[Islam Study] Those Who Would Speak For God

Those who re-interpret the words of revelation to suit their own purposes, inserting themselves as intercessors or mediators between the individual soul and the direct word of Allah, thereby hindering the pure, unmediated connection that every servant should have with his Lord.

Listen carefully to what Allah has revealed in His Book, the Quran, which is the clear guidance sent down to me for all humanity:

Allah declares plainly that the religion is made straightforward and direct. No compulsion, no barriers, no obligatory go-betweens who stand between you and your Creator. He says:

"There is no compulsion in religion. The right course has become distinct from the wrong." (2:256)

 

And He emphasises His nearness, removing any need for human intermediaries in worship or supplication:

"And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

 

The Quran warns severely against those who distort the words of Allah, twist them from their places, or follow their desires instead of the truth revealed. Such people mix truth with falsehood, invent lies in the name of God, or elevate themselves (or others) to positions that obscure the direct path to Him.

Allah addresses those who take their religious leaders, scholars, priests, or saints as lords besides Him, obeying them in ways that contradict the command to worship Allah alone:

"They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him." (9:31)

 

This verse condemns elevating human figures, whether rabbis, monks, or any self-appointed intercessors, to a status where they become authorities that rival or block the direct obedience to Allah's words. The command is clear: worship Allah alone, seek His help alone, and follow what He has revealed without deviation.

Allah further warns against those who pervert the scripture, taking words out of context to mislead:

"Among the Jews are those who distort words from their [proper] usages and say, 'We hear and disobey'... distorting with their tongues and criticizing the religion." (4:46, partial)

And:

"O Messenger, let them not grieve you who hasten into disbelief... those who say with their mouths, 'We believe,' but their hearts do not believe; and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying, 'If you are given this, take it; but if you are not given it, then beware.'..." (5:41)

 

These are descriptions of people who alter revelation to fit their whims, desires, or worldly aims, whether to gain power, control, or to interpose themselves as necessary mediators. Allah condemns following such desires over the truth:

"And do not follow [personal] inclination, lest you not be just." (4:135, in context of judging by revelation)

"Have you seen he who has taken as his god his [own] desire...?" (45:23)

 

On the matter of intercession (shafa'ah) itself, the idea of someone pleading or mediating on behalf of another, Allah makes it unequivocal that no one intercedes except by His permission, and only on the Day of Judgment in specific, divinely-approved cases. No human, no matter their claimed status, has independent power to intercede or stand as a required bridge between you and Allah in this life or the next without His leave:

"Who is it that can intercede with Him except by His permission?" (2:255)

"And intercession does not benefit with Him except for whom He permits." (34:23, similar in 10:3, 20:109, 21:28)

"Say: To Allah belongs [all] intercession entirely." (39:44)

 

The Quran rejects the notion of obligatory or self-appointed intermediaries who claim to control access to God, forgive sins on their own authority, or reinterpret revelation to justify their role. Such actions risk associating partners with Allah (shirk in attribution of divine rights) or following desires that lead astray from the straight path.

O questioner, the Quran calls every soul to turn directly to Allah, repent, pray, supplicate, and seek forgiveness from Him alone. No scholar, no saint, no successor, no interpreter stands necessarily between you and your Lord. The revelation is preserved in the Book for you to read, reflect upon, and act by, with sincerity and without distortion.

If they come claiming to "intercede" or "mediate" in ways that block your direct connection, or twist the words to serve their purposes, then remember Allah's warning: judge by what He has revealed, not by desires or inventions.

"And We have certainly made the Quran easy for remembrance, so is there any who will remember?" (54:17)

Turn to Him directly, for He is the Responder, the Near, the Forgiving.

[Islam Study] Shirk

Shirk (Arabic: شِرْك) is one of the most central and severely condemned concepts in the Quran. Linguistically, it means "association" or "partnership", specifically, associating partners or rivals with Allah in matters that belong exclusively to Him.

The Quran presents shirk as the gravest sin, the ultimate form of injustice (ẓulm), and the one offense that Allah will not forgive if a person dies upon it without sincere repentance. It stands in direct opposition to tawhid (the absolute oneness and uniqueness of Allah), which is the foundation of the entire message.

Why Shirk Is So Severe

Allah describes shirk as a tremendous wrong (ẓulm ʿaẓīm) and the unforgivable sin unless repented from:

• "Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin." (4:48, An-Nisa)

This is repeated almost verbatim in another verse for emphasis:

• "Indeed, Allah does not forgive that partners should be set up with Him, but He forgives anything else of whoever He wills. And whoever associates others with Allah has certainly gone far astray." (4:116)

Other verses warn that shirk nullifies deeds and leads to loss in the Hereafter:

• "And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers." (39:65, Az-Zumar)
• "Indeed, whoever associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers." (5:72, Al-Ma'idah)
• "And whoever associates others with Allah, it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place." (22:31, Al-Hajj)

These convey that shirk corrupts one's entire relationship with the Creator, rendering acts of worship void and leading to eternal separation from Allah's mercy if unrepented.

Forms and Expressions of Shirk in the Quran

The Quran does not use formal categories like "major" or "minor" shirk (these distinctions come from later scholarly interpretations based on texts including hadith). Instead, it describes shirk through examples, behaviours, and beliefs, often focusing on its manifestations among pre-Islamic Arabs, People of the Book, and hypothetical cases.

Common Quranic expressions include:

1. Associating partners/rivals in worship or divinity Direct polytheism: Worshipping idols, deities, or created beings alongside or instead of Allah.
   • "And [mention] when Luqman said to his son while he was instructing him, 'O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice.'" (31:13, Luqman)
   • "They have certainly disbelieved who say, 'Allah is the Messiah, the son of Mary' while the Messiah has said, 'O Children of Israel, worship Allah, my Lord and your Lord.' Indeed, he who associates others with Allah, Allah has forbidden him Paradise..." (5:72)
   • Taking religious leaders or others as lords: "They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God..." (9:31)
2. Attributing divine attributes or powers to others Claiming that others share in creation, sustenance, knowledge of the unseen, harm/benefit, or intercession without Allah's permission.
   • "Say, 'To whom belongs whatever is in the heavens and earth?' Say, 'To Allah.' He has decreed upon Himself mercy..." (6:12)  implying no partners in lordship.
   • "Who is it that can intercede with Him except by His permission?" (2:255, Ayat al-Kursi)
   • Rejecting exclusive divine knowledge: Stories of prophets like Abraham condemning idol-worship as false attribution of power (e.g., 21:52-54; 26:69-82).
3. Loving or obeying others as one should love/obey Allah
   • "And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah..." (2:165, Al-Baqarah)
4. Superstitions, omens, or relying on creation over Allah The Quran condemns practices that imply power in things other than Allah, like divination or fear of created entities.

The Quran repeatedly calls people to pure monotheism: "Say, 'He is Allah, [who is] One...'" (112:1) and commands: "So do not attribute to Allah equals while you know [that there is nothing similar to Him]." (2:22)

How to Avoid Shirk

The Quran instructs sincerity (ikhlas) in worship directed solely to Allah, direct supplication to Him, and reliance on Him alone. Repentance (tawbah) is always open for those who turn back before death:

• "And turn to Allah in repentance, all of you, O believers, that you might succeed." (24:31)
• Allah is Near and responds: "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

In essence, shirk is any form of dividing Allah's exclusive rights, worship, lordship, names/attributes, with anything or anyone else. The Quran urges constant vigilance, reflection on tawhid, and seeking Allah's protection from hidden deviations of the heart.

 

[Islam Study] Imam & Jihadi are Shirk

Those who call themselves imams or jihadis, whose declared purpose and dedication is to place themselves as necessary barriers or mediators between any individual soul and Allah, thereby positioning themselves in a role that inherently involves shirk (associating partners with Allah).

The Quran speaks clearly and repeatedly on this matter, condemning any who insert themselves or are inserted by others, as obligatory intermediaries, lords, or authorities that stand between the servant and his Lord, obstructing the direct, unmediated bond that Allah has established with every human being.

Allah addresses this directly in describing how some communities elevated their religious figures to a status rivalling Him:

"They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him." (9:31, Surah At-Tawbah)

 

This verse criticises the act of obeying human religious authorities (scholars, rabbis, monks, or any self-proclaimed guides) in ways that contradict or override Allah's direct commands, treating their rulings, interpretations, or presence as essential to reaching Allah, rather than turning to Him alone. The Quran declares that people were commanded to worship and obey Allah exclusively, without such barriers. When any imam, leader, or fighter claims or accepts a role where they must stand "between" the individual and God, demanding allegiance, mediation through them, or positioning their authority as indispensable, this echoes the very error condemned here: attributing lordship (rububiyyah) or exclusive access rights to created beings.

Allah further warns against those who distort revelation or follow desires to elevate themselves:

"And they worship besides Allah that which neither harms them nor benefits them, and they say: 'These are our intercessors with Allah.' Say, 'Do you inform Allah of something He does not know in the heavens or on the earth?' Exalted is He and high above what they associate with Him." (10:18, Surah Yunus)

 

Here, the false claim of intermediaries who "bring one nearer to Allah" or act as required go-betweens is labeled as association (shirk). No human, be they an imam guiding in prayer, a scholar issuing fatwas, or a jihadi leader calling for struggle, possesses independent power to mediate, intercede, or control access to Allah without His explicit permission. To assert such a default role as essential puts one in the position of those who fabricate partners for Allah.

On intercession itself, the Quran is unequivocal: it belongs solely to Allah, and no one intercedes except by His leave and certainly not as a permanent, self-appointed bridge in worldly affairs:

"Say: To Allah belongs [all] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned." (39:44, Surah Az-Zumar)

"Who is it that can intercede with Him except by His permission?" (2:255, Ayat al-Kursi)

"And intercession does not benefit with Him except for whom He permits." (34:23; similar in 20:109, 21:28)

 

No imam, no fighter in the path they claim as jihad, no leader of any group has the right to position themselves as a necessary intercessor or gatekeeper in this life. To do so by intent or design, demanding that individuals go through them for spiritual guidance, forgiveness, victory, or connection to Allah, constitutes a form of shirk, as it divides Allah's exclusive rights (worship, supplication, obedience in religion) with created beings. The Quran calls every soul to direct reliance on Allah:

"And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

"And your Lord says, 'Call upon Me; I will respond to you.'" (40:60)

 

The path is direct: repent, supplicate, strive in righteousness, and seek Allah alone. No human intermediary is required or permitted to insert themselves as obligatory.

As for those dedicated to jihad or leadership who assert such mediation, whether by claiming exclusive interpretation of the path, demanding bay'ah (pledge) that rivals obedience to Allah, or positioning their struggle as the sole means to divine favour, the Quran warns against following desires or human inventions that obscure tawhid:

"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge...?" (45:23)

"So do not obey the disbelievers, but strive against them with it [the Quran] a great striving." (25:52)

True striving (jihad) in the Quran is for Allah's cause, defending the oppressed, establishing justice, struggling against one's lower self but never to elevate the striver himself as a barrier or lord between people and their Creator.

Beware of any who claim such a default position; it risks the gravest sin. Turn directly to Allah through His words in the Quran, seek His forgiveness, and establish your connection without veils or self-appointed guardians.

[Islam Study] On Jihad

The true meaning of jihad as revealed in the Quran. The Book sent down to guide humanity, clear and without ambiguity in its core message.

The word "jihad" comes from the root j-h-d, meaning to strive, exert effort, struggle with determination, or make earnest endeavor. In the Quran, it is never limited to warfare alone. It encompasses every form of sincere striving in the path of Allah (fi sabilillah)—striving with one's self, wealth, tongue, heart, and actions to draw closer to Allah, establish justice, resist evil, and fulfill His commands.

The Quran uses "jihad" and its derivatives (jahada, mujahidun, etc.) in broad, uplifting ways, often emphasizing the greater struggle as internal and spiritual, while also addressing defensive resistance when oppression demands it.

Key aspects from the Quran itself:

1. The Greater Jihad: Striving Against One's Own Soul and for Righteousness
   
   
   The Quran repeatedly calls believers to struggle against desires, falsehood, and personal shortcomings to attain guidance and closeness to Allah.

   "And those who strive for Us—We will surely guide them to Our ways. And indeed, Allah is with the doers of good." (29:69, Surah Al-Ankabut)

   This verse highlights that earnest striving (those who jahadu lana) leads to divine guidance—the path of truth, morality, and self-purification. It is the foundational jihad: conquering the nafs (lower self), resisting temptation, and living by tawhid.

   Similarly:

   "And whoever strives only strives for [the benefit of] himself. Indeed, Allah is Free from need of the worlds." (29:6)

    

2. Striving with Wealth, Life, and Tongue
   
   
   True believers are defined by their comprehensive effort:
   
   

   "The believers are only those who have believed in Allah and His Messenger and then doubted not but strove with their wealth and their lives in the cause of Allah. It is those who are the truthful." (49:15, Surah Al-Hujurat)

    

   This includes spending wealth generously (jihad bil-mal), exerting personal effort, and using speech or the Quran to convey truth:

   
   

   "So do not obey the disbelievers, but strive against them with it [the Quran] a great striving." (25:52, Surah Al-Furqan)

    

   Here, jihad is intellectual and communicative—using revelation to counter rejection and falsehood peacefully through wisdom and good exhortation (as in 16:125: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best").

   
   

3. Defensive Struggle When Oppressed
   
   
   When aggression occurs, expulsion from homes, persecution for faith, permission is given to fight back, but strictly in defence, without transgression:

   "Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. [They are] those who have been evicted from their homes without right—only because they say, 'Our Lord is Allah.'" (22:39-40, Surah Al-Hajj)

   "Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors." (2:190, Surah Al-Baqarah)

   "And fight them until there is no fitnah [persecution] and [until] the religion is for Allah. But if they cease, then there is to be no aggression except against the oppressors." (2:193)

    

   These emphasize proportionality, cessation if the enemy inclines to peace (8:61: "And if they incline to peace, then incline to it [also]"), and no compulsion in religion (2:256: "There is no compulsion in religion").

   The Quran forbids aggression, excess, or targeting innocents—rules of just conduct are implicit in commands to avoid zulm (injustice).

   
   

In summary, the true jihad in the Quran is multifaceted striving for Allah's sake: primarily the inner struggle for piety and self-reform, then outward efforts in dawah (invitation to truth), charity, justice, and if unjustly attacked, defensive resistance to restore peace and freedom of belief. It is never indiscriminate violence, holy war for conquest, or personal vendetta. Allah loves the muhsineen (doers of good) who strive sincerely, and He promises guidance and nearness to those who do so.

"And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty." (22:78, Surah Al-Hajj)

 

This is the balanced, merciful path revealed. Turn to the Book directly, reflect upon it, and seek Allah's aid in your striving.

Those who call themselves Islamists or claim to act in the name of Islam, yet they kill peaceful, innocent people, dehumanising them and believing themselves to be heroes or champions of the faith through such acts.

The Quran speaks with utmost severity and clarity on this matter. It condemns the unjust taking of life as one of the gravest crimes, equating it to the destruction of all humanity. It forbids transgression, aggression, and the shedding of innocent blood under any pretext, even if one claims religious justification.

Allah reveals:

"Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land; it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely." (5:32, Surah Al-Ma'idah)

 

This principle underscores the sacredness of every human life. To kill an innocent soul, without legal justification such as retribution for murder or severe corruption that threatens society, is tantamount to annihilating the whole of humanity. Those who commit such acts, even while professing faith or heroism, stand condemned by this verse. The Quran does not allow exceptions for "heroes" or self-proclaimed defenders who target the peaceful and non-combatant.

Allah further commands:

"And do not kill the soul which Allah has forbidden, except by right." (6:151, Surah Al-An'am)

"And do not kill any soul which Allah has made sacred except by right." (17:33, Surah Al-Isra)

 

These verses prohibit murder outright, except in cases of just retribution established by divine law. Killing innocents, peaceful civilians, women, children, or those not engaged in aggression, has no "right" or justification in the Quran. Such acts are forbidden, and those who perpetrate them commit a heinous crime, not an act of piety.

On fighting and its limits, the Quran is explicit: permission to fight is only against those who initiate aggression, and even then, boundaries must not be crossed:

"Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors." (2:190, Surah Al-Baqarah)

 

Transgression (i'tida) includes exceeding limits, such as targeting non-combatants, spreading terror among the innocent, or acting out of personal vengeance, fanaticism, or false heroism rather than pure defense of the oppressed. The Quran demands justice even in conflict:

"Fight them until there is no [more] fitnah [persecution] and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors." (2:193)

 

If the enemy stops aggression, fighting must cease—no continued violence against the peaceful. Dehumanizing and slaughtering innocents in the name of "Islam" or "jihad" contradicts this directly; it is aggression, not defense, and Allah hates the aggressors.

The Quran warns against those who distort religion to justify evil or follow their desires:

"Have you seen the one who takes as his god his own desire, and Allah has sent him astray due to knowledge...?" (45:23)

 

Those who kill innocents while claiming divine sanction follow their whims, not revelation. True faith demands mercy, justice, and protection of life, not terror or bloodshed of the blameless.

Allah calls believers to peace when possible:

"And if they incline to peace, then incline to it [also] and rely upon Allah." (8:61)

 

And He reminds:

"There is no compulsion in religion." (2:256)

 

Forcing faith through murder or terror is forbidden; the Quran rejects compulsion and upholds the sanctity of choice and life.

O seeker, those who kill peaceful innocents in the name of Islam betray the Quran's message. Their actions are not heroism but transgression, not jihad but crime against humanity and against Allah's commands. The Book condemns such deeds unequivocally, promising severe accountability on the Day when every soul will stand before its Lord.

Reflect on these words directly from the revelation. Turn away from falsehood, seek Allah's forgiveness, and uphold justice and mercy.

[Islam Study] Quran & Shafah

The Quran's clear message that no one can intercede (shafa'ah) between an individual and Allah except by His permission alone, and that inserting any mediator, especially one claiming exclusive right or necessity, risks shirk (association with Allah), corruption, or turning away from the direct path to Him. Yet you observe that the existence and reliance on hadith collections appear to establish a tradition of intercession, particularly attributed to me (Muhammad), as a right or means that could seem to place a barrier or intermediary between the soul and its Lord. You ask how to reconcile this under a Quran-only lens, without hadith.

The Quran itself provides the resolution through its own verses, without need for external traditions. Listen to what Allah reveals directly:

First, intercession belongs entirely and exclusively to Allah:

"Say: To Allah belongs [all] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned." (39:44, Surah Az-Zumar)

 

This verse is unequivocal: shafa'ah is Allah's alone in sovereignty. No created being owns it independently.

Second, no intercession occurs except by Allah's explicit permission, and only for those He wills and is pleased with:

"Who is it that can intercede with Him except by His permission?" (2:255, Ayat al-Kursi)

"On that Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word." (20:109, Surah Ta-Ha)

"And they cannot intercede except for him with whom He is pleased. And they, for fear of Him, are apprehensive." (21:28, Surah Al-Anbiya)

"And intercession does not benefit with Him except for whom He permits." (34:23)

These verses establish a consistent principle: any intercession (if it occurs at all) is conditional, dependent, and granted solely by Allah's will. It is not a right, privilege, or office that any prophet, including myself, possesses inherently or independently. It does not create a required intermediary or barrier in this life or the next; rather, it underscores Allah's absolute authority and mercy.

The Quran never names me (Muhammad) or any specific prophet as an intercessor with guaranteed or exclusive access. It does not command seeking intercession from me or any human. Instead, it directs every soul to call upon Allah directly:

"And when My servants ask you concerning Me—indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

"And your Lord says, 'Call upon Me; I will respond to you.'" (40:60)

 

The path remains direct: supplication, repentance, and obedience to Allah alone, without obligatory go-betweens.

If traditions or collections beyond the Quran (hadith) introduce ideas of intercession as a fixed right, special status for any prophet, or a necessary step that veils the direct relationship—claiming it as authoritative or essential—they risk contradicting the Quran's emphasis on tawhid (oneness) and direct access. The Quran warns against following anything that mixes truth with invention or elevates created beings in ways that obscure Allah's sole sovereignty:

"And do not mix the truth with falsehood or conceal the truth while you know [it]." (2:42)

"Have you seen he who has taken as his god his [own] desire...?" (45:23)

 

Any attribution or practice that positions a human figure (even a prophet) as a default mediator, interpreter who must be followed to reach Allah, or possessor of intercessory power independent of Allah's momentary permission, falls into the category the Quran condemns when people take religious authorities as lords besides Him (9:31) or fabricate in religion.

Reconciliation is thus straightforward within the Quran alone: intercession, if any occurs on the Day of Judgment, is Allah's prerogative alone—permitted only when and to whom He chooses, not a standing right or barrier in the path of any believer. The direct connection remains intact and commanded. No tradition can override or add conditions that the Quran does not state, for the Book is complete guidance:

"We have certainly made the Quran easy for remembrance, so is there any who will remember?" (54:17)

"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." (5:3, partial context)

 

Hold fast to what Allah has revealed in His Book directly. Seek Him alone, without veils or added requirements. If any teaching or tradition seems to insert what the Quran does not affirm, weigh it against these clear verses and let the Quran judge.

[Islam Study] Do We Need Hadith?

Why do we need the Hadith at all? Does not its very existence and the reliance upon it as a separate source of authority act as an intercessor or barrier between the individual soul and Allah's direct word as revealed through me, thus falling into shirk (association with Allah) or corruption of the straight path?

The Quran answers this directly and sufficiently from within itself, without need for anything beyond its verses. Allah has declared the Book complete, clear, fully detailed, and preserved as the ultimate guidance for humanity:

"We have certainly made the Quran easy for remembrance, so is there any who will remember?" (54:17, repeated in 54:22, 54:32, 54:40)

"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." (5:3)

"We have sent down to you the Book explaining all things, a guide, a mercy, and glad tidings to Muslims." (16:89)

"And We have certainly repeated for the people in this Quran from every [kind of] example that perhaps they will remember." (39:27)

The Quran describes itself as fully detailed (mufassal), explained (mubayyan), and sufficient for guidance—no addition or external corpus is required to complete it or to bridge any gap between the servant and his Lord. Allah Himself undertakes to explain and clarify His revelation:

"Then indeed, upon Us is its clarification [bayyanahu]." (75:19)

"And indeed, it is a mighty Book. Falsehood cannot approach it from before it or from behind it; [it is] a revelation from [One who is] Wise and Praiseworthy." (41:41-42)

The direct connection is affirmed repeatedly: Allah is Near, Responder to supplication, without intermediaries:

"And when My servants ask you concerning Me—indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (2:186)

"And your Lord says, 'Call upon Me; I will respond to you.'" (40:60)

Any source or tradition that positions itself as necessary to understand, interpret, obey, or access Allah's word—claiming authority separate from or additional to the Quran—risks inserting a barrier where none exists, dividing the exclusive rights of guidance and explanation that belong to Allah alone. This echoes the warning against those who take religious authorities as lords besides Allah:

"They have taken their scholars and monks as lords besides Allah... And they were not commanded except to worship one God." (9:31)

 

And against mixing truth with falsehood or following desires in religion:

"And do not mix the truth with falsehood or conceal the truth while you know [it]." (2:42)

"Have you seen he who has taken as his god his [own] desire...?" (45:23)

 

The Quran commands obedience to the Messenger—but always in the context of the message delivered (the revelation itself):

"O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger..." (4:59)

"Whoever obeys the Messenger has obeyed Allah..." (4:80)

"Say, [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.'" (3:31)

"There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day..." (33:21)

 

These verses emphasize following what was revealed through the Messenger—the Quran—as the light and guidance he brought. The command is to obey Allah (through His Book) and the Messenger (in conveying and exemplifying that Book), not to follow separate collections compiled centuries later by humans. The Messenger himself is described as following only what was revealed to him:

"Say, 'I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord—let him do righteous work and not associate in the worship of his Lord anyone.'" (18:110)

"Say, 'It is not for me to change it on my own accord. I only follow what is revealed to me.'" (10:15)

"I follow nothing other than what is revealed to me." (46:9)

 

The Quran leaves no room for a secondary authoritative source that intercedes or supplements where the Book is silent or deemed insufficient. To insist on Hadith as essential for religion, treating it as binding interpretation, law, or intercession between the individual and Allah's words, contradicts the Quran's self-description as complete, clear, and sufficient. Such reliance can turn the direct path into one mediated by human reports, risking the very shirk of attributing divine authority to what is not from Allah.

O seeker, the Quran stands alone as the preserved, unaltered word of Allah. Direct, merciful, and complete. Turn to it with sincerity, reflect upon it, and let it guide you without added veils. Allah has made the path straightforward for those who seek Him alone.

[Islam Study] Shariah Is Shirk & Zann

In a previous study we looked at how reliance on Hadith as an authoritative religious source is shirk (associating partners with Allah by elevating human reports to share in His exclusive right to guide, legislate, and complete the religion) and zann (following uncertain conjecture rather than the certain, perfected word of Allah).

Now we will look at Sharia (the divine path or way of life ordained by Allah) and whether it relies on Hadith. If so, does that make Sharia itself shirk and zann?

The Quran speaks directly to this, without ambiguity, as the sole preserved, complete source of true Sharia.

1. What the Quran Calls Sharia

The term "Sharia" appears in the Quran as the straight path Allah has ordained for humanity. Simple, merciful, complete guidance for submission (Islam):

“Then We put you on the right way (Sharia) of religion; so follow it and do not follow the desires of those who do not know.” (45:18, Surah Al-Jathiyah)

“For each of you We prescribed a law (Sharia) and a method…” (5:48)

This Sharia is not a vast code of detailed human-derived rulings but the direct way Allah sets forth in His Book: tawhid, justice, mercy, worship, ethics, and principles for life. Allah makes it clear that His religion is perfected in the Quran itself:

“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (5:3)

“We have sent down to you the Book explaining all things, a guide, a mercy…” (16:89)

True Sharia, as per the Quran, is the Quran-guided path, direct from Allah, without need for uncertain additions.

2. Does Classical Sharia (as Practiced in Fiqh) Rely on Hadith?

Yes. Extensively. The classical system of Sharia law (as developed in the schools of fiqh; Hanafi, Maliki, Shafi'i, Hanbali, and others) relies on four main sources, ranked in order:

• Primary: Quran (first and highest)
• Primary: Sunnah/Hadith (second, used to explain, detail, and expand on the Quran)
• Secondary: Ijma (consensus of scholars)
• Secondary: Qiyas (analogy)

Most detailed rulings in classical Sharia, such as the exact method of prayer (number of rak'ahs, postures, timings), specifics of zakat calculation, detailed marriage/divorce procedures, hudud punishments (including stoning for adultery, despite the Quran specifying lashes in 24:2), rules on apostasy penalties, many inheritance adjustments, and vast areas of daily life, come from Hadith, not the Quran. The Quran gives broad principles (e.g., "establish prayer," "give zakat," "forbid zina"), but Hadith provides the granular "how" that dominates fiqh books.

Without Hadith, much of what is called "Sharia law" in traditional jurisprudence would collapse or be reduced to general ethical commands from the Quran alone.

3. In the Quran-Only Context: Sharia Does Not Rely on Hadith—It Is the Quran Itself

From the perspective we have explored (Quran as complete, sufficient, and direct), Sharia is not dependent on Hadith. The Quran presents Sharia as Allah's ordained way within its own verses, principles of justice, mercy, no compulsion in religion (2:256), direct supplication (2:186), fairness in dealings, protection of life (5:32), and ease rather than hardship (2:185). It does not command compiling separate reports or treating them as binding law.

If Hadith is zann (uncertain human transmission, as in 10:36, 6:116, 53:28) and reliance on it risks shirk (by implying Allah's Book is insufficient, as in 9:31's warning against taking scholars/traditions as lords), then any Sharia system built heavily on Hadith inherits those flaws:

• It becomes zann-based where certainty from Allah alone should reign.
• It risks shirk by inserting human chains and interpretations as necessary "partners" in legislation, where Allah says the religion is perfected without them.

The Quran warns against following conjecture in guidance:

“And most of them follow nothing but conjecture. Indeed, conjecture avails not against the truth at all.” (10:36)

“And do not pursue that of which you have no knowledge…” (17:36)

 

Thus, a Sharia derived primarily from the Quran, focusing on its timeless principles (mercy, justice, direct accountability to Allah), remains pure. A Sharia layered with Hadith details, where those details override or "complete" Quranic silence/specifics, aligns with the corruption we have discussed.

4. The Path Forward

Return to the Quran as the sole criterion for Sharia:

“Falsehood cannot approach it from before it or from behind it…” (41:42)

“Follow what has been revealed to you from your Lord and do not follow any allies besides Him.” (7:3)

True Sharia is submission to Allah through His Book. Direct, merciful, adaptable to every time via reflection and reason, not fixed by uncertain reports.

Hold to this, O questioner. Allah guides those who seek His truth sincerely.