Just to make sure that certain errors are indeed made clear and, consequently, corrected, we find it advisable to stress certain points once again. There may be people who would come up arguing that the hadiths that do not clash with the Quran and stand to reason might, after all, be accepted as true. The fact is that these hadiths are also transmitted by the same source. Even though the hadiths may not contradict the verses of the Quran, as long as additional concepts of sins or good deeds and imagery related to hell and paradise are introduced, they should be discarded, since they are but commentaries and interpretations. Anyway, there is no need for any further considerations since the Quran is there, complete and whole and the sole source of Islam.
89 – We have sent down to you the Book explaining all things, a guide, a mercy and glad tidings for those who submit.
16 The Honey Bees, 89
Under the circumstances, to come up with concepts of sins and good deeds with the intention of making additions to the Quran, clashes with the verses of the Quran, some of which we have quoted in Chapter 2. If a given hadith tries to explain something supposedly not clearly expounded or if certain new concepts are put forward, concepts not existing in the Quran related to good deeds, sins, sunna or acts not forbidden by God but looked upon in horror and disgust by Muslim scholars, that hadith would necessarily be a false one. This leads us to another consideration. If a given hadith does not clash with the Quran, with another hadith and with logic and makes no addition to religious concepts, should we accept it as true? The answer is: “We are not in a position to give an answer to what we do not know.” How can we? All the hadiths in circulation have their source in the books of the transmitters of a pack of lies. Moreover, since we have the Quran, infallible in every respect, why do we have to have recourse to the hadiths? Since the Quran explicitly states that we must not abide by conjectural prescriptions, we must surely beware of hadiths every one of which being a matter of conjecture. How can we, in 1400 AH, sort out the contradictions, the paradoxes, the lies and the illogicalities that infiltrated them during their collection in 200-300 AH? All these vain efforts are the result of failing to see the Quran as a complete book; this failure had in fact grave consequences. To illustrate our argument we are giving below ten examples.