As we have talked in the previous discussion, the Anti-Hadith community tend to interpret the Qur'an merely based on their personal opinions, without following the proper discipline of knowledge. This behavior of not understanding the Qur'an through the guidance of knowledge has been mentioned equivocally by Allah in the following verses :
This verse explained the situation of a group from Bani Israel, the people of Prophet Musa as., who did not possess any knowledge in the scripture that Allah revealed upon them through the Prophet, except ideas that they created from their own mind.
Looking closely to this verse, we found out that the phrase "they are nothing but assuming" used the arabic word "az-zhann" which means "to assume". The word "zhann" was very famous in Arabic; it has been used pervasively to refer to the action of implying something with uncertainty, that is implying something without proper knowledge about the real condition of the business. It is because only through knowledge, the condition of "yaqiin" (certainty) is achieved. When someone try to imply something without certainty, they are actually guessing the right proposition, while they did not really know whether the proposition is valid or not, or whether it is right or wrong. They did not have the real, decisive knowledge about the nature of the business which they could use as a tool determine the "truth value" of the said proposition.
For example, let make an example of a man who says: "It might be raining today". He is actually implying something based on certain observation, that is the condition of the sky being dark, but he never has the real knowledge of the truth value within this proposed claim. And suppose that later, the rain did not drip for the day and the man was proved wrong. So, he has already made a wrong guess; in other words, he has implied something that is not true or something that contradicted the reality.
However, the man did nothing wrong in this case, because he has made his proposition that the rain will fall down based on a tool, that is the knowledge he gained through observing the dark condition of the cloud. This is not a decisive knowledge that talks about an ultimate, certain judgement regarding to either the rain will be falling down or not, but it is nonetheless, an intermediary knowledge that serves as a way to create a probability which tightens the gap between the truth and the false. By looking at the condition of the cloud, the man gained knowledge and he knew that the statement that he created in his mind: "The rain will be falling today" would contain truth or at least create a closer possibility to the truth. So, even though, he is later proved wrong, he is forgiven for such "natural" observation and that he has made the observation through an intermediary knowledge.
However, the same behavior cannot be applied to the Qur'an. As the words of God, the Qur'an contains ultimate truth which cannot be disapproved by any means. Thus, it is not possible to say that certain verse contains the probability of being false, as Allah's words can never be false. The Qur'an cannot be judged with the attribute of "zhann" or uncertainty. It must be judged with the attribute of "yaqiin" (certainty), which can only be achieved through channeling Qur'anic views through the correct discipline of knowledge derived from understanding the contents of the Qur'an to the very depth of its core. This is the most important point that can be extracted from verse 2/78 above. Although this may sound difficult at first, but through following this discipline of knowledge we are talking about, understanding the Qur'an will not be that difficult. This is why Allah mentioned the easiness of understanding and remembering the Qur'an in the verse :
To explain about this condition more, we will see several verses from the Qur'an that support the denial of this kind of behavior.
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ ﴿البقرة: ٧٨﴾
"And among them are unlettered ones who do not know al-Kitab (the Scripture) except in wishful thinking, and they are nothing but assuming" ( al-Baqarah: 2/78 )
This verse explained the situation of a group from Bani Israel, the people of Prophet Musa as., who did not possess any knowledge in the scripture that Allah revealed upon them through the Prophet, except ideas that they created from their own mind.
Looking closely to this verse, we found out that the phrase "they are nothing but assuming" used the arabic word "az-zhann" which means "to assume". The word "zhann" was very famous in Arabic; it has been used pervasively to refer to the action of implying something with uncertainty, that is implying something without proper knowledge about the real condition of the business. It is because only through knowledge, the condition of "yaqiin" (certainty) is achieved. When someone try to imply something without certainty, they are actually guessing the right proposition, while they did not really know whether the proposition is valid or not, or whether it is right or wrong. They did not have the real, decisive knowledge about the nature of the business which they could use as a tool determine the "truth value" of the said proposition.
For example, let make an example of a man who says: "It might be raining today". He is actually implying something based on certain observation, that is the condition of the sky being dark, but he never has the real knowledge of the truth value within this proposed claim. And suppose that later, the rain did not drip for the day and the man was proved wrong. So, he has already made a wrong guess; in other words, he has implied something that is not true or something that contradicted the reality.
However, the man did nothing wrong in this case, because he has made his proposition that the rain will fall down based on a tool, that is the knowledge he gained through observing the dark condition of the cloud. This is not a decisive knowledge that talks about an ultimate, certain judgement regarding to either the rain will be falling down or not, but it is nonetheless, an intermediary knowledge that serves as a way to create a probability which tightens the gap between the truth and the false. By looking at the condition of the cloud, the man gained knowledge and he knew that the statement that he created in his mind: "The rain will be falling today" would contain truth or at least create a closer possibility to the truth. So, even though, he is later proved wrong, he is forgiven for such "natural" observation and that he has made the observation through an intermediary knowledge.
However, the same behavior cannot be applied to the Qur'an. As the words of God, the Qur'an contains ultimate truth which cannot be disapproved by any means. Thus, it is not possible to say that certain verse contains the probability of being false, as Allah's words can never be false. The Qur'an cannot be judged with the attribute of "zhann" or uncertainty. It must be judged with the attribute of "yaqiin" (certainty), which can only be achieved through channeling Qur'anic views through the correct discipline of knowledge derived from understanding the contents of the Qur'an to the very depth of its core. This is the most important point that can be extracted from verse 2/78 above. Although this may sound difficult at first, but through following this discipline of knowledge we are talking about, understanding the Qur'an will not be that difficult. This is why Allah mentioned the easiness of understanding and remembering the Qur'an in the verse :
وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ ﴿القمر: ١٧﴾
"And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" - [ al-Qamar: 54/17 ]
To explain about this condition more, we will see several verses from the Qur'an that support the denial of this kind of behavior.
بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُم بِغَيْرِ عِلْمٍ فَمَن يَهْدِي مَنْ أَضَلَّ اللَّهُ وَمَا لَهُم مِّن نَّاصِرِينَ ﴿الروم: ٢٩﴾
"But those who wrong follow their [own] desires without knowledge. Then who can guide one whom Allah has sent astray? And for them there are no helpers." - [ ar-Ruum: 30/29 ]
وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَّرِيدٍ ﴿الحج: ٣﴾
"And of the people is he who disputes about Allah without knowledge and follows every rebellious devil." - [ al-Hajj: 22/3 ]
وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ ﴿الحج: ٨﴾
"And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him]" - [ al-Hajj: 22/8 ]
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