sallallahu alayhi wa sallam has been elevated to that status in this ayah. All right. Fair enough to play devil's advocate. Yet again, the only counter argument I can think of is that the Quran itself, what the miracle about it is, is that it is timeless, so to speak, that we still have the Quran. It is recited all across the globe and therefore we still have access to the Quran. We can still read the Quran and Allah gave the promise that the Quran won't be changed. This is an argument that transcends time, so to speak, but then you have the story of our Prophet Muhammad, may peace be upon him, and he has authority over those people during his lifetime. This is the way that I understand. Again, guys, with all due respect, I'm still learning here myself. This is not my final decision here. I'm not saying you have to listen to what I say and this is the truth. No, this is simply my thought pattern. Listening to this presentation here, I simply get the impression that Prophet Muhammad had a certain ruling over certain people during his lifetime. And after him, you had the Khalifahs, et cetera, et cetera, you name it. Other people in charge of worldly matters. But the Quran, on the other hand, transcends even the worldly matters. This is the way that I see it and therefore I don't see a contradiction by following the Quran alone. Why him? Why not say, revelation should be the final decision? Why say the messenger should be the final decision maker? That's the question that is risen, you know, raised by this ayah and Allah stakes our faith in its entirety on this statement. That until we're satisfied with the Prophet, alaihi sallam, being the ultimate decision maker in whatever issues come up. And shajr is an interesting word because it's something that is taking place right now and it continues to arise. In other words, until the day of judgment, the ummah will see newer and newer issues sprout and the decision maker behind all of them will be our messenger, sallallahu alaihi wa sallam. Now, He's not done. Your faith and my faith still rests on whatever is going to be qualified in this ayah and if we don't meet the conditions of this ayah, it's like we have no faith in this emphatic declaration of the Quran. He says, Thereafter, they did not find or they won't find inside of themselves, deep inside of themselves, any constriction, any tightness, any discomfort over whatever qadaita, whatever you decided. The Prophet sallallahu alaihi wa sallam, once again, being put in a position of judgment, of verdict. First of all, come to him for judgment, you hakimuka. Then mimma qadaita, from whatever you have judged in the end, whatever final decision you've made, they have to be completely happy with it. They can't find an ounce of discomfort inside of themselves over what you decided. This is the kind of submissive loyalty we're supposed to have to the Prophet sallallahu alaihi wa sallam and I use the word submissive loyalty on purpose. It's not accidental because by the end of this ayah, Allah says, and they continually submit themselves in a way that is, you know, that you couldn't have more submission. The word, they completely would have to read this ayah again. So it is really speaking about submitting themselves to Muhammad and not to Allah. I don't believe this utterly and entirely submit themselves and continue to do so. You know, Yuslimu islaman, the language of it would have been, they submit themselves wholly. Yusallimutasliman, the morphology, the spelling of the words is a little bit different and the suggestion is, they continue to do so. They continue to submit themselves. In other words, their submission is going to be challenged time and time and time again. In this ayah, it's not that you and I can raise criticisms about what the Prophet instructed. The issue here now is that we can't even feel a discomfort over what was given to him. So that's the first thing I wanted to make sure that everybody's clear about. The status... Yeah, what was given to him. So yet again, the Quran itself describes Prophet Muhammad as the messenger, as the warner. What was given to him is the Quran. Some of the Prophets, as declared in the Quran, I don't know man, I don't really see the argument to be totally honest. The Quran makes the Prophet himself inseparable from its verdicts. Sure, absolutely. He is mentioned in there as a messenger and as a warner, as a warner that has been sent to the people. Actually to the whole world. Just as Noah has been sent as a warner. Just as Moses has been sent as a warner. Absolutely, he fulfills that prophetic role and now he comes as a warner for the whole world, which means the whole world has access to the Quran. The Prophet said what he claimed that he's receiving revelation in the very beginning of revelation and people had skepticism. Like, how are we supposed to believe that this man speaks on behalf of God? You know how the words that he's saying are not his, they're the words of God. You know? What makes us rely on him so much? Allah gave various reasons why you should believe in him as a messenger. But one of them I want to highlight is No doubt, you are committed to a very high character. Your credibility and your character and the way you operate, the way you deal with people, your mannerisms, themselves are evidence to the fact that you are a messenger of Allah. That you would not cheat people or lie to people or deceive people or take advantage of people and you've never ever done so in your life and your character speaks for itself. In itself is a proof to the people around the Prophet S.A.W that he himself, when he says he's a messenger, he in fact is a messenger S.A.W. Yes, fair enough. Yet again, therefore he qualifies to transmute the Qur'an. If you want to summarize this point, it says though Allah is saying that the character of the Prophet, Ali S.A., is proof of the Qur'an. So how can the character of the Prophet S.A.W be insignificant? It is proof of him being the messenger. He is the right man for the mission to recite the Qur'an. How can what he does, how he behaves, how he acts, how he speaks, how he is with his family, how he is with his neighbors, what he says to his friends, you know, how he looks, his smile, how can those things become insignificant when they themselves are being used by Allah as evidence to the authenticity of the Qur'an. Inna ka la ala khuluqin azeem. So that's- How would yet again say, used by Allah for the authenticity of his Prophethood? Some things, a glimpse of the Qur'anic argument, there are several Qur'anic arguments, but there are just these a couple for you to ponder about. Related to this question, now we go progressively, the second issue is, well, the Qur'an is clear. The Qur'an claims that it's clear. Well, if it's clear, why do you need something else to clarify it? Why do you need some outside thing? And this is again a problem that- And moreover, there is a beautiful passage in the Qur'an, which reads, It is he who has sent down to you, O Muhammad, the book, in it are verses that are precise, they are the foundation of the book, and others are unspecific, as for those in whose hearts is deviation from truth, they will follow that of it, which is unspecific. Seeking discord and seeking an interpretation suitable to them, and no one knows its true interpretation, except Allah. But those firm in knowledge say, we believe in it, all of it is from our Lord, and no one will be reminded, except those of understanding. So yet again, God talks directly here and says that only the people of understanding will actually be reminded. But if you look into it, this book has been revealed, all of it, by God. Some verses are specific, other verses are unspecific, and they will be unknown. It says clearly, they will be unknown, but you will have people that will declare that they know the truth, and they will seek a certain interpretation to explain you then, why it is the truth, even though it cannot be known, except by Allah. This clearly what it says here in the word of God. So please let me know what you think about this in the comment section, guys. We have not realizing the origin of the Qur'an, the original experience of the Qur'an. You see, when the people first receive the Qur'an, the people of Makkah, who were living among this Prophet, sallallahu alaihi wa sallam for 40 years without him making any claims, and all of a sudden he claims to have revelation, and he's speaking on behalf of the word of Allah, and he's declaring the word of Allah, and sometimes he would speak on his own as well, meaning Allah would, he would be inspired by the wisdom of Allah, but he would be in his own words. The thing is, they didn't have what we have today. We have a book called the Qur'an, and we have other books called books of Hadith, right? And so there's two separate sources. So if you want to study Qur'an, you open this book, if you want to study, you know, Hadith, you open a Bukhari, Muslim, you know, and you... Yes, I absolutely understand where he is going with this. He wants to claim, of course, that during the lifetime of Prophet Muhammad, you had both basically. You had the revelation of the Qur'an, and you were around the Prophet, therefore you had the Hadith, so to speak, you had the real sunnah present to you. But nevertheless, yet again, I see a temporal argument here. Of course, it was needed for those people at that time. Of course, they needed to accept him as a messenger, otherwise Islam would not spread. Moreover, nobody would have memorized the Qur'an, and without it, then we wouldn't have the Bukh. However, yet again, in the Bukh, in the Qur'an, it says that Muhammad is the messenger, only a messenger, don't elevate his status like the Christians did with Jesus, and moreover, it says yet again, that he is a warner to the people, and therefore, he finished his mission. He finished the job. We have the Qur'an now. He transmuted the whole message during his lifetime. He gathered a following and this following successfully through the Khalif's, etc, etc, spread the message of Islam. And now we are here. We still have the Qur'an. This is absolutely beautiful. This is a miracle to me. For the people that first experienced Islam, is this one man, sallallahu alayhi wa sallam. It's his voice. Sure. When he speaks, it's Qur'an, and when he speaks, it's sunnah. It's actually one. They can't even physically separate the two. Absolutely. For them. It's actually one and the same for them. And so, this point is incredibly important. Why didn't Allah just send a separate book? So you could just say, okay, this is the word of God and that's the word of the Prophet, sallallahu alayhi wa sallam. And let's just keep those entirely separate from each other so people know that they have to follow this, but not necessarily that. Allah did not send the Prophet like a delivery service, like FedEx or something. Okay, now this is downgrading the view of a Prophet in itself. Yet again, you had Noah, you had Moses. Prophets are sent with a certain message from God. And so did Prophet Muhammad. He got the exalted position of spreading the message of Islam, the message of monotheism across the whole globe via the Qur'an. You cannot compare this to FedEx, man. UPS. That you just deliver a package and then you don't have, you don't acknowledge the greatness of the delivery guy. Of course you do. You acknowledge the greatness of all the messengers. Of course you do. You just, you appreciate the package, not the deliverer. But that's not the only role of our Prophet, alayhi sallallahu alayhi wa sallam. In order to clarify the message, what Allah is making clear now is that the Qur'an had to have been delivered through a living role model. It had, this is theory. And by itself, it's theory. How do you live this? You need to give, you need to give a living model of this. And the living model was the one teaching it, the one speaking it. That's why it was incredibly important that it be combined. This is actually something the Quraysh complained about. How come paper... Again, I absolutely understand that during this time where they were surrounded by pagans in the Arab Peninsula, you of course need an example in order to gather a following yet again to establish a following that then will promote the message of Islam. Absolutely on the same page here. But nevertheless, the Qur'an itself claims that it is crystal clear. And when you read it, man, I come from a Christian background. I don't have any bias here other than that I hated Islam before reading the Qur'an. But when I read the Qur'an, I fell in love with the message of Islam. It was absolutely clear to me and beautiful that we are talking about Tawhid. It was a book of Tawhid. No idol worship any longer. No deifying Jesus. Just focus on God. Just don't come flying down from the sky. Give Dawson rolls of paper. Just come flying down from the sky. Falama suhubi ai dihim so they can touch those papers with their hands and then realize that this is this is the word of God. No, that wouldn't make anything clear. When Allah for example says you have to be cautious of God. That's generic. How do you manifest that in practicality? You manifest that in the behavior of the Prophet's life. So ideas, the world of ideas come. I mean it's kind of crystal clear what it means to be cautious of God. God came with his commandments. He clearly displays what the people of Lut did wrong. So you simply obey his rules and you don't sin. Come to life. These ideas in this book, the wisdom in this book comes to life in the character of the Prophet s.a.w. thus making them inseparable as they always were from the very beginning. The third issue that I briefly want to comment on is the idea that the Qur'an itself is enough. That the Qur'an claims that it is enough and I find... Wow man, that's really crazy to me. I have to say. So he says himself, the Qur'an claims to be enough and now he's going to give you an explanation why the Qur'an, the word of God, is not enough. Actually pretty interesting that people have a very shallow reading sometimes of the Qur'an and don't realize when this was said or how this was said. As a matter of fact, the context of it is entirely different. You walk away with a completely different conclusion. What was asked by the Qur'an? I'm here to learn. I'm here to learn. Jannah. In Surat Al-Ankabut, for example, the Qur'an asked, how come no other miracles come to him? Moses received a staff that turns into a snake or he parted water or Jesus could heal the blind, etc. by God's permission. How come he doesn't show us any special effects? How come he doesn't get any of those miracles? And so Allah said, to them, awalam yakfihim anna anzalna aleykal kitaba yutla aleyhim. Isn't it enough for them that we've sent down the book on to you that is being read on to them for its incredible power and language? The Qur'an itself is a heavier miracle than all of those previous miracles given to prophets combined. Allah is making which again would confirm my assumption here that the Qur'an itself is the miracle that has been transmuted through our time and now we have access to it. It's combined. Allah is making the case that this book is enough as a miracle, as an evidence of the truth of the Prophet S.A.W. It's not making the case that the Qur'an is enough and you don't need any other, you know, you don't need the Prophet himself, S.A.W. That wasn't even the discussion. The discussion was about whether the book is enough as a miracle and absolutely it is more than enough as a miracle. It is more than enough to make a case. And this is something that was evidence to the Qur'an. Okay, so this is his interpretation of this ayah. Please let me know in the comment section what you think about this guys because yet again I'm simply hearing his interpretation here. How would I verify that this is really true just because he said it? It's a side discussion but important to bring up here. You know when I, if I'm talking to you right now, there's no script in front of me. I'm speaking in my own words, right? Stuff that I remember, things that I think about as they come in my mind. I share them with you. If I had a script, especially a script that was written by somebody else and I was reading it, even if I had memorized it and I was reciting it to you, you'd be able to tell that's not how Norman speaks. I think he's quoting Shakespeare. I think he's quoting some newspaper article. I think he's quoting, you know, because the speech pattern the way the words are structured, your style, your, you know, everything changes when you are not saying your own words, when you're saying words of someone else, when you're repeating words of someone else, especially if you're doing them for a long time. Everybody has basically a speech pattern. When the Prophet ﷺ would speak, people have known him speak for 40 years and when he would recite the Qur'an, it was not his speech pattern. Exactly right. The entire body. This is exactly the impression that I got when I started reading Hadith. They sound completely different. It was nothing like reading the Qur'an. Reading the Qur'an has a transformative effect on me personally, but reading the Hadith is more like listening to history lessons. The idea of Hadith doesn't even come close in its style and in the way it's organized, even in its vocabulary. It's nothing like the Qur'an. It's completely distinguishable from the Qur'an. Yep. So people would look at that, people would hear him speak and say, wait, those aren't his words. He never talks like that. As a matter of fact, I don't know anybody who talks like that. They could tell that this is from Allah. And that's the argument being made. Isn't the Qur'an enough as evidence? Doesn't it raise enough questions? Aren't you baffled by the marvel and the beauty of these words and the language that is being delivered to this Messenger, peace be upon him, that you can clearly distinguish from his own speech? So that's the third issue. And fourthly, For me, this doesn't work. It takes away the focus from the Qur'an and onto Prophet Muhammad. It glorifies him, shows how great his character was and why he was in this exalted position to recite the Qur'an. But this yet again reminds me of Christianity. I come from Christianity. I've seen it before when people glorify a man to such an extent that ultimately in the end they declare him even God. Of course, this is not the case. Thank God within Islam. But I said it previously, guys. Everything can become worship. If I am 24 seven on my phone, I can declare that I believe in God. But I'm still worshiping my phone indirectly. Don't you see this? This is my example that I'm giving here. And therefore now I see an obsession yet again of people claiming how grandiose Prophet Muhammad was. And yet again, God rest his soul. May peace be upon him. Absolutely. But nevertheless, this cannot take the focus away from the Qur'an. You know, really to me, the Qur'anic argument, the first thing I talk to you guys about is more than enough. And it's more than enough to satisfy the heart of a believer. The Qur'an's arguments often are spiritual arguments. And they are the most compelling as far as I'm concerned. Now, there is another rational argument that is brought up. And that's, you know, even if let's just say, I want to believe what the Prophet had to say. Sorry, Salam. I want to believe hadith. I want to believe that the Prophet's wisdom is worthwhile and his practices, his teachings. I am on that note. I do believe that the practices and teachers are worthwhile. Don't get me wrong. I'm not a Quranist in the sense that I'm disregarding all the hadiths. All I'm saying is that those hadiths nowadays, the way that I perceive it, have even authority over the Qur'an or the interpretations that have seer and the hadith seem to have at least the same level like the Qur'an. And I personally don't understand how this could be accepted at all. You know, his daily rituals, etc. I want to learn about those things. Don't get me wrong. But how am I supposed to trust that these people who narrated these hadiths, these who, the transmitters of this tradition, who trusted on from one person to another person to another person. How am I supposed to know that these people are trustworthy, that I can rely on them? Because Allah said He protected the Qur'an. He never said He protected hadith. So how am I supposed to make do with this? The simple answer to that, even though it's an elaborate, exhaustive, academic discussion, and insha'Allah on the Facebook group, I will also put some resources for you guys to read. I mean, yet again, to play devil's advocate, you make it to be an intellectual discussion, but nevertheless, God gives the promise of preserving the Qur'an and not the hadith. That is a fact. But what I want you to think about is as follows. The people who transmitted Islam are the same bunch of people. It's not one group of people that transmitted the Qur'an, and another group of people that transmitted hadith. These companions were entrusted with transmitting the word of Allah and the teachings of the messenger of Allah, sallallahu alayhi wa sallam, to the next generation, which passed it down to the next. Sure, the only skepticism that comes into place here is, of course, that we had forgeries when it comes down to hadith. This is a fact. You can look it up. It truly happened. However, we don't have any forgeries when it comes down to Qur'an. Which passed it down to the next. The Qur'an itself is originally an oral tradition. It's predominantly an oral tradition. The writing of it, the coming together of it, is actually a formality that was necessary down the road. But originally, ayatun bayinatun fisudul il-lathina utul ilm, Qur'an itself will declare, these are miraculous signs lying in the chest of those who've been given knowledge. Overwhelmingly, people around the world, hundreds of thousands of people memorize the Qur'an within the first generation. That's how the Qur'an actually spread. And that's actually how the sunnah of the Prophet sallallahu alayhi wa sallam actually spread. Originally, through these reliable people, the same people we rely on for the Qur'an. What I'm saying is, Allah did, when Allah said He will protect the Qur'an. He didn't send us some box from the sky that the Qur'an came in and you couldn't touch it anymore. He used people of reliable chests to preserve the Qur'an. And it's those very people that have brought us this tradition. Sure, absolutely. And moreover, He chose a style, of course, that can be easily memorized. If you look into the patterns of the Qur'an, you will see that it is so easy to memorize that even non-Arab-speaking Muslims can memorize it without even understanding what they are reciting. The same cannot be said for the hadith. Incredible tradition of the Prophet sallallahu alayhi wa sallam. Yes, it requires rigor to find out whether or not a statement is actually attributed to him. Just like it required rigor as a matter of fact. And the rigor was applied to even the Qur'an, even every ayah of the Qur'an. The tawatur is always there. It's actually the same principles were actually applied to the Qur'an itself. So questioning hadith, actually, then you actually end up questioning Qur'an itself. Because it is coming from the same historical tradition. He's creating a straw bag here. At the end of all of this, what I want to share with you is the other extreme, as I close. And the other extreme is we believe in the sunnah of the Prophet sallallahu alayhi wa sallam just as we believe in the Qur'an and we see them as inseparable from each other. I would even say that the first defsid of the Qur'an, the first explanation and the application of the Qur'an is the living model of the Prophet sallallahu alayhi wa sallam. The disservice, however, is when you look at anything, the Book of Allah or the sunnah of the Messenger sallallahu alayhi wa sallam in a shallow way. In other words, you read a hadith somewhere, a translation, a shallow translation of a hadith somewhere. Some tradition. You don't know the context. You don't know who the Prophet was talking to, sallallahu alayhi wa sallam. You don't know what transpired thereafter. You didn't dig deeper into what actually the entire context of the speech is and you start drawing all kinds of conclusions. This is a problem. This is why the hadith sciences are, it's a sensitive science just like Qur'anic studies is. It's a sensitive science. I've learned over the last, you know, few years that the more you respect context, the more the better your understanding gets and the more disregarding you are of context. You know, the way you just don't even acknowledge what what did Allah say before? What did He say after? Even textual context. I'm not even saying historical context. True, I agree. Even textual context. If you pluck things out from the middle of a conversation, you're not going to understand what was wholly being said. Allah did say the book is clear, but that doesn't mean that it's overly simple. In order to have clarity. No, just as I said in the ayah before, no, it is not overly simple. Some passages are vague and they won't be understood by anybody than God. You have to apply your mind. It's important. Allah expects human beings to reflect on the book. It's not going to come that you just open the book, read something. Oh, it should be clear to me. Why isn't it clear to me? Well, you know, mathematics is very clear, but that doesn't mean that it's simple. Physics is very clear for people who study physics. That doesn't mean that it's simple. There's a difference between clarity and simplicity. The book of Allah and the Deen of Islam certainly is clear. And some parts of it, as a matter of fact, are simple too. But the Qur'an actually never uses the word simple. It always uses the word clear and clarifying. And in order to arrive at clarity, one has to apply their mind and that's why Allah constantly asks believers, Ifala taqilun, why don't you apply your intellect? Why don't they reflect? Why don't they think deeply? This is something expected of us. The one time Allah says Qur'an is easy. I would absolutely agree here. This is expected of us. We should use our reason. We should use our intellect. So if we listen to certain scholars and obey it as the absolute truth without reflecting ourselves, we are doing the Qur'an a disservice. And one time he repeats it. Qur'an is easy in the same surah. Wa laqad yassana al Qur'an Wa laqad yassana al Qur'an Wa laqad yassana al Qur'an We made the Qur'an easy. We made the Qur'an easy. We made the Qur'an easy. But he actually qualified that statement too. He said, We made it easy for the purpose of remembrance. As a spiritual text, as a spiritual source, it's been made easy. So for you to remember Allah, the easiest way to do so is recite the word of Allah in that sense it was made easy. So don't oversimplify or page, paint with broad strokes, the statements in the Qur'an, and then come away with dangerous conclusions. May Allah make us acknowledge the status of our great messenger, and his role and his inseparable and his priceless role in us developing the proper understanding and insha'Allah an application of the Book of Allah throughout our lives. Barakallahu li walakum Wa salamu alaikum warahmatullahi wabarakatuhu Thanks so much. And I hope you guys join the Facebook group for some healthy conversation. All right, guys. And this is it for today's video. Very long as it is. So I'm going to cut it off here. Just a last statement. He ended his presentation with saying to dangerous conclusions. Which dangerous conclusions are those that we believe that the Qur'an is the word of God, that the word of God declares that there is no God worthy of worship, but one God, that this book clearly displays where the errors of the people of the past, where that they fell into sin, into sodomy, etc. And we should not repeat the same mistakes. Is this really the dangerous conclusion that somebody can come to? Okay, then I'm guilty as charged. All right, guys. But this is it for today's video. If you liked it, leave the thumbs up. If you haven't subscribed already, guys, please do so. And if you want to support this channel via Patreon, for example, guys, thank you so much to my patrons for the ongoing support. Then all the links are in the description box below. As always, guys, may God bless you all. Much love and peace.