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#41
General Discussions / Can you please create a Discor...
Last post by Sabir Mahmud - February 28, 2025, 01:18:57 PMDear Sir, Joseph Islam,
Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
It's been about two years since I have been studying the Quran-alone approach to Islam. I found your site quite helpful in this journey.
But, I am a lonely Quran-alone Muslim living amidst the Sunni Hadithists. And I can't even convince people to join the Quran-alone creed because I am alone. I am not wise enough yet to establish a community of Quran-alone Muslims. I could only convince a very few friends of mine to accept some Quranic ideologies, like: there is no punishment of the grave, no punishment of stoning for adultery, etc.
I still feel lonely anyway, disconnected from the Quraniyoon brothers and sisters from other parts of the world. And I am pretty sure there are thousands of Quraniyoon brothers and sisters all around the world who feel the same — alone and isolated.
Sir, Joseph Islam, I would humbly request you to consider creating a Discord server for the Quranite Muslims. At least we will be connected virtually. We won't have to feel lonely anymore.
It would be nice to have a common platform where we can share our stories, our knowledge, and also have casual talks in free times.
And we can have a Q&A section dedicated to questions and answers only.
You know, Quran-alone Muslims are very confused about the religious practices like Salat, Zakat, etc. If we have a common platform, we can reach a consensus on how to perform Salat.
You can unite the scattered Quran-alone Muslims from all around the world if we have a Discord server. Besides, it will become easier to bring our surrounding Hadith followers into the realm of monotheism.
So, sir, I hope you will kindly consider creating a Discord server for the Quran followers and uniting them on a single platform. May God bless you, increase your wisdom, and reward you for your efforts in spreading the truth of the Quran.
Ramadan Mubarak to everyone!😊
Best Regards,
Sabir Mahmud
Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
It's been about two years since I have been studying the Quran-alone approach to Islam. I found your site quite helpful in this journey.
But, I am a lonely Quran-alone Muslim living amidst the Sunni Hadithists. And I can't even convince people to join the Quran-alone creed because I am alone. I am not wise enough yet to establish a community of Quran-alone Muslims. I could only convince a very few friends of mine to accept some Quranic ideologies, like: there is no punishment of the grave, no punishment of stoning for adultery, etc.
I still feel lonely anyway, disconnected from the Quraniyoon brothers and sisters from other parts of the world. And I am pretty sure there are thousands of Quraniyoon brothers and sisters all around the world who feel the same — alone and isolated.
Sir, Joseph Islam, I would humbly request you to consider creating a Discord server for the Quranite Muslims. At least we will be connected virtually. We won't have to feel lonely anymore.
It would be nice to have a common platform where we can share our stories, our knowledge, and also have casual talks in free times.
And we can have a Q&A section dedicated to questions and answers only.
You know, Quran-alone Muslims are very confused about the religious practices like Salat, Zakat, etc. If we have a common platform, we can reach a consensus on how to perform Salat.
You can unite the scattered Quran-alone Muslims from all around the world if we have a Discord server. Besides, it will become easier to bring our surrounding Hadith followers into the realm of monotheism.
So, sir, I hope you will kindly consider creating a Discord server for the Quran followers and uniting them on a single platform. May God bless you, increase your wisdom, and reward you for your efforts in spreading the truth of the Quran.
Ramadan Mubarak to everyone!😊
Best Regards,
Sabir Mahmud
#42
General Discussions / Re: Analysis of the Consecutiv...
Last post by fireheart47 - February 28, 2025, 01:22:40 AMDear abdul.samad and Wakas,
Do you think the meaning of "qatal" in 9:5 could be interpreted as "fight" instead of "kill". If the former where true, perhaps it would indicate holy months as time when religious conversion would be less intense, in order to be merciful. It seems like a contradiction to permit killing.
What is holy about the holy months? Are there any activities forbidden during the holy months, which indicate why and how they are holy? For example, do they coincide with any agricultural activity or hardship due to difficult yearly weather?
Thank you for considering these questions.
Do you think the meaning of "qatal" in 9:5 could be interpreted as "fight" instead of "kill". If the former where true, perhaps it would indicate holy months as time when religious conversion would be less intense, in order to be merciful. It seems like a contradiction to permit killing.
What is holy about the holy months? Are there any activities forbidden during the holy months, which indicate why and how they are holy? For example, do they coincide with any agricultural activity or hardship due to difficult yearly weather?
Thank you for considering these questions.
#43
General Discussions / Re: Analysis of the Consecutiv...
Last post by Wakas - February 24, 2025, 10:58:51 PMpeace,
I agree with 4 consecutive months and so does brother Joseph if I recall correctly.
I mention some of those points and others here:
https://mypercept.co.uk/articles/quran-calendar.html
I agree with 4 consecutive months and so does brother Joseph if I recall correctly.
I mention some of those points and others here:
https://mypercept.co.uk/articles/quran-calendar.html
#44
General Discussions / Re: THE QUR'AN PROHIBITS SLAVE...
Last post by Wakas - February 24, 2025, 10:49:55 PMI'm not sure what you mean because your translation of 47:4 would obviously lead to taking "new slaves".
So perhaps you mean "no new slaves are allowed to be kept" - is that what you mean?
In any case can you clarify if you actually read the first link I provided and you still think your translation of 47:4 is more accurate? I find that hard to believe hence my question.
So perhaps you mean "no new slaves are allowed to be kept" - is that what you mean?
In any case can you clarify if you actually read the first link I provided and you still think your translation of 47:4 is more accurate? I find that hard to believe hence my question.
#45
General Discussions / Analysis of the Consecutive Na...
Last post by abdul.samad - February 23, 2025, 03:03:44 AMAnalysis of the Consecutive Nature of the Four Sacred Months in the Quran
The traditional view, widely accepted among Islamic scholars, is that the 4 sacred months mentioned in the Quran are Dhu al-Qa'dah (11th month), Dhu al-Hijjah (12th month), Muharram (1st month) - three consecutive months - and Rajab ((7th month). While the traditional understanding of the sacred months being non-consecutive is widely accepted, the interpretation of consecutive sacred months is based on linguistic and contextual analysis of Quranic verses.
1. . Verse 9:5 and the Term "Insalakha":
Quranic Indication: The verse 9:5 states, "Then when the Hurum Months have 'insalakha' (passed in succession), you may kill the Mushrikeen wherever you find them. Seize them and besiege them and lie in wait for them at every point." The key term "insalakha" literally means "skinned," akin to how one skins a snake gradually and consecutively. The use of this word indicates that the Hurum months are consecutive, as opposed to a simple phrase like "when the months have passed."
Practical Implication: From a practical perspective, a consecutive period of sacred months would simplify the observance of prohibitions related to warfare and certain other activities, providing a clear, uninterrupted timeframe for these restrictions.
2. Verse 9:3 - Traditional Understanding and Its Issues:
Verse 9:3 states, "This is an announcement from Allah and His messenger to the people on the Day of the greater pilgrimage." Traditionally, this is understood to be on the 10th of Dhu al-Hijjah. Therefore, presumably, the free movement will start from 10th of Dul Hajj and spreads into Muharram (next year), Safer, Rabihul Awwal and until 10th of Rabihul Akhir. This is inconsistent and also this will create confusion since Mushrikeen are prohibited from approaching the Sacred Mosque after this year [9:28], implying that the four months do not include Muharram, Safar, Rabi' al-Awwal, and Rabi' al-Thani.
3. Alternative Interpretation of Yamul Hajjul Akbar:
Yamul Hajjul Akbar could be the first day of Ramadan. The Quran mentions "al hajj shahrun malomat" (well-known months) in 2:197, indicating that Hajj spans over several months. If Yamul Hajjul Akbar is on the first day of Ramadan, the four consecutive months would be Ramadan, Shawwal, Dhu al-Qi'dah, and Dhu al-Hijjah, aligning with the end of the year. This interpretation links logically with the prohibition of Mushrikeen approaching Masjid al-Haram from the next year onwards.
There is no logical explanation for why Ramadan is not considered a sacred month and waging war during Ramadan is generally not permissible unless Muslims are attacked by enemies.
Rajab was considered a sacred month by the pagan Arabs before the advent of Islam. It is possible that Rajab was skillfully retained as a sacred month to maintain continuity and influenced by its historical sanctity, ensuring cultural and religious cohesion.
Conclusion:
The analysis suggests that the four Hurum months indicated in the Quran are consecutive, supported by the term "insalakha" and an alternative interpretation of Yamul Hajjul Akbar being the first day of Ramadan. The 4 consecutive months ends after Dul Hajj, which is the end of the year (Ramadan, Shawwal, Dul Qadah and Dul Hajj).
The traditional view, widely accepted among Islamic scholars, is that the 4 sacred months mentioned in the Quran are Dhu al-Qa'dah (11th month), Dhu al-Hijjah (12th month), Muharram (1st month) - three consecutive months - and Rajab ((7th month). While the traditional understanding of the sacred months being non-consecutive is widely accepted, the interpretation of consecutive sacred months is based on linguistic and contextual analysis of Quranic verses.
1. . Verse 9:5 and the Term "Insalakha":
Quranic Indication: The verse 9:5 states, "Then when the Hurum Months have 'insalakha' (passed in succession), you may kill the Mushrikeen wherever you find them. Seize them and besiege them and lie in wait for them at every point." The key term "insalakha" literally means "skinned," akin to how one skins a snake gradually and consecutively. The use of this word indicates that the Hurum months are consecutive, as opposed to a simple phrase like "when the months have passed."
Practical Implication: From a practical perspective, a consecutive period of sacred months would simplify the observance of prohibitions related to warfare and certain other activities, providing a clear, uninterrupted timeframe for these restrictions.
2. Verse 9:3 - Traditional Understanding and Its Issues:
Verse 9:3 states, "This is an announcement from Allah and His messenger to the people on the Day of the greater pilgrimage." Traditionally, this is understood to be on the 10th of Dhu al-Hijjah. Therefore, presumably, the free movement will start from 10th of Dul Hajj and spreads into Muharram (next year), Safer, Rabihul Awwal and until 10th of Rabihul Akhir. This is inconsistent and also this will create confusion since Mushrikeen are prohibited from approaching the Sacred Mosque after this year [9:28], implying that the four months do not include Muharram, Safar, Rabi' al-Awwal, and Rabi' al-Thani.
3. Alternative Interpretation of Yamul Hajjul Akbar:
Yamul Hajjul Akbar could be the first day of Ramadan. The Quran mentions "al hajj shahrun malomat" (well-known months) in 2:197, indicating that Hajj spans over several months. If Yamul Hajjul Akbar is on the first day of Ramadan, the four consecutive months would be Ramadan, Shawwal, Dhu al-Qi'dah, and Dhu al-Hijjah, aligning with the end of the year. This interpretation links logically with the prohibition of Mushrikeen approaching Masjid al-Haram from the next year onwards.
There is no logical explanation for why Ramadan is not considered a sacred month and waging war during Ramadan is generally not permissible unless Muslims are attacked by enemies.
Rajab was considered a sacred month by the pagan Arabs before the advent of Islam. It is possible that Rajab was skillfully retained as a sacred month to maintain continuity and influenced by its historical sanctity, ensuring cultural and religious cohesion.
Conclusion:
The analysis suggests that the four Hurum months indicated in the Quran are consecutive, supported by the term "insalakha" and an alternative interpretation of Yamul Hajjul Akbar being the first day of Ramadan. The 4 consecutive months ends after Dul Hajj, which is the end of the year (Ramadan, Shawwal, Dul Qadah and Dul Hajj).
#46
General Discussions / Re: THE QUR'AN PROHIBITS SLAVE...
Last post by abdul.samad - February 23, 2025, 02:55:30 AMIt is appropriate to say, no new slaves were allowed, and gradual release of the existing slaves.
#47
General Discussions / Re: The problems created by ha...
Last post by Wakas - February 19, 2025, 02:53:59 AM #48
General Discussions / Re: THE QUR'AN PROHIBITS SLAVE...
Last post by Wakas - February 19, 2025, 02:47:04 AMI agree but I think you may find this translation of 47:4 more accurate:
http://www.quran434.com/wife-beating-islam.html#part1
see 17
So, when you encounter those who have rejected/concealed, then put forth /bring about the captives (RiQaB); until when you have subdued/overcome them, then strengthen the bind. Then after either grace/favour or ransom, until the war lays down its burdens. That, and had God willed, surely He would have gained victory Himself from them, but He tests some of you with others. And those who get killed in the cause of God, He will never let their deeds be put to waste.
It details the evidence as to why.
####
Also see:
https://misconceptions-about-islam.com/misconception.php?id=29
Conclusion, quote:
As can clearly be seen, taking all of the above verses of The Quran into account, it would lead to a gradual reduction in slave numbers and eventually abolish slavery.
http://www.quran434.com/wife-beating-islam.html#part1
see 17
So, when you encounter those who have rejected/concealed, then put forth /bring about the captives (RiQaB); until when you have subdued/overcome them, then strengthen the bind. Then after either grace/favour or ransom, until the war lays down its burdens. That, and had God willed, surely He would have gained victory Himself from them, but He tests some of you with others. And those who get killed in the cause of God, He will never let their deeds be put to waste.
It details the evidence as to why.
####
Also see:
https://misconceptions-about-islam.com/misconception.php?id=29
Conclusion, quote:
As can clearly be seen, taking all of the above verses of The Quran into account, it would lead to a gradual reduction in slave numbers and eventually abolish slavery.
#49
General Discussions / "Malaika: The Quranic Concept ...
Last post by abdul.samad - February 16, 2025, 02:12:40 PM"Malaika: The Quranic Concept of Forces Of Nature and Energies in the Universe"
1. Linguistic Origins of Malaika
Roots and Meanings:
Scholars differ on the root word:
"Alkun": Some suggest the root means "to convey a message," emphasizing their role as messengers in executing divine commands (22:75).
"Malkun": A more comprehensive root, "Malkun," signifies forces or energies that fulfill specific functions in the universe.
Ibn-e-Faris supports the idea that "Malaika" are fundamental forces that sustain existence and balance.
2. Malaika as Forces Governing the Universe
Natural Forces:
Malaika represent the universal forces responsible for maintaining order, balance, and functionality within the cosmos.
These forces, which secular science might refer to as "natural laws," are described in the Quran as entities operating under divine command (79:5, 51:4).
Execution of Commands:
Malaika are tasked with carrying out responsibilities as assigned by Allah, reflecting a structured and purposeful universe.
3. Subjugation to Human Knowledge (2:34)
The Quran states that all Malaika bowed before Adam, symbolizing humanity's intellectual capability to understand and utilize these forces.
This is reinforced in 2:31, where knowledge is identified as the distinguishing factor that enables humans to decipher and harness the forces of nature.
4. Psychological and Internal Forces
Nazool-al-Malaika (Descent of Malaika):
This phrase signifies psychological shifts, replacing fear or despair with confidence and resolve (41:30).
For example:
During critical moments like battles (8:12, 9:26), these forces reinforced courage and steadied the hearts of believers.
Positive and Negative Forces:
Positive forces (Malaika) bring hope, confidence, and mental clarity.
Negative forces, often associated with Iblees, induce fear, despair, and dejection.
5. Malaika and Accountability
Malaika are portrayed as forces that observe and record human actions, leading to their eventual outcomes (10:21, 43:80).
These records represent the natural consequences of human behavior within a system of cause and effect.
6. The Role of Malaika in Human Life
Malaika are not independent entities but represent the inherent energies and forces guiding:
1. External Functions: The physical laws governing the universe.
2. Internal Functions: Psychological and emotional regulation within individuals.
7. Supporting "Malkun" as the Root
The root "Malkun" aligns seamlessly with their Quranic portrayal as forces:
It encompasses all roles Malaika perform, from directing affairs (79:5) to providing internal strength (41:30).
It avoids the narrower scope of "Alkun," which focuses solely on their role as messengers.
8. Malaika and Modern Understanding
Malaika can be understood as the fundamental forces or energies that sustain the universe and human life, both physically and psychologically.
While secular perspectives might call them "forces of nature" or "psychological energies," the Quran attributes them to a divine origin, emphasizing their role in a purposeful and balanced creation.
Conclusion
In the Quran, Malaika represent essential forces or energies that govern and regulate the universe and human life. Their functions include:
1. Maintaining natural order and cosmic balance.
2. Supporting psychological resilience and emotional strength.
3. Recording actions and ensuring accountability through cause and effect.
This interpretation moves beyond traditional notions and integrates Malaika into a systematic framework, aligning with both Quranic descriptions and rational understanding. It underscores the Quran's emphasis on a purposeful, balanced, and knowable universe.
1. Linguistic Origins of Malaika
Roots and Meanings:
Scholars differ on the root word:
"Alkun": Some suggest the root means "to convey a message," emphasizing their role as messengers in executing divine commands (22:75).
"Malkun": A more comprehensive root, "Malkun," signifies forces or energies that fulfill specific functions in the universe.
Ibn-e-Faris supports the idea that "Malaika" are fundamental forces that sustain existence and balance.
2. Malaika as Forces Governing the Universe
Natural Forces:
Malaika represent the universal forces responsible for maintaining order, balance, and functionality within the cosmos.
These forces, which secular science might refer to as "natural laws," are described in the Quran as entities operating under divine command (79:5, 51:4).
Execution of Commands:
Malaika are tasked with carrying out responsibilities as assigned by Allah, reflecting a structured and purposeful universe.
3. Subjugation to Human Knowledge (2:34)
The Quran states that all Malaika bowed before Adam, symbolizing humanity's intellectual capability to understand and utilize these forces.
This is reinforced in 2:31, where knowledge is identified as the distinguishing factor that enables humans to decipher and harness the forces of nature.
4. Psychological and Internal Forces
Nazool-al-Malaika (Descent of Malaika):
This phrase signifies psychological shifts, replacing fear or despair with confidence and resolve (41:30).
For example:
During critical moments like battles (8:12, 9:26), these forces reinforced courage and steadied the hearts of believers.
Positive and Negative Forces:
Positive forces (Malaika) bring hope, confidence, and mental clarity.
Negative forces, often associated with Iblees, induce fear, despair, and dejection.
5. Malaika and Accountability
Malaika are portrayed as forces that observe and record human actions, leading to their eventual outcomes (10:21, 43:80).
These records represent the natural consequences of human behavior within a system of cause and effect.
6. The Role of Malaika in Human Life
Malaika are not independent entities but represent the inherent energies and forces guiding:
1. External Functions: The physical laws governing the universe.
2. Internal Functions: Psychological and emotional regulation within individuals.
7. Supporting "Malkun" as the Root
The root "Malkun" aligns seamlessly with their Quranic portrayal as forces:
It encompasses all roles Malaika perform, from directing affairs (79:5) to providing internal strength (41:30).
It avoids the narrower scope of "Alkun," which focuses solely on their role as messengers.
8. Malaika and Modern Understanding
Malaika can be understood as the fundamental forces or energies that sustain the universe and human life, both physically and psychologically.
While secular perspectives might call them "forces of nature" or "psychological energies," the Quran attributes them to a divine origin, emphasizing their role in a purposeful and balanced creation.
Conclusion
In the Quran, Malaika represent essential forces or energies that govern and regulate the universe and human life. Their functions include:
1. Maintaining natural order and cosmic balance.
2. Supporting psychological resilience and emotional strength.
3. Recording actions and ensuring accountability through cause and effect.
This interpretation moves beyond traditional notions and integrates Malaika into a systematic framework, aligning with both Quranic descriptions and rational understanding. It underscores the Quran's emphasis on a purposeful, balanced, and knowable universe.
#50
General Discussions / The problems created by hadith...
Last post by abdul.samad - February 16, 2025, 02:07:11 PMThe problems created by hadiths and how they can distract from the Quran:
1. Contradictions with the Quran:
Some hadiths directly contradict the teachings of the Quran, which emphasizes compassion, justice, and equality. For instance, the Quran promotes freedom of belief and no compulsion in religion (Quran 2:256). However, some hadiths suggest harsh punishments for apostasy or promote practices that don't align with the Quranic spirit.
Hadiths that promote extreme measures, such as stoning for adultery, are not mentioned in the Quran and can distort the faith, leading to misconceptions about what Islam truly represents.
2. Promoting Legalism Over Spirituality:
The Quran provides a framework for moral living and spiritual growth. However, hadith literature has often shifted the focus to legalistic interpretations, transforming religion into a set of rules and rituals rather than a path for spiritual and moral development.
This overemphasis on ritual and jurisprudence distracts believers from the Quran's central teachings about human values, inner reform, and social justice.
3. Clerical Authority and Sectarianism:
Reliance on hadiths has led to the establishment of clerical authorities who claim to have the sole right to interpret religious teachings. These clerics often use selected hadiths to control and influence the masses, creating a form of religious hierarchy that the Quran does not endorse.
Additionally, different sects within Islam rely on different sets of hadiths, leading to conflicting beliefs and practices. This has resulted in sectarian divides, moving the focus away from the universal message of unity and peace in the Quran.
4. Discouraging Independent Thinking:
The Quran encourages reflection, reasoning, and personal study of its teachings. In contrast, some hadiths have been used to promote blind imitation (taqlid), discouraging individuals from questioning or thinking critically about their beliefs.
Believers are often told to follow hadiths without question, even when those hadiths may seem inconsistent with the rational or ethical principles found in the Quran.
5. Cultural and Historical Additions:
Many hadiths reflect the cultural practices and historical contexts of the time in which they were written. As a result, they sometimes introduce ideas into Islamic practice that are not found in the Quran, such as certain dress codes, gender roles, or social customs.
These cultural elements can then become mistakenly viewed as religious obligations, leading to confusion and practices that may be out of sync with the Quran's more universal and timeless guidance.
6. Justifying Injustice and Violence:
Some hadiths have been used historically to justify violence, oppression, and injustice, in ways that starkly contrast with the Quran's promotion of mercy, forgiveness, and peace. This misinterpretation has led to severe consequences, fueling extremism and tarnishing the image of Islam.
This distortion shifts focus away from the Quran's clear call for justice, compassion, and the protection of human rights.
7. Introduction of Superstitions and Myths:
Certain hadiths have introduced superstitions and mythical elements that have no basis in the Quran. This includes beliefs in specific supernatural events or exaggerated miracles, which can distract from the Quran's emphasis on natural laws, science, and intellectual pursuit.
Such beliefs can lead to a more ritualistic rather than rational and spiritual practice of Islam, deviating from the Quran's message of knowledge and understanding.
8. Overburdening Religious Practice:
Many hadiths add unnecessary complexity to religious practices, making them burdensome. This contrasts with the Quran's guidance, which often emphasizes ease and simplicity in religious observance (Quran 2:185, 22:78).
By focusing on numerous ritualistic practices derived from hadiths, the core Quranic values like compassion, justice, and self-restraint are often overshadowed.
9. Diverting the Focus from the Quran:
The Quran is the primary source of Islamic teaching, providing a clear and comprehensive message. However, an overemphasis on hadith literature often distracts Muslims from direct engagement with the Quran.
This focus on hadiths can result in the Quran being viewed as secondary or even overlooked in favor of extensive hadith-based interpretations.
Summary:
In conclusion, while hadiths can offer historical context and insights into the Prophet's life, over-reliance on them can create problems, including contradictions, legalism, superstitions, division, and the stifling of independent thought. The true essence of Islam, as presented in the Quran, is often lost amidst the complexities of hadith-based practices.
The core issue is that many hadiths were written and compiled centuries after the Prophet's time, often influenced by political, cultural, and sectarian biases. This has led to a form of Islam that sometimes diverges significantly from the Quran's message of monotheism, rational inquiry, compassion, and justice.
It is crucial to return to the Quran as the central guide, promoting a religion that is rational, merciful, and just, as opposed to being bound by the rigid and sometimes conflicting interpretations of hadith literature. The focus should be on the Quran's universal values that emphasize human dignity, knowledge, and equitable social conduct.
1. Contradictions with the Quran:
Some hadiths directly contradict the teachings of the Quran, which emphasizes compassion, justice, and equality. For instance, the Quran promotes freedom of belief and no compulsion in religion (Quran 2:256). However, some hadiths suggest harsh punishments for apostasy or promote practices that don't align with the Quranic spirit.
Hadiths that promote extreme measures, such as stoning for adultery, are not mentioned in the Quran and can distort the faith, leading to misconceptions about what Islam truly represents.
2. Promoting Legalism Over Spirituality:
The Quran provides a framework for moral living and spiritual growth. However, hadith literature has often shifted the focus to legalistic interpretations, transforming religion into a set of rules and rituals rather than a path for spiritual and moral development.
This overemphasis on ritual and jurisprudence distracts believers from the Quran's central teachings about human values, inner reform, and social justice.
3. Clerical Authority and Sectarianism:
Reliance on hadiths has led to the establishment of clerical authorities who claim to have the sole right to interpret religious teachings. These clerics often use selected hadiths to control and influence the masses, creating a form of religious hierarchy that the Quran does not endorse.
Additionally, different sects within Islam rely on different sets of hadiths, leading to conflicting beliefs and practices. This has resulted in sectarian divides, moving the focus away from the universal message of unity and peace in the Quran.
4. Discouraging Independent Thinking:
The Quran encourages reflection, reasoning, and personal study of its teachings. In contrast, some hadiths have been used to promote blind imitation (taqlid), discouraging individuals from questioning or thinking critically about their beliefs.
Believers are often told to follow hadiths without question, even when those hadiths may seem inconsistent with the rational or ethical principles found in the Quran.
5. Cultural and Historical Additions:
Many hadiths reflect the cultural practices and historical contexts of the time in which they were written. As a result, they sometimes introduce ideas into Islamic practice that are not found in the Quran, such as certain dress codes, gender roles, or social customs.
These cultural elements can then become mistakenly viewed as religious obligations, leading to confusion and practices that may be out of sync with the Quran's more universal and timeless guidance.
6. Justifying Injustice and Violence:
Some hadiths have been used historically to justify violence, oppression, and injustice, in ways that starkly contrast with the Quran's promotion of mercy, forgiveness, and peace. This misinterpretation has led to severe consequences, fueling extremism and tarnishing the image of Islam.
This distortion shifts focus away from the Quran's clear call for justice, compassion, and the protection of human rights.
7. Introduction of Superstitions and Myths:
Certain hadiths have introduced superstitions and mythical elements that have no basis in the Quran. This includes beliefs in specific supernatural events or exaggerated miracles, which can distract from the Quran's emphasis on natural laws, science, and intellectual pursuit.
Such beliefs can lead to a more ritualistic rather than rational and spiritual practice of Islam, deviating from the Quran's message of knowledge and understanding.
8. Overburdening Religious Practice:
Many hadiths add unnecessary complexity to religious practices, making them burdensome. This contrasts with the Quran's guidance, which often emphasizes ease and simplicity in religious observance (Quran 2:185, 22:78).
By focusing on numerous ritualistic practices derived from hadiths, the core Quranic values like compassion, justice, and self-restraint are often overshadowed.
9. Diverting the Focus from the Quran:
The Quran is the primary source of Islamic teaching, providing a clear and comprehensive message. However, an overemphasis on hadith literature often distracts Muslims from direct engagement with the Quran.
This focus on hadiths can result in the Quran being viewed as secondary or even overlooked in favor of extensive hadith-based interpretations.
Summary:
In conclusion, while hadiths can offer historical context and insights into the Prophet's life, over-reliance on them can create problems, including contradictions, legalism, superstitions, division, and the stifling of independent thought. The true essence of Islam, as presented in the Quran, is often lost amidst the complexities of hadith-based practices.
The core issue is that many hadiths were written and compiled centuries after the Prophet's time, often influenced by political, cultural, and sectarian biases. This has led to a form of Islam that sometimes diverges significantly from the Quran's message of monotheism, rational inquiry, compassion, and justice.
It is crucial to return to the Quran as the central guide, promoting a religion that is rational, merciful, and just, as opposed to being bound by the rigid and sometimes conflicting interpretations of hadith literature. The focus should be on the Quran's universal values that emphasize human dignity, knowledge, and equitable social conduct.