Quranic Verses and Their Context
- Surah Al-Qamar: Mentions that the Quran has been made easy to understand for basic guidance, right and wrong, and prohibitions.
- Surah Al-Ankabut (Ayah 43): States that parables are presented for mankind, but only people of knowledge understand them. The context explains that the "knowledgeable" refers to subject-matter experts (e.g., scientists, doctors, psychologists) regarding specific scientific or philosophical verses, rather than traditional religious scholars monopolizing the interpretation of the entire Quran.
- Surah Taha (Ayah 88 & 91): Details the story of Samiri creating a golden calf and claiming it to be the god of Musa. The context is how a nation can be brainwashed into polytheism (shirk) in just 40 days by mixing illogical blind faith with religion, despite having witnessed miracles like the parting of the sea.
- Surah At-Tawbah (Ayah 31): States that Jews and Christians "took their scholars and monks as their lords besides Allah." The context emphasizes that taking scholars as lords does not mean physically bowing to them, but rather blindly accepting their fatwas (rulings on what is halal or haram) as the ultimate law over Allah's clear book.
- Surah Al-Ahzab (Ayah 66): People will say on Judgment Day, "Our Lord, we obeyed our leaders and our prominent men, and they led us astray." This is used to warn against the psychological comfort of shifting responsibility to scholars, noting that Allah will not accept this excuse.
- Surah Al-Baqarah (Ayah 78-79): Warns of illiterate people who blindly follow assumptions, and curses those who "write the scripture with their own hands" and claim it is from Allah. The context argues that scholars historically created thousands of pages of new rulings (Fiqh) based on their own logic and passed them off as Allah's divine law.
- Surah Ali 'Imran (Ayah 78): Describes those who twist their tongues while reading the scripture to make people think their words are part of it. The context explains this as "linguistic manipulation," where scholars use Arabic recitation to evoke emotion, but then twist the meaning in translation to justify sectarian views and Fiqh.
- Surah Al-Ahzab (Ayah 56): Mentions the command to send blessings ("Sallu") upon the Prophet. It is cited as an example of how different sects manipulate the translation of a single word to support their own group's rulings.
- Surah Al-Baqarah (Ayah 159): Curses those who conceal clear proofs and guidance. This is framed as a "monopoly of information," where scholars intentionally hide explicit Quranic verses that contradict their specific madhhab (school of thought) or political interests.
- Surah Al-Ma'idah (Ayah 87) & Surah An-Nahl (Ayah 116): Commands believers not to prohibit the pure things Allah has made lawful, and not to invent lies saying "this is halal and this is haram." The context condemns religious extremism where scholars use their own deduction (Qiyas) to constantly invent new rules, turning a naturally flexible religion into a suffocating prison.
- Surah Yunus (Ayah 36): States that most people follow nothing but assumptions, and assumption avails nothing against the truth. The context rejects the use of "Qiyas" (analogical deduction/assumptions) by elite scholars to create laws where the Quran is deliberately silent to grant human freedom.
- Surah Al-An'am (Ayah 116) (and multiple other verses including Surah Ash-Shu'ara 8, Al-Isra 89, Hud 40, etc.): Warns that obeying the majority of people on earth will lead you astray. The context dismantles the "Bandwagon fallacy," where people justify following man-made rulings because the "majority of scholars" (Jamhur) follow them.
- Surah Luqman (Ayah 21) & Surah Al-Baqarah (Ayah 170): Describes people who refuse Allah's revelation, saying, "Rather, we will follow that upon which we found our fathers." The context criticizes Muslims who prioritize 1400-year-old traditions, ancestral habits, and old scholars over clear Quranic guidance.
- Surah Ar-Rum (Ayah 32) & Surah Al-An'am (Ayah 159): Condemns those who divide their religion into sects(like Sunni, Shia, Hanafi, Salafi, etc.), stating each group rejoices in what they have, and the Prophet has no part in them. The context attributes this division to following human opinions and Fiqh instead of the unified Quran.
- Surah Al-Baqarah (Ayah 177): States that righteousness is not just turning your face to the East or West but having true faith and performing charitable deeds. The context critiques 1400 years of brainwashing that has reduced Islam to a soulless religion obsessed with physical rituals (like pant length or hand placement) while abandoning the Quran's core philosophy.
- Surah Muhammad (Ayah 24): Asks, "Do they not reflect upon the Quran, or are there locks upon their hearts?" The context reflects on a society that only reads the Quran for blessings but uses Fiqh for actual life decisions.
- Surah Al-Baqarah (Ayah 166-167): Describes the Day of Judgment when followed leaders will disown their followers. The context warns that the elite scholars and peers people blindly followed will abandon them to the fire, leaving followers with immense regret.
- Surah Al-Isra (Ayah 36): Commands, "And do not pursue that of which you have no knowledge," reminding that hearing, sight, and heart will all be questioned.
- Surah Al-Furqan (Ayah 30): Records the Prophet's complaint to Allah: "O my Lord, indeed my people have taken this Quran as [a thing] abandoned." The context emphasizes that the Prophet will not complain about people missing Fiqh or failing to follow an Imam, but will testify against those who wrapped the Quran in silk for blessings while abandoning it as their primary law.
- Surah Al-A'raf (Ayah 3): Commands, "Follow what has been revealed to you from your Lord and do not follow other patrons besides Him." The context urges making the Quran the absolute first priority and filter over any scholar's opinion.
- Surah Ali 'Imran (Ayah 103): Commands to "Hold firmly to the rope of Allah." The context identifies this rope as the Quran, which protects Muslims from dividing into man-made sects.
Hadith and Their Context
- Tirmidhi (Hadith 3095) - Narrated by Adi bin Hatim: The Prophet explains Surah At-Tawbah (Ayah 31), clarifying that taking scholars as "lords" doesn't mean worshipping them directly. Instead, when scholars make something lawful or unlawful and people accept it, that is taking them as lords. This illustrates how people today blindly accept the Fiqh of scholars as ultimate law.
- Sahih Bukhari (Hadith 100) - Narrated by Abdullah ibn Amr ibn al-Aas: The Prophet stated that Allah will not take away knowledge abruptly, but by taking away the scholars. People will take ignorant leaders who will issue fatwas without knowledge, going astray and leading others astray. This is contextualized as the historical shift where true Quranic scholars were replaced by those who enforced their own assumptions and Fiqh.
- Sunan Abu Dawood (Hadith 1903) & Sahih Muslim (Hadith 1821) - Farewell Sermon: The Prophet explicitly stated, "I am leaving among you one thing... the Book of Allah." The source argues that the Prophet intentionally left only the Quran to prevent people from going astray, contradicting the popular narrative that he left multiple sources like Hadith, Fiqh, Ijma, and Qiyas.
- Mishkat al-Masabih (Hadith 276) - Narrated by Ali ibn Abi Talib: The Prophet warned of a time when nothing will remain of Islam but its name, and nothing of the Quran but its letters. Mosques will be full but devoid of guidance, and their scholars will be the worst people under the sky because corruption will emerge from them. The context links this to modern society where the Quran is read only for blessings, mosques are divided by sects, and scholars act as middlemen who block people from the Quran.