#historical reliability of the Quran

[tanadrin]

Last notes and final thoughts on Creating the Quran:

A text does not become fixed at its first writing; ancient and especially sacred writing remain open and in flux for a considerable period after. Even after it was written down, the Quran was a text "in process."

The rasm (the consonantal "skeleton" of the Quran) does show extraordinary constancy from the time of Abd al-Malik; its vocalization was in dispute for centuries after. But the tremendous fluidity of the oral phase of development did come to an end.

Lol, the name of a scholar cited in this chapter is "Assmann."

Oral tradition can coexist with a written canon for a time: even once the Gospels had been written down, ancient writers rarely cited them word-for-word, often using relatively free transmissions and maintaining the vibracy of oral tradition. A similar process may have been at work around the Quran.

Sometimes searching for an "original text" when it comes to texts like these (including the Gospels, for instance, or the books of the Hebrew Bible) may even be meaningless; the early text-forms are in dialogue with the late oral-forms, and the former are not being produced with the specific end of creating a fixed, canonical text. Concepts like individual authorship, a complete and self-contained textual artifact, and formal publication don't necessarily apply. Canonized texts can start out as essentially aids to memory, or personal notes, that existed to be revised and extended as necessary.

The early regional codices could have grown out of such memoranda, only gradually being reshaped into more complete and polished texts. This would help account for why the Quran often repeats the same tradition in different forms, sometimes with minor differences and sometimes with significant contraditions.

For works like the Gospels, Matthew and Mark might have even been regarded as functionally "the same text" in the same way even very different oral performances of a story can be considered "the same."

The evident parallel traditions in the Quran may derive from the retelling and recomposition of traditions in different communities, or from ongoing revisions to an open text. Many of these parallel traditions are Christian ones, or Jewish ones that seemed to enter the text from Christian sources.

Extensive biographical tradition within Islam around Muhammad in particular; but it's unlikely (for reasons discussed earlier) to be reliable. The small grains of historicity within it are obscured by the narrative that has grown around them.

Some traditions in the Quran appear to originate from before Muhammad's prophetic mission, distinguished by their utter lack of intelligibility for early Muslim commentators. This indicates they were not passed down orally, since they were not altered in ways to make them relevant to the community, and so may have been written down when Muhammad and his earliest followers encountered them.

Bellamy argues there are more than two hundred words in the Quran that later commentators not only didn't understand, but didn't know how to vocalize. These could be the result of copyists' mistakes, but they're present in all Quran manuscripts, and so would have to go back to a single version.

Example: "Yuhanna" ("John") being read as "Yahya," because of the ambiguity between and without consonant-pointing. With just the rasm, Yahya is a perfectly good guess--whoever first read "Yahya" in the passages where it occurs cannot have had an oral tradition preserving the sound of the name, or prior knowledge of John the Baptist, or they would have recognized it on the basis of context.

Surat Quraysh was very opaque to interpreters, who had no better understanding of this sura than we do today; the meaning of the key term "ilaf" seems to be entirely opaque, leading to a wide array of interpretations. Difficult to reconcile this lack of understanding with Muhammad teaching it to his followers.

Final editing of the Quran must have been very conservative to retain these infelicities--typical of scriptural traditions, or at least of the Hebrew Bible and New Testament.

Patricia Crone proposes some parts of the Quran predate Muhammad. Michael Cook says OTOH maybe the materials that make up the Quran didn't become "generally available as scripture" until well after Muhammad's death. Neither supposition is exclusive of the other.

Gerd Puin argues that "every fifth sentence" or so "simply doesn't make sense." Gerald Hawting observes "the text taken on its own is often completely unintelligible, filled with grammatical and logical discontinuities." This puts me in mind with the weird way different sources are jammed together in the Hebrew Bible, sometimes totally muddling narratives that were clear in the original--I don't wonder if part of the problem is that different regional codices, when brought together, were harmonized in a very conservative way that left a lot of contraditions and discontinuities in the text.

Shoemaker thinks the best model is still the one where the Quran is largely rooted in Muhammad's teachings, with the inclusion possibly of some archaic and imperfectly understood textual materials, and with considerable change introduced in the process of transmission before final canonization.

Quran talks about seafaring and fishing familiarly, both things alien to Mecca and Yathrib. Ditto agriculture and vegetation, especially kinds not found even in the Yathrib oasis. Most likely elements that found their way in once the Islamic polity had reached the shores of the Mediterranean.

Similarly out of place geographical references: Sodom and Gomorrah as places passed by daily; as the audience living not far from where Lot once dwelled. Landscape of memory here is focused on Palestine, not Hijaz.

Heavy borrowing of words, including from Syriac and Hebrew, in the language of the Quran, indicating heavy linguistic contact with the Fertile Crescent.

"Vast knowledge of Christian lore" despite no Christian presence in Mecca or Yathrib, in either the Islamic tradition or elsewhere. Quran assumes good knowledge of the Torah and Gospels and many extrabiblical traditions also. The Quran's presentation of many figures from the Hebrew Bible draws specifically on Syriac Christian traditions, and not on Jewish traditions as you might suppose from the traditional account of Jews present in Medina. Its anti-Jewish rhetoric and demonology depend on earlier Christian traditions, and some passages seem to address Christian directly.

Removing Muhammad and the Quran completely from the Hijaz would make it hard to explain why Mecca and Yathrib eventually came to be so important in later tradition. It seems likely that, even though the Holy Land and Jerusalem stood at the center of the imagination of early believers, there was some historical connection to the Hijaz, and only as they began to more self-consciously differentiate themselves from Christians and Jews around them did they shift their focus to this element of their history.

It's not necessary (or tenable) to entirely detach the Quran from the figure of Muhammad. Some material in it almost certainly derives from his prophetic career in Mecca and Medina. In some cases, followers later added blocks of textual material already written down in a religious context somewhere outside the Hijaz, alongside entirely new traditions emerging from cross-cultural contact.

19:22-28 gives a compressed account of the Nativity that is found only in the liturgical practice of a particular Marian shrine just outside Jerusalem, the Kathisma church. This tradition is so obscure it's unlikely it independently made its way to the central Hijaz--it joined the corpus most likely after Muhammad's followers took control of the region, and converted this church into a mosque.

Like almost all other sacred texts of its type, the Quran is not a "book" but a corpus: texts not originally intended to be grouped together, heterogenous in origin and function, and in some cases dependent or independent of one another. Composite, but also composed, i.e., put together intentionally and carefully using techniques from a literate context, with literary polish.

[nevzatboyraz44]

BELGELER KONUŞUYOR-1:

CUMHURİYETİN İLK YILLARINDA “ALLAH” DEMEK YASAK MIYDI?

Sıkça dile getirilen bir iddiadır, cumhuriyetin ilk yıllarında, hatta Demokrat Parti iktidarına kadar geçen süre zarfında Kur’an-ı Kerim öğrenmenin ve öğretmenin, dahası “Allah” demenin bile yasak olduğu…

Bu iddiaya karşılık olarak da hiçbir zaman böylesi baskıcı bir uygulamanın yaşanmadığı ifade edilmekte…

Peki, gerçek neydi?

Tarihi bir olgunun ya da olayın hakikatini ortaya koymanın en basit ve en sağlam yollarından biri, o döneme dair arşiv belgelerine müracaat etmektir.

Yalnız, bunu yaparken akıldan şunu hiç çıkarmamak gerekir ki; bu yol en basit ve sağlam yollardan biri olsa da, kendi içinde bazı riskleri de barındırır.

Bu risklerin en büyüğü, belgeler bizzat devlet tarafından düzenlendiği için, devletin işine gelmeyecek belgeleri tarihe kanıt olarak bırakmak istemeyerek ortadan kaldırabilme ya da mevcut belgeleri değiştirebilme ihtimalidir.

Aşağıda yayınlayacağım belgeler, Ankara İvedik’te bulunan Başbakanlık Devlet Arşivleri’nde herkesin erişimine açıktır.

Merak edenler, yer numarasından gidip evraka bakabilirler.

Daha derin bir araştırmada buna benzer nice evrakı bulmanın mümkün olacağını düşünüyorum.

Belgelerde 1931 ve 1938 yıllarında Arapça Tekbir almaya ve Arap Harflerinin öğretilmesine dair o dönemin uygulamaları hakkında bize fikir verebilecek hususlardan bahsediliyor.

Dönemin uygulamalarının hakkaniyete uygun olup olmadığını, sizin takdirlerinize bırakıyorum.

Ancak bugün bazı kesimlerce radikal olarak değerlendirilen sosyal hareketler, uygulamalar ve politikaların arka planında, aşağıdaki belgelerde örnekleri görülen baskıların etkilerinin olması ihtimali, göz ardı edilmemelidir.

......

DOCUMENTS SPEAK-1:

WAS IT FORBIDDEN TO SAY "ALLAH" IN THE EARLY YEARS OF THE REPUBLIC?

It is a frequently voiced claim that in the first years of the republic, even until the Democratic Party came into power, it was forbidden to learn and teach the Quran, and even to say "Allah".

In response to this claim, it is stated that such an oppressive practice has never been experienced. being made…

So, what was the truth?

One of the simplest and most reliable ways to reveal the truth of a historical fact or event is to consult archive documents of that period.

However, while doing this, you should always keep this in mind:

Although this method is one of the simplest and most reliable methods, it also carries some risks.

The biggest of these risks is the possibility that since the documents are issued by the state itself, the state may eliminate documents that will not be of any use to it, without wanting to leave them as evidence in history, or change existing documents.

The documents I will publish below are open to everyone at the Prime Ministry State Archives in Ankara İvedik.

Those who are curious can go to the location number and look at the documents.

I think it would be possible to find many similar documents with a deeper research.

In the documents, issues that can give us an idea about the practices of that period regarding reciting Arabic Takbir and teaching Arabic Letters in 1931 and 1938 are mentioned.

I leave it to your discretion as to whether the practices of the period were equitable or not.

However, the possibility that the effects of pressures, examples of which are seen in the documents below, are behind the social movements, practices and policies that are considered radical by some circles today should not be ignored.

[rockislandadultreads]

Book Recommendations: Spring Holidays

Inside the Soul of Islam by Mamoon Yusaf

lslam is currently the most spoken about religion in the Western world, and yet it is also the most misunderstood and misinterpreted. Despite frequent news coverage, we remain poorly informed about the true beliefs at the heart of Islam. How many of us would be able to explain who the Prophet Muhammad was or what the Quran actually teaches?

In this profound yet highly accessible book, practising Muslim Mamoon Yusaf provides a vital introduction to the essential teachings of Islam. In each short chapter he focuses on a core teaching from the Quran, such as loving kindness, resilience, gratitude or forgiveness, and shares his unique insight into how these teachings can lead to spiritual evolution in anyone, regardless of their beliefs, religion or background.

Mamoon also considers the role of women in Islam, as well as the true nature and meaning of the words jihad and Shariah. Finally, touching upon current events, he demonstrates how acts of violence committed in the name of Islam are inherently un‑Islamic, and boldly concludes not only that Islam is not the cause of terrorism – Islam contains the cure for it.

The Last Hours of Jesus by Ralph Gorman

Here for the ordinary reader is an unforgettable moment-by-moment account that brings to vivid life the powerful events that transpired between Jesus' Agony in the Garden of Gethsemane and His death on the Cross at Golgotha.

Told accurately and in a manner interesting and intelligible, it actually provides a fuller treatment of the Passion than is found in the Gospels. You see, those Gospels were written for first century readers already familiar with many of the persons, places, parties, and politics that colored events in those long-past days. Not so modern readers, twenty centuries later! Which is why Fr. Ralph Gorman has here crafted for us a single detailed narrative out of the four Gospels, weaving into his narrative relevant Old Testament passages and prophecies, and facts from Jewish and Roman history, laws, beliefs, traditions, and practices, plus helpful first century military, political, geographical, and archaeological information.

Faithful to the Gospels while drawing on the best commentaries on them in English, Latin, French, German, and Italian, these rich pages provide you a refreshing reading of the Gospels supplemented by reliable archaeological, historical, and theological information about the period, places, and persons involved. Plus, you have the benefit of Fr. Gorman's keen depictions of the Gospel places based on his three years' residence there.

The Women of Easter by Liz Curtis Higgs

You're about to meet three women named Mary, each of whom has a life-changing encounter with Jesus. Mary of Bethany prepares the way for the Lord’s burial when she anoints His feet and fills the air with her perfume. His mother, Mary of Nazareth, remains by His side from His first breath to His last, her loyalty unwavering. Mary Magdalene, delivered of seven demons, bravely supports her Teacher through His darkest hours and then proclaims the glorious news of His resurrection. What a trio. What a Savior!

Your mind and emotions will be engaged and your faith strengthened as each scene unfolds, preparing your heart for a richer, deeper Easter experience. Liz Curtis Higgs, a seasoned Bible teacher and award-winning novelist, combines her storytelling skills with a thorough verse-by-verse study of Scripture as together you explore the remarkable lives of the women of Easter.

Your Guide to the Jewish Holidays by Cantor Matt Axelrod

Recent years have seen an increased interest in Jewish life, its culture, and its celebrations. There are many new students of Judaism, often potential converts or members of interfaith families who are seeking to learn more about the religion and its rituals. Unfortunately, many of the existing texts that examine the Jewish holidays are written in a dry, unexciting way, making it difficult for the reader to retain much information. 

For those seeking to learn more about Jewish celebrations, Cantor Matt Axelrod has written Your Guide to the Jewish Holidays: From Shofar to Seder. Intended for the reader who has no prior knowledge about the Jewish holidays as well as the reader who knows the basics about the holidays but wants to understand the holidays on a deeper level, Axelrod's book takes a humorous, light-hearted look at the 11 most important Jewish holidays. Instead of simply explaining that Jews are obligated to observe in a certain way because of a biblical text, Axelrod shows where each holiday, along with its rituals, came from in a historical context. He provides a humorous retelling of the biblical passages relating to the holiday, explorations of rituals associated with each holiday, and descriptions of traditional foods. 

Your Guide to the Jewish Holidays also features special sections labeled "In Depth" or "Perfect for Families" that expand upon elements of each holiday in ways that provide greater understanding of traditions or that invite the reader to get the rest of the family involved.

[omegaphilosophia]

Sources of Practical Ethics

Holy texts, such as the Bible, the Quran, and the Torah, have been the foundation of ethical and moral teachings for centuries. However, these texts are not always reliable or appropriate sources for practical ethics and morality. Here are a few reasons why:

Cultural Context: Most holy texts were written in a specific cultural and historical context. As a result, the ethical and moral teachings in these texts may not be applicable or relevant to modern society. For example, many holy texts contain passages that condone slavery or the oppression of women, which are now widely considered unethical and immoral.

Contradictory Teachings: Holy texts can contain contradictory teachings, which can make it difficult to discern the most appropriate ethical or moral action in a given situation. For example, the Bible teaches both "an eye for an eye" and "turn the other cheek," leaving followers to determine which teaching should be prioritized in a given situation.

Interpretation: Holy texts are often subject to interpretation, which can result in vastly different ethical and moral conclusions. Different religious groups or individuals may interpret the same passage in different ways, leading to conflicting beliefs about what is right or wrong.

Limited Scope: Holy texts may not cover all ethical and moral issues that are relevant to modern society. For example, many modern ethical issues, such as climate change, genetic engineering, and artificial intelligence, are not addressed in traditional religious texts.

Inflexibility: Holy texts may be viewed as inflexible and unchanging, which can make it difficult to adapt to changing societal norms and values. This can result in the perpetuation of outdated or harmful beliefs and practices.

Exclusivity: Some religious texts may contain teachings that are exclusive to a particular religious tradition or group, potentially leading to discrimination or intolerance towards those who do not share the same beliefs.

Dogmatism: Reliance on religious texts as a sole source for practical ethics can promote dogmatism and discourage critical thinking. This can limit the ability of individuals and societies to adapt to changing circumstances and to address emerging ethical and moral issues.

Cultural Bias: Religious texts may reflect the cultural biases of the societies in which they were written, leading to teachings that are discriminatory or prejudiced towards certain groups of people.

Lack of Empirical Evidence: Many religious teachings are based on faith and belief rather than empirical evidence. This can make it difficult to evaluate the effectiveness or appropriateness of certain ethical or moral teachings.

Resistance to Change: Some religious traditions may resist changes to their ethical or moral teachings, even in the face of new evidence or changing social norms. This can limit the ability of individuals and societies to adapt to changing circumstances and to address emerging ethical and moral issues.

Potential for Harm: In some cases, religious teachings may be used to justify harmful or unethical behaviors. For example, some religious texts may be used to justify discrimination against certain groups, or to promote violence in the name of a particular religious belief.

In summary, while holy texts may contain valuable ethical and moral teachings, they are not always reliable or appropriate sources for practical ethics and morality. It is important to consider the cultural context, interpretive challenges, and limitations of holy texts when attempting to derive ethical and moral guidance from them. Instead, individuals and societies must look to a range of sources, including science, reason, and shared human values, to determine the most appropriate ethical and moral actions in modern society.

There are many sources that can provide practical guidance for ethical and moral decision-making. Here are a few examples:

Human Reason: Reason is a powerful tool for ethical and moral decision-making. It allows individuals to consider the consequences of their actions and to weigh the interests of all parties involved. Rational decision-making can be informed by scientific evidence, philosophical principles, and personal experience.

Science: Scientific research can provide valuable insights into ethical and moral issues. For example, research on the effects of environmental pollution can inform decisions about responsible resource use and conservation. Similarly, research on the effects of social inequality can inform policies to address poverty and discrimination.

Shared Values: Many societies share core values that inform ethical and moral decision-making. For example, most societies value fairness, compassion, honesty, and responsibility. These values can be used to guide decision-making and to evaluate the morality of actions.

Religious and Spiritual Teachings: While holy texts may not be the sole source of practical ethics and morality, they can provide valuable guidance and inspiration for ethical and moral decision-making. Many religious and spiritual traditions emphasize compassion, kindness, and respect for all living beings.

Community-Based Approaches: Ethical and moral decision-making can be enhanced by community-based approaches. This involves engaging with others in respectful and open dialogue to understand different perspectives and to find common ground. Community-based approaches can promote empathy, understanding, and cooperation, leading to more effective and ethical decision-making.

Professional Codes of Ethics: Many professions, such as medicine, law, and journalism, have established codes of ethics that provide guidelines for ethical decision-making in their respective fields. These codes may be based on principles such as confidentiality, non-maleficence, and respect for autonomy.

Historical and Cultural Perspectives: Historical and cultural perspectives can provide insights into how ethical and moral issues have been addressed in different times and places. By understanding how other societies have grappled with similar challenges, individuals and societies can gain new perspectives on ethical and moral decision-making.

Philosophical Ethics: Philosophy offers a rich tradition of ethical thinking and can provide valuable insights into ethical and moral issues. Philosophers have developed theories of ethics such as consequentialism, deontology, and virtue ethics, which can provide frameworks for ethical decision-making.

Legal Frameworks: Laws and regulations can provide guidance on ethical and moral decision-making, particularly in areas such as human rights, environmental protection, and social justice. While laws may not always align with moral or ethical values, they can serve as a starting point for discussions about what is right and wrong.

Personal Reflection: Personal reflection can be a valuable source of guidance for ethical and moral decision-making. Taking the time to consider one's own values, beliefs, and experiences can help individuals to identify their own moral compass and to make decisions that are consistent with their own ethical principles.

In summary, practical ethics and morality can be informed by a range of sources, including human reason, science, shared values, religious and spiritual teachings, and community-based approaches. By considering multiple sources of guidance, individuals and societies can make more informed and ethical decisions, leading to a more just and compassionate world.

[menalez]

come on bruh, ppl arguing that aisha wasn’t a child bride are just trying to deflect criticism of their religion, just like christians who try to argue mistranslation or w/e when it comes to some homophobic or misogynistic thing in the bible. at least two hadiths (al-bukhari and muslim, regarded by [sunni] muslims as the most authentic books after the quran) state her age as 6 at age of marriage and 9 at consummation. the scholarly and layman consensus is that aisha was ~6 when muhammad married her and ~9 when the marriage was consummated. https://www.islamiqate.com/1788/which-classical-scholars-disputed-aisha-when-married-prophet https://www.islamiqate.com/3188/what-are-the-arguments-aisha-was-years-when-married-prophet it wasn’t until the 20th century that her age began to be disputed—a case of historical revisionism. also, u are (were?) shia, correct? https://www.islamiqate.com/3212/what-was-shia-stance-regarding-aishas-when-marrying-prophet before modernity shi’ites also agreed that aisha was a child when married. https://www.al-islam.org/hayat-al-qulub-vol-2-allamah-muhammad-baqir-al-majlisi/wives-prophet-their-number-and-brief the author in the above link is muhammad baqir al-majlisi, one of the most renowned shia scholars.

the worst part is that muslims use aisha’s age to justify child marriage today.

im gonna reiterate that all im saying is that her age is debated and that hadiths are renowned for their inaccuracy, inconsistencies, and contradictions so it is no surprise that it’s debated. not that there is no possible reason her age is thought to have been 6 nor that the most accepted belief isnt that she was 6 when married. we can talk about how bukhari is the most accepted etc but that doesn’t make it a factual reliable piece of evidence that tells us history with 100% accuracy. what we have as hadiths today were verbally passed on for hundreds of years before finally being written down. and i agreed & even said what u did, which is this hadith is used to justify child marriage. it’s used today to justify and benefit pedophiles and validate them. hell, it’s often used to argue the most racist shit like “women in gulf arab countries become women at the young age of 9 so it’s not pedophilia!” (an english language muslim website said that. how gross is that?).

so like im not denying it’s used to justify pedophilia nor that it’s usually accepted that she got married at 6 but simply that there’s enough basis for its denial as well & that some believe something totally different (that she was 18 based on other hadiths)

[automatismoateo]

Why Muslims pray five times a day. via /r/atheism

Why Muslims pray five times a day. Most Muslims pray five times a day toward a cube. And the reason is absurd. The actual real reason they have to pray five times per day is because of a story that their prophet flew on a flying horse into the sky to talk to God directly and God originally said 50 prayers per day but he changed his mind several times and settled on 5 daily prayers. This is contradictory to the idea God is perfect, why would he change his mind? And how can a human speak directly to him? This is actually the only time in all of Islam that anybody speaks to God directly. In the other stories Gabriel had to deliver the Quran to the prophet because God is inconceivable. But apparently not in this case. Every Muslim who prayed five times a day believes in this ridiculous story. This story is the origin of the five daily prayers rule. Even worse this story was written decades after the fact by random people. The source of this story is not contemporary or reliable at all and yet they like to pretend it is authentic anyways. In reality it was written decades after his death by people who didn't even know him. The reason they pray towards the cube is because of a story that Abraham and his son Isaac built the cube for Allah when there's no historical evidence Abraham even existed nor is there evidence he ever went to whar is now called Saudia Arabia. All historical records of the cube before Islam show that it was a pagan site. It was built by pagans and they put up little statues of their gods inside and Muhammad broke into the cube and destroyed all the statues and culture and religions of the old pagans. Submitted August 05, 2024 at 05:03PM by nomorelies373 (From Reddit https://ift.tt/qX6tjcI)

[foggynightdonut]

Quran serves as a reliable source of evidence

When someone believes in the Quran as all knowing God's literal words, free from error and contradiction, it serves as a reliable source of evidence for many historical events, figures, and their communities.

[hayyathadi951]

 Unlocking the Path to Spiritual Enlightenment: Aljaizah Course by Online Quran Academy

In today's fast-paced world, where digital technologies dominate nearly every aspect of our lives, the quest for spiritual enlightenment often takes a backseat. However, amidst the chaos of modernity, Online Quran Academy emerges as a beacon of hope, offering the transformative Aljaizah course. This comprehensive program not only introduces learners to the sacred teachings of the Quran but also imbues them with the wisdom and guidance necessary to navigate life's myriad challenges.

Journeying Through the Aljaizah Course

Embarking on the Aljaizah course is akin to embarking on a profound spiritual journey. Through a meticulously crafted curriculum, learners are guided through the fundamental tenets of Islam, delving deep into the timeless wisdom encapsulated within the Quran. The course is designed to accommodate individuals of all ages and backgrounds, ensuring accessibility and inclusivity for all who seek enlightenment.

At the heart of the Aljaizah course lies a commitment to fostering a deep and meaningful connection with the Quran. Learners are introduced to the Arabic language, enabling them to comprehend the Quranic text in its original form. Moreover, they explore the historical context and significance of various verses, gaining insight into the divine message conveyed by Allah.

Importance of Online Quran Academy

In a world characterized by widespread misinformation and misconceptions surrounding Islam, the role of Online Quran Academy cannot be overstated. By providing authentic and reliable educational resources, the academy serves as a bulwark against ignorance and prejudice. Through the Aljaizah course, learners are equipped with the knowledge and understanding necessary to counter negative stereotypes and misconceptions about Islam.

Furthermore, Online Quran Academy transcends geographical barriers, reaching individuals across the globe with its online platform. This accessibility ensures that individuals from diverse cultural backgrounds can benefit from the teachings of the Quran, fostering a sense of unity and brotherhood among believers worldwide.

Embracing the Digital Age

The advent of digital technology has revolutionized the way we access information and engage with educational resources. Online Quran Academy harnesses the power of digital platforms to provide a dynamic and interactive learning experience. Through virtual classrooms, live lectures, and multimedia resources, learners can immerse themselves in the teachings of the Quran from the comfort of their homes.

Moreover, the flexibility offered by online learning enables individuals to tailor their study schedules to accommodate their personal and professional commitments. Whether it's a busy professional seeking spiritual nourishment or a student balancing academics with religious education, Online Quran Academy provides a flexible and convenient solution for all.

Nurturing Spiritual Growth

The Aljaizah course goes beyond mere academic study; it is a transformative journey that nurtures spiritual growth and self-discovery. By delving into the profound teachings of the Quran, learners gain insight into the purpose of their existence and the principles that govern a righteous life. Through reflection, contemplation, and prayer, they cultivate a deeper connection with Allah, finding solace and guidance in times of trial and tribulation.

Moreover, the Aljaizah course instills virtues such as compassion, empathy, and humility, encouraging learners to embody the teachings of Islam in their daily lives. By fostering a sense of moral responsibility and social awareness, Online Quran Academy empowers individuals to become agents of positive change in their communities and beyond.

Conclusion

In a world rife with uncertainty and turmoil, the quest for spiritual enlightenment remains a timeless pursuit. Online Quran Academy, through its transformative Aljaizah course, offers a beacon of hope and guidance for seekers of truth. By providing authentic Islamic education in a digital age, the academy empowers individuals to cultivate a deep and meaningful connection with the Quran, fostering spiritual growth and self-discovery. As we navigate the complexities of the modern world, let us embrace the teachings of the Quran and embark on a journey toward enlightenment and inner peace.

[hajjumrahblogs-blog]

The significance of Mount Arafat in Islam

Have you ever wondered about Mount Arafat? Just think if it’s also called Mountain of Mercy. That’s true, Mount Arafat is also known as Mountain of Mercy. This mountain is almost 20 kilometres on the east of Mecca. But do you know that why this mount is significant in Islam?

Mount Arafat is mostly visit by Hajj pilgrims during the annual pilgrimage. But this also serves as a Ziyarat point for pilgrims who came to perform Umrah by consulting with reliable Umrah travel specialists. As you should know, visiting Mount Arafat is the core ritual of Hajj.

Through History of Mount Arafat

Just like the history of every location and site, Mount Arafat also has its interesting history. According to some narrations, it was the first place where Adam and Eve get forgiveness from Allah (SWT) after falling from heaven. However, when we talk about historic narrations, we must consider proper source and scholars guide.

According to other Islamic beliefs, that are strongest, this is the plain where Prophet Muhammad (PBUH) gave last sermon to Muslims. The sermon’s main focus was unity, equality, and the importance of following the Islamic principles. This sermon is also known as Farewell sermon as it was the last delivered by the Prophet Muhammad (PBUH). Here are the main points of farewell sermon:

Equality and sanctity of life

Prophet Muhammad’s (PBUH) finality on prophet hood

Importance of Holy Quran and Sunnah

Day of judgement

Foundation of Islamic life

Call to righteousness

Significance of Mount Arafat in Islam

Discussing the Mount Arafat will take you through some points/steps that we will discuss below. Its significance can’t be defined by just one step. Now, let’s dive in!

A legacy of History and Spirituality:

No doubt, Arafat has a deep history that we have discussed above. But it also believe to be the place of spirituality. Remember, when Allah Almighty forgives the Adam on this mount and grant Him a new way of life.

It’s a place of Mercy and Forgiveness:

Mercy and forgiveness are the core parts of this holiest mount. It’s place when Allah (SWT) accepts all of your Duas and prayers. He will bless you with His mercy and forgiveness when you have proper dedicated intention while doing religious acts there.

The Day of Arafah: 9th day of Dhul Hijjah

Hajj pilgrims must have to visit there this mount when doing certain rituals. So, to visit there, there is a fixed day which is 9th day of Dhul Hijjah when all pilgrims must visit the mountain. They stand there by facing the Qiblah direction from noon to sunset while praying and invoking Allah’s (SWT) mercy.

Tips When Visiting the Mount Arafat

You will visiting there undoubtedly, so be prepared for a long day standing.

If possible, drink plenty of water and take snacks or something like that with you.

Give respect to the holy sites and be modest.

Dress comfortably as Mecca is typically a warm city.

Please follow the guidance of authorities on how to reach there or what are the issues you may face.

Ask for forgiveness from God and make sure your aim in your mind.

Learn some specific Duas and prayers to do in Mount Arafat.

[nooranitravel]

Why is Mecca so popular?

Have you ever wondered why Mecca is so popular? Makkah is the best destination for Muslims. It’s a place on earth that believe to be holiest according to Muslims. Muslims perform Hajj and Umrah pilgrimages here. You can simply it a spiritual heart of Islam.

Mecca has faced many conflicts and historic circumstances between tribes and powers in its past. Today, it’s a well-known city and a religious hub for Muslims. You can’t leave Mecca until you performed pilgrimages there as a Muslim. Other than non-Muslim, Mecca is always open for Muslims and pilgrims.

Here, we will discuss some points that will show the popularity of Mecca:

The Pilgrimages of Hajj and Umrah:

One of the main factors that shows the popularity of Mecca is the site of completing Hajj and Umrah. Hajj and Umrah are both the pilgrimages of Islam and Muslims performed them each year by booking reliable travel experts like Labbaik Hajj Umrah. Hajj is an annual pilgrimage while Umrah can be done at any time of the year. Both pilgrimages are performed in the holy city of Mecca. This is how the pilgrimages adds popularity to the holy city:

Giving religious significance

Economic boost

Cultural exchange

Infrastructure development

Muslim global recognition

Mecca is the birthplace of Prophet Muhammad (PBUH):

This is true that Mecca is the birthplace of the last Prophet Muhammad (PBUH). It’s believed that He was born in Mecca approximately on 570 AD on the Quraysh tribe. The birth of Prophet Muhammad (PBUH) adds pivotal event in Islamic history of Mecca. However, the prophet’s (PBUH) final destination is in Medina which is now known as Masjid an-Nabwi. On the pre-Islamic times, before the birth of Prophet Muhammad (PBUH), Mecca also serves as a religious centre for Arabas.

The Holy Kaaba: House of Allah (SWT):

Another reason for the popularity of Mecca is the Holy Kaaba. Holy Kaaba is a cubic structure building that serves a central hub of Mecca and is located in the centre of Masjid al-Haram. Muslims perform religious pilgrimages there especially the act of Tawaf. It’s considered to be the holiest structure for Islam and Muslims from worldwide offer five prayers a day towards the direction of Holy Kaaba or Qiblah.

The Reception of the First Revelation:

You will obviously want to know the location where the first revelations of Holy Quran held. The first revelations of Holy Quran was held in the cave of Hira located in the hills surrounding Mecca. It was the month of Ramadan when Allah (SWT) revealed the first five verses of Holy Quran to the Prophet Muhammad (PBUH). The momentous event marked the beginning of Prophet Hood to Muhammad (PBUH).

Some Popular Facts about Mecca

Mecca is the holiest city in Islam.

It’s located in Saudi Arabia towards northeast direction.

The Grand Mosque of Mecca is situated in the holy city of Mecca.

The city has steeped history and tradition.

It’s a popular destination for Muslims.

It’s a birthplace of Prophet Muhammad (PBUH).

The Black Stone’s original destination is in Mecca.

The well of Zamzam is located in the holy city of Makkah.

Conclusion

In conclusion, Mecca is popular for many reasons. It is the birthplace of the Prophet Muhammad (PBUH) and Islam. Many Muslims also visit this city each year to complete their Hajj and Umrah pilgrimages. For additional information about the major pilgrimage in Islam, read this blog: What is Hajj?

[madianh666]

Unlocking Knowledge: Exploring the Rich World of Islamic Sciences Courses

In a world where information is at our fingertips, the pursuit of knowledge is more accessible than ever. For those seeking a deeper understanding of Islamic sciences, a journey into the realms of Islamic courses can be truly enlightening.

The Essence of Islamic Sciences Courses

Islamic sciences courses encompass a vast array of subjects, ranging from Quranic studies and Hadith sciences to Islamic jurisprudence and theology.

These courses not only provide a comprehensive understanding of the core tenets of Islam but also foster critical thinking and a holistic approach to spirituality.

Nurturing a Profound Connection

Engaging in Islamic sciences courses isn't just an academic pursuit; it's a journey towards a deeper connection with one's faith. These courses often delve into the historical context of Islamic teachings, providing students with a profound insight into the wisdom behind each lesson.

The Role of Madina Institute

In the realm of Islamic education, Madina Institute stands out as a beacon of knowledge and enlightenment. With a commitment to providing authentic and transformative learning experiences, Madina Institute has become a renowned institution for Islamic sciences courses.

Why Choose Madina Institute?

Madina Institute offers a unique blend of traditional teachings and modern methodologies. With a faculty comprising esteemed scholars and experts in various Islamic disciplines, students at Madina Institute receive a well-rounded education that goes beyond textbooks.

The institute's emphasis on character development and spiritual growth sets it apart, creating an environment where students not only gain knowledge but also internalize the values and teachings of Islam.

Building a Future with Madina Institute

Embarking on Islamic sciences courses at Madina Institute isn't just an educational choice; it's a transformative experience. Graduates not only leave with a wealth of knowledge but also with a deepened sense of spirituality that enriches their lives and the lives of those around them.

In conclusion, for those seeking to explore the profound teachings of Islam through comprehensive and enriching courses, Madina Institute stands as a reliable and esteemed institution. Embrace the journey of learning, and let Madina Institute be your guide to a deeper understanding of Islamic sciences.

[exploringislamjourney]

Alleged Contradiction: #6

What is the punishment for adultery?

a. 100 lashes for both the man and woman (24:2)

b. Life imprisonment for the woman but no punishment for the man (4:15)

c. Grant pardon (4:16)

d. Stoning to death (Bukhari; 8:816)

24:2: As for female and male fornicators, give each of them one hundred lashes, and do not let pity for them make you lenient in enforcing the law of God, if you truly believe in God and the Last Day. And let a number of believers witness their punishment.

4:15: As for those of your women who commit illegal intercourse---call four witnesses from among yourselves. If they testify, confine the offenders to their homes until they die or God ordains a different way for them.

4:16: And the two among you who commit this sin---discipline them. If they repent and mend their ways, relieve them. Surely God is ever Accepting of Repentance, Most Merciful.

Bukhari 8:816: Narrated Ibm 'Ablas: 'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Raajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah as revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits alleged sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." Umar added, "Surely Allah's Apostles carried out the penalty of Rajam, and so did we after him."'

Footnote(s) for 24:2:

"689: The address here is to legal authorities. Adultery has to be proven either by confession or the testimony of four reliable witnesses."

Footnote(s) for 4:15 AND 4:16 (footnote on section):

"179: Many scholars believe this ruling has been abrogated with the revelation of Chapter 24 of the Quran."

To start with the easiest observation. Surah 24 seems to abrogate the section of Surah 4, to which the verses in alleged contradictions (b) and (c). So, house arrest until death or another God-given outcome, is changed to one hundred lashes. However, if the Quran is consistent, then the offer of forgiveness through repentance in 4:16 stands. So, the one hundred lashes seems to be the punishment for adultery.

Now, Bukhari 8:816 is a rabbit hole. It is a hadith that asserts that there was once a verse in the Quran about stoning being the punishment for adultery. I've seen two arguments, one historical/scholarly while the other is theological. The former goes so far as to say the verse was a forgery, and that the assertion of its existence to begin with is baseless. The latter is a kind of culture/faith dichotomy, in which stoning may have been practiced culturally, but never made it into recitations of the Quran. Some hadiths mention the question of adding it, only to be face with a personal dislike of adding to the Quran, or the Prophet not liking it/saying it didn't need to be added.

Based on the ongoing discourse around the legitimacy of many hadiths, and the fact that "contradiction" (d) is not in the Quran, nor references any part of it, I'm content to say there is no contradiction on this point.

[selflessanatta]

Tibetan Buddhist Lamrim: Refuge Practice, https://selflessanatta.com/tibetan-buddhist-lamrim-refuge-practice/

New Post has been published on https://selflessanatta.com/tibetan-buddhist-lamrim-refuge-practice/

Tibetan Buddhist Lamrim: Refuge Practice

Finding support in religious figures, religious teachings, and the community of believers.

Where do you look for guidance and support when circumstances are challenging? For much of the last 2,500 years, people have turned to organized religion.

Jews have God, the Bible’s Old Testament, and synagogues.

Christians have Jesus, the Bible’s New Testament, and Christian churches.

Muslims have Muhammad, the Quran, and mosques.

Hindus have the deities Brahma, Vishnu, and Shiva; holy books, including the Vedas, Upanishads, and Bhagavad Gita; and temples for worship.

And Buddhists have the Three Jewels: the Buddha, the Dharma (teachings), and the Sangha (spiritual community).

Generally, major religions instruct their followers to seek inspiration, guidance, and support from their Gods, holy books, and community of believers. In Buddhism, this is called Refuge Practice.

Here is a summary of the Lamrim teachings on refuge practice:

Understanding the Three Jewels: Lamrim’s teachings emphasize the importance of understanding the qualities and significance of each of the Three Jewels:

Buddha: Refuge in the Buddha represents taking inspiration from the historical Buddha, Siddhartha Gautama, and recognizing his enlightenment as a model for one’s own spiritual journey.

Dharma: Refuge in the Dharma refers to placing trust in the teachings of Buddhism. This involves studying, contemplating, and applying the Dharma to one’s life.

Sangha: Refuge in the Sangha involves seeking guidance and support from the spiritual community, which includes both ordained monks and nuns, as well as lay practitioners who are on the path to enlightenment.

Safe Harbor: Refuge practice is likened to taking shelter in a secure harbor during the storms of life. It provides a sense of protection and guidance amidst life’s challenges and uncertainties.

Protection from Negative Forces: Taking refuge is believed to provide protection from negative influences and obstacles on the spiritual path.

Preliminary Practice: Refuge practice is often a preliminary step in many other Tibetan Buddhist practices and rituals. It creates a foundation for deeper spiritual growth.

Development of Faith and Trust: Through refuge practice, individuals develop faith and trust in the Three Jewels as reliable sources of guidance and enlightenment.

Integration with Daily Life: Lamrim’s teachings stress the importance of integrating refuge practice into daily life. This involves applying the teachings of the Buddha and seeking the support and companionship of the Sangha community.

Progression on the Path: Refuge practice is often seen as the first step on the path to enlightenment. As practitioners deepen their understanding and commitment, they progress through various stages of spiritual development outlined in the Lamrim.

In summary, refuge practice in Tibetan Buddhist Lamrim teachings involves seeking spiritual shelter and guidance in the Three Jewels as a means to navigate the challenges of samsara and progress on the path to enlightenment.

It is both a foundational and ongoing practice that helps individuals develop faith, trust and a deeper connection to the Buddhist tradition.

From my teacher.

A personal note on Buddhist Faith

As a Westerner, I was not born into a Buddhist culture or a Buddhist household. I knew nothing about Buddhism growing up.

Like many other Westerners, I found my religious tradition, Roman Catholicism, lacking in so many ways that it was simply untenable. I rejected everything and considered myself an atheist for many years.

My first meaningful exposure to Buddhist ideas didn’t happen until my early 20s when I began meditating and reading books about mysticism. My budding practice didn’t become more serious until I reached 30.

Buddhism didn’t put me off because it seemed like a Godless religion. The focus was on my experience and relieving my suffering, not blind obedience to an imaginary God and his flawed intermediaries on earth.

My faith in Buddhism grew out of my practice. As I saw more results, I became more motivated to continue. My faith is not blind; it’s rooted in my personal experience.

Many Buddhist practitioners relay the same message. Buddhism doesn’t require faith, at least not like accepting an imaginary God that one is free to believe in or not.

Buddhism asks that you suspend your disbelief and try the practice, observe the results the practice produces in your life, and then decide if you want to go deeper.

I found it was like any other activity. The more I practiced, the better I became at it, and the more I enjoyed both the practice and the activity, and in this case, the activity is living a happy life.

As the Buddha is believed to have stated:

Do not believe in anything simply because you have heard it.

Do not believe in anything simply because it is spoken and rumored by many.

Do not believe in anything simply because it is found written in your religious books.

Do not believe in anything merely on the authority of your teachers and elders.

Do not believe in traditions because they have been handed down for many generations.

But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.

That’s what I did.

You can do the same.

Meditation on Refuge Practice

The essence of refuge practice is making a choice to follow the path.

It’s a particular problem with New Age dabblers and beginning meditators that they don’t know where to turn, so they do one thing for a while, then they change their minds and do something else.

If someone never commits to any particular practice, then they never make any progress, and they bounce aimlessly from one cool idea to another and fail to accomplish anything.

When people start refuge practice, they begin to look at Buddhist texts, Buddhist stories, and Buddhist teachers for wisdom and guidance.

Then they make progress, see the results, and dive ever deeper into the practice.

Contemplation

Consider what you read in this post and focus on the following first-person narrative:

If I seek guidance from Buddhist teachings, meditate with pure intention, and discuss my experiences with Buddhist practitioners, I will make steady progress, enjoy peace of mind, and achieve final liberation and lifelong happiness.

Meditation

When the feeling of determination arises to rely on Buddha, Dharma, and Sanga as refuge, hold this feeling for as long as possible without forgetting it.

When you are not in meditation, when challenges arise, the motivation to seek answers in the three jewels should also arise. This will accelerate your progress.

~~wink~~

Anatta

[nurulquranacademy]

Arabic and Quran lessons in USA

The United States is famous for its cultural diversity and the melting pot of communities that call it home. Among these diverse communities are people who are interested in learning Arabic and reading the Quran, the holy book of Islam. Whether you're a Muslim seeking to deepen your know-how of the Quran or a non-Muslim looking to discover a brand-new language and subculture, Arabic and Quran classes within the USA provide a precious possibility to engage with the richness of the Islamic historical past. In this article, we can discover the benefits of mastering Arabic and reading the Quran within the USA, the available gaining knowledge of options, and a way to get started on this enlightening journey.

The Significance of Learning Arabic and Studying the Quran

Connecting with Islamic Heritage: Learning Arabic and analyzing the Quran allows people to hook up with Islamic heritage and gain deeper know-how of the religious and cultural factors of Islam. The Quran, written in classical Arabic, is regarded as the literal phrase of God, and mastering the language enables one to release its actual meaning and significance.

Enhancing Cultural Awareness: Arabic is one of the most extensively spoken languages in the international, with a rich record and cultural impact. By studying Arabic, people can develop their cultural recognition and expand a deeper appreciation for the diverse traditions, literature, artwork, and song of Arabic-speaking regions.

Spiritual Growth and Personal Development: For Muslims, studying the Quran isn't just an educational pursuit but a spiritual journey. Understanding the Quranic teachings and principles facilitates individuals to grow spiritually, broaden moral values, and cultivate a sense of inner peace and tranquility.

Learning Options for Arabic and Quran Lessons in the USA

Islamic Centers and Mosques: Many Islamic facilities and mosques within the USA offer Arabic and Quran classes for people of all ages and backgrounds. These instructions are regularly performed by knowledgeable and qualified teachers who are well-versed in the Arabic language and the lessons of the Quran. Students can benefit from a dependent curriculum and the opportunity to engage in group discussions and activities.

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Private Tutors: Hiring a personal coach is every other option for people searching for personalized attention and a custom-designed studying experience. Private tutors can tailor their coaching methods to suit the person's getting-to-know fashion, pace, and goals. This one-on-one technique permits focused training and the opportunity to address precise regions of trouble or hobby.

Getting Started on Your Journey

Determine Your Goals: Before embarking on your Arabic and Quran studying adventure, take the time to become aware of your dreams. Are you broadly speaking inquisitive about language acquisition, knowledge of the Quranic textual content, or each? Having clear objectives will assist you to pick out the maximum suitable getting-to-know choice and set practical expectations for your progress.

Research Learning Centers or Online Platforms: Conduct studies to locate reliable studying centers, mosques, or online structures that provide Arabic and Quran lessons at your place or online. Read critiques, take a look at the qualifications and revel of the teachers, and inquire approximately about the curriculum and teaching techniques to make sure they align with your studying options.

Assess Your Schedule and Commitment: Consider your availability and dedication stage. Learning Arabic and analyzing the Quran requires steady practice and dedication. Choose a studying choice that suits well with your schedule and lets you allocate sufficient time to take a look at and exercise.

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Stay Consistent and Practice Regularly: Learning a language and reading spiritual texts require consistency and everyday practice. Set aside devoted time every day or week to interaction with the instructions, exercise analyzing and listening, and evaluate the substances. Consistency will assist you in development steadily and build a robust basis in Arabic and Quranic research.

Conclusion

Arabic and Quran training inside the USA offer a gateway to information Islamic way of life, connecting with the richness of the Quran, and fostering personal growth. Whether you're prompted by religious, cultural, or personal interests, studying Arabic and reading the Quran can be a transformative and enlightening enjoy. Explore the available gaining knowledge of options, set your goals, and embark on this rewarding journey to liberate the beauty of the Arabic language and the know-how of the Quran.

[tuber-culosis]

I've been reading through a lot of radfem blogs and posts lately. and gotta say, i'm leaning a lot towards radical feminism. And im definitely gender critical.

but one topic I want to talk about in particular is the criticism of Islam.

Which I feel is totally valid considering the current state of mainstream islam and Muslims.

Mainstream Islam (is what you see on all social media, seemingly practised by a lot of Muslims) IS sexist. And homophobic. There's no use denying it, neither do I think I'm a bad Muslim for not supposedly defending my own religion. You have to recognise the flaws in your own system to improve and progress.

Then arises the question why am I still Muslim then/ why do I still practise Islam? If I recognise the way it is practised is sexist and homophobic, which are things I'm against?

The difference lies in my belief that "mainstream Islam" is much different from the root of Islam.

Many (read: a LOT, not all) modern Muslims have been influenced by ultra conservative movements that want to return Islam to the way they believe was practised during the time of the Prophet (pbuh), ie; some centuries back. This is propagated by the ideas of Salafism and Wahhabism that frankly, prevent progress, reform or any sort of growth in Muslim communities.

I personally have witnessed this in my own country, India, where women are increasingly wearing the hijab and even full body covering purdahs, not talking to the opposite gender, men not looking a woman other than their wives in the eye, etc compared to when my mother was a child, when almost all Muslim women dressed in normal comfortable clothes and there were no much gender segregations. (Gender segregation still existed to a certain degree due to conservative Indian culture ofc)

This radicalisation led to the development of ultra conservative Muslims who enforce sexist, homophobic and separatist policies in the name of God.

They claim to want to return to "true Islam" but they add so many unnecessary rules and regulations you have to follow in order to be a "true Muslim" that are almost so impossible to follow I can vouch I have unconciously broken like 50 of them in one day maybe. These "laws" are derived from:

1. The hadith

2. Arab culture

3. Poor translation of the Quran to fit these radical ideals.

Explaining each of these in a little more detail,

1. A lot of practising Muslims might come at me for this one, but I feel that considering the hadith to be a holy source of guidance and believing everything in the Hadith when there are so many contradictions and logical fallacies, is foolish.

For those who have no clue what the hadith is, Islam basically has the Qur'an, which is, as we believe, a holy book revealed by God to the Prophet (pbuh), which acts as divine guidance on how to live life as a good person. It has rules, suggestions, and guidance to take desicions on a lot of everyday matters we face. It was a godsend (hehe pun fully intended) to women, who weren't even allowed to own property back then. Muslims believe that the Quran is guaranteed againt corruption by God, as revealed in one of the verses. Therefore, to a believer, it is THE book to consult, and the verses will never change, no matter how many years pass. There's actually a really interesting way the Quran is coded, so people can know if it has been tampered with or not, if anyone is interested. But the bottom line is, for a Muslim, the verses of Quran cannot be challenged. There are various INTERPRETATIONS of said verses, but the core Arabic text is the same.

Now there is a secondary source of guidance in the form of Hadith, which is literature that claims to record things the Prophet (pbuh) has said in his lifetime. The problem I find, along with other hadith critics, is that it was compiled much later after the death of the Prophet. Muslims argue that these hadiths were passed down in a proper recorded chain of transmitters that can assure the message hasn't been altered or tampered with. The problem is, that the standard used then was just how reliable was a person's memory and how trustworthy they were, and they did not actually judge the actual content of the hadith. So even if a hadith hypothetically said "Kill all the disbelievers", (which, fyi, it does NOT) and it had a reliable chain of recorders, it would be accepted as "sahih" (trustworthy) hadith, even though it clearly goes against the guidelines of the Quran, where it says there shall be no compulsion in religion (which implies you cannot just murder anyone who refuses to believe/ believes another religion). If one actually examined the content of this imaginary hadith, it would be easy to see it's tampered with by people with or without malicious intent (for eg, it might've actually been "You can kill the disbelievers ONLY if they attack you and will not leave you and your family alone") or some may not even remotely be the words of the Prophet, as he only followed the Quran.

Also, the integrity of the Hadith isn't guaranteed by God anywhere in the Quran. To know more about this, I suggest you read this link , and this one.

So yeah, I take hadith with a (large) grain of salt. So I will not be including them in my discussion obviously.

Now a lot of these hadith have been fabricated, as established, or reflect something that was applicable specifically in that time and setting, seeing that the Prophet was an ordinary man who couldn't predict the future or know about all the different cultures of the world.

So even if the headscarf was a part of Arabian attire, that doesn't mean it has to be assimilated into our cultures now. Just because prostitutes used to pluck all their eyebrows out to signify that they are prostitutes (sex work is forbidden in Islam, because of the negative impact on women and society), doesn't mean that women are not allowed to pluck their eyebrows now.

Following these hadith blindly without considering for a moment that hey, these might be outdated, seeing it isn't meant for all time periods like the Quran, and half of these contradict themselves, maybe we shouldn't consider this as an authority on rules in Islam. Personally, I don't believe anything is forbidden that is mentioned as such solely in the Hadith, and not in the Quran.

But the staunch belief in all of these Hadith leads to micromanaging of women, and literally everyone else. Few ridiculous examples include:

women can't pluck their eyebrows

men can't wear silk or gold, and they need to grow beards

music and dance is forbidden (seriously???)

the Prophet married a literal child of nine years (no do not try to justify it as "it was acceptable back then". According to the Qur'an it wasn't. Girls had to be mature enough to reject or agree to marriages and literal children can't do that. There is plenty of research to prove that Aisha (ra), his wife, was at the very least 19 or 20. Again a case of unreliable and maybe purposefully manipulated Hadith. Scholars and people who uphold the theory that Aisha was 9, and hence, child marriage is legal are pedophiles through and through)

I feel that if anything, hadith should be considered with the authority of historical commentary, giving us more context to the times, and should never be blindly trusted just because a lot of scholars say it is a "sahih" (trusted) hadith.

Also a main feature of Islam is that you don't need an extra priest (no offence to religions who have priests) or a scholar to tell you things and intervene with God for you. You have a holy book, your own common sense and humanity, and you pray to establish a connection with God. Scholars are secondary OPINIONS who can provide insight from their knowledge and research to people who want it, but by no means any authority on things, just like hadith.

2. Arab culture and society, especially back the times that radicals want to emulate, was heavily patriarchal. Islam gave women rights and protection, but they were still limited by the cultural norms of that era.

What these people actually want is to return society to Arabic culture in that time period. (Exhibit A: the abaya/purdah for women and khandoorah for men. exhibit B: sex-segregated spaces)

Back then, women were expected to be caretakers and mothers, and men were expected to be the strong masculine protector.

Enforcing said cultural norms into modern day Islam is ridiculous. Saying that women rarely left the house back then, hence women shouldn't leave their houses now is the same as saying there weren't phones back then, so I shouldn't use one now. Would you ever give up your phones? So how about we do the same to women's autonomy and freedom? Adapt to modern times like regular humans?

If women were meant to stay at home, and meant to just rear children, and never meant to be seen in public, and never meant to be seen by the opposite sex, as extremists say "is God's will", then why is none of this found in the Quran? Do you seriously believe that God, describe multiple times as All-forgiving and generous and kind, would ever persecute women to such a fate? If you do believe that, then maybe you need to re-examine in the nature of God that you believe in. Also if you tell me the "it's for their safety" gimmick, I will flip out. It has been proved multiple times that a woman's dressing has nothing whatsoever to do with why men rape.

Sure, Islam advocates for modesty in dressing, for both sexes. Both are called to not stare rudely (many Muslim men seem to forget that part of the verse, strangely), both are advised to dress in modest, comfortable, clean and practical attire. Never once is anything remotely like "YOU'LL GO TO HELL IF YOU EXPOSE YOUR ELBOW, WOMAN". But the way modern Muslims enforce the dress code (some even going to the lengths of saying women shouldn't wear BRIGHT COLOURED CLOTHES, so as to not attract attention!!! I'm looking at you, Mufti Menk), you'd think that God says something much worse than that. Infact God pulls out Uno reverse, and encourages us to dress as beautifully as we want, especially when visiting the mosque.

3. A lot of English translations of the Quran come from Saudi Arabia. A country famous for its conservative practise of Islam. While the original Arabic text cannot be changed, a lot of these translations include information in parantheses that add "rules" based on the above mentioned factors, that a casual reader or a new Muslim who doesn't know Arabic will consider to be authentic rules of the Quran, extrapolated from the verse, and not extra additions that are often derived from hadith. A very good example of this is the headcover verse, which you can see in this link.

Even all the hostility surrounding homosexual people has been derived from cultural influences and one set of verses. From around 6000 verses, just a single set passingly mention homosexuality. Don't you think that if it truly were such a great sin, God would have explicitly forbidden it? Also why would he create such a natural variation in sexuality and then forbid it? Why isn't it forbidden for animals then? Is all-loving God that cruel to create this natural and healthy attraction in them and then explicitly forbid it when straight people get to marry and live life in bliss? (Please don't say that "God also created pedophilia, and that's natural, so by this logic shouldn't we allow that too?" because pedophilia IS NOT HEALTHY, AT ALL. IT'S IS A DISORDER. Unlike homosexuality) I'm also not picking and choosing things to fit my lifestyle, as some might say, as I am straight, and the only reason I support the LGBT community because I have basic humanity?? And they're humans who deserve rights and joy and freedom and acceptance just like the rest of us.

There have been reformed translations of Quran which examine the verse without prior bias against LGBT people, and they have presented an alternate translation, that the verse condemns sexual assault, which happened to be homosexual in the particular story. Check out this link too, which explains how closely examining the words used could change the meaning from one thing to another.

What I attempted to prove in this extremely long post is that the practise of a religion isn't necessarily the reflection of its true nature.

There are progressive open-minded people who believe in Islam because it gives them hope and solace. People who believe because core beliefs of Islam aligned with their own views and simple logic.

NOT to say there aren't religious bigots who will totally use religion to manipulate people into oppressing themselves or other people. There are, there are a LOT of people like that who call themselves "scholars". And there are a lot of people who follow these extremely harmful regressive version of Islam without critically thinking about what they are following.

I've seen a post discussing the meaning of the word Islam, which means submission to God. It said that it implies total submission, without questioning what we believe.

That is an argument used by both religious extremists to further their beliefs, and by the opposite side, who say the religion is oppressive.

I wish to present a view that Islam itself tells us to think critically, to use our brains to question everything and anything we believe. And then to arrive at our own conclusions. And if you're a decent, kind human, those beliefs maybe align with Islam (not saying that if you're not Muslim, you're horrible, that is not what I meant at all). And if the opinion between people differs, there's always logic and reasoning behind every rule that is presented in the Quran. Don't believe me? Here's the verse that tells people not to blindly follow their parents' religion. And here's a list of verses about critical thinking.

The reason we (atleast reformist Muslims) submit to God is because we questioned it, we came to the conclusion that Hey! This is right. I can submit to my Creator by, who is basically the consciousness that created everything and is the source of all goodness, love and strength, because the rules mentioned here make sense and they privde a moral framework for me to base important desicions on. They feel right. And there is logic behind everything written in this.

I don't mean to present Islam as an all-perfect amazing religion everyone should believe and that I'm right, everyone else, especially those liberal atheists who criticise my religion are wrong and WILL BURN IN HELL. I consider Islam a perfect moral framework, and that's my business only. Anyone can follow what they want and it's none of my business. In fact there is no compulsion in religion at all, and people who say Muslim or go to hell are wrong imo.

What I intended was to paint a picture of reformist Muslims who are still out there, who follow the religion because they questioned it. And not the religion as this stringent rule book we all have to follow down to a t, micromanaging every aspect of our lives and living in perpetual fear of hell, but rather this basic moral guide that teaches us tact, compassion and justice, to bring us closer to God spiritually. I wanted to show that the majority isn't always reflective of what I think is the true core of Islam.

I feel that many practises in the name of Islam are highly questionable and should be criticized, but I also want people to know that the people who seemingly represent the religion, are not representative of the entire mass of believers. That sometimes the practises you might criticize might have nothing to do with the actual religion, atleast according to some of us. It was also for fellow Muslims who might be in the same place I was a few years ago, questioning everything I had learnt was part of my religion.

This is also NOT to undermine struggles of people forced to follow Islam and its seeming requirements like hijab. This is not to claim that nope, every Muslim is fine and ok, and we're all peaceful progressive people. In fact I wish to do the exact opposite, to show that people who enforce oppressive policies in the name of Islam aren't actually backed by the religion and neither should they be backed by other Muslims. I'm also not trying to say no one should criticize Islam. Criticism helps us grow. Criticism is necessary to uncover oppression and eradicate it. So by all means, criticize.

I'm so glad I found the subreddit r/progressive_Islam when I did because it helped me a lot, and opened me to other like-minded progressive Muslims, who actively hope to counter the negative effects of Salafism and conservatism that is overtaking Islam.

So yeah, I think I covered almost everything I wanted to talk about and here's a final link that pretty much just states my position on things.

PS idk why this thingy is in different colours it just seemed cooler and less boring to read

[questionsonislam]

Is there a hadith about Hz. Ali saying, "I am the city of knowledge and Ali is its gate"?

There are some scholars who say the statement, "I am the city of knowledge and Ali is its gate"is weak or reliable; there are also some scholars who say this statement does not belong to the Prophet (pbuh) and hence it is fabricated. However, it is not possible to regard this narration, which exists also in Ahl as-Sunnah resources, as non-existent. As a matter of fact, it is reported as a hadith. (al-Jamius-Saghir 1/415, Sawaiqul-Muhriqa 73; Tahdhibut-Tahdhib 6/320; Hakim, Mustadrak 3/126)

The hadith exists only in Tirmidhi's Sunan among Kutub as-Sitta books. The narration in Tirmidhi is as follows: “I am the house of wisdom and Ali is its gate." The narration in Uqayli, Tabarani, Ibn Adi and Hakim is as follows: "I am the city of knowledge and Ali is its gate. He who wants knowledge should come to the gate.

The narration that Hz. Ali is the gate of the door of knowledge of the city of knowledge owned by the Prophet is disputable among hadith scholars but it is understood that such a hadith exists and that it is hasan though it does not reach the degree of soundness.

It can be nothing but a subjective claim to state that caliphate belongs to Hz. Ali and his descendants by using a hadith out of its context and using it as a reference not directly but based on some signs and interpretations related to one of the most important and vital issues of the Islamic ummah. As a matter of fact, just Shiite scholars agree with it.

However, when it is considered that such a hadith exists, it is necessary to accept the greatness of Hz. Ali in terms of knowledge (ilm). It is a historical fact that he has an important place among the Companions. It is necessary to understand the ilm that Hz. Ali has as an understanding comprehending the deep meanings of the Quran and the Sunnah rather than an esoteric understanding that he knows ghayb. As a matter of fact, he himself approved it and said that he had nothing but the Book of Allah and the understanding (fahm) given to a Muslim.

Therefore, the love toward Hz. Ali must not reach an extreme level that blinds eyes and deafens ears as it is seen in many groups. Muslims have to be consistent and moderate related to love and in all other issues.

That Hz. Ali is the gate of the city of knowledge increases his virtues but this should not bring about a tendency to regard the other Companions inferior. Every Companion has superior virtues that belong to them and that do not exist in others.

To sum up, it is never appropriate to regard Hz. Ali as the most superior one among the Companions acting upon the narration above and similar ones without taking the other narrations into consideration. As a matter of fact, many statements praising other Companions especially the four caliphs were narrated from the Prophet (pbuh). It can be wrong to decree based on one or two narrations without taking the other narrations into consideration.

From this point of view, it is not appropriate to abandon this narration with the anxiety that it shows Hz. Ali as superior to the other caliphs; similarly, it is not appropriate to regard Hz. Ali as the most superior one among the Companions acting upon this narration only. It is necessary to evaluate every statement in its context.