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#2
Discussions / New book: Hadith vs. Quranic Logic: Self-Destruction of a Theology
October 22, 2025, 07:18:16 PM
peace all,
Title and website:
Hadith vs. Qur'anic Logic: Self-Destruction of a Theology
https://www.quranvshadith.com
This work carefully examines the epistemic, theological, and textual flaws in elevating Hadith to a binding source of Islamic law. Drawing directly from The Qur'an's language, logic, and internal consistency, it demonstrates how the Hadith corpus contradicts divine revelation, undermines monotheism, and collapses under its own contradictions. A unique feature of this work is it builds logical paradoxes that expose the self-defeating nature of the Hadith-based theological position.
It also covers the transmission differences, tackles "the book and the wisdom" argument, provides a list of 100 hadith contradictions, discusses salat and a helpful study method based on The Qur'an itself.
Book:
https://www.amazon.com/dp/B0FX9DQFZ1
Title and website:
Hadith vs. Qur'anic Logic: Self-Destruction of a Theology
https://www.quranvshadith.com
This work carefully examines the epistemic, theological, and textual flaws in elevating Hadith to a binding source of Islamic law. Drawing directly from The Qur'an's language, logic, and internal consistency, it demonstrates how the Hadith corpus contradicts divine revelation, undermines monotheism, and collapses under its own contradictions. A unique feature of this work is it builds logical paradoxes that expose the self-defeating nature of the Hadith-based theological position.
It also covers the transmission differences, tackles "the book and the wisdom" argument, provides a list of 100 hadith contradictions, discusses salat and a helpful study method based on The Qur'an itself.
Book:
https://www.amazon.com/dp/B0FX9DQFZ1
#3
Discussions / A simple yet devastating argument against hadith?
September 08, 2025, 08:09:12 AM
I've been using this one for a while but not sure if I posted it:
Hadith advocates who think whatever prophet said or enacted was revelation and thus worthy of it being recorded later as hadith.
The reply:
No and this is proven from Quran itself.
33:53 tells us explicitly not to wait around for PROPHET'S hadith.
If they were critical for us it would be impossible for God to say this, because it would be akin to turning them away those seeking knowledge.
Exactly what God rebukes prophet for in chapter 80 for shunning a blind man who was possibly seeking the truth.
God contradicts Himself according to them.
Thus if their position is true it creates an internal contradiction and disproves their God and Quran.
Then the final blow is 66:3-5
It reprimands prophets wives for spreading PROPHET'S hadith here.
Thus the sahabah cannot wait around for prophets hadith nor spread them.
Case closed.
Game over?
Hadith advocates who think whatever prophet said or enacted was revelation and thus worthy of it being recorded later as hadith.
The reply:
No and this is proven from Quran itself.
33:53 tells us explicitly not to wait around for PROPHET'S hadith.
If they were critical for us it would be impossible for God to say this, because it would be akin to turning them away those seeking knowledge.
Exactly what God rebukes prophet for in chapter 80 for shunning a blind man who was possibly seeking the truth.
God contradicts Himself according to them.
Thus if their position is true it creates an internal contradiction and disproves their God and Quran.
Then the final blow is 66:3-5
It reprimands prophets wives for spreading PROPHET'S hadith here.
Thus the sahabah cannot wait around for prophets hadith nor spread them.
Case closed.
Game over?
#4
Resources and Information Portal / Project Root List = new web address
August 20, 2025, 07:51:16 PM
Announcement:
New web address:
http://studyquran.org/PRL/PRLonline.htm
Old link will stop working shortly.
New web address:
http://studyquran.org/PRL/PRLonline.htm
Old link will stop working shortly.
#5
Discussions / New article: Quran Vs Hadith : compilation, preservation and transmission
May 04, 2025, 06:32:09 AM
**Arguments Against the Common Claim that the Quran Came to Us in the Same Way as Hadith**
(i.e. same people and method)
Download PDF:
https://mypercept.co.uk/articles/PDF/QuranVHadith.pdf
Please click on link for original format with clickable links:
https://mypercept.co.uk/articles/QuranVsHadith.html
###
1. **The Quran Was Recited and Memorized VERBATIM, Unlike Hadith**
The Quran was transmitted word-for-word (verbatim) by its reciters and memorizers. In contrast, almost all hadith are transmitted "riwayah bil ma'ana" (with meaning or gist), meaning they are passed on in paraphrased form, not verbatim.
2. **Direct Supervision of the Prophet in the Compilation of the Quran**
The Quran was recorded during the lifetime of the Prophet Muhammad under his direct supervision, either through memorization or by writing. While some argue not all parts were recorded during his lifetime, it is widely accepted that most of the Quran was compiled in his presence or immediately thereafter.
3. **The Quran is the Word of God, While Hadith Are Human Words**
The Quran is universally considered the direct, unaltered word of God. In contrast, hadith are the alleged words of the Prophet Muhammad, recorded and narrated by human beings, subject to human error and interpretation.
4. **Public Recitation of the Quran Facilitated Mass Memorization**
The Quran was recited publicly on a daily basis, creating a widespread environment conducive to memorization and transmission. It is said to be the most recited and memorized book in the world. Public recitation of hadith, on the other hand, did not exist at the time.
5. **The Quran Was Compiled Before the Civil Wars That Disrupted Islamic Unity**
The compilation of the Quran into its final form took place before the turbulent period of civil wars, which led to political and sectarian rivalries. This period is known to have introduced challenges to the authenticity of hadith transmission. In contrast, the Quran's compilation occurred in a relatively stable context, minimizing risks of later alterations. In fact it is famously said the "isnad" (chain of narration) was only needed after this due to fabrications.
6. **Massive Fabrication of Hadith vs. Minimal Fabrication of the Quran**
It is widely accepted that there was significant fabrication in the transmission of hadith. By contrast, there are very few, if any, documented cases of Quranic fabrication.
7. **The Need for Authentication in Hadith Transmission**
The methods used to filter and authenticate hadith—such as the isnad (chain of narration) and narrator criticism—emerged because hadith were not transmitted with the same communal consensus as the Quran. There is no comparable "science of Quran" to authenticate its verses. It wasn't needed!
8. **The Quran Was Memorized by Hundreds or Thousands; Hadith, Not So Much**
During the early period of Islam, there were hundreds, if not thousands, of Quran memorizers. No such equivalent exists for hadith. For example, during the battle of Yamama, hundreds of Quran memorizers are reported to have died, but there are no reports that mention casualties among hadith memorizers – it wasn't a thing to be mentioned!
9. **Memorizing the Quran Is Different from Memorizing Hadith**
Memorizing the Quran, a fixed and structured text, is categorically different from memorizing the fluid, diverse, and lengthy hadith reports. The Quran also benefits from rhythmic prose and other mnemonic devices that aid memorization—tools that are absent from hadith. Quran explicitly states it was made easy to remember, [e.g. 54:17].
10. **The Quran is Universally the Same Across Sects**
Despite differences in sectarian beliefs, all major Islamic sects (Sunni, Shia, etc.) have the same Quran. In contrast, each sect has its own collection of hadith, reflecting the varied interpretations and transmissions.
11. **Early Muslims Exercised Caution in Transmitting Hadith**
While Quranic recitation and transmission were actively encouraged, there was significant caution regarding the transmission of hadith during the early years of Islam. Bans on hadith transmission were imposed across the Muslim world for decades after the Prophet's death [source].
12. **Hadith and the Quran Are Not on the Same Epistemic Level**
Even with rigorous methods for authenticating hadith, no human-authenticated text, no matter how meticulously verified, can be placed on the same epistemic level as the Quran. For example, there is much dispute today over which hadith are truly "sahih" (authentic), with scholars disagreeing on the reliability of narrators and reports, e.g. Imam Malik, Daraqutni, Albani.
13. **The First Four Caliphs Took Formal Steps to Preserve the Quran, But Not Hadith**
The first four caliphs made significant efforts to preserve the Quran. In fact, they actively discouraged the transmission of hadith, with some even ordering the destruction of collections. The preservation of hadith, in contrast, was not a priority in the early caliphate.
14. **Zayd ibn Thabit: The Key Scribe of the Quran vs. Hadith**
Zayd ibn Thabit, probably the most prominent scribe of the Quran, is cited in only a handful of hadith isnads (about 5 out of approximately 15,000 in Sahih Bukhari and Muslim).
15. **God's Protection of the Quran (15:9) vs. No In-built Protection for Hadith**
The Quran is explicitly stated to be protected by God (Quran 15:9), and its authenticity is supported by internal consistency—no contradictions or variance should be found within it, bring a chapter like it etc. Hadith collections, by contrast, are filled with contradictions and varying versions of events, with no in-built checking mechanisms.
16. **Hadith Gained Mainstream Legal Status Only After Imam Shafi'i**
While the Quran was universally acknowledged as the primary source of law from the beginning, the legal use of hadith as a source of law did not go mainstream until the time of Imam Shafi'i. Shafi'i is credited with elevating hadith to an equal footing with the Quran, which significantly altered the way Sunnah was defined.
17. **Most popular Quran transmission is from Hafs**
Who is considered strong in Quran narration but weak in hadith narration.
Conversely the most prolific hadith narrator is Abu Hurayrah yet he is not known for being a Quran memorizer or Quran reciter.
18. **Dating of Earliest complete Manuscript: Quran vs. Hadith**
The earliest extant carbon-dated manuscript of the Quran (such as the Sanaa manuscript, Topkapi) is approximately 200 years after the Prophet. In contrast, the earliest complete manuscript of Sahih Bukhari dates to about 450 years after the Prophet, underscoring the differences in the preservation timelines of the two texts.
19. **Earliest carbon dated extant manuscript**
For Quran it is to the time of prophet (e.g. Birmingham Quran).
For hadith it is a tiny fragment of Malik's Muwatta (approx 200 years after prophet).
Some claim Sahifa Hammam ibn Munabbih is the earliest but this is a reproduction of the original and there is no carbon dating.
20. **Question over transmitter of Sahih Bukhari's Primary Copy**
The version of Sahih Bukhari that forms the basis of the widely accepted text today is transmitted through his student, Muhammad ibn Yusuf al-Firabri. However, no contemporaries of Firabri are known to have explicitly vouched for his reliability—e.g. no one is recorded as describing him as thiqa (trustworthy). There is perhaps not even a record of any peer making a positive statement about him. It seems he is not well known by his immediate peers.
#####
To end here are some interesting (albeit ultimately unverifiable) reports about hadith from the first 3 Caliphs Abu Bakr, Umar and Uthman:
In Tadhkirat al-huffaz, al-Dhahabi cites:
Daughter of Abu Bakr, ʿAʾishah is reported to have said:
"My father collected Hadiths of the Messenger of Allah (peace be upon him), and it was five hundred Hadiths. One night, he was very uneasy, tossing and turning much. I also felt uneasy because of this, so I said, 'Are you turning because of an ailment, or have you heard news that upset you?' In the morning, he said, 'O daughter, bring the Hadiths.' I brought them, and he asked for a flame and burnt them. I said, 'Why did you burn them?' He said, 'I feared lest I die while they are with me containing narrations that I heard from a man whom I trusted and whose narrations I considered to be correct while in reality they are not; then I would have quoted incorrect narrations from him.'"
Abu Bakr addressed the people after the Prophet Muhammad's (peace be upon him) passing, expressing concern over disagreements arising from narrations of the Prophet's sayings. He advised:
"You relate from the Messenger of Allah, upon whom be God's peace and benediction, traditions regarding which you disagree, and consequently severer controversy shall occur among people. So relate nothing from the Messenger of Allah, and when asked by anyone, you can say: The Book of Allah is the arbitrator between us. Deem lawful what it considers lawful, and deem unlawful what is considered unlawful in it."
Reports 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.
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."
Narrated 'Ubaidullah bin `Abdullah: Ibn `Abbas said, "When the ailment of the Prophet 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.'
Sahih al-Bukhari 114
"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)
Ref: Ibn Saad's "Tabaqat" (Volume 5)
Umar would say to his governors: "Be exclusively devoted to the Qur'an, and diminish the annotations of Muhammad, and I am your partner."
Ref: The History of al-Tabari [reference]
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."
Ref: "Hadith Literature, Its Origin, Development & Special Features" by Muhammad Zubayr Siddiqi, p23
Background:
https://mypercept.co.uk/articles/Hadith_in_Quran.htm
https://mypercept.co.uk/articles/Quran_True_Sunnah_of_Messenger_Naveed.htm
https://mypercept.co.uk/articles/Rethinking_Tradition_Modern_Islamic_Thought.htm
https://mypercept.co.uk/articles/Quran_clear_complete_detailed_explained.htm
References:
http://islam-and-muslims.com/islamic-books-online.html
THE SAHIFAH OF HAMMAM IBN MUNABBIH
BukhariGate by Mufti Abu Layth
Quran and hadith manuscripts
QuranTalk blog
chatGPT.com
More articles:
https://mypercept.co.uk/articles/
(i.e. same people and method)
Download PDF:
https://mypercept.co.uk/articles/PDF/QuranVHadith.pdf
Please click on link for original format with clickable links:
https://mypercept.co.uk/articles/QuranVsHadith.html
###
1. **The Quran Was Recited and Memorized VERBATIM, Unlike Hadith**
The Quran was transmitted word-for-word (verbatim) by its reciters and memorizers. In contrast, almost all hadith are transmitted "riwayah bil ma'ana" (with meaning or gist), meaning they are passed on in paraphrased form, not verbatim.
2. **Direct Supervision of the Prophet in the Compilation of the Quran**
The Quran was recorded during the lifetime of the Prophet Muhammad under his direct supervision, either through memorization or by writing. While some argue not all parts were recorded during his lifetime, it is widely accepted that most of the Quran was compiled in his presence or immediately thereafter.
3. **The Quran is the Word of God, While Hadith Are Human Words**
The Quran is universally considered the direct, unaltered word of God. In contrast, hadith are the alleged words of the Prophet Muhammad, recorded and narrated by human beings, subject to human error and interpretation.
4. **Public Recitation of the Quran Facilitated Mass Memorization**
The Quran was recited publicly on a daily basis, creating a widespread environment conducive to memorization and transmission. It is said to be the most recited and memorized book in the world. Public recitation of hadith, on the other hand, did not exist at the time.
5. **The Quran Was Compiled Before the Civil Wars That Disrupted Islamic Unity**
The compilation of the Quran into its final form took place before the turbulent period of civil wars, which led to political and sectarian rivalries. This period is known to have introduced challenges to the authenticity of hadith transmission. In contrast, the Quran's compilation occurred in a relatively stable context, minimizing risks of later alterations. In fact it is famously said the "isnad" (chain of narration) was only needed after this due to fabrications.
6. **Massive Fabrication of Hadith vs. Minimal Fabrication of the Quran**
It is widely accepted that there was significant fabrication in the transmission of hadith. By contrast, there are very few, if any, documented cases of Quranic fabrication.
7. **The Need for Authentication in Hadith Transmission**
The methods used to filter and authenticate hadith—such as the isnad (chain of narration) and narrator criticism—emerged because hadith were not transmitted with the same communal consensus as the Quran. There is no comparable "science of Quran" to authenticate its verses. It wasn't needed!
8. **The Quran Was Memorized by Hundreds or Thousands; Hadith, Not So Much**
During the early period of Islam, there were hundreds, if not thousands, of Quran memorizers. No such equivalent exists for hadith. For example, during the battle of Yamama, hundreds of Quran memorizers are reported to have died, but there are no reports that mention casualties among hadith memorizers – it wasn't a thing to be mentioned!
9. **Memorizing the Quran Is Different from Memorizing Hadith**
Memorizing the Quran, a fixed and structured text, is categorically different from memorizing the fluid, diverse, and lengthy hadith reports. The Quran also benefits from rhythmic prose and other mnemonic devices that aid memorization—tools that are absent from hadith. Quran explicitly states it was made easy to remember, [e.g. 54:17].
10. **The Quran is Universally the Same Across Sects**
Despite differences in sectarian beliefs, all major Islamic sects (Sunni, Shia, etc.) have the same Quran. In contrast, each sect has its own collection of hadith, reflecting the varied interpretations and transmissions.
11. **Early Muslims Exercised Caution in Transmitting Hadith**
While Quranic recitation and transmission were actively encouraged, there was significant caution regarding the transmission of hadith during the early years of Islam. Bans on hadith transmission were imposed across the Muslim world for decades after the Prophet's death [source].
12. **Hadith and the Quran Are Not on the Same Epistemic Level**
Even with rigorous methods for authenticating hadith, no human-authenticated text, no matter how meticulously verified, can be placed on the same epistemic level as the Quran. For example, there is much dispute today over which hadith are truly "sahih" (authentic), with scholars disagreeing on the reliability of narrators and reports, e.g. Imam Malik, Daraqutni, Albani.
13. **The First Four Caliphs Took Formal Steps to Preserve the Quran, But Not Hadith**
The first four caliphs made significant efforts to preserve the Quran. In fact, they actively discouraged the transmission of hadith, with some even ordering the destruction of collections. The preservation of hadith, in contrast, was not a priority in the early caliphate.
14. **Zayd ibn Thabit: The Key Scribe of the Quran vs. Hadith**
Zayd ibn Thabit, probably the most prominent scribe of the Quran, is cited in only a handful of hadith isnads (about 5 out of approximately 15,000 in Sahih Bukhari and Muslim).
15. **God's Protection of the Quran (15:9) vs. No In-built Protection for Hadith**
The Quran is explicitly stated to be protected by God (Quran 15:9), and its authenticity is supported by internal consistency—no contradictions or variance should be found within it, bring a chapter like it etc. Hadith collections, by contrast, are filled with contradictions and varying versions of events, with no in-built checking mechanisms.
16. **Hadith Gained Mainstream Legal Status Only After Imam Shafi'i**
While the Quran was universally acknowledged as the primary source of law from the beginning, the legal use of hadith as a source of law did not go mainstream until the time of Imam Shafi'i. Shafi'i is credited with elevating hadith to an equal footing with the Quran, which significantly altered the way Sunnah was defined.
17. **Most popular Quran transmission is from Hafs**
Who is considered strong in Quran narration but weak in hadith narration.
Conversely the most prolific hadith narrator is Abu Hurayrah yet he is not known for being a Quran memorizer or Quran reciter.
18. **Dating of Earliest complete Manuscript: Quran vs. Hadith**
The earliest extant carbon-dated manuscript of the Quran (such as the Sanaa manuscript, Topkapi) is approximately 200 years after the Prophet. In contrast, the earliest complete manuscript of Sahih Bukhari dates to about 450 years after the Prophet, underscoring the differences in the preservation timelines of the two texts.
19. **Earliest carbon dated extant manuscript**
For Quran it is to the time of prophet (e.g. Birmingham Quran).
For hadith it is a tiny fragment of Malik's Muwatta (approx 200 years after prophet).
Some claim Sahifa Hammam ibn Munabbih is the earliest but this is a reproduction of the original and there is no carbon dating.
20. **Question over transmitter of Sahih Bukhari's Primary Copy**
The version of Sahih Bukhari that forms the basis of the widely accepted text today is transmitted through his student, Muhammad ibn Yusuf al-Firabri. However, no contemporaries of Firabri are known to have explicitly vouched for his reliability—e.g. no one is recorded as describing him as thiqa (trustworthy). There is perhaps not even a record of any peer making a positive statement about him. It seems he is not well known by his immediate peers.
#####
To end here are some interesting (albeit ultimately unverifiable) reports about hadith from the first 3 Caliphs Abu Bakr, Umar and Uthman:
In Tadhkirat al-huffaz, al-Dhahabi cites:
Daughter of Abu Bakr, ʿAʾishah is reported to have said:
"My father collected Hadiths of the Messenger of Allah (peace be upon him), and it was five hundred Hadiths. One night, he was very uneasy, tossing and turning much. I also felt uneasy because of this, so I said, 'Are you turning because of an ailment, or have you heard news that upset you?' In the morning, he said, 'O daughter, bring the Hadiths.' I brought them, and he asked for a flame and burnt them. I said, 'Why did you burn them?' He said, 'I feared lest I die while they are with me containing narrations that I heard from a man whom I trusted and whose narrations I considered to be correct while in reality they are not; then I would have quoted incorrect narrations from him.'"
Abu Bakr addressed the people after the Prophet Muhammad's (peace be upon him) passing, expressing concern over disagreements arising from narrations of the Prophet's sayings. He advised:
"You relate from the Messenger of Allah, upon whom be God's peace and benediction, traditions regarding which you disagree, and consequently severer controversy shall occur among people. So relate nothing from the Messenger of Allah, and when asked by anyone, you can say: The Book of Allah is the arbitrator between us. Deem lawful what it considers lawful, and deem unlawful what is considered unlawful in it."
Reports 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.
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."
Narrated 'Ubaidullah bin `Abdullah: Ibn `Abbas said, "When the ailment of the Prophet 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.'
Sahih al-Bukhari 114
"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)
Ref: Ibn Saad's "Tabaqat" (Volume 5)
Umar would say to his governors: "Be exclusively devoted to the Qur'an, and diminish the annotations of Muhammad, and I am your partner."
Ref: The History of al-Tabari [reference]
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."
Ref: "Hadith Literature, Its Origin, Development & Special Features" by Muhammad Zubayr Siddiqi, p23
Background:
https://mypercept.co.uk/articles/Hadith_in_Quran.htm
https://mypercept.co.uk/articles/Quran_True_Sunnah_of_Messenger_Naveed.htm
https://mypercept.co.uk/articles/Rethinking_Tradition_Modern_Islamic_Thought.htm
https://mypercept.co.uk/articles/Quran_clear_complete_detailed_explained.htm
References:
http://islam-and-muslims.com/islamic-books-online.html
THE SAHIFAH OF HAMMAM IBN MUNABBIH
BukhariGate by Mufti Abu Layth
Quran and hadith manuscripts
QuranTalk blog
chatGPT.com
More articles:
https://mypercept.co.uk/articles/
#6
Discussions / anti hadith resource idea
March 05, 2025, 04:08:27 AM
salaam all,
I was thinking it would be nice to have an anti-hadith resource that lists the many many errors/problems in one place. Ideally in a categorised manner (which can be done after the list is made).
It would focus on "sahih" Bukhari and Muslim only.
So for example, anyone can list the following (with reference):
each hadith that conflicts with science
each hadith that conflicts with history
each hadith that conflicts with Quran
each hadith that conflicts with another hadith
(or a book/article that lists the above)
Any statement made by known Traditional Muslim scholar that is negative on hadith
Any youtube video that is negative on hadith (citing the aspect discussed)
Any online article negative on hadith (citing the aspect discussed)
Any forum thread discussing a specific anti hadith aspect
Cite a anti hadith book
There are some good articles/posts on this website for example.
etc
So there is a potential to lists hundreds of entries, probably thousands.
Once the data is collected it can be turned into a dedicated website/resource (possibly even a book and/or an app).
If anyone here thinks this is a good idea we can collaborate on this. Simply start listing the info in this thread.
Also I am willing to fund the project if need be, e.g. website/app/book/etc.
I was thinking it would be nice to have an anti-hadith resource that lists the many many errors/problems in one place. Ideally in a categorised manner (which can be done after the list is made).
It would focus on "sahih" Bukhari and Muslim only.
So for example, anyone can list the following (with reference):
each hadith that conflicts with science
each hadith that conflicts with history
each hadith that conflicts with Quran
each hadith that conflicts with another hadith
(or a book/article that lists the above)
Any statement made by known Traditional Muslim scholar that is negative on hadith
Any youtube video that is negative on hadith (citing the aspect discussed)
Any online article negative on hadith (citing the aspect discussed)
Any forum thread discussing a specific anti hadith aspect
Cite a anti hadith book
There are some good articles/posts on this website for example.
etc
So there is a potential to lists hundreds of entries, probably thousands.
Once the data is collected it can be turned into a dedicated website/resource (possibly even a book and/or an app).
If anyone here thinks this is a good idea we can collaborate on this. Simply start listing the info in this thread.
Also I am willing to fund the project if need be, e.g. website/app/book/etc.
#7
Discussions / Another hadith methodology flaw? companions and 1st fitna
February 03, 2025, 05:53:24 PM
It is commonly claimed that all the companions of the prophet were reliable/trustworthy, or some hadith scholars say only some are and it is determined on an individual basis.
However in the 1st fitna (civil war) there was allegedly tens of thousands of companions fighting and killing each other.
Narrated by Abu Bakrah:
The Prophet Muhammad (peace and blessings be upon him) said:
"When two Muslims fight each other with their swords, both the killer and the one who is killed will be in Hell."
The companions asked, "O Messenger of Allah, this is understandable for the killer, but why the one who is killed?"
The Prophet replied, "Because he was eager to kill his companion."
Reference:
Sahih al-Bukhari (Book 87, Hadith 29 / Hadith 31 in some editions) - Sahih Muslim (Book 1, Hadith 113) - need to verify this.
So if they believe in the above hadith this means tens of thousands of companions are going to hell.... so how can they take hadith from them? Was one side right and one side wrong? Both wrong? Does God send reliable/trustworthy Muslims to hell? I dont recall a Traditional Muslim scholar saying many companions are in hell - how do they reconcile it?
So this seems to conflict with their methods.
1st fitna e.g. battle of the camel
Ali et al V Aisha et al
From chatgpt:
The **Battle of the Camel**, fought in 656 CE near Basra, was one of the pivotal battles of the **First Fitna** (the first Islamic civil war). The battle was between forces loyal to **Caliph Ali ibn Abi Talib** and those led by **Aisha bint Abi Bakr**, supported by **Talha ibn Ubayd Allah** and **Zubair ibn al-Awwam**, two prominent companions of Prophet Muhammad. Here's a list of notable figures who participated on both sides:
### **Forces of Caliph Ali ibn Abi Talib:**
1. **Ali ibn Abi Talib** – Fourth Caliph and cousin/son-in-law of Prophet Muhammad (commander of the army).
2. **Hasan ibn Ali** – Son of Ali and grandson of Prophet Muhammad.
3. **Husayn ibn Ali** – Son of Ali and grandson of Prophet Muhammad.
4. **Ammar ibn Yasir** – Veteran companion of the Prophet and staunch supporter of Ali.
5. **Malik al-Ashtar** – Trusted general and close ally of Ali.
6. **Muhammad ibn Abi Bakr** – Son of Abu Bakr and loyal supporter of Ali.
7. **Qays ibn Sa'd ibn Ubadah** – Governor of Egypt under Ali and military commander.
---
### **Forces of Aisha, Talha, and Zubair:**
1. **Aisha bint Abi Bakr** – Widow of Prophet Muhammad and daughter of Abu Bakr (she played a key political role but did not fight physically).
2. **Talha ibn Ubayd Allah** – Prominent companion of the Prophet and early convert to Islam (killed in the battle).
3. **Zubair ibn al-Awwam** – Cousin of Prophet Muhammad and one of the ten promised Paradise (left the battlefield before the main clash but was later killed).
4. **Abdullah ibn al-Zubair** – Son of Zubair and grandson of Abu Bakr, fought bravely to protect Aisha.
5. **Marwan ibn al-Hakam** – Former Umayyad official, fought against Ali's forces, reportedly responsible for shooting Talha.
6. **Umm al-Qirfa's descendants** – Some tribal leaders from Quraysh and allied tribes.
---
### **Key Points to Remember:**
- **The battle was named after Aisha's camel**, which she rode during the confrontation, becoming the focal point around which the fiercest fighting took place.
- **Zubair ibn al-Awwam withdrew** from the battle after a conversation with Ali, recalling the Prophet's prophecy about Zubair fighting unjustly against Ali. However, he was later killed in an unrelated incident.
- **Talha ibn Ubayd Allah was mortally wounded**, reportedly by an arrow shot by Marwan ibn al-Hakam, despite being on the same side, due to political grudges.
The **Battle of the Camel** involved thousands of participants from various tribes and regions, but historical sources focus on key figures, particularly prominent companions of Prophet Muhammad and tribal leaders. Here's a more **exhaustive list** of notable participants, divided by their allegiances:
---
## **Forces of Caliph Ali ibn Abi Talib** (The Caliphate Army)
- **Ali ibn Abi Talib** – Commander-in-chief, fourth Caliph.
- **Hasan ibn Ali** – Son of Ali, Prophet Muhammad's grandson.
- **Husayn ibn Ali** – Son of Ali, Prophet Muhammad's grandson.
- **Muhammad ibn al-Hanafiyyah** – Son of Ali from Khawla bint Ja'far (not Fatimah's son).
- **Ammar ibn Yasir** – Senior companion, loyal supporter of Ali.
- **Malik al-Ashtar al-Nakha'i** – Fearless military commander, close to Ali.
- **Qays ibn Sa'd ibn Ubadah** – Chief of the Ansar, governor of Egypt under Ali.
- **Adiyy ibn Hatim al-Tai** – Famous for his generosity pre-Islam, supporter of Ali.
- **Ashtar ibn Qais al-Kindi** – Commander from Yemen.
- **Sahl ibn Hunayf** – Veteran companion, played a key role in Basra.
- **Ubaydullah ibn Abbas** – Ali's cousin, fought bravely in the battle.
- **Abdullah ibn Ja'far al-Tayyar** – Nephew of Ali, son of Ja'far ibn Abi Talib.
- **Muhammad ibn Abi Bakr** – Son of Abu Bakr, staunch supporter of Ali.
- **Hujr ibn Adi al-Kindi** – Loyal follower of Ali, known for piety.
- **Sa'sa'ah ibn Suhan** – Orator and supporter from Bahrain.
- **Abdullah ibn Abbas** – Cousin of the Prophet and Ali, renowned scholar.
- **Abu Ayyub al-Ansari** – Veteran of many battles, supporter of Ali.
---
## **Forces of Aisha, Talha, and Zubair (The Opposition Army)**
- **Aisha bint Abi Bakr** – Wife of the Prophet, political leader (did not fight physically).
- **Talha ibn Ubayd Allah** – Early convert, famous companion, mortally wounded in battle.
- **Zubair ibn al-Awwam** – Cousin of the Prophet, withdrew before main battle, later killed.
- **Abdullah ibn al-Zubair** – Son of Zubair, fierce fighter protecting his mother Aisha.
- **Marwan ibn al-Hakam** – Influential Umayyad, reportedly responsible for Talha's death.
- **Hakim ibn Jabalah al-Abdi** – Tribal leader opposing Ali, killed in battle.
- **Abdullah ibn Amir** – Former governor of Basra under Uthman, funded the army.
- **Umm al-Qirfa's descendants** – Notable tribal elements from Quraysh supporting Aisha.
- **Yazid ibn Harith** – Commanded troops from Basra.
- **Al-Ahnaf ibn Qays** – Initially neutral, later leaned toward Ali's camp.
- **Abdullah ibn Zama'a** – Early Meccan Muslim, supporter of Aisha's side.
- **Amr ibn al-As** (allegedly involved in political maneuvering, though not present in battle).
---
## **Neutral or Non-Combatant Figures:**
- **Sa'd ibn Abi Waqqas** – Refused to participate, maintained neutrality.
- **Abdullah ibn Umar** – Refused to fight, stayed neutral.
- **Muhammad ibn Maslamah** – Also remained neutral.
- **Abu Musa al-Ash'ari** – Advised against fighting, promoted peace.
---
### **Key Tribal Affiliations:**
- **Banu Hashim:** Largely supported Ali.
- **Banu Umayyah:** Split, with Marwan leading factions against Ali.
- **Banu Taym and Banu Asad:** Supported Aisha and Talha.
- **Ansar of Medina:** Mostly supported Ali, though divided.
- **Basran Tribes (Abd al-Qays, Banu Bakr):** Many supported Aisha, while some defected to Ali.
---
### **Casualties:**
The battle was extremely bloody, with estimates of **over 10,000 casualties** from both sides. The fighting was intense, particularly around the camel of Aisha, which became the rallying point until Ali ordered it to be brought down to end the bloodshed.
However in the 1st fitna (civil war) there was allegedly tens of thousands of companions fighting and killing each other.
Narrated by Abu Bakrah:
The Prophet Muhammad (peace and blessings be upon him) said:
"When two Muslims fight each other with their swords, both the killer and the one who is killed will be in Hell."
The companions asked, "O Messenger of Allah, this is understandable for the killer, but why the one who is killed?"
The Prophet replied, "Because he was eager to kill his companion."
Reference:
Sahih al-Bukhari (Book 87, Hadith 29 / Hadith 31 in some editions) - Sahih Muslim (Book 1, Hadith 113) - need to verify this.
So if they believe in the above hadith this means tens of thousands of companions are going to hell.... so how can they take hadith from them? Was one side right and one side wrong? Both wrong? Does God send reliable/trustworthy Muslims to hell? I dont recall a Traditional Muslim scholar saying many companions are in hell - how do they reconcile it?
So this seems to conflict with their methods.
1st fitna e.g. battle of the camel
Ali et al V Aisha et al
From chatgpt:
The **Battle of the Camel**, fought in 656 CE near Basra, was one of the pivotal battles of the **First Fitna** (the first Islamic civil war). The battle was between forces loyal to **Caliph Ali ibn Abi Talib** and those led by **Aisha bint Abi Bakr**, supported by **Talha ibn Ubayd Allah** and **Zubair ibn al-Awwam**, two prominent companions of Prophet Muhammad. Here's a list of notable figures who participated on both sides:
### **Forces of Caliph Ali ibn Abi Talib:**
1. **Ali ibn Abi Talib** – Fourth Caliph and cousin/son-in-law of Prophet Muhammad (commander of the army).
2. **Hasan ibn Ali** – Son of Ali and grandson of Prophet Muhammad.
3. **Husayn ibn Ali** – Son of Ali and grandson of Prophet Muhammad.
4. **Ammar ibn Yasir** – Veteran companion of the Prophet and staunch supporter of Ali.
5. **Malik al-Ashtar** – Trusted general and close ally of Ali.
6. **Muhammad ibn Abi Bakr** – Son of Abu Bakr and loyal supporter of Ali.
7. **Qays ibn Sa'd ibn Ubadah** – Governor of Egypt under Ali and military commander.
---
### **Forces of Aisha, Talha, and Zubair:**
1. **Aisha bint Abi Bakr** – Widow of Prophet Muhammad and daughter of Abu Bakr (she played a key political role but did not fight physically).
2. **Talha ibn Ubayd Allah** – Prominent companion of the Prophet and early convert to Islam (killed in the battle).
3. **Zubair ibn al-Awwam** – Cousin of Prophet Muhammad and one of the ten promised Paradise (left the battlefield before the main clash but was later killed).
4. **Abdullah ibn al-Zubair** – Son of Zubair and grandson of Abu Bakr, fought bravely to protect Aisha.
5. **Marwan ibn al-Hakam** – Former Umayyad official, fought against Ali's forces, reportedly responsible for shooting Talha.
6. **Umm al-Qirfa's descendants** – Some tribal leaders from Quraysh and allied tribes.
---
### **Key Points to Remember:**
- **The battle was named after Aisha's camel**, which she rode during the confrontation, becoming the focal point around which the fiercest fighting took place.
- **Zubair ibn al-Awwam withdrew** from the battle after a conversation with Ali, recalling the Prophet's prophecy about Zubair fighting unjustly against Ali. However, he was later killed in an unrelated incident.
- **Talha ibn Ubayd Allah was mortally wounded**, reportedly by an arrow shot by Marwan ibn al-Hakam, despite being on the same side, due to political grudges.
The **Battle of the Camel** involved thousands of participants from various tribes and regions, but historical sources focus on key figures, particularly prominent companions of Prophet Muhammad and tribal leaders. Here's a more **exhaustive list** of notable participants, divided by their allegiances:
---
## **Forces of Caliph Ali ibn Abi Talib** (The Caliphate Army)
- **Ali ibn Abi Talib** – Commander-in-chief, fourth Caliph.
- **Hasan ibn Ali** – Son of Ali, Prophet Muhammad's grandson.
- **Husayn ibn Ali** – Son of Ali, Prophet Muhammad's grandson.
- **Muhammad ibn al-Hanafiyyah** – Son of Ali from Khawla bint Ja'far (not Fatimah's son).
- **Ammar ibn Yasir** – Senior companion, loyal supporter of Ali.
- **Malik al-Ashtar al-Nakha'i** – Fearless military commander, close to Ali.
- **Qays ibn Sa'd ibn Ubadah** – Chief of the Ansar, governor of Egypt under Ali.
- **Adiyy ibn Hatim al-Tai** – Famous for his generosity pre-Islam, supporter of Ali.
- **Ashtar ibn Qais al-Kindi** – Commander from Yemen.
- **Sahl ibn Hunayf** – Veteran companion, played a key role in Basra.
- **Ubaydullah ibn Abbas** – Ali's cousin, fought bravely in the battle.
- **Abdullah ibn Ja'far al-Tayyar** – Nephew of Ali, son of Ja'far ibn Abi Talib.
- **Muhammad ibn Abi Bakr** – Son of Abu Bakr, staunch supporter of Ali.
- **Hujr ibn Adi al-Kindi** – Loyal follower of Ali, known for piety.
- **Sa'sa'ah ibn Suhan** – Orator and supporter from Bahrain.
- **Abdullah ibn Abbas** – Cousin of the Prophet and Ali, renowned scholar.
- **Abu Ayyub al-Ansari** – Veteran of many battles, supporter of Ali.
---
## **Forces of Aisha, Talha, and Zubair (The Opposition Army)**
- **Aisha bint Abi Bakr** – Wife of the Prophet, political leader (did not fight physically).
- **Talha ibn Ubayd Allah** – Early convert, famous companion, mortally wounded in battle.
- **Zubair ibn al-Awwam** – Cousin of the Prophet, withdrew before main battle, later killed.
- **Abdullah ibn al-Zubair** – Son of Zubair, fierce fighter protecting his mother Aisha.
- **Marwan ibn al-Hakam** – Influential Umayyad, reportedly responsible for Talha's death.
- **Hakim ibn Jabalah al-Abdi** – Tribal leader opposing Ali, killed in battle.
- **Abdullah ibn Amir** – Former governor of Basra under Uthman, funded the army.
- **Umm al-Qirfa's descendants** – Notable tribal elements from Quraysh supporting Aisha.
- **Yazid ibn Harith** – Commanded troops from Basra.
- **Al-Ahnaf ibn Qays** – Initially neutral, later leaned toward Ali's camp.
- **Abdullah ibn Zama'a** – Early Meccan Muslim, supporter of Aisha's side.
- **Amr ibn al-As** (allegedly involved in political maneuvering, though not present in battle).
---
## **Neutral or Non-Combatant Figures:**
- **Sa'd ibn Abi Waqqas** – Refused to participate, maintained neutrality.
- **Abdullah ibn Umar** – Refused to fight, stayed neutral.
- **Muhammad ibn Maslamah** – Also remained neutral.
- **Abu Musa al-Ash'ari** – Advised against fighting, promoted peace.
---
### **Key Tribal Affiliations:**
- **Banu Hashim:** Largely supported Ali.
- **Banu Umayyah:** Split, with Marwan leading factions against Ali.
- **Banu Taym and Banu Asad:** Supported Aisha and Talha.
- **Ansar of Medina:** Mostly supported Ali, though divided.
- **Basran Tribes (Abd al-Qays, Banu Bakr):** Many supported Aisha, while some defected to Ali.
---
### **Casualties:**
The battle was extremely bloody, with estimates of **over 10,000 casualties** from both sides. The fighting was intense, particularly around the camel of Aisha, which became the rallying point until Ali ordered it to be brought down to end the bloodshed.
#8
Islamic Duties / the calendar system according to The Quran - new article
August 02, 2024, 11:09:58 AM
peace all,
The calendar system according to The Quran
https://mypercept.co.uk/articles/quran-calendar.html
Quote:
It is similar to brother Ayman's article but with some different bits of info, making the case stronger hopefully, and a difference in starting point of the year.
It's possible we have finally resolved this issue
Feedback welcome, especially corrections.
The calendar system according to The Quran
https://mypercept.co.uk/articles/quran-calendar.html
Quote:
QuoteTo summarise the information we have so far:
Year is solar (365.25 days)
Both sun and moon are involved in the calendar/timing system.
Count of months/moons is 12 per solar year, 4 of which are consecutive inviolable months/moons
The first inviolable month/moon is probably "shahr ramadan" and the latter 3 are for the hajj - and all 4 are in a warm period
The hajj period and ramadan do not overlap/coincide
Seasons are in sync (i.e. regular pattern) in the year - and the inviolable months/moons are unlikely to be in spring or winter
It is similar to brother Ayman's article but with some different bits of info, making the case stronger hopefully, and a difference in starting point of the year.
It's possible we have finally resolved this issue
Feedback welcome, especially corrections.
#9
Discussions / New article: The book and the wisdom (al kitab wa al hikma) argument
July 11, 2024, 08:15:35 PM
peace all,
https://mypercept.co.uk/articles/kitab-hikma.html
The book and the wisdom (al kitab wa al hikma) argument: Traditionalist/Sunni Islam Vs Quran alone
The argument goes like this: The Quran tells us prophet Muhammad was given the book (al kitab) and the wisdom (al hikma) and they say "al kitab" is The Quran and "al hikma" is separated by "wa" (and) so must be something else, which they take to mean the prophet's sunna. Thus using this as a Quranic justification for following the prophet's sunna, which they claim is documented in traditions (e.g. hadith), thus making those traditions a valid source of law.
There are a number of assumptions in this argument:
1) "al kitab" means the book
2) the kitab/book refers to The Quran
3) the conjunction "wa" (and) means a separate and distinct thing
4) "al hikma" refers to prophet Muhammad's sunna
5) this sunna is preserved/documented accurately
6) this documented sunna is authoritative i.e. must be obeyed
This article will address points 1-4.
https://mypercept.co.uk/articles/kitab-hikma.html
Click on link for full article. Feedback welcome, especially corrections.
https://mypercept.co.uk/articles/kitab-hikma.html
The book and the wisdom (al kitab wa al hikma) argument: Traditionalist/Sunni Islam Vs Quran alone
The argument goes like this: The Quran tells us prophet Muhammad was given the book (al kitab) and the wisdom (al hikma) and they say "al kitab" is The Quran and "al hikma" is separated by "wa" (and) so must be something else, which they take to mean the prophet's sunna. Thus using this as a Quranic justification for following the prophet's sunna, which they claim is documented in traditions (e.g. hadith), thus making those traditions a valid source of law.
There are a number of assumptions in this argument:
1) "al kitab" means the book
2) the kitab/book refers to The Quran
3) the conjunction "wa" (and) means a separate and distinct thing
4) "al hikma" refers to prophet Muhammad's sunna
5) this sunna is preserved/documented accurately
6) this documented sunna is authoritative i.e. must be obeyed
This article will address points 1-4.
https://mypercept.co.uk/articles/kitab-hikma.html
Click on link for full article. Feedback welcome, especially corrections.
#10
Discussions / YouTube channels with Quran-centric content
September 03, 2023, 05:33:50 PM
Please list them here, thanks.
https://www.youtube.com/@MuhammadfromGOD
https://www.youtube.com/@ImpactfulScholar
https://www.youtube.com/@QuranicIslam/videos
https://www.youtube.com/@qurancentric7459/videos
https://www.youtube.com/@QuranTalk/videos
https://www.youtube.com/@DrAhmedSubhyMansourAhlAlquran/featured
https://www.youtube.com/user/SimpleTruthIslam/videos
https://www.youtube.com/@SamGerrans/videos
https://www.youtube.com/user/iipcpakistan/videos
https://www.youtube.com/user/edipyuksel
https://www.youtube.com/@thequranistmuslims520
Not specifically Quran-centric but interesting:
https://www.youtube.com/watch?v=X6SfFYRljeY&ab_channel=MuftiAbuLayth
https://www.youtube.com/user/QuranSpeaks
Note: linking to the channel does not mean I necessarily endorse or agree with everything they state.
More here:
https://free-minds.org/forum/index.php?topic=9611171.0
https://www.youtube.com/@MuhammadfromGOD
https://www.youtube.com/@ImpactfulScholar
https://www.youtube.com/@QuranicIslam/videos
https://www.youtube.com/@qurancentric7459/videos
https://www.youtube.com/@QuranTalk/videos
https://www.youtube.com/@DrAhmedSubhyMansourAhlAlquran/featured
https://www.youtube.com/user/SimpleTruthIslam/videos
https://www.youtube.com/@SamGerrans/videos
https://www.youtube.com/user/iipcpakistan/videos
https://www.youtube.com/user/edipyuksel
https://www.youtube.com/@thequranistmuslims520
Not specifically Quran-centric but interesting:
https://www.youtube.com/watch?v=X6SfFYRljeY&ab_channel=MuftiAbuLayth
https://www.youtube.com/user/QuranSpeaks
Note: linking to the channel does not mean I necessarily endorse or agree with everything they state.
More here:
https://free-minds.org/forum/index.php?topic=9611171.0
#11
Discussions / Imam Abu Hanifa's views on hadith
July 24, 2021, 03:10:33 PM
The following was taken from the book called "Hanafi principles of testing hadith" by Shaykh Atabek Shukurov. It deals with classical hanafi principles, not modern hanafi version which is significantly influenced by Shafi principles.
You can see some of his interviews here:
https://www.youtube.com/watch?v=Mb2MOsjzetQ&ab_channel=LettheQuranSpeak
https://www.youtube.com/watch?v=rtwyWCa2-pQ&ab_channel=MuftiAbuLayth
The purpose of this post is just to show what was apparently done in the past. It seems pretty obvious from Traditional Islamic and historical sources that the elevated status of hadith took a while to establish itself and became dominant post-Shafi.
#####
Imam Abu Hanifa apparently had a much stricter criteria for ahadith/traditions, and made much more limited/cautious use of them in his rulings. Especially in comparison to later scholars and Imams of other madhabs e.g. Malik, Shafi, Hanbal.
In fact he rejected so many hadith that he was apparently accused in his lifetime of being a "hadith rejecter". He apparently clarified by saying he does not reject hadith but rejects incorrectly attributed hadith.
As such there was somewhat of a rivalry between him and muhadithin (scholars of hadith). For example, Bukhari (who came much later) famously does not take hadith from Abu Hanifa, or only does so indirectly.
His criteria for testing hadith, in brief:
1) does it go against Quran
2) does it go against established sunnah (precedent of prophet and companions)
3) if it is only one person narrating the hadith AND it affects everybody (i.e. a hadith that affects everybody should be much more well known than having one common narrator)
4) was the hadith ignored by the companions or following generation
5) does it go against the intellect
6) does it go against the senses/experience (empirical evidence)
7) if it relates to matters of theology (e.g. God and His attributes)
8] does it go against agreed upon principles of Islam
This is after having checked each narrator in the chain/isnad passes their narrator criteria (righteous, maturity, intellect, memory, Muslim, not known for innovation, acts upon their own narration etc).
Thought some might find this interesting.
You can see some of his interviews here:
https://www.youtube.com/watch?v=Mb2MOsjzetQ&ab_channel=LettheQuranSpeak
https://www.youtube.com/watch?v=rtwyWCa2-pQ&ab_channel=MuftiAbuLayth
The purpose of this post is just to show what was apparently done in the past. It seems pretty obvious from Traditional Islamic and historical sources that the elevated status of hadith took a while to establish itself and became dominant post-Shafi.
#####
Imam Abu Hanifa apparently had a much stricter criteria for ahadith/traditions, and made much more limited/cautious use of them in his rulings. Especially in comparison to later scholars and Imams of other madhabs e.g. Malik, Shafi, Hanbal.
In fact he rejected so many hadith that he was apparently accused in his lifetime of being a "hadith rejecter". He apparently clarified by saying he does not reject hadith but rejects incorrectly attributed hadith.
As such there was somewhat of a rivalry between him and muhadithin (scholars of hadith). For example, Bukhari (who came much later) famously does not take hadith from Abu Hanifa, or only does so indirectly.
His criteria for testing hadith, in brief:
1) does it go against Quran
2) does it go against established sunnah (precedent of prophet and companions)
3) if it is only one person narrating the hadith AND it affects everybody (i.e. a hadith that affects everybody should be much more well known than having one common narrator)
4) was the hadith ignored by the companions or following generation
5) does it go against the intellect
6) does it go against the senses/experience (empirical evidence)
7) if it relates to matters of theology (e.g. God and His attributes)
8] does it go against agreed upon principles of Islam
This is after having checked each narrator in the chain/isnad passes their narrator criteria (righteous, maturity, intellect, memory, Muslim, not known for innovation, acts upon their own narration etc).
Thought some might find this interesting.
#12
General Discussions / What was the difficulty/test mentioned in the "change of qiblah" verses?
July 18, 2020, 07:01:58 PM
peace all,
Please see here for a much better formatted article (with helpful links embedded):
http://mypercept.co.uk/articles/qiblah.html
Please use above link but article cut and pasted below without formatting for reference:
It has recently come to my attention that many people misread these verses and erroneously conclude that the difficulty discussed in 2:143 was the change in "qiblah" (which is what Traditional explanations tend to focus on). In some ways it is understandable that a misreading occurs as we are likely clouded in thinking by the traditional discussions surrounding these verses. I will outline the multiple problems with this traditional understanding:
1) Please pay careful attention to the tense of the words highlighted (green is present/future/imperfect tense, red is past/perfect tense):
2:142 The foolish from the people will say* "What has turned them from the qiblah/focal-point which they were on it**?" Say: "To God is the east and the west, He guides whomever He wishes to a straight/establishing path."
2:143 And as such We have made you a balanced community so that you will be witnesses over the people, and the messenger will be a witness over you. And not We made the qiblah/focal-point which thou were on it** except that We make evident he who follows the messenger from he who will turn back on his heels. And indeed it was certainly a great/difficult (thing/test) except for those whom God guided; And not was God to let go waste your belief. Indeed, God is over the people Fully-Kind and Merciful.
2:144 Indeed, We see thy face/consideration moving in the sky/heaven; so surely We will turn thee (onto/to) a qiblah/focal-point that will please thee: so turn...
*i.e. they will say in the future, obviously AFTER the change in qiblah/focus occurs. This is also made clear by use of the prefixed future particle "sa" in the Arabic.
**compare these occurrences.
Hopefully it should now be clear that the great/big (thing/test) was being on the 1st qiblah (i.e. the one prior to the change). However, we can also verify this using what else The Quran says.
2) It is clear from 2:144 that the change in qiblah (or the 2nd qiblah) will please the messenger. Therefore if you think that the change in qiblah was the difficult thing (as is traditionally discussed) then this will conflict with the messenger being pleased about it. Is he pleased for him (and his community) to undergo a great difficulty? Yes/No.
3) If, for some reason, you answer "yes" to the above it is refuted by 2:144 when it says "Indeed, We see thy face/consideration moving in the sky/heaven; so surely We will turn thee (onto/to) a qiblah/focal-point that will please thee...". This is taken by everyone (that I have read) to mean the messenger was seeking guidance, he was somewhat unsettled/uncomfortable, and we may even say not as pleased (relatively speaking) on the 1st qiblah (prior to the change). To make it even clearer:
We see thy face/consideration moving in the sky/heaven (i.e. currently on the 1st qiblah, less pleasing)
so
surely We will turn thee (onto/to) a qiblah/focal-point that will please thee (i.e. on/to the 2nd qiblah, more pleasing)
This matches with 2:143 in which it is said the 1st/prior qiblah was difficult. It ties together perfectly.
4) Furthermore, this is confirmed in 2:150 when it gives us the reasons for the change (or what the change in qiblah will result in) e.g. "so that not will be for the people against you debate/argument". Obviously being in a situation of less argument/hostility would be more pleasing i.e. a positive, further solidifying that the 1st qiblah which they were on (probably involving more argument/hostility) was the difficult one.
All information confirms and reinforces each other, that being on the 1st qiblah was the difficulty spoken of in 2:143.
Note: I am simply using the terminology "1st qiblah" and "2nd qiblah" to make this article easier to follow. In the article on "al masjid al haram" it is highlighted that The Quran tells us there could be many qiblah, each person could have their own qiblah etc. This makes sense with the term qiblah being related to wijhatun (course, goal, motive, direction) in 2:148. To read further discussion please see the article.
After reading these articles you may wish to try slotting in whatever understanding you have of "qiblah" and "al masjid al haram" and what the 1st qiblah was etc to see if you can make sense of the verses. There is a high chance you will fail and/or be unable to explain the various issues brought up in these verses. If you come up with something that fits (different to my own understanding) please share it here.
It is ironic to think that some may read the above, ignore the problems and stick with their current view. Akin to turning back on their heels unable to face the truth. Maybe it's time to change direction?
IMPORTANT DISCLAIMER:
This work reflects my personal understanding, as of 17th July 2020. Seeking knowledge is a continual process and I will try to improve my understanding of the signs within 'the reading' (al quran) and out with it, unless The God wills otherwise. All information is correct to the best of my knowledge only and thus should not be taken as a fact. One should always seek knowledge and verify for themselves when possible: 17:36, 20:114, 35:28, 49:6, 58:11.
More articles: http://mypercept.co.uk/articles/
Please see here for a much better formatted article (with helpful links embedded):
http://mypercept.co.uk/articles/qiblah.html
Please use above link but article cut and pasted below without formatting for reference:
It has recently come to my attention that many people misread these verses and erroneously conclude that the difficulty discussed in 2:143 was the change in "qiblah" (which is what Traditional explanations tend to focus on). In some ways it is understandable that a misreading occurs as we are likely clouded in thinking by the traditional discussions surrounding these verses. I will outline the multiple problems with this traditional understanding:
1) Please pay careful attention to the tense of the words highlighted (green is present/future/imperfect tense, red is past/perfect tense):
2:142 The foolish from the people will say* "What has turned them from the qiblah/focal-point which they were on it**?" Say: "To God is the east and the west, He guides whomever He wishes to a straight/establishing path."
2:143 And as such We have made you a balanced community so that you will be witnesses over the people, and the messenger will be a witness over you. And not We made the qiblah/focal-point which thou were on it** except that We make evident he who follows the messenger from he who will turn back on his heels. And indeed it was certainly a great/difficult (thing/test) except for those whom God guided; And not was God to let go waste your belief. Indeed, God is over the people Fully-Kind and Merciful.
2:144 Indeed, We see thy face/consideration moving in the sky/heaven; so surely We will turn thee (onto/to) a qiblah/focal-point that will please thee: so turn...
*i.e. they will say in the future, obviously AFTER the change in qiblah/focus occurs. This is also made clear by use of the prefixed future particle "sa" in the Arabic.
**compare these occurrences.
Hopefully it should now be clear that the great/big (thing/test) was being on the 1st qiblah (i.e. the one prior to the change). However, we can also verify this using what else The Quran says.
2) It is clear from 2:144 that the change in qiblah (or the 2nd qiblah) will please the messenger. Therefore if you think that the change in qiblah was the difficult thing (as is traditionally discussed) then this will conflict with the messenger being pleased about it. Is he pleased for him (and his community) to undergo a great difficulty? Yes/No.
3) If, for some reason, you answer "yes" to the above it is refuted by 2:144 when it says "Indeed, We see thy face/consideration moving in the sky/heaven; so surely We will turn thee (onto/to) a qiblah/focal-point that will please thee...". This is taken by everyone (that I have read) to mean the messenger was seeking guidance, he was somewhat unsettled/uncomfortable, and we may even say not as pleased (relatively speaking) on the 1st qiblah (prior to the change). To make it even clearer:
We see thy face/consideration moving in the sky/heaven (i.e. currently on the 1st qiblah, less pleasing)
so
surely We will turn thee (onto/to) a qiblah/focal-point that will please thee (i.e. on/to the 2nd qiblah, more pleasing)
This matches with 2:143 in which it is said the 1st/prior qiblah was difficult. It ties together perfectly.
4) Furthermore, this is confirmed in 2:150 when it gives us the reasons for the change (or what the change in qiblah will result in) e.g. "so that not will be for the people against you debate/argument". Obviously being in a situation of less argument/hostility would be more pleasing i.e. a positive, further solidifying that the 1st qiblah which they were on (probably involving more argument/hostility) was the difficult one.
All information confirms and reinforces each other, that being on the 1st qiblah was the difficulty spoken of in 2:143.
Note: I am simply using the terminology "1st qiblah" and "2nd qiblah" to make this article easier to follow. In the article on "al masjid al haram" it is highlighted that The Quran tells us there could be many qiblah, each person could have their own qiblah etc. This makes sense with the term qiblah being related to wijhatun (course, goal, motive, direction) in 2:148. To read further discussion please see the article.
After reading these articles you may wish to try slotting in whatever understanding you have of "qiblah" and "al masjid al haram" and what the 1st qiblah was etc to see if you can make sense of the verses. There is a high chance you will fail and/or be unable to explain the various issues brought up in these verses. If you come up with something that fits (different to my own understanding) please share it here.
It is ironic to think that some may read the above, ignore the problems and stick with their current view. Akin to turning back on their heels unable to face the truth. Maybe it's time to change direction?
IMPORTANT DISCLAIMER:
This work reflects my personal understanding, as of 17th July 2020. Seeking knowledge is a continual process and I will try to improve my understanding of the signs within 'the reading' (al quran) and out with it, unless The God wills otherwise. All information is correct to the best of my knowledge only and thus should not be taken as a fact. One should always seek knowledge and verify for themselves when possible: 17:36, 20:114, 35:28, 49:6, 58:11.
More articles: http://mypercept.co.uk/articles/
#13
Islamic Duties / Quran and 2:184 - what is the correct translation?
May 11, 2019, 02:59:00 AM
New article:
Quran and 2:184 - what is the correct translation?
http://mypercept.co.uk/articles/Quran-sawm-fasting.html
Feedback welcome, especially corrections.
Quran and 2:184 - what is the correct translation?
http://mypercept.co.uk/articles/Quran-sawm-fasting.html
Feedback welcome, especially corrections.
#14
Resources and Information Portal / Crediting Source within Articles
August 22, 2016, 06:58:51 PM
Dear Joseph, Admin,
salaam/peace.
I note that in your articles you utilise Project Root List regularly but do not credit the source, e.g. this article:
http://quransmessage.com/articles/between%20hands%20or%20before%20it%20FM3.htm
A link or reference should be incorporated into the articles if used:
http://www.studyquran.co.uk/PRLonline.htm
Some of those who read your articles may not be aware of this resource, hence would find it useful once they are aware of it, as you have found.
Thanks.
salaam/peace.
I note that in your articles you utilise Project Root List regularly but do not credit the source, e.g. this article:
http://quransmessage.com/articles/between%20hands%20or%20before%20it%20FM3.htm
A link or reference should be incorporated into the articles if used:
http://www.studyquran.co.uk/PRLonline.htm
Some of those who read your articles may not be aware of this resource, hence would find it useful once they are aware of it, as you have found.
Thanks.
#15
General Discussions / Re: Wonderful scholarship! - Night Journey
April 02, 2015, 02:41:14 AM
peace reader comments admin,
I read the linked article but I didn't see the implied "arriving at the Truth, solely with the Quran" as there was little to no analysis of The Quran, other than citing 17:1 and two possible supporting Quran excerpts. To be fair the article says its short and not exhaustive, thus I'm not sure where this reader comment comes from, unless they are referring to another post/article? If so, can you please share it, thanks.
Having said that, I do appreciate the article highlighting the flaws/weaknesses of the traditional story, albeit I'm not surprised.
Other than my own study, I have personally never seen anyone explain 17:1 adequately using The Quran.
I read the linked article but I didn't see the implied "arriving at the Truth, solely with the Quran" as there was little to no analysis of The Quran, other than citing 17:1 and two possible supporting Quran excerpts. To be fair the article says its short and not exhaustive, thus I'm not sure where this reader comment comes from, unless they are referring to another post/article? If so, can you please share it, thanks.
Having said that, I do appreciate the article highlighting the flaws/weaknesses of the traditional story, albeit I'm not surprised.
Quote
Salamun alaykum Joseph!
Wonderful scholarship, indeed, at arriving at the Truth, solely with the Qur'an!
Of late I have taken the same approach, and I pray to Allah to cleanse me from all man-made additions to Islam.
His Nur remains
http://quransmessage.com/articles/lailatul%20miraj%20FM3.htm
Other than my own study, I have personally never seen anyone explain 17:1 adequately using The Quran.
#16
General Discussions / crimes, punishments, expiations in The Quran
July 03, 2014, 04:09:51 AM
If you know of other verses, let me know...
### source
Crime, punishment and expiation in The Quran
The following verses list specified punishments and expiations in this world. They are presented without analysis.
Please note there are many more verses discussing ethics, and negative consequences of certain actions, but no specified punishment/expiation given, hence not included below.
General principle of justice: equivalence or less
And those who, when gross injustice befalls them, they seek justice. The recompense for an evil/crime shall be its likeness, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers. [42:40]
Murder
And do not kill the soul, for God has made this forbidden except with truth/justice. And whoever is killed wrongfully, then We have given his heir authority, but not he should exceed in the killing, indeed he is helped/victorious. [17:33]
Say: "Come let me recite for you what your Lord has forbidden for you: that you should not set up anything with Him; and be kind to your parents; and do not kill your children for fear of poverty, We provide for you and for them; and do not come near lewdness, what is plain of it or subtle; and do not kill the soul which God has forbidden except with truth/justice. That is what He enjoined you that you may comprehend." [6:151]
And We have decreed for them in it that a life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds is just-recompense so whoever gave charity with it then it is an expiation for him. And whoever does not judge with what God has sent down, then these are the wicked. [5:45]
Also see: 18:74, 2:73, 4:85.
Manslaughter
And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall set free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall set free a believing slave. And if he was from a people between whom you had a covenant, then a compensation to his family and set free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; God is Knowledgeable, Wise. [4:92]
And whoever kills a believer intentionally, then his reward shall be Hell, eternally abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution. [4:93]
O you who believe, just-recompense has been decreed for you in the case of those who are slain; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his fellow/brother, then it is to be followed with fairness and payment to him with kindness; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution. [2:178]
And through just-recompense you will be protecting life, O people of understanding, that you may be righteous. [2:179]
Corruption in the land
It is because of this that We have decreed for the Children of Israel: "Anyone who kills a person who has not committed murder, or who has not committed corruption in the land; then it is as if he has killed all the people! And whoever spares a life, then it is as if he has given life to all the people." Our messengers had come to them with clarification, but many of them are, after this, still corrupting on the Earth. [5:32]
The recompense of those who fight God and His messenger, and seek to make corruption in the land, is that they will be killed or crucified or that their hands and feet be cut off from alternate sides or that they be banished from the land; that is a disgrace for them in this world and in the Hereafter they will have a great retribution. [5:33]
Except for those who repent before you overpower them, then know that God is Forgiving, Merciful. [5:34]
Adultery, fornication, immorality
Those guilty of illicit sex (adultery/fornication), you shall lash each of them with one hundred lashes, and do not let any pity overtake you regarding God's system if you believe in God and the Last Day. And let a group of the believers witness their punishment.
The adulterer/fornicator will only marry an adulteress/fornicator or polytheist. And the adulteress/fornicator, will only marry her an adulterer/fornicator or a polytheist. And that has been forbidden for the believers.
And those who accuse the chaste women and they do not bring forth four witnesses, then you shall lash them eighty lashes and do not ever accept their testimony. Those indeed are the evildoers.
Except those who repent after this and do right, then God is Forgiving, Merciful.
[24:2-5]
Also see 24:6-9 for spousal allegation.
And whoever of you cannot afford to marry the believing protected women, then from those committed to you by oath of the believing young women. God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their dowries in kindness; to be protected, not for illicit sex or taking lovers. If they become protected, then any of them who comes with immorality/lewdness shall have half the punishment of what is for the protected women. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful. [4:25]
And those of your women who commit immorality/lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death terminates their lives, or God makes for them a way out.
The two who commit it from amongst you, then you shall harm/reprimand them. If they repent and amend, then leave them alone. God is Redeemer, Compassionate.
Repentance is only for those who commit sin out of ignorance and then repent soon after; these will be forgiven by God, God is Knowledgeable, Wise.
[4:15-17]
O you who believe, it is not lawful/allowed for you to inherit the women forcibly/unwillingly, and nor that you hinder them to take away some of what you gave them unless they commit a clear lewdness. And live/consort with them in kindness, so if you dislike them, then perhaps you may dislike something and God makes in it much good. [4:19]
Direct abuse/harrassment
And those who harm the believing men and the believing women, with no just reason, they have brought upon themselves a slander and a gross sin.
O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen (or draw near) over themselves their outer-garments. That is more likely they be recognized so not harmed. God is Forgiver, Merciful.
If the hypocrites and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbours except for a short while.
They are cursed wherever they are found, and they are taken and killed in numbers.
[33:58-60]
Usury
O you who believe, be aware of God and give up what is left from usury, if you are truly believers.
And if you will not do this, then take notice of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
[2:278-279]
Theft
The male thief, and the female thief, you shall mark, cut, or cut-off their hands/means as a recompense for what they earned, and to serve as a deterrent from God. God is Noble, Wise. Whoever repents after his wrongdoing and makes amends, then God will relent on him. Truly, God is Forgiving, Merciful. [5:38-39]
See: www.misconceptions-about-islam.com/cut-off-hands-theft.htm
Expiations
God will not hold you for your unintentional oaths, but He will hold you for what oaths you have made binding; its expiation shall be the feeding of ten poor from the average/equitable of what you feed your family, or that you clothe them, or that you free a slave; whoever cannot find shall fast for three days; that is an expiation for making your oaths when you swear. And be careful from making oaths. It is such that God clarifies for you His revelations that you may be thankful. [5:89]
O you who believe, do not kill any game while you are restricted; and whoever of you kills it deliberately, then recompense is value similar to what was killed of the livestock, judging by two equitable persons from you, an offering/gift reaching the base/projection or an expiation feeding needy people, or equivalent that fast/abstinence; that he may taste the consequence of his deed. God forgives what has passed, and whoever returns then God will take retribution from him. God is Severe, Owner of retribution. [5:95]
And fulfil the homage and the visit for God. So if you are prevented/restrained then what is easy of the offering and do not relieve/unburden your chiefs/representatives until the offering reaches its permitted place so whoever from among you was sick or with him harm from his chief/representative then ransom from abstinence/fast or charity or sacrifice/observance.
So when you are safe/secure then whoever enjoyed with the visit to the homage then what is easy of the offering, so whoever couldn't find then an abstinence/fast three days during the homage and seven when you returned, this is ten complete.
That is for one whose people are not present (at) the inviolable time of acknowledgement and be conscious of God and know that God is severe in punishment. [2:196]
Those who had estranged their wives in this manner, then they again repeat it, they shall free a slave before they have sexual contact between them. This is to enlighten you. God is well aware of everything you do.
If he cannot find any, then he shall fast two consecutive months before any sexual contact between them. If he cannot, then he shall feed sixty poor people. That is so you would believe in God and His messenger. And these are the limits set by God. The disbelievers have incurred a painful retribution.
[58:3-4]
A few number of days; however, if any of you is ill or traveling, then the same number from different days; and as for those who are able a ransom feeding the needy. And whoever does good voluntarily, then it is better for him. And fast/abstinence is better for you if you knew.
2:184
Charity
O you who believe, if you wish to hold a private meeting with the messenger, you shall offer a charity before you do so. This is better for you, and purer. If you cannot do so, then God is Forgiver, Merciful. [58:12]
And others who have confessed their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Merciful. [9:102]
Take from their wealth a charity cleansing them and purifying/growing them by/with it, and bless/bond over them; for your blessing/bond is a tranquility for them; and God is Hearer, Knowledgeable.
[9:103]
### source
Crime, punishment and expiation in The Quran
The following verses list specified punishments and expiations in this world. They are presented without analysis.
Please note there are many more verses discussing ethics, and negative consequences of certain actions, but no specified punishment/expiation given, hence not included below.
General principle of justice: equivalence or less
And those who, when gross injustice befalls them, they seek justice. The recompense for an evil/crime shall be its likeness, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers. [42:40]
Murder
And do not kill the soul, for God has made this forbidden except with truth/justice. And whoever is killed wrongfully, then We have given his heir authority, but not he should exceed in the killing, indeed he is helped/victorious. [17:33]
Say: "Come let me recite for you what your Lord has forbidden for you: that you should not set up anything with Him; and be kind to your parents; and do not kill your children for fear of poverty, We provide for you and for them; and do not come near lewdness, what is plain of it or subtle; and do not kill the soul which God has forbidden except with truth/justice. That is what He enjoined you that you may comprehend." [6:151]
And We have decreed for them in it that a life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds is just-recompense so whoever gave charity with it then it is an expiation for him. And whoever does not judge with what God has sent down, then these are the wicked. [5:45]
Also see: 18:74, 2:73, 4:85.
Manslaughter
And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall set free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall set free a believing slave. And if he was from a people between whom you had a covenant, then a compensation to his family and set free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; God is Knowledgeable, Wise. [4:92]
And whoever kills a believer intentionally, then his reward shall be Hell, eternally abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution. [4:93]
O you who believe, just-recompense has been decreed for you in the case of those who are slain; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his fellow/brother, then it is to be followed with fairness and payment to him with kindness; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution. [2:178]
And through just-recompense you will be protecting life, O people of understanding, that you may be righteous. [2:179]
Corruption in the land
It is because of this that We have decreed for the Children of Israel: "Anyone who kills a person who has not committed murder, or who has not committed corruption in the land; then it is as if he has killed all the people! And whoever spares a life, then it is as if he has given life to all the people." Our messengers had come to them with clarification, but many of them are, after this, still corrupting on the Earth. [5:32]
The recompense of those who fight God and His messenger, and seek to make corruption in the land, is that they will be killed or crucified or that their hands and feet be cut off from alternate sides or that they be banished from the land; that is a disgrace for them in this world and in the Hereafter they will have a great retribution. [5:33]
Except for those who repent before you overpower them, then know that God is Forgiving, Merciful. [5:34]
Adultery, fornication, immorality
Those guilty of illicit sex (adultery/fornication), you shall lash each of them with one hundred lashes, and do not let any pity overtake you regarding God's system if you believe in God and the Last Day. And let a group of the believers witness their punishment.
The adulterer/fornicator will only marry an adulteress/fornicator or polytheist. And the adulteress/fornicator, will only marry her an adulterer/fornicator or a polytheist. And that has been forbidden for the believers.
And those who accuse the chaste women and they do not bring forth four witnesses, then you shall lash them eighty lashes and do not ever accept their testimony. Those indeed are the evildoers.
Except those who repent after this and do right, then God is Forgiving, Merciful.
[24:2-5]
Also see 24:6-9 for spousal allegation.
And whoever of you cannot afford to marry the believing protected women, then from those committed to you by oath of the believing young women. God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their dowries in kindness; to be protected, not for illicit sex or taking lovers. If they become protected, then any of them who comes with immorality/lewdness shall have half the punishment of what is for the protected women. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful. [4:25]
And those of your women who commit immorality/lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death terminates their lives, or God makes for them a way out.
The two who commit it from amongst you, then you shall harm/reprimand them. If they repent and amend, then leave them alone. God is Redeemer, Compassionate.
Repentance is only for those who commit sin out of ignorance and then repent soon after; these will be forgiven by God, God is Knowledgeable, Wise.
[4:15-17]
O you who believe, it is not lawful/allowed for you to inherit the women forcibly/unwillingly, and nor that you hinder them to take away some of what you gave them unless they commit a clear lewdness. And live/consort with them in kindness, so if you dislike them, then perhaps you may dislike something and God makes in it much good. [4:19]
Direct abuse/harrassment
And those who harm the believing men and the believing women, with no just reason, they have brought upon themselves a slander and a gross sin.
O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen (or draw near) over themselves their outer-garments. That is more likely they be recognized so not harmed. God is Forgiver, Merciful.
If the hypocrites and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbours except for a short while.
They are cursed wherever they are found, and they are taken and killed in numbers.
[33:58-60]
Usury
O you who believe, be aware of God and give up what is left from usury, if you are truly believers.
And if you will not do this, then take notice of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
[2:278-279]
Theft
The male thief, and the female thief, you shall mark, cut, or cut-off their hands/means as a recompense for what they earned, and to serve as a deterrent from God. God is Noble, Wise. Whoever repents after his wrongdoing and makes amends, then God will relent on him. Truly, God is Forgiving, Merciful. [5:38-39]
See: www.misconceptions-about-islam.com/cut-off-hands-theft.htm
Expiations
God will not hold you for your unintentional oaths, but He will hold you for what oaths you have made binding; its expiation shall be the feeding of ten poor from the average/equitable of what you feed your family, or that you clothe them, or that you free a slave; whoever cannot find shall fast for three days; that is an expiation for making your oaths when you swear. And be careful from making oaths. It is such that God clarifies for you His revelations that you may be thankful. [5:89]
O you who believe, do not kill any game while you are restricted; and whoever of you kills it deliberately, then recompense is value similar to what was killed of the livestock, judging by two equitable persons from you, an offering/gift reaching the base/projection or an expiation feeding needy people, or equivalent that fast/abstinence; that he may taste the consequence of his deed. God forgives what has passed, and whoever returns then God will take retribution from him. God is Severe, Owner of retribution. [5:95]
And fulfil the homage and the visit for God. So if you are prevented/restrained then what is easy of the offering and do not relieve/unburden your chiefs/representatives until the offering reaches its permitted place so whoever from among you was sick or with him harm from his chief/representative then ransom from abstinence/fast or charity or sacrifice/observance.
So when you are safe/secure then whoever enjoyed with the visit to the homage then what is easy of the offering, so whoever couldn't find then an abstinence/fast three days during the homage and seven when you returned, this is ten complete.
That is for one whose people are not present (at) the inviolable time of acknowledgement and be conscious of God and know that God is severe in punishment. [2:196]
Those who had estranged their wives in this manner, then they again repeat it, they shall free a slave before they have sexual contact between them. This is to enlighten you. God is well aware of everything you do.
If he cannot find any, then he shall fast two consecutive months before any sexual contact between them. If he cannot, then he shall feed sixty poor people. That is so you would believe in God and His messenger. And these are the limits set by God. The disbelievers have incurred a painful retribution.
[58:3-4]
A few number of days; however, if any of you is ill or traveling, then the same number from different days; and as for those who are able a ransom feeding the needy. And whoever does good voluntarily, then it is better for him. And fast/abstinence is better for you if you knew.
2:184
Charity
O you who believe, if you wish to hold a private meeting with the messenger, you shall offer a charity before you do so. This is better for you, and purer. If you cannot do so, then God is Forgiver, Merciful. [58:12]
And others who have confessed their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Merciful. [9:102]
Take from their wealth a charity cleansing them and purifying/growing them by/with it, and bless/bond over them; for your blessing/bond is a tranquility for them; and God is Hearer, Knowledgeable.
[9:103]
#17
General Discussions / Timeline of classical Arabic works - dictionaries etc
May 25, 2014, 07:10:27 PM
Famous classical Arabic dictionaries, grammar works and lexicons :: a timeline
#####
The following are approximate dates (CE = common era):
610-632 CE: revelation of Quran
.
.
760: kitab al ayn - khalil ibn ahmad (no extant copy from the time however)
790: al Kitab by Sibawayh (oldest extant Arabic grammar work?)
.
830: beginning of compilation of Hadith works
.
900: Kitab al Dajmharah
.
930: six most famous Traditional Hadith book collections complete
.
1003: Al Sihah
1004: Makayis al Lughah
.
1050: Muhkam by ibn Sidah
.
.
.
.
1290: Lisan al arab (most famous dictionary, based on earlier works) 650+ years after Quran
.
.
1400: al qamus al muhit
.
.
.
.
.
.
.
1780: Taj al arus
.
1850 Lane's Lexicon
#####
Important points to note:
Most (perhaps all) of the above authors, especially the earliest, considered how The Quran used its words to be the most pure (i.e. correct) and often cited its examples of usage. Those who are Quran minded still aim to do this today.
Arabic is a living language, meaning it is used by people. All languages used by people evolve with time, e.g. certain words die out, new words introduced, word meanings are modified. Some authors, such as Toshihiko Izutsu, discuss how the usage of words became nuanced/modified even during the Quran's revelation. This is nothing unusual and even happens today with English.
All man-made sources are inherently imperfect, including dictionaries/lexicons/grammar works. They will inevitably contain errors, bias, contradict each other, be incomplete etc. They are still an excellent resource to use however, as long as one bears in mind The Quran's criterion.
References:
Wikipedia
Toshihiku Izutsu works
The Arabic Language: its role in history
Rethinking Tradition in Modern Islamic Thought
#####
The following are approximate dates (CE = common era):
610-632 CE: revelation of Quran
.
.
760: kitab al ayn - khalil ibn ahmad (no extant copy from the time however)
790: al Kitab by Sibawayh (oldest extant Arabic grammar work?)
.
830: beginning of compilation of Hadith works
.
900: Kitab al Dajmharah
.
930: six most famous Traditional Hadith book collections complete
.
1003: Al Sihah
1004: Makayis al Lughah
.
1050: Muhkam by ibn Sidah
.
.
.
.
1290: Lisan al arab (most famous dictionary, based on earlier works) 650+ years after Quran
.
.
1400: al qamus al muhit
.
.
.
.
.
.
.
1780: Taj al arus
.
1850 Lane's Lexicon
#####
Important points to note:
Most (perhaps all) of the above authors, especially the earliest, considered how The Quran used its words to be the most pure (i.e. correct) and often cited its examples of usage. Those who are Quran minded still aim to do this today.
Arabic is a living language, meaning it is used by people. All languages used by people evolve with time, e.g. certain words die out, new words introduced, word meanings are modified. Some authors, such as Toshihiko Izutsu, discuss how the usage of words became nuanced/modified even during the Quran's revelation. This is nothing unusual and even happens today with English.
All man-made sources are inherently imperfect, including dictionaries/lexicons/grammar works. They will inevitably contain errors, bias, contradict each other, be incomplete etc. They are still an excellent resource to use however, as long as one bears in mind The Quran's criterion.
References:
Wikipedia
Toshihiku Izutsu works
The Arabic Language: its role in history
Rethinking Tradition in Modern Islamic Thought
#18
General Discussions / The meaning of sabih according to The Quran
April 20, 2014, 07:13:09 PM
The meaning of SaBiH from The Quran :: Part 1
The Arabic word 'sabih' (root: Siin-Ba-Ha) is commonly taken to mean 'glorify/extol/magnify'. In the following article, Quran occurrences are analysed in order to gain a better understanding. Sometimes significant points will be made, but also small observations which by themselves may not provide definitive insight, but taken together will hopefully provide a coherent view.
Abbreviations:
CAD = Classical Arabic Dictionaries
SBH = Siin-Ba-Ha
The root and its derivatives have the following meanings, taken from Project Root List:
Siin-Ba-Ha = to swim, roll onwards, perform a daily course, float, the act of swimming, occupy oneself in: the accomplishment of his needful affairs or seeking the means of subsistence, business/occupation, those who are floating, went/travel far, being quick/swift. To praise/glorify/hallow/magnify, sing/celebrate praise, holy, declaring God to be far removed or free for every imperfection/impurity
Some examples of words derived from verb form 1 "SaBaHa":
And He is the One who created the night and the daytime, and the sun and the moon, each/all in an orbit/rotation floating/swimming/rolling. [21:33]
Not proper for the sun that it overtakes the moon, and not the night can outstrip/forerun the daytime, all/each in an orbit/rotation floating/swimming/rolling. [36:40]
The noun "SuBHan" is reserved for God only and commonly occurs when something unbefitting of God is assigned to Him, or when the context discusses an attribute unique to God. This ties in with the meaning "declaring God to be far removed or free for every imperfection/impurity", for which "glory" is a reasonable translation. Some examples:
...glory be to Thee, guard us against the punishment... [3:191]
...they assign God daughters, glory be to Him... [16:57]
...God is only one God, glory be to Him... [4:171]
...glory be to our Lord, am I aught but a mortal... [17:93]
...glory be to God, Lord of the beings... [27:8]
...glory be to God, from what they associate... [59:23]
etc.
The noun "SaBHan":
...in the daytime thou has occupation prolonged. [73:7]
Some examples of verb form 2 "SaBBaHa":
Only believe in Our signs/verses are those whom when they are reminded with them, they fall acknowledging/sujjad and glorify with praise of their Lord, and they are not arrogant. [32:15]
The phrase 'SBH bi HMD' (glorify with praise) does seem to suggest a type/subset of SBH that is communicated somehow (e.g. by thunder 13:13, controlling forces 39:75, 40:8, 42:5). Of course, since God knows what is in our hearts/minds it may not necessarily mean it has to be a verbal communication.
Whatever is in the heavens and the earth glorifies God... [see 57:1, 59:1, 59:24, 61:1, 62:1]
Also: ...every thing glorifies with His praise but you do not understand their glorification. [see 17:44]
When referring to things 'glorifying with praise' in 17:44, the phrase "you do not understand their SBH" is interesting, as I, and perhaps others, would like to think that whilst we may not understand it we could at least conceptualise about the possible type of SBH things were doing. It is possible it is referring to the audience of the time only.
It may be interesting to note that the examples given of 'SBH with praise' seem to be related with communication, e.g. sound. Sound is essentially vibrations (i.e. kinetic energy) that travel through a medium, e.g. air. All atoms in the universe vibrate. We could speculate that every thing is communicating their SBH in the form of energy somehow. Interestingly, a recent theory called 'superstring theory' is an attempt to explain all of the particles and fundamental forces of nature in one theory by modelling them as vibrations of tiny supersymmetric strings. Scientists are currently hunting for these strings.
Do you not see that whoever in the heavens and the earth glorifies God - and the birds with wings outspread? Each knows its salat/bond and its glorification. And God is fully aware of what they do. [24:41]
Note that it is possible to see glorificationy/SBH of God, but due to the question being asked the implication is that seeing this SBH may require some deeper thought. If "whoever" (i.e. everyone) glorifies God then clearly SBH is not only restricted to something verbal or voluntary, as commonly thought. To my knowledge the only other terms that apply to everyone in this manner are "aSLaMa (to give over)" [3:83] and "SuJuD (give acknowledgement/recognition)" [22:18, 55:6, 13:15]. What these three terms seem to have in common is that they contain an inherent subordinate relation. In other words: A doing SBH of B implies A is subordinate to B.
Birds with wings outspread is given as an example of SBH that can be seen. The obvious question to reflect upon is what makes this an example of SBH? It seems to me the bird is simply utilising how it is designed, in unison with the laws of nature, in order to function or acheive its desired result. This majestic expression of innate design harnessing the laws of nature could be regarded as SBH (as it glorifies The Creator of such design and laws). The same could apply to humans as mentioned in 24:41, thus explain the usage.
..And We subjected the mountains with David to glorify and the birds... [21:79]
One explanation of the above is that when David praised God by voice, the mountains and birds joined him, i.e with echo and chirping respectively (see 34:10 "...mountains repeat/echo with him and the birds..." and also 38:19).
With regard to birds, note that the above SBH suggests something different to SBH of birds with wings outspread (24:41), thus, the bird is an exemplar of multiple forms of SBH (verbal and non-verbal), and is a creature capable of communicating by sound, like us. This is an important point to reflect upon.
If a human was to SBH like the bird with wings outspread, then the equivalent would be walking, running etc but this is only expressing ourselves through the laws of nature. One may argue that the bird is simply doing what it does out of instinct (inbuilt programming) and whilst humans have an inbuilt program to some extent (see 30:30), we can also choose to express ourselves through God's revealed law, e.g. by carrying out a commandment from The Quran, such as giving to charity, abstinence, feeding a needy person etc. Doing so could be classed as a type of SBH/glorification, and such an association seems to be present in the following verses:
20:30 (Moses said) "Aaron, my brother."
20:31 "Reinforce with him my resolve."
20:32 "And share with him my task."
20:33 "That we may glorify/SBH You plenty."
20:34 "And remember You plenty."
There is also a possible contrast being made in this verse:
And your Lord said to the controlling forces: "I am placing a successor on Earth." They said: "Would You place in it he who would corrupt in it and spill blood while we glorify with Your praise, and sanctify You?" He said: "I know what you do not know." [2:30]
One way to SBH God is with/by his name/attribute, see examples 39:4, 56:74, 56:96, 69:52, 87:1. Perhaps this is where the traditional practice of tasbih (a form of dhikr/remembrance that involves the repetitive utterances of short sentences glorifying God) comes from. This specific practice is not something that needs to be done, but is simply one possible form of SBH.
Part 2 to follow shortly, unless The God wills otherwise.
The Arabic word 'sabih' (root: Siin-Ba-Ha) is commonly taken to mean 'glorify/extol/magnify'. In the following article, Quran occurrences are analysed in order to gain a better understanding. Sometimes significant points will be made, but also small observations which by themselves may not provide definitive insight, but taken together will hopefully provide a coherent view.
Abbreviations:
CAD = Classical Arabic Dictionaries
SBH = Siin-Ba-Ha
The root and its derivatives have the following meanings, taken from Project Root List:
Siin-Ba-Ha = to swim, roll onwards, perform a daily course, float, the act of swimming, occupy oneself in: the accomplishment of his needful affairs or seeking the means of subsistence, business/occupation, those who are floating, went/travel far, being quick/swift. To praise/glorify/hallow/magnify, sing/celebrate praise, holy, declaring God to be far removed or free for every imperfection/impurity
Some examples of words derived from verb form 1 "SaBaHa":
And He is the One who created the night and the daytime, and the sun and the moon, each/all in an orbit/rotation floating/swimming/rolling. [21:33]
Not proper for the sun that it overtakes the moon, and not the night can outstrip/forerun the daytime, all/each in an orbit/rotation floating/swimming/rolling. [36:40]
The noun "SuBHan" is reserved for God only and commonly occurs when something unbefitting of God is assigned to Him, or when the context discusses an attribute unique to God. This ties in with the meaning "declaring God to be far removed or free for every imperfection/impurity", for which "glory" is a reasonable translation. Some examples:
...glory be to Thee, guard us against the punishment... [3:191]
...they assign God daughters, glory be to Him... [16:57]
...God is only one God, glory be to Him... [4:171]
...glory be to our Lord, am I aught but a mortal... [17:93]
...glory be to God, Lord of the beings... [27:8]
...glory be to God, from what they associate... [59:23]
etc.
The noun "SaBHan":
...in the daytime thou has occupation prolonged. [73:7]
Some examples of verb form 2 "SaBBaHa":
Only believe in Our signs/verses are those whom when they are reminded with them, they fall acknowledging/sujjad and glorify with praise of their Lord, and they are not arrogant. [32:15]
The phrase 'SBH bi HMD' (glorify with praise) does seem to suggest a type/subset of SBH that is communicated somehow (e.g. by thunder 13:13, controlling forces 39:75, 40:8, 42:5). Of course, since God knows what is in our hearts/minds it may not necessarily mean it has to be a verbal communication.
Whatever is in the heavens and the earth glorifies God... [see 57:1, 59:1, 59:24, 61:1, 62:1]
Also: ...every thing glorifies with His praise but you do not understand their glorification. [see 17:44]
When referring to things 'glorifying with praise' in 17:44, the phrase "you do not understand their SBH" is interesting, as I, and perhaps others, would like to think that whilst we may not understand it we could at least conceptualise about the possible type of SBH things were doing. It is possible it is referring to the audience of the time only.
It may be interesting to note that the examples given of 'SBH with praise' seem to be related with communication, e.g. sound. Sound is essentially vibrations (i.e. kinetic energy) that travel through a medium, e.g. air. All atoms in the universe vibrate. We could speculate that every thing is communicating their SBH in the form of energy somehow. Interestingly, a recent theory called 'superstring theory' is an attempt to explain all of the particles and fundamental forces of nature in one theory by modelling them as vibrations of tiny supersymmetric strings. Scientists are currently hunting for these strings.
Do you not see that whoever in the heavens and the earth glorifies God - and the birds with wings outspread? Each knows its salat/bond and its glorification. And God is fully aware of what they do. [24:41]
Note that it is possible to see glorificationy/SBH of God, but due to the question being asked the implication is that seeing this SBH may require some deeper thought. If "whoever" (i.e. everyone) glorifies God then clearly SBH is not only restricted to something verbal or voluntary, as commonly thought. To my knowledge the only other terms that apply to everyone in this manner are "aSLaMa (to give over)" [3:83] and "SuJuD (give acknowledgement/recognition)" [22:18, 55:6, 13:15]. What these three terms seem to have in common is that they contain an inherent subordinate relation. In other words: A doing SBH of B implies A is subordinate to B.
Birds with wings outspread is given as an example of SBH that can be seen. The obvious question to reflect upon is what makes this an example of SBH? It seems to me the bird is simply utilising how it is designed, in unison with the laws of nature, in order to function or acheive its desired result. This majestic expression of innate design harnessing the laws of nature could be regarded as SBH (as it glorifies The Creator of such design and laws). The same could apply to humans as mentioned in 24:41, thus explain the usage.
..And We subjected the mountains with David to glorify and the birds... [21:79]
One explanation of the above is that when David praised God by voice, the mountains and birds joined him, i.e with echo and chirping respectively (see 34:10 "...mountains repeat/echo with him and the birds..." and also 38:19).
With regard to birds, note that the above SBH suggests something different to SBH of birds with wings outspread (24:41), thus, the bird is an exemplar of multiple forms of SBH (verbal and non-verbal), and is a creature capable of communicating by sound, like us. This is an important point to reflect upon.
If a human was to SBH like the bird with wings outspread, then the equivalent would be walking, running etc but this is only expressing ourselves through the laws of nature. One may argue that the bird is simply doing what it does out of instinct (inbuilt programming) and whilst humans have an inbuilt program to some extent (see 30:30), we can also choose to express ourselves through God's revealed law, e.g. by carrying out a commandment from The Quran, such as giving to charity, abstinence, feeding a needy person etc. Doing so could be classed as a type of SBH/glorification, and such an association seems to be present in the following verses:
20:30 (Moses said) "Aaron, my brother."
20:31 "Reinforce with him my resolve."
20:32 "And share with him my task."
20:33 "That we may glorify/SBH You plenty."
20:34 "And remember You plenty."
There is also a possible contrast being made in this verse:
And your Lord said to the controlling forces: "I am placing a successor on Earth." They said: "Would You place in it he who would corrupt in it and spill blood while we glorify with Your praise, and sanctify You?" He said: "I know what you do not know." [2:30]
One way to SBH God is with/by his name/attribute, see examples 39:4, 56:74, 56:96, 69:52, 87:1. Perhaps this is where the traditional practice of tasbih (a form of dhikr/remembrance that involves the repetitive utterances of short sentences glorifying God) comes from. This specific practice is not something that needs to be done, but is simply one possible form of SBH.
Part 2 to follow shortly, unless The God wills otherwise.
#19
General Discussions / Feedback on Q&A: Who named us muslim
January 06, 2014, 05:04:19 AM
Dear brother Joseph,
salaam.
Reference: http://quransmessage.com/forum/index.php?topic=1080.0
In my view, the evidence suggests it is God who "named" us "muslimeen". Here is my reasoning/evidence:
1) in 22:78 the other "huwa" usage always refer to God
2) the verse continues throughout from the same perspective/subject-address. If "huwa" refers to God, then the verse flows without a switch in "huwa"
3) to my knowledge, "huwa" is never used as a reference for Abraham elsewhere in Quran
salaam.
Reference: http://quransmessage.com/forum/index.php?topic=1080.0
In my view, the evidence suggests it is God who "named" us "muslimeen". Here is my reasoning/evidence:
1) in 22:78 the other "huwa" usage always refer to God
2) the verse continues throughout from the same perspective/subject-address. If "huwa" refers to God, then the verse flows without a switch in "huwa"
3) to my knowledge, "huwa" is never used as a reference for Abraham elsewhere in Quran
#20
Islamic Duties / New Article: what is 'al hajj' according to The Quran?
November 05, 2013, 01:04:46 AM
peace/salaam all,
Summary of article below:
al HaJJ ~ the symposium/feast/homage/commemoration
When
occurs within the ashur(plural of shahr) well known i.e. the four inviolable/restricted months [2:197, 9:2-5]
the crescent/new moons are used as set times for it [2:189]
Guidelines
the principal requirement: the position of the shelter and of those hosting it is that nothing is associated with God i.e. monotheism [22:26, 22:31]
can take place at a shelter wherein this criteria is met [3:96, 22:26]
done for God [3:97, 2:196]
during this time there is an amnesty/truce in place if there are warring parties (self-defence is still allowed however) [9:2, 2:191]
this type of event will nurture a sense of brotherhood amongst monotheists/believers, provide opportunity to witness benefits, remember/mention/thank/magnify God, spend in the way of God and do good [2:195-198, 9:18-20, 22:25-28, 22:35]
Participants
it is open to all mankind (who are willing to abide by the laws of the land) - for whoever is able to make a way to it [3:97, 9:18, 22:27]
if you wish to go but are prevented then send whatever is easy of gift/offering (with a representative) - if unable to do this then one can redeem by way of abstinence/charity/sacrifice [2:196]
Undertaking HaJJ
for monotheists - those wishing to uphold the salat/bond and bring forth betterment [22:31, 22:35, 9:18, 9:28]
no sex/wrongdoing/quarreling - this may aid the positive atmosphere and one's spiritual experience [2:197]
bring provision [2:197]
one's state of mind should be piety/conscientiousness/forethoughtfulness/taqwa and sincere/straightforward [2:189, 2:197, 2:203, 22:32, 22:37]
can be done in 2 days but typically would be 3-10 days, and one's obligation is fulfilled after the act of animal slaughter and feeding those in need [2:200, 2:203, 22:29, 22:34]
Visitors
if you enjoyed in the visit to the HaJJ then give whatever is easy of gift/offering - if unable then abstinence 3 days during + 7 when you return = 10 complete [2:196]
Activities
one may seek bounty (i.e. worldly benefit, e.g. trade), get to know one another, go about the place, remember/mention/thank/magnify God, if doing HaJJ slaughter an animal to eat and share with the needy [2:198, 2:200, 2:203, 22:28, 22:34, 22:36]
The HaJJ seems to be a vehicle through which commemoration of God, spending in the way of God, experiencing benefits for oneself/others and brotherhood are actualised. Such an undertaking/event would also serve as an excellent example for visitors, and thus perhaps help spread the message. Humans are by nature social beings and there is nothing more powerful than seeing the truth for oneself, and this effect could tie in with some of the other meanings of the root Ha-Jiim-Jiim: e.g. "overcome another by/in argument/evidences/testimonies".
###
Source
###
All feedback welcome, especially corrections. Thanks.
Summary of article below:
al HaJJ ~ the symposium/feast/homage/commemoration
When
occurs within the ashur(plural of shahr) well known i.e. the four inviolable/restricted months [2:197, 9:2-5]
the crescent/new moons are used as set times for it [2:189]
Guidelines
the principal requirement: the position of the shelter and of those hosting it is that nothing is associated with God i.e. monotheism [22:26, 22:31]
can take place at a shelter wherein this criteria is met [3:96, 22:26]
done for God [3:97, 2:196]
during this time there is an amnesty/truce in place if there are warring parties (self-defence is still allowed however) [9:2, 2:191]
this type of event will nurture a sense of brotherhood amongst monotheists/believers, provide opportunity to witness benefits, remember/mention/thank/magnify God, spend in the way of God and do good [2:195-198, 9:18-20, 22:25-28, 22:35]
Participants
it is open to all mankind (who are willing to abide by the laws of the land) - for whoever is able to make a way to it [3:97, 9:18, 22:27]
if you wish to go but are prevented then send whatever is easy of gift/offering (with a representative) - if unable to do this then one can redeem by way of abstinence/charity/sacrifice [2:196]
Undertaking HaJJ
for monotheists - those wishing to uphold the salat/bond and bring forth betterment [22:31, 22:35, 9:18, 9:28]
no sex/wrongdoing/quarreling - this may aid the positive atmosphere and one's spiritual experience [2:197]
bring provision [2:197]
one's state of mind should be piety/conscientiousness/forethoughtfulness/taqwa and sincere/straightforward [2:189, 2:197, 2:203, 22:32, 22:37]
can be done in 2 days but typically would be 3-10 days, and one's obligation is fulfilled after the act of animal slaughter and feeding those in need [2:200, 2:203, 22:29, 22:34]
Visitors
if you enjoyed in the visit to the HaJJ then give whatever is easy of gift/offering - if unable then abstinence 3 days during + 7 when you return = 10 complete [2:196]
Activities
one may seek bounty (i.e. worldly benefit, e.g. trade), get to know one another, go about the place, remember/mention/thank/magnify God, if doing HaJJ slaughter an animal to eat and share with the needy [2:198, 2:200, 2:203, 22:28, 22:34, 22:36]
The HaJJ seems to be a vehicle through which commemoration of God, spending in the way of God, experiencing benefits for oneself/others and brotherhood are actualised. Such an undertaking/event would also serve as an excellent example for visitors, and thus perhaps help spread the message. Humans are by nature social beings and there is nothing more powerful than seeing the truth for oneself, and this effect could tie in with some of the other meanings of the root Ha-Jiim-Jiim: e.g. "overcome another by/in argument/evidences/testimonies".
###
Source
###
All feedback welcome, especially corrections. Thanks.