Dhat Anwat ( ذَاتُ أَنْوَاطٍ) was the name of a particular tree that was worshipped in Arabia before the revelation of the Quran. 1 Pagans, including that of the Quraish, used to suspend their weapons on it as well as slaughter to it and devote themselves to it as they blessed and glorified it. 2
In the following Sahih hadith from at-Tirmidhi, the companions requested that the prophet make for them Dhat Anwat like the pagans had. This incident supposedly took place on their way to Khaybar, which is understood to be in the year 628 CE / 7 AH, just a few years before the prophet’s passing.
Sa’eed ibn ‘Abd al-Rahman al-Makhzumi reported to us, he said: Sufyan reported to us, from al-Zuhri, from Sinan ibn Abi Sinan, from Abu Waqid al-Laithi, that the Messenger of Allah, peace be upon him, when he went out to Khaybar, passed by a tree of the polytheists called Dhat Anwat, upon which they would hang their weapons. So, they (the companions) said, “O Messenger of Allah, make for us a Dhat Anwat like they have a Dhat Anwat.” The Prophet, peace be upon him, said, “Glory be to Allah. This is as the people of Moses said: ‘Make for us a god as they have gods.’ By the One in Whose hand is my soul, you will follow the Sunnah of those before you.”
According to the above Hadith, the prophet’s response was to compare their request to the following verse, indicating the blatant blasphemy of what they were asking for.
7:138 We delivered the Children of Israel across the sea. When they passed by people who were worshiping statues, they said, “O Moses, make a god for us, like the gods they have.” He said, “Indeed, you are ignorant people.
7:139 “These people are committing a blasphemy, for what they are doing is disastrous for them.
The prophet then according to the Hadith claimed that his companions will follow the Sunnah of those from before. Additionally, the next narration it specifies that this meant that of the Jews and Christians.
Abu Sa’id al-Khudri reported Allah’s Messenger (ﷺ) as saying: You would tread the same Sunnah as was trodden by those before you inch by inch and step by step, so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah’s Messenger, do you mean Jews and Christians (by your words)” those before you”? He said: Who else (than those two religious groups)?
Sahih Muslim 2669a
https://sunnah.com/muslim:2669a
The situation presents a rather ironic dilemma for Sunnis. God willing, allow me to elaborate: Sunnis consider this Hadith to be authentic (Sahih). Consequently, if they accept the Hadith as true, they must also acknowledge the truth of the Prophet’s prophecy about the destiny of his followers. Put another way, the Prophet is declaring that his people are bound to repeat the same unfortunate precedents (Sunnah) that became of the Children of Israel.
Jewish Oral Law
Rabbinical Jews believe that along with the Written Torah given to Moses on Mount Sinai, he also received a secondary Torah known as the Oral Torah or the Oral Law. While the written Torah is contained in the Written Torah we have today, the Oral Law is contained in the Talmud.
The Talmud is a central text of Rabbinic Judaism and operates much like the Sunnis treat the Hadith to the Quran. It is a comprehensive record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs, and history. The Talmud has two components:
The Mishnah: Compiled around 200 CE, the Mishnah is a written collection of Jewish oral laws. It organizes and categorizes the Jewish oral tradition known as the Oral Torah. The Mishnah’s main purpose is to document the oral laws that interpret and explain the Written Torah, the first five books of the Hebrew Bible.
The Gemara: Compiled between the 3rd and 5th centuries CE, the Gemara discusses and elaborates on the Mishnah. It includes rabbinical analyses, commentary, and debates on the Mishnah’s teachings. The Gemara helps to clarify the Mishnah’s laws and teachings, often providing practical applications and different viewpoints.
Together, the Mishnah and the Gemara form the Talmud, a foundational source of Jewish religious law (Halakha) and theology.
Quran’s Take on Jewish Oral Law
The function of the Quran is to clarify and supersede matters that have been disputed regarding the previous scriptures. The Quran first points out that Moses and Aaron were given the Kitab, which infers a written text. Secondly, the Quran not only does not mention an Oral Torah, but the very concept contradicts the verses of the Quran.
7:145 We wrote for him on the tablets all kinds of enlightenments and details of everything: “You shall uphold these teachings strongly, and exhort your people to uphold them—these are the best teachings. I will point out for you the fate of the wicked.”
6:154 And we gave Moses the scripture, complete with the best commandments, and detailing everything, and a beacon and mercy, that they may believe in meeting their Lord.
6:93 Who is more evil than one who fabricates lies and attributes them to GOD, or says, “I have received divine inspiration,” when no such inspiration was given to him, or says, “I can write the same as GOD’s revelations”? If only you could see the transgressors at the time of death! The angels extend their hands to them, saying, “Let go of your souls. Today, you have incurred a shameful retribution for saying about GOD other than the truth, and for being too arrogant to accept His revelations.
9:31 They have set up their Rabbis and monks as lords, instead of GOD. Others deified the Messiah, son of Mary. They were all commanded to worship only one god. There is no god except He. Be He glorified, high above having any partners.
Ironically, the Sunnis have done the exact same thing as the Jews in their compilation of Hadith. They claim that in addition to the written Quran that the prophet also received the Oral Law known as Hadith and his actions known as Sunnah. Additionally, the Quran condemns such secondary laws for the Muslims by name, just like it did for the Jews in the past.
77:50 Which Hadith, other than this, do they uphold?
فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
45:6 These are GOD’s revelations that we recite to you truthfully. In which Hadith other than GOD and His revelations do they believe?
6:114 Shall I seek other than GOD as a source of law, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed from your Lord, truthfully. You shall not harbor any doubt.
The Quran also uses some of the strongest language against those who rule by other than God’s revelations. This addresses not only the Jews who created the Talmud, that was never authorized by God, or the Christians who follow their Church Fathers who were never authorized by God, but also the Muslims who follow the Hadith that were never authorized by God. This is because the Talmud, Church Fathers, or Hadith are not divine revelations but only the writings of men who were never authorized by God.
5:41 O you messenger, do not be saddened by those who hasten to disbelieve among those who say, “We believe,” with their mouths, while their hearts do not believe. Among the Jews, some listened to lies. They listened to people who never met you, and who distorted the words out of context, then said, “If you are given this, accept it, but if you are given anything different, beware.” Whomever GOD wills to divert, you can do nothing to help him against GOD. GOD does not wish to cleanse their hearts. They have incurred humiliation in this world, and in the Hereafter, they will suffer a terrible retribution.
5:42 They are upholders of lies, and eaters of illicit earnings. If they come to you to judge among them, you may judge among them, or you may disregard them. If you choose to disregard them, they cannot harm you in the least. But if you judge among them, you shall judge equitably. GOD loves those who are equitable.
5:43 Why do they ask you to judge among them, when they have the Torah, containing GOD’s law, and they chose to disregard it? They are not believers.
Honoring Previous Scripture
5:44 We have sent down the Torah, containing guidance and light. Ruling in accordance with it were the Jewish prophets, as well as the rabbis and the priests, as dictated to them in GOD’s scripture, and as witnessed by them. Therefore, do not reverence human beings; you shall reverence Me instead. And do not trade away My revelations for a cheap price. Those who do not rule in accordance with GOD’s revelations, are the disbelievers.
The Law of Equivalence
5:45 And we decreed for them in it that: the life for the life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and an equivalent injury for any injury. If one forfeits what is due to him as a charity, it will atone for his sins. Those who do not rule in accordance with GOD’s revelations are the unjust.
The Gospel of Jesus: Guidance and Light
5:46 Subsequent to them, we sent Jesus, the son of Mary, confirming the previous scripture, the Torah. We gave him the Gospel, containing guidance and light, and confirming the previous scriptures, the Torah, and augmenting its guidance and light, and to enlighten the righteous.
5:47 The people of the Gospel shall rule in accordance with GOD’s revelations therein. Those who do not rule in accordance with GOD’s revelations are the wicked.
Quran: The Ultimate Reference
5:48 Then we revealed to you this scripture, truthfully, confirming previous scriptures, and superseding them. You shall rule among them in accordance with GOD ‘s revelations, and do not follow their wishes if they differ from the truth that came to you. For each of you, we have decreed laws and different rites. Had GOD willed, He could have made you one congregation. But He thus puts you to the test through the revelations He has given each of you. You shall compete in righteousness. To GOD is your final destiny—all of you—then He will inform you of everything you had disputed.
5:49 You shall rule among them in accordance with GOD’s revelations to you. Do not follow their wishes, and beware lest they divert you from some of GOD’s revelations to you. If they turn away, then know that GOD wills to punish them for some of their sins. Indeed, many people are wicked.
5:50 Is it the law of the days of ignorance that they seek to uphold? Whose law is better than GOD’s for those who have attained certainty?
Hadith ≠ Divine Revelation
Despite the Quran clearly stating those who rule according to other than God’s revelations are disbelievers (5:44), unjust (5:45), and wicked (5:47), later Muslims, starting with Imam Shafi’i (767-820 CE, 150-204 AH) created this narrative that the Hadith is Divine Revelation (wahi). He did this by reinterpreting the word Hikma used in the Quran to claim that this was in reference to the Hadith, except prior to him and his contemporaries, none of the scholars held this understanding.
In the book Hadith As Scripture: Discussions on the Authority of Prophetic Traditions in Islam, by Aisha Y. Musa, on page 41, it states:
Up to this point, al-Shafi’i has relied primarily on interpretation of Qur’anic verses to convince his adversary of the obligation to accept the authority of the Hadith. The interpretation of hikma as Sunna is central to al-Shafi’i’s argument. In examining Qur’an commentaries that predate or are contemporary with al-Shafi’i in his work in the Risala, where he presents the same line of argument, Lowry finds that with the exception of Abd al-Razzaq’s [d. 827 CE / 211 AH] commentary on 33:34, no one interprets the word hikma as sunna. My own investigation of early Qur’an commentaries reveals much the same thing. However, the commentary of Hud ibn Mumakkam does address the question of hikma and sunna. Hud ibn Mumakkam was a Kharijite commentator who lived during the middle or late third/ninth century. Commenting on verses such as 62:2, which mention “the Book and the Wisdom,” he says: “Some of them say the Book is the Qur’an and the Wisdom is the Sunna.” The wording that ibn Mumakkam uses suggests that there was disagreement about the interpretation of hikma as sunna in the generations following al-Shafi’i. This, together with the paucity of earlier evidence for that idea, suggests that it was not a common interpretation before al-Shafi’i’s careful and forceful articulation.
Aside from Shafi’i’s argument, it is clear that historically, prior to Shafi’i, most scholars of their time did not treat the Hadith as divine law but, at best, as a just opinion that should be taken into consideration in rulings.
A prime example of the evolving attitudes toward Hadith can be seen in the practices of early Islamic scholars and founders of major schools of thought. Abu Hanifa (697-767 CE, 80-150 AH), for instance, was known for his minimal use of Hadith, a point that later Sunni scholars frequently criticized. Similarly, Malik ibn Anas (711-795 CE, 93-179 AH) also demonstrated less reliance on Hadith compared to later scholars. According to page 26 of the book “Hadith Muhammad’s Legacy in the Medieval and Modern World,” by Jonathan Brown, it states:
The version of the Muwatta that became famous in North Africa and Andalusia contains 1,720 reports. Of these, however, only 527 are Prophetic hadiths; 613 are statements of the Companions, 285 are from Successors, and the rest are Malik’s own opinions.
Muhamad Abd al-Rauf, ‘Hadith Literature – 1:Development of the Science of Hadith,’ p. 273; Abu al-Hasan ‘Ali al-Qabisi, Muwatta’ al-imam Malik
But if Muhammad was the ultimate interpreter of God’s will as was understood in later generations of Sunnis, why would a scholar like Imam Malik so infrequently rely on his words in a mussannaf collection for his legal rulings? This shows that they did not treat the prophet’s words as divine revelation. This is even perfectly encompassed in their own Hadith.
Narrated Abu Juhaifa: I asked Ali, “Do you have the knowledge of any Divine Inspiration (wahi) besides what is in Allah’s Book?” Ali replied, “No, by Him Who splits the grain of corn and creates the soul. I don’t think we have such knowledge, but we have the ability of understanding which Allah may endow a person with, so that he may understand the Qur’an, and we have what is written in this paper as well.” I asked, “What is written in this paper?” He replied, “(The regulations of) blood-money, the freeing of captives, and the judgment that no Muslim should be killed for killing an infidel.”
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُطَرِّفٌ، أَنَّ عَامِرًا، حَدَّثَهُمْ عَنْ أَبِي جُحَيْفَةَ ـ رضى الله عنه ـ قَالَ قُلْتُ لِعَلِيٍّ ـ رضى الله عنه هَلْ عِنْدَكُمْ شَىْءٌ مِنَ الْوَحْىِ إِلاَّ مَا فِي كِتَابِ اللَّهِ قَالَ وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ مَا أَعْلَمُهُ إِلاَّ فَهْمًا يُعْطِيهِ اللَّهُ رَجُلاً فِي الْقُرْآنِ، وَمَا فِي هَذِهِ الصَّحِيفَةِ. قُلْتُ وَمَا فِي الصَّحِيفَةِ قَالَ الْعَقْلُ وَفَكَاكُ الأَسِيرِ، وَأَنْ لاَ يُقْتَلَ مُسْلِمٌ بِكَافِرٍ.
Sahih al-Bukhari 3047
https://sunnah.com/bukhari:3047
Narrated AbdulAziz bin Rufai’: Shaddad bin Ma’qil and I entered upon Ibn `Abbas. Shaddad bin Ma’qil asked him, “ Did the Prophet (ﷺ) leave anything (besides the Qur’an)?” He replied. “He did not leave anything except what is Between the two bindings (of the Qur’an).” Then we visited Muhammad bin Al-Hanafiyya and asked him (the same question). He replied, “The Prophet (ﷺ) did not leave except what is between the bindings (of the Qur’an).
Sahih al-Bukhari 5019
https://sunnah.com/bukhari:5019
Even in the Hadith attributed to the prophet by Bukhari, he informs his followers what to do if they disagree regarding an interpretation of the Quran, and the answer was not to consult his Hadith or Sunnah.
Narrated Jundab bin `Abdullah: Allah’s Messenger (ﷺ) said, “Recite (and study) the Qur’an as long as you are in agreement as to its interpretation and meanings, but when you have differences regarding its interpretation and meanings, then you should stop reciting it (for the time being.) (See Hadith No 581, Vol. 6)
Sahih al-Bukhari 7364
https://sunnah.com/bukhari:7364
Umar’s View on Hadith
The earliest true Muslims condemned such secondary sources of laws. One of the best examples of this is Umar, the second Caliph, who in the Sunni’s own history books is depicted as being staunchly against Hadith.
Narrated ‘Ubaidullah bin `Abdullah: Ibn `Abbas said, “When the ailment of the Prophet (ﷺ) became worse, he said, ‘Bring for me (writing) paper and I will write for you a statement after which you will not go astray.’ But `Umar said, ‘The Prophet is seriously ill, and we have got Allah’s Book with us, and that is sufficient for us.’ But the companions of the Prophet (ﷺ) differed about this, and there was a hue and cry. On that, the Prophet (ﷺ) said to them, ‘Go away (and leave me alone). It is not right that you should quarrel in front of me.” Ibn `Abbas came out saying, “It was most unfortunate (a great disaster) that Allah’s Messenger (ﷺ) was prevented from writing that statement for them because of their disagreement and noise.
حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ لَمَّا اشْتَدَّ بِالنَّبِيِّ صلى الله عليه وسلم وَجَعُهُ قَالَ ” ائْتُونِي بِكِتَابٍ أَكْتُبُ لَكُمْ كِتَابًا لاَ تَضِلُّوا بَعْدَهُ ”. قَالَ عُمَرُ إِنَّ النَّبِيَّ صلى الله عليه وسلم غَلَبَهُ الْوَجَعُ وَعِنْدَنَا كِتَابُ اللَّهِ حَسْبُنَا فَاخْتَلَفُوا وَكَثُرَ اللَّغَطُ. قَالَ ” قُومُوا عَنِّي، وَلاَ يَنْبَغِي عِنْدِي التَّنَازُعُ ”. فَخَرَجَ ابْنُ عَبَّاسٍ يَقُولُ إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَبَيْنَ كِتَابِهِ.
Sahih al-Bukhari 114
https://sunnah.com/bukhari:114
Additionally, it is reported that during his reign as Caliph, Umar did not allow the prophet’s companions to travel freely without his permission because he did not want them to propagate Hadith. It wasn’t until the reign of Uthman that this ban was lifted, and the companions were allowed to emigrate to some of the newly Muslim-conquered regions.
In Tadhkirat al-huffaz, al-Dhahabi reported from Shu’bah, from Sa’id ibn Ibrahim from his father, that Umar detained Ibn Mas’ud, Abu al-Darda’, and Abu Mas’ud al-Ansari, saying to them: You have narrated hadith abundantly from the Messenger of Allah. It is reported that he had detained them in Medina, but they were set free by Uthman.
Ibn Sa’d, and Ibn Asakir reports from Mahmud ibn Labid that he said: I heard Uthman ibn Affan addressing people from over the pulpit: It is unlawful for everyone to narrate any hadith he never heard of during the time of Abu Bakr and that of Umar. Verily that which made me abstain from narrating from the Messenger of Allah was not to be among the most conscious of his Companions, but I heard him declaring: “Whoever ascribing to me something I never said, he shall verily occupy his (destined) abode in Fire.”
Also, we find the following Hadith in The History of al-Tabari, Vol. XIV p. 108, and from the Leiden edition of al-Tabari titled “Annales quos scripsit Abu Djafar Mohammed ibn Djarir at-Tabari” Vol III, p. 188.
According to Abu Kurayb – Abu Bakr b. Ayyash – Abu Hasin: Whenever ‘Umar appointed his governors, he would go out with them to bid them farewell, saying, “I have not appointed you governor over Muhammad’s community with limitless authority. I have made you governor over them only to lead them in prayer, to make decisions among them based on what is right, and to distribute (the spoils) among them justly. I have not given you limitless authority over them.
Do not flog the Arabs and humiliate them; do not keep them long from their families and bring temptation upon them; do not neglect them and cause them deprivation. Be exclusively devoted to the Qur’an, and diminish the annotations of Muhammad, and I am your partner.”
In the book Ta’wil Mukhtalif al-Hadith by Ibn Qutaybah (828-890 CE/213-276 AH), on page 70 of the Annotated Translation, Ibn Qutaybah says the following regarding ‘Umar’s view on Hadith transmission:
…’Umar, who was abrasive against whoever transmitted numerous ahadith or reported information related to judicial judgment without any witness. He used to order (the narrators) to reduce the number of narrations so that the masses will not be confused or corrupted by falsehood.
In the book “Imam Abu Hanfiah Life and Work” by Shibli Nomani, on pages 131-132, it states,
“Al-Dhahabi writes in the Tabaqat al-Huffaz that Umar, from a fear that narrators might ascribe incorrect traditions to the prophet, always used to tell them to narrate as few traditions as possible. While sending a delegation of Ansar to Kufah, he instructed them as follows: “In Kufah you will meet a group of people who reciate the qur’an in a voice full of emotion. On hearing of your arrival they will come to you, eager to listen to traditions of the Prophet from you. Be careful not to narrate to them too many traditions.
Similarly when sending a number of Companions to Iraq, ‘Umar went part of the way with them to see them off. “Do you know,” he asked them, “why I am accompanying you part of the way?” “In order to honour us,” they replied. “That is so,” said ‘Umar, “but there is also another reason. I want to tell you that the people of the country to which you are going are fond of reading the Qur’an. Try not to entagle them in traditions but narrate very few traditions from the Prophet.” When the Companions arrived at Qurzah, the inhabitants came to see them and requested them to narrate traditions; but they declined to do so, excusing themselves by saying that they had been forbidden by the caliph.
Abu Hurayrah, asked by Abu Salamah whether he used to narrate traditions as freely in ‘Umar’s time as he was then doing, replied, “No, for if I had tried, ‘Umar would have had me whipped.”
UMAR BURNS HADITH AND COMPARES IT TO MISHNA
The following narration in Ibn Saad’s “Tabaqat” (Volume 5) includes another story about Umar and his stance on Hadith. This account is attributed to Al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq (d. 106 AH). Al-Qasim, the grandson of Abu Bakr (one of Prophet Muhammad’s closest companions and the first Caliph), was approached by his student, Abd Allah ibn al-Ala’ (d. 164 AH), with a request to dictate Hadith. Al-Qasim, however, refused to do so and supposedly stated:
“the Hadith multiplied during the time of Umar; then he called on the people to bring them to him, and when they brought them to him, he ordered them to be burned.” Afterward, he said, ‘ a Mishna like the Mishna of the People of the Book,’ (mathna’a ka mathna’at ahl al-Kitab).”
In the above narration not only does Umar burn Hadith attributed to the prophet but he compares it to the Mishna, the Oral Law of the Children of Israel. This is the folly of the Muslim ummah that they set up a secondary book of law beside the Quran, just like the Children of Israel have done to the Torah in the past.