When the Quran uses the word hadith (word; saying; narration) for something other than itself, it usually uses it in negative way or context (7:185; 12:111; 31:6; 33:53; 45:6; 52:34; 66:3; 77:50). Since God knew that that Sunni and Shiite mushriks would create other authorities besides God in their religion and call them hadith and sunna of prophet Muhammad, the Quran uses the word sunna (law) too always with a negative meaning with the exception of those used in conjunction with God, as in "God's sunna" (33:38,62; 35:43; 40:85; 48:23). There is only one valid sunna (law, way) and it is God's sunna. Those who follow Muhammad's sunna or, more accurately, a man-made sunna falsely attributed to him, will be convicted to the sunna mentioned in 35:43. The singular word sunna is never used for other than God to denote a positive path; but its plural, sunan, is used once in a positive sense in connection to previous generations (4:26). More interesting, the third fabricated religious authority or idol is called ijma (consensus) and whenever this word or its derivatives are used in the Quran for other than God, they are always negative (20:60; 70:18; 104:2; 3:173; 3:157; 10:58; 43:32; 26:38; 12:15; 10:71; 20:64; 17:88; 22:73; 54:45; 28:78; 7:48; 26:39; 26:56; 54:44…). The same is true for the fourth word sharia (law) (42:21). The same is true for the word salaf (43:56) and for the word ashab (53:2). Are all of these a coincidence? Since the followers of hadith and sunna do not translate these words, to expose the nature of their teachings we preferred not to translate some of those words too. This would not only expose their evil scheme, but would also highlight one of the prophetic features of the Quran. Faced with these prophetic Quranic challenges, later Sunni and Shiite scholars tried to hijack one of the attributes of the Quran, hikma (wisdom) or hakim (wise), for their hadiths; but they failed. The abundance of nonsense in hadith books did not accept or deserve such a description; they could not raise penguins in the middle of desert. See 6:112-116; 17:39; 36:1; 39:18; 66:3. Also, see 49:1.

I.e., his marriage with Zaynab, which was meant to exemplify a point of canon law as well as to satisfy what the Prophet regarded as his personal moral duty.

I.e., the prophets who preceded Muhammad, in all of whom, as in him, all personal desires coincided with their willingness to surrender themselves to God: an inborn, harmonious disposition of the spirit which characterizes God's elect and - as the subsequent, parenthetic clause declares - is their "destiny absolute" (qadar maqdur).

I.e., he is the spiritual "father" of the whole community (cf. note 8 on verse 6 of this surah), and not of any one person or particular persons - thus, incidentally, refuting the erroneous idea that physical descent from a prophet confers, by itself, any merit on the persons concerned.

I.e., the last of the prophets, just as a seal (khatam) marks the end of a document; apart from this, the term khatam is also synonymous with khitam, the "end" or "conclusion" of a thing: from which it follows that the message revealed through Muhammad - the Qur'an - must be regarded as the culmination and the end of all prophetic revelation (cf. note on the first sentence of the second paragraph of 5:48, and note 126 on 7:158). See also note 102 on 21:107.

Lit., "at morn and evening", i.e., at all times.

I.e., at His behest (Tabari).

God helps His messengers and they consider none of their duties difficult in spite of all the strife involved. Sunnatillah = Laws of God. In the World of command He makes laws as He wills. Then He implements these laws in the World of Creation (the Universe). And then He neither changes them, nor makes any exceptions. 7:54, 17:77, 33:38, 33:62, 35:43, 40:85, 48:23

Be ever mindful of God's messages. Now it will be up to you to carry His message to mankind. 3:110, 35:32

48:9

2:155157, 9:10314:1, 14:15, 33:56

2:143

Despite this clear definition of Muhammad, most Muslims insist that he was the last prophet and also the last messenger. This is a tragic humantrait as we see in40:34. Those who readilybelieve God realize that God sent His purifying and consolidating Messengerof the Covenant after the final prophet Muhammad(3:81,33:7).