Research Paper Analysis of Credibility of Hadiths and Its Influence ...

Khalifa (2001) points out from the Quran (44:58) that it is made in an easy language for
the believers (Pickthall, 1938). Hence, the Quran itself is a complete source of guidance,
which is comprehensible and doesn‟t need anything else for explanation. As the Quran
(2:2) declares itself, “This is the Scripture whereof there is no doubt, a guidance unto
those who ward off evil,” (Pickthall, 1938).
By providing evidence from the Quran (75:18-19), Malek (1997) observes that,
“And when We read it, follow thou the reading; Then lo! upon Us (resteth) the
explanation thereof,” (Pickthall, 1938), and hence, God has promised to explain the
Quran Himself and so believers don‟t need hadiths to explain the Quran. In addition,
Khalifa (2001) mentions that in the Quran (6:19) God forbids us from “upholding or
following any other source beside Quran, and that doing so is equivalent to the setting up
of other gods beside God.”
Hence, to postulate that the Quran needs another book to translate it is considered
blasphemous by many (Choudhury [2010], Khalifa [2001]).
Moreover, the origin of hadith itself is a much disputed issue. There is, however,
considerable evidence in favor of the fact that hadiths were compiled during the lifetime
of the Prophet, as opposed to after his death (Fayzullah [2010], Phillips [2009]). The
evidences include the fact that the Prophet had ordained Abu Amr to write down his
sermon during the farewell pilgrimage to a Yemeni man named Abu Shah (Fayzullah
[2010], Phillips [2009]). Coupled with the fact that the Prophet needed to send letters to
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