Quranism

Quranism Quraniyoon قرآنيون - (Ahle Quran - ‎أهل القرآن )
Related Articles United Submitters International - Hadith of Umar's ban on hadith - Tolu-e-Islam - Hadith: A Re-evaluation
Category – Portal

Quranism (Arabic: قرآنيون‎ Qurʾāniyūn) is an Islamic movement that holds the Qur'an to be the only canonical text in Islam. Quranists reject the religious authority of Hadith, libraries compiled by later scholars who catalogued narratives of what the Prophet Muhammad is reported to have said and done. This is in contrast to the vast majority of Sunni, Shia and Ibadi Muslims who consider hadith essential for the Islamic faith. Adherents refer to themselves as Quranists or Ahle Quran.

Overview

Quranists may be referred to in various ways, for example Qurʾāniyūn (Arabic: قرآنيون‎ Qurʾāniyyūn) and ʾAhl al-Qurʾān (أهل القرآن) / Ahle Qur'an, both translating to "Quranites" (which is also used in English), Submitters, and usually by their opponents munkirū al-ḥadīṯ (منكروا الحديث) (i.e. "negators of Hadith" / "hadith rejectors"), or Quranism, or Quran aloners, as well as other terms. Quranists may deride Sunni and Shia Muslims by referring to them as 'hadithists' and 'hadith-followers'.

Quranists generally consider themselves to simply be "Muslims", a term directly from the Quran. They do not think of themselves as belonging to a sect, like Sunni or Shia, as they do not accept any of the narratives beside the Qur'an, thereby universally rejecting the authoritative status applied to hadith by other Muslims as encoded in the various Sunnahs of the Sunni, Shia and other hadith-following sects in Islam. A Pew poll found that many Muslims worldwide choose not to affiliate with a specific sect but volunteer that they are "just a Muslim.":

This affiliation is most common in Central Asia and across Southern and Eastern Europe; in both regions, the median percentage stating they are "just a Muslim" is half or more. In Kazakhstan, nearly three-quarters (74%) of Muslims volunteer this response, as do more than six-in-ten Muslims in Albania (65%) and Kyrgyzstan (64%).

In sub-Saharan Africa and Southeast Asia, substantial minorities also consider themselves "just a Muslim" (medians of 23% and 18%, respectively). And in three countries – Indonesia (56%), Mali (55%) and Cameroon (40%) – "just a Muslim" is the single most-frequent response when people are queried about their sect. Identification as “just a Muslim” is less prevalent in the Middle East and North Africa (median of 12%) and South Asia (median of 4%).

It's not known what percentage of Muslims who don't identify with a sect also espouse Quranists beliefs. As many Quranists have a very individualistic interpretation of the Qur'an, rejecting sectarianism and organised religion as a general rule, it is difficult to gather an accurate estimate of the number of Quranists in the world today by doing a study of the Quranist organisations that exist. Another difficulty in determining their prevalence is the possible fear of persecution due to being regarded as apostates and therefore deserving of the death penalty by many traditional scholars like Yousef Elbadry, Mahmoud Ashour, Mohammed Ra'fat Othman and Mustafa Al-Shak'a.

Liberal movements within Islam include Quranists who interpret Islam as "a belief system committed to the liberal values of a democratic world". Quranism is similar to movements in other religions such as the Karaite movement of Judaism and the Sola scriptura movement of Christianity. Similarly, the Mu'tazila were also described as hadith rejectors and comparisons have been drawn. Hadith rejection has also been associated with Muslim modernists.

Doctrine

Quranists reject the authority of hadith on theological grounds, pointing to verses in the Quran itself declaring that all necessary instruction can be found within the Quran, without reference to the Hadith:

We have cited in this Quran every example for the people. But the human being is always most argumentative. [Quran 18:54]

"Shall I seek other than God as a judge when He has sent down to you this book sufficiently detailed?" Those to whom We have given the book know it is sent down from your Lord with truth; so do not be of those who have doubt. The word of your Lord has been completed with truth and justice; there is no changing His words. He is the Hearer, the Knower. [Quran 6:114-115]

Within the Quran itself, a number of verses that mention hadith are used by Quranists to support their beliefs:

The revelation of the book is from God, the Noble, the Wise. . . . These are God's signs that We recite to you with truth. So, in which hadith, after God and His signs, do they acknowledge? [Quran 45:2-6]

It is an honorable Quran. In a protected record. None can grasp it except those pure. A revelation from the Lord of the worlds. Are you disregarding this hadith? [Quran 56:77-81]

So in what hadith after it will they acknowledge? [Quran 77:50]

Quranist groups are increasingly translating the Arabic Quran themselves into other languages, because most translations by Sunni Muslim groups contain perceived innovations and mistranslations to fit the Sunni ideology. Some Sunni translations are replete with bracketed comments — based on the hadiths — throughout the verses that lead the reader to interpret the Quran in the traditional way, even though the bracketed comments are absent from the Arabic Quran. Such bracketed comments appear less frequently — if at all — in Quranist translations.

The extent to which Quranists reject the authenticity of the Sunnah varies, but the more established groups have thoroughly criticised the authenticity of the hadith and refused it for many reasons, the most prevalent being that hadith is not mentioned in the Quran as a source of Islamic theology and practice, was not recorded in written form until more than two centuries after the death of the prophet Muhammed, and its perceived internal errors and contradictions. Because of a lack of authoritative clergy in Quranism, ijtihad (independent reasoning) rather than institutionalised taqleed (imitation) is the most common method used by Quranists.

Some Quranists have suggested that the original prohibition against Hadith led to the Golden Age of Islam, as the Quran was able to stand up to critical thinking and questioning; and Muslims were thus schooled to be inquisitive and seek answers to every quandary. They posit that the increased reliance on Hadith, which was allegedly illogical and required the suspension of disbelief, led to the eventual downfall of scholastic pursuits in the religion.

Examples

Article of faith	Sunni or Shia doctrine	Quranism
Statement of Faith (shahada)	Sunni Muslims recite the statement ( لا إله إلا الله محمد رسول الله, lā ʾilāha ʾillà l-Lāh, Muḥammadun rasūlu l-Lāh) which translates to There is no God but Allah and Muhammad is His Messenger. Shias recite the statement (وعليٌ وليُّ الله لا إله إلا الله محمد رسول الله lā ʾilāha ʾillà l-Lāh, Muḥammadun rasūlu l-Lāh ʿAliyyun waliyyu l-Lāh) meaning There is no god but Allah, Muhammad is His Messenger and Ali is God's viceregent.	The Qur'an only mentions 'lâ ilâha illallâh' so in general most Quranist followers, but not all, recite لا إله إلا الله , lâ ilâha illallâh) meaning There is no God but God rather than the Sunni statement or Shia statement.
Prayer (salat)	Sunni pray five obligatory prayers a day, optional prayers such as those prayed by Prophet Muhammad know as sunnah salat or extra prayers known as nafl salat may be offered. Sunni Muslims touch their heads directly to the floor in contrast to Shias in prostration and fold their arms while standing in prayer. Shia Muslims pray three times a day as they join two prayers such as the evening prayer (Maghrib) and the night prayer (Isha) salat together. Shia Muslims use a plank of wood or a hard tablet made of clay from karbala to rest their heads during prostration.Shia and Sunni Islam says menstruating women should not pray.	Regarding prayer Quranists fall into a few categories. There is a group who combine the five prayers into three prayers like Shias. There are those who pray five times a day like Sunnis. There are those who pray 2 times a day (dawn and dusk to include the times of night closest to these) because the Quran only mentions two prayers in the Quran by name. There are also the fringe groups who redefine the Arabic term used for prayer (salat) as something other than prayer. Quranists who follow Sunni forms of prayer cite the ayah 3:96. Night prayer, often referred to as tahajjud is encouraged in the Quran but not in a specific formula as with the Sunni salat in general. See Quranic references: 17:79, 32:16-17, 51:16-19, 52:49, 73:6, 76:26. Menstruating women can pray according to many Quranists due to the reasoning that surah 4:43 does not mention menstruation in its criteria.
Charity (zakat)	Sunni Muslims provide 2.5% of their wealth in a prescribed manner with formulas based on the sayings of prophet Muhammad.	Quranists give the "excess" that they have according to what the Quran states.
Pilgrimage to Mecca (Hajj)	Pilgrimage to Mecca is performed from the 8th to 12th day of Dhu al-Hijjah, the 12th and last month of the Islamic calendar.	Many Quranists object to touching the black stone of the kaaba during hajj or umrah, however all Quranists agree that it is not to be accorded any sort of special veneration or respect apart from the rest of the Ka'bah. Hajj according to some Quranists is a four month long season. This idea is held mostly by the submitters group. Pre-islamically the hajj was a three month season beginning at the end of Ramadan,. These three months are the "known months" that the Quran sanctions for the undertaking of pilgrimage. They are known in Arabic as 'Shawwal', 'Dhul-Qi'dah' and the entire month of 'Dhul-Hijjah.' The tradition of only performing pilgrimage during the first 10 days of 'Dhul-Hijjah' comes from the literature of hadith ascribing this practice as the preferred practice of the prophet Muhammad.
Friday congregational Prayer (Jumu'ah)	Sunni Muslims attach special importance to the Friday congregational prayers and consider it to be obligatory on every healthy Muslim male.	Not all Quranists attend the Friday prayer or believe it to be obligatory, even if they may not object to the practice. The modern Arabic term for Friday among Quranists is commonly understood as Day of gathering, and not just 'Friday.' The reputable Classical Arabic lexicon by Ibn Manzur Lisān al-ʿArab (لسان العرب, The Arab Tongue) states that Friday was originally known to the Arabs as "Yawm-ul-'Aruba" and not "Yawm-ul-Jumu'ah." Ibn Manzur quotes the lexicographer and historian Tha'lab who states that the first one to name Friday by the name Yawm-ul-Jumu'ah was the maternal grandfather of the prophet Muhammad, Ka'b bin Lu'ayy. As-Suhayli in his work 'Al-rawdul-unuf: Land Verdant and Pristine states "Ka'b Ibn Lu'ayy was the first person to make friday (Yawm-ul-Arbuba) a gathering. Friday was not called Yawm-ul-Jumu'ah until the advent of Islam. He was the first to call it 'Al-Jumu'ah' or 'The Gathering. The tribe of Quraish would gather around him on this day and he would address them and make mention of the advent of the prophet, making them aware that he had sired the prophet (s.a.w) and commanding them to follow him and to have faith in him (s.a.w).".
Women as Imams	Some Sunni scholars believe a woman cannot lead a mixed gender congregation.	Quranist scholars believe a woman can lead a mixed gender congregation.
Domestic Violence	Some Sunni and Shia scholars interpret and translate the Quran 4:34 to allow men to beat their wives.	Quranist scholars reject this interpretation and translation.
Tribute (jizya)	Sunni scholars believe a tribute can be taken from non-Muslims living in Muslim lands.	Qur'anist scholars believe this practice has no support from the Quran.
"Holy War" (jihad)	Some Sunni scholars believe jihad can be understood as an offensive "holy war" against non-Muslims.	Some Quranist scholars believe jihad is defensive warfare. They support their position with the following verses: Fight in the cause of God against those who fight you, but do not transgress, God does not like the aggressors. [Quran 2:190] Perhaps God will grant compassion between you and those you consider enemies; and God is Omnipotent. God is Forgiving, Compassionate. God does not forbid you from those who have not fought you because of your system, nor drove you out of your homes, that you deal kindly and equitably with them. For God loves the equitable. But God does forbid you regarding those who fought you because of your system, and drove you out of your homes, and helped to drive you out. You shall not ally with them. Those who ally with them, then such are the transgressors. [Quran 60:7-9]
Slavery	Some Sunni and Shia scholars believe that slavery is permissible if the slaves are non-Arabs and they are treated "kindly". They believe that slavery should not be abolished. Other Sunni and Shia scholars believe that slavery was permissible during Muhammad's lifetime, but that now it should be gradually abolished where it exists.	Quranists believe that slavery is never permissible and that it should be immediately abolished where it exists. They believe that the abolition of slavery where it exists is not a mere suggestion (as some Sunni and Shia believe), but a command. They believe the master-slave relationship is a form of polytheism and violates Islam's strict monotheism. For example, one Quranist scholar felt that his original name, Qazi Ghulam Nabi (Ghulam Nabi means slave, or servant, of the Prophet), was polytheistic so he changed it to Abdullah Chakralawi (Abdullah means slave, or servant, of God) . They've criticized their Sunni and Shia counterparts for ignoring the numerous commands in the Quran to emancipate slaves, like the ones below: Piety is not to turn your faces towards the east and the west, but piety is one who acknowledges God and the Last day, and the angels, and the book, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he observes the Contact prayer, and contributes towards betterment; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and during persecution. These are the ones who have been truthful, and they are the righteous [Quran 2:177]. He should choose the better path. Do you know which the better path is? The freeing of slaves. [Quran 90:11-13] They've also criticized their Sunni and Shia counterparts for manufacturing hadiths (like the contradictory accounts concerning Rayhana) that attribute the practice of inheriting slaves and acquiring them through warfare to Muhammad. They believe that these hadiths contradict other hadiths that say that he emancipated the slaves that he inherited from the pre-Islamic period (like Zayd ibn Harithah and Barakah) and that they contradict the Quran, like the verse below: It is not for a human that God would give him the book, the authority, and the prophethood, then he would say to the people: "Be servants to me rather than to God!", rather: "Be devotees to what you have been taught of the book, and to what you studied." [Quran 3:79] The Quranist scholar, Edip Yuksel, asserts that Sunni and Shia scholars mistranslated the phrase ma malakat aymanukum in order to justify slavery and concubinage (see footnote for 4:3 in Quran: A Reformist Translation). Ghulam Ahmed Pervez also asserted that Sunni and Shia scholars mistranslated the Quran in order to justify slavery. He argued for the abolition of slavery. Syed Ahmed Khan argued for the abolition of slavery in his book risala ibtal-i-ghulami (The Refutation of Slavery). And Chiragh Ali argued for the abolition of slavery in his book The Proposed Political, Legal, and Social Reforms in the Ottoman Empire and Other Mohammadan States.
Stoning (rajm)	Some Sunni scholars believe that married adulterers should be stoned to death.	Some Quranists scholars believe that Quran 24:2 prescribes a punishment of 100 lashes for adultery. Additionally, they point out that, in the Quran, rajm was a pagan practice that Muslims were often threatened with (see 11:91, 18:20, 19:46, 26:116, and 36:18).
Abrogation (naskh)	Sunnis believe that verses of the Quran can be abrogated by other verses or by hadiths.	Quranist scholars disagree. They point to verses that say that the Quran can't be abrogated: "Shall I seek other than God as a judge when He has sent down to you this book sufficiently detailed?" Those to whom We have given the book know it is sent down from your Lord with truth; so do not be of those who have doubt. The word of your Lord has been completed with truth and justice; there is no changing His words. He is the Hearer, the Knower. [Quran 6:114-115] When Our clear signs are recited to them, those who do not wish to meet Us said, "Bring a Quran other than this, or change it!" Say, "It is not for me to change it from my own accord, I merely follow what is inspired to me. I fear if I disobey my Lord the retribution of a great day!" [Quran 10:15] Recite what has been inspired to you from your Lord's book, there is no changing His words, and you will not find besides Him any refuge. [Quran 18:27]
Evolution	Some Sunni scholars like Adnan Oktar, Fethullah Gülen, and Yasir Qadhi have argued against evolution.	In the history of evolutionary thought, the Quranist scholar Ibrahim an-Nazzam was one of the earliest Muslims to argue in favor of evolution. Modern Quranist scholars like Ghulam Ahmed Pervez, T.O. Shanavas, Caner Taslaman, and Edip Yuksel have also argued for evolution.
Calendar	Sunnis follow a lunar calendar and believe that the previous luni-solar calendar was abolished.	Some Quranists still follow the luni-solar calendar.
Circumcision	Some Sunni scholars do not consider circumcision to be necessary to be a Muslim but it is highly recommended as part of Fitra, other Sunni scholars consider it obligatory. Most Shia traditions regard the practice obligatory.	Circumcision, either male or female, plays no role in Quranist theology, per ayahs 95:4 and 4:119.
Dress	Sunni Muslims are encouraged to dress in the way of the prophet Muhammad or his wives. Some Sunni scholars emphasize covering of all body including the face in public whereas some scholars exclude the face from hijab. Shias believe that the hijab must cover around the perimeter of the face and up to the chin.	Clothing rules plays no part in Quranist theology other than that the person dress modestly as surah 24:30–31 says. For example hijabs or beards are not necessary.
Emergence of Anti-Christ (Dajjal) and the Mahdi	Sunni Muslims believe that when the world has widespread corruption, the Mahdi will come and fight the Anti-Christ. Shias also believe in the emergence of the Mahdi, but unlike the Sunni doctrine, they claim that the Mahdi has already been born. Shia Muslims believe that the Mahdi is hiding for a period known as the occultation, and will emerge and fight the Anti-Christ (Dajjal) at a time prescribed by God.	Quranists generally do not believe in the emergence of the Imam Mahdi or dajjal, since they're not mentioned in the Quran.
Food	Sunni Muslims consider food slaughtered by the Christians and Jews, to be religiously consumable. Some Sunni Muslims who generally forbid using the left hand. This is because the right hand is considered cleaner due to the tradition of using the left hand in order to clean oneself after having used the toilet.	Quranists can eat food produced by Christians and Jews, as instructed in the ayah 5:5. Some believe that animals produced by them still must be slaughtered with a blessing, prayer or praise to God alone before being slaughtered as is shown in the ayat 6:138. The Quran forbids that animals die by a blow, so techniques for animal slaughter common in Western countries are regarded as by Quranists as unlawful. Also Quranists can consume food with both hands, as there are no prohibitions on eating with the left hand in the Quran.

Criticism

Contemporary scholars such as Gibril Haddad have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to the Sunni sect, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim". In his essay, "The Probativeness of the Sunna", Haddad explains that the foundation of Islam is the Qur'an, which cannot be described as God's word when one unconditionally rejects the probativeness of the Sunna (since the fact that the Qur'an is God's Word was not established by other than Muhammad's explicit statement that this was God's Word and His Book). As this statement is part of the Sunna/Hadith Literature, to say that the Sunna is no proof is no different than a denial of an integral part of the religion according to Haddad. He also quotes from Yusuf ibn abd al-Barr, Ibn Hazm as well as other renowned early traditional scholars such as al-Shafi'i, al-Nawawi, Qadi Ayyad and Ibn Hajar.

The Grand Mufti of Pakistan Muhammad Rafi Usmani has also criticised Quranists in his lecture Munkareen Hadith (refuters of Hadith); he states:

The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]

History

Quran manuscript from the 7th century CE, written on vellum in the Hijazi script.

Historically, such beliefs were expressed during the lifetime of the Prophet Muhammad while he was still alive. Umar ibn Khattab, one of the most powerful and influential Muslim caliphs, is regarded as the first person to make such claims. Al-Bukhari, who authored the hadith collection known as Sahih al-Bukhari, records in his Sahih:

عن ابن عباس رضي الله عنهما قال لما حضر رسول اله صلى الله عليه وسلم وفي البيت رجال فيهم عمر بن الخطاب قال النبي صلى الله عليه وسلم هلم اكتب لكم كتابا لا تضلوا بعده فقال عمر ان النبي صلى الله عليه وسلم قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله

"Narrated Ibn Abbas that the Prophet, Allah's blessings be upon him, was in his deathbed and there were some people in the house amongst whom was Umar Ibn Khattab. The Prophet, Allah's blessings be upon him, said, 'Bring for me a (pen and paper) so that I may write for you something so that you will not go astray after (me).' Umar said, 'Amongst us is the Qur'an and Allah's Book is sufficient for us.'"

1-Arabic: 2-English version (slightly different translation which incorrectly states "the Prophet is seriously ill" instead of "His illness has dominated him (i.e. he is hallucinating)"

This tradition has also been recorded in the Sahih Muslim hadith (vol. 5, p. 76, Kitab al-Nadhr). What is inferred from Umar's words is that he believes the Quran is sufficient for guidance. Thus, he might be regarded as the first person in Islam to express Quranism beliefs. This conclusion is further supported by the historical claims that during his rule, Umar banned the narration of the Prophets traditions and hadiths. However, despite claims that Umar banned narrations of the Prophets traditions and hadiths, it can also be stated that the meaning of the Prophetic traditions, embodied in actions, was still being transmitted orally and by inherited practice. Thus, for Sunni Muslims, the claim that Umar banned Prophetic narrations in order to make a statement that the Qur'an would suffice for Muslims bears little weight as the "Sunnah", which would later be codified in text (i.e. books of hadith), was known to be in practice - the best example of which includes the times for prayer and the method by which prayer is performed.

During the Abassid Caliphate, the poet, theologian, and jurist, Ibrahim an-Nazzam founded a madhhab called the Nazzamiyya that rejected the authority of hadiths and relied on the Quran alone. His famous student, al-Jahiz, was also critical of those who followed hadith, referring to his traditionalist opponents as al-nabita (the contemptible). But unlike his teacher, he didn't completely reject the authority of hadith. The 13th century scholar Izz al-Din ibn Hibatullah ibn Abi l-Hadid questioned the authenticity of many hadiths but, like al-Jahiz, didn't completely reject its authority. A contemporary of an-Nazzam, al-Shafi'i, tried to refute the arguments of the Quranists and establish the authority of hadiths in his book kitab jima'al-'ilm. And ibn Qutaybah tried to refute an-Nazzam's arguments against hadith in his book ta'wil mukhtalif al-hadith. In south Asia, the Ahle Quran movement formed partially in reaction to the Ahle Hadith whom they considered to be placing too much emphasis on hadith.

Quranist organisations and branches

The Ahle Qur'an

"Ahle Qur’an" is an organisation formed by Abdullah Chakralawi, who described the Quran as "ahsan hadith", meaning most perfect hadith and consequently claimed it does not need any addition. His movement rely entirely on the chapters and verses of the Qur’an. Chakralawi's position was that the Qur’an itself was the most perfect source of tradition and could be exclusively followed. According to Chakralawi, Muhammad could receive only one form of revelation (wahy), and that was the Qur'an. He argues that the Qur'an was the only record of divine wisdom, the only source of Muhammad's teachings, and that it superseded the entire corpus of hadith, which came later. Ahle Quran scholars may use Tafsir when pursuing the interpretations of the Quran.

Tolu-e-Islam

Main article: Tolu-e-Islam

Tolu-e-Islam ("Resurgence of Islam") is an organization based in Pakistan, with followers throughout the world. The movement was initiated by Ghulam Ahmed Pervez, a Qur'anic scholar. In his writings and speeches, he re-interpreted Qur'anic verses with little or no emphasis on hadith.^{[citation needed]} Tolu-e-Islam followers do not reject all hadiths; however, they only accept hadiths which "are in accordance with the Quran or do not stain the character of the Prophet or his companions". The organization is loosely controlled. The organization publishes and distributes books, pamphlets, and recordings of Pervez's teachings.

Submitters

Main article: United Submitters International

Although different from other Quranists nowadays in many ways, like having faith that Rashad Khalifa was the Messenger of the Covenant mentioned in chapter 3 verse 81 and chapter 33 verse 7 of the Quran, the term Quranists was closely associated with the late Rashad Khalifa, founder of the United Submitters International. The group popularized the phrase: The Qur'an, the whole Qur'an, and nothing but the Qur'an. After Khalifa declared himself the Messenger of the Covenant, he was rejected by Sunni scholars as an apostate of Islam. Later, he was assassinated in 1990 by a sunni terrorist group. His followers believe that there is a mathematical structure in the Qur'an, based on the number 19.

Notable Quranists

• Kassim Ahmad (1933–present) – a Malaysian Muslim reformer and philosopher. He received his Bachelor of Art’s degree in Malay language and literature, but also read widely in political science and Islamic philosophy. He taught Malay language and literature for a time in the London’s School of Oriental and African Studies and then in a secondary school in Penang. His 1986 Malaysian book "Hadith: A Re-evaluation" was met with controversy and some scholars declared him an apostate from Islam for suggesting that "the hadith are sectarian, anti-science, anti-reason and anti-women". He is also the author of the book "Islamic Renaissance". His students currently run a Qurʾāniyūn magazine.

• Shabbir Ahmed (1946–present) – a Pakistani American physician. He is author of “The Qur’an As It Explains Itself”, or QXP, a non-literal translation of the meaning of the Qur'an in plain English. He interprets the meaning of the words and phrases in Quran by comparing them to other instances where they are used elsewhere in the Qur'an.

• Mustafa Akyol (1972–present) – a Turkish writer and journalist. He is author of the book "Islam Without Extremes".

• Chiragh Ali (1844–1895) – an Indian Muslim scholar. As a colleague of Sir Sayyid Ahmad Khan, he made a contribution to the school of Muslim Modernists and presented reformative thinking about the Qu'ran. He is author of the books "A Critical Exposition of the Popular Jihad" and "The Proposed Political, Legal, and Social Reforms in the Ottoman Empire and Other Mohammadan States".

• Gamal al-Banna (1920–2013) – an Egyptian author, and trade unionist. He is the youngest brother of Hassan al-Banna (1906–49), the founder of the Muslim Brotherhood. Unlike his brother, however, Gamal al-Banna is a liberal scholar and well known for his criticism of Islamic traditional narratives rejecting 635 Hadiths of Bukhari and Muslim which he finds contradictory to Qur'an and its message of justice, freedom, and tolerance. Gamal al-Banna is also the great-uncle of the well-known Swiss Muslim Tariq Ramadan.

• Ali Behzadnia (1941–present) – an Iranian American physician. He is a lifetime student of Islam and is interested in Quranic research and Interfaith Dialogue. He is socio-politically active and was a member in the first cabinet after the revolution in Iran, as Deputy Minister of Health and welfare, acting Minister of Education and associate professor in Medicine at Tehran University. He opposed the non-democratic religious regime of Iran, and returned to the United States, after nearly two years.

• Mallam Saleh Idris Bello (?–present) – a Nigerian Islamic scholar and reformer.

• Maurice Bucaille (1920–1998) – a French physician, member of the French Society of Egyptology, and an author. Bucaille practiced medicine from 1945–82 and was a specialist in gastroenterology. In 1976 Bucaille published his book, "The Bible, The Qur'an and Science" which argued that the Qur'an contains no statements contradicting established scientific facts.

• Abdullah Chakralawi (?–1916) – an Indian scholar. He founded the organization called Ahle Qur'an.

• Tawfik Hamid (1961–present) – an author from Egypt who opposes Islamic fundamentalism.

• Aslam Jairajpuri (1882–1955) – an Indian scholar of Qur'an, Hadith, and Islamic history who is best known for his books "Talimat-e-Qur'an" and "History of Qur'an". He was Distinguished Professor of Arabic and Persian at Aligarh Muslim University and Jamia Millia Islamia.

• Aidar Kaipov (?–present) – a Kazakh journalist and Islamic reformer.

• Rashad Khalifa (1935–1990) – an Egyptian-American biochemist and Islamic reformer. In his book "Quran, Hadith and Islam" and his English translation of the Quran, he argued that the Quran alone is the source of Islamic belief and practice.

• Sam Khalifa (1963–present) – a retired American infielder who spent all of three seasons in Major League Baseball (MLB) with the Pittsburgh Pirates (1985–1987). He is currently the only Muslim of Arab descent to have played in the Major Leagues. His father, Rashad Khalifa, was murdered on January 31, 1990.

• Syed Ahmed Khan (1817–1898) – an Indian scholar. He is often considered the founder of the modernist movement within Islam, noted for his application of "rational science" to the Quran and Hadith and his conclusion that the Hadith were not legally binding on Muslims. His student, Chiragh Ali, went further, suggesting all the hadith were fabrications.

• Cesar Adib Majul (1923–2004) – a Filipino American philosopher and scholar. He was educated at the University of the Philippines and Cornell University. He was Professor Emeritus and former Dean at the Institute of Islamic Studies at the University of the Philippines. He was the author of the books "Muslims in the Philippines," "Muhammad Iqbal and his philosophy of the ego," "The Names of Allah in Relation to the Mathematical Structure of Quran," and co-author of "Islam and Conflict Resolution: Theories and Practices". He was acknowledged by Rashad Khalifa for discovering parts of the numerical structure of the Quran.

• Irshad Manji (1968–present) – a Canadian author, journalist and an advocate of a "reform and progressive" interpretation of Islam. She was a participant of the Muslim Heretics Conference and the author of "Allah, Liberty and Love". Drawing extensively on the Qur'an, Manji describes a universal God that loves us enough to give us choices and the capacity to make them.

• Ahmed Subhy Mansour (1949–present) – an Egyptian American scholar. He is a recognised Islamic scholar and cleric, with expertise in Islamic history, culture, theology, and politics. He founded a small group of Quranists, but was exiled from Egypt and is now living in the United States as a political refugee. One of his followers, Egyptian blogger Reda Abdel-Rahman was freed on January 2009 after being detained for a year. Abdel-Rahman was imprisoned for writing blogs that reject the sunnah and hadith, and claimed he was tortured in order to reveal the password to his e-mail. Sheikh Mansour was fired from Al-Azhar University after expressing his hadith rejector views. One of Mansour's fellow Islamic scholars at Al Azhar University Sheik Jamal Tahir took up the same Qurʾāniyūn stance.

• Arnold Yasin Mol (?–present) – a Dutch theologian. Born and raised in the Netherlands as a Catholic, he converted to Islam at the age of 20. He is a co-founder of the Deen Research Center.

• Aisha Y. Musa (?–present) – an American Islamic scholar. She received her Ph.D. in Arabic and Islamic Studies from Harvard University. She is Assistant Professor of Religion and Middle Eastern Studies and Islamic Civilization at Colgate University and author of “Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam” and “A Quranically Based Vision of Multiculturalism and Inter-Religious Relations”.

• Martha Schulte-Nafeh (1953–present) – an American Islamic scholar. She received her Ph.D. in Near Eastern Studies - Arabic Language and Linguistics from the University of Arizona. She was the former Director at the Center for Arabic Studies Abroad (CASA), and is current Lecturer III, Arabic at the University of Michigan. She is a co-author of "Quran: A Reformist Translation".

• Ibrahim an-Nazzam (775–845) – an Afro Iraqi philosopher, theologian, jurist, historian, and poet. He was a nephew of the Mu'tazilite theologian Abu al-Hudhayl al-'Allaf, and al-Jahiz was one of his students.

• Justice Isa Othman (?–?) – a Nigerian High Court judge in Maiduguri. Until his death, he was a leader of the Quranists in Nigeria. He was influenced by the ideas of Rashad Khalifa, which were brought to Nigeria by Alhaji Mohammed Alabe.

• Yasar Nuri Ozturk (1951–present) – a Turkish theologian, lawyer, columnist and a former member of Turkish parliament. He is the founder of the People's Ascent Party. He has served as both faculty member and dean at the Istanbul University for over 26 years and taught Islamic thought at the Theological Seminary of Barrytown in New York for one year as a guest professor. He is the author of the book "The Islam of the Qur'an" and a Turkish translation of the Quran.

• Ghulam Ahmed Pervez (1903–1985) – a prominent Pakistani Islamic scholar, famous in the area around Lahore. He urged the Muslims to ponder deeply over the Message of the Quran. He was the founder of Tolu-e-Islam.

• Ma Qixi (1857–1914) – a Chinese Islamic scholar and reformer. In 1901 he started a movement that emphasized the study of the Quran as the only scripture as opposed to other Sufi texts. Like the Chinese Muslim reformer, Hu Songshan, he also advocated modern education and study of the Chinese and Arabic languages for men and women.

• Abdur Rab (?–present) – a Bangladeshi economist. He received his Bachelor and Master degrees from the University of Dhaka and a doctorate from Harvard University. He is author of the book "Exploring Islam in a New Light: A View from the Quranic Perspective".

• Anisur-Rahman (?–present) – a Bangladeshi physicist. He is author of the books "Why Quran alone," "The Glorious Quran and Modern Science: The Greatest Surprise," and "God and Natural Disasters".

• Ahmad Rashad (1949–present) – an American sportscaster (mostly with NBC Sports) and former professional football player. An All-American running back and wide receiver, he was the fourth overall pick in the 1972 NFL Draft, drafted by the St. Louis Cardinals. He also played for the Buffalo Bills (1974–1976), the Seattle Seahawks (1976), and, most notably, the Minnesota Vikings (1976–1982), where he earned four Pro Bowl selections from 1978 to 1981. He converted to Islam in 1972. His last name comes from his mentor in St. Louis, Rashad Khalifa.

• Malam Isiyaka Salisu (?–present) – a Nigerian Islamic scholar and reformer. He is one of the most well-known Quranist leaders in Nigeria. His group, called Yan Kala Kato, is often mistaken for a militant group called Yan Tatsine (also known as Maitatsine), an unrelated cult-like group founded by Muhammadu Marwa. Marwa was killed in 1980. Marwa's successor, Musa Makaniki, was executed in 2006. And another leader of Yan Tatsine, Malam Badamasi, was killed in 2009.

• Mohammed Shahrour (1938–present) – a Syrian reformer and Emeritus Professor of Civil Engineering at the University of Damascus who writes extensively about Islam. Shahrour was trained as an engineer in Syria, the former Soviet Union and Ireland. Like other Quraniyoon Muslims, he does not consider Hadith, however, he does not belong to the same school as Ahmed Subhy Mansour.

• T.O. Shanavas (?–present) – an Indian American pediatrician. He is author of the book "Islamic Theory of Evolution: The Missing Link between Darwin and the Origin of Species" and co-author of "And God said, 'Let there be evolution!': Reconciling the Book of Genesis, the Qur'an, and the Theory of Evolution".

• Muhammad Tawfiq Sidqi (1881–1920) – an Egyptian physician and reformer. In his essay in al-Manar (magazine), "al-islam huwa al-quran wahdahu," he argued that Islamic thought and practice should be based on the Quran alone.

• Asarulislam Syed (1951–present) – a Pakistani American neurologist and psychiatrist. He is the founder of the Jannat Pakistan Party.

• Caner Taslaman (1968–present) – a Turkish philosopher. He is author of the books "The Quran: Unchallengeable Miracle" and "The Big Bang, Philosophy and God". He was visiting scholar at the University of Tokyo and currently teaches philosophy at Yıldız Technical University, Istanbul.

• Alexander Russell Webb (1846–1916) an American writer, publisher, and the United States Ambassador to the Philippines. He was greatly influenced by the ideas of Chiragh Ali. During one of their meetings, Ali personally gave Webb a copy of his book "A Critical Exposition of the Popular Jihad".

• Edip Yuksel (1957–present) – a Kurdish American philosopher, lawyer, and advocate of the Qurʾāniyūn movement. He received his B.A. degrees in Philosophy and Near Eastern Studies and J.D. degree from the University of Arizona. He is the author of "NINETEEN: God's Signature in Nature and Scripture," "Manifesto for Islamic Reform," and a co-author of "Quran: A Reformist Translation". He currently teaches philosophy and logic at Pima Community College and medical ethics and criminal law courses at Brown Mackie College.

See also

• Liberal movements within Islam
• Criticism of Hadith
• Hadith of Umar's ban on hadith
• Qur'an and Sunnah
• Sola scriptura
• Karaism

Further reading

• Aisha Y. Musa, Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam, New York: Palgrave, 2008 ISBN 0-230-60535-4
• Ali Usman Qasmi, Questioning the Authority of the Past: The Ahl al-Qur'an Movements in the Punjab, Oxford University Press, 2012 ISBN 0-195-47348-5
• Daniel Brown, Rethinking Tradition in Modern Islamic Thought ISBN 0-521-65394-0

External links

• 19.org
• International Quranic Center-English
• Muslims fo Peace, Justice, and Progress
• Quranic.org
• Quran-Islam.org
• Quranix.net A website with various English translations of the Quran
• The Message of Islam / For People Who Think
• [2] A popular Quranist website with a forum of sizable membership.