https://wikiislamica.net/api.php?action=feedcontributions&user=Asmith&feedformat=atomWikiIslam - User contributions [en]2024-03-29T13:06:16ZUser contributionsMediaWiki 1.39.4https://wikiislamica.net/index.php?title=Mistranslations_of_Islamic_Scripture_(English)&diff=138059Mistranslations of Islamic Scripture (English)2024-03-22T03:42:13Z<p>Asmith: </p>
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{{Quran|15|9}} declares that the [[Qur'an]] is [[Allah|Allah's]] [[revelation]] and that he promises to preserve it and protect it from corruption. In {{Quran|16|103}}, {{Quran|44|58}} and {{Quran|54|22}}, [{{Quran-url-only|54|32}} 32], [{{Quran-url-only|54|40}} 40], it is emphasized that the Qur'an was revealed in straight forward, easy to understand, and pure Arabic. Sunni Islamic scholars agree that all that which is fundamental to Islam (particularly most of Islamic law) which is not contained in the Quran must have been preserved in the form of hadiths. However, translations of these scriptures have not always been rendered faithfully into other languages such as English, particularly in recent times and especially when the audience concerned is that of a developed, first-world variety which likely holds to modern notions of human rights and liberalism. <br />
<br />
Some of the most prominent and officially recognized English translators of the Qur'an (like Yusuf Ali, Dr. Rashad Khalifa and Muhammad Asad), in particular, have often (seemingly deliberately, given their knowledge and skill) mistranslated the most controversial and problematic verses in Qur'an. That these inaccurate translations are most common with verses that would be considered contrary to modern liberal values in the West suggests that these mistranslations were not unintentional or due to some unique difficulty of the Arabic words used in these verses. Similar mistranslations have been observed in translations of the hadiths as well as in translations of other key Islamic texts, such as legal manuals. <br />
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==Quran==<br />
<br />
===(4:34) Wife-beating===<br />
{{Main|Wife Beating in the Qur'an}}<br />
{{Quran|4|34}} famously instructs men to beat their wives and forms the basis of the Islamic legal ruling which permits as much. The below translation is taken from Yusuf Ali.<br />
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{{Quote|{{Quran|4|34}}|'''Yusuf Ali:''' Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).}}<br />
<br />
This verse states that men are in charge of women with what they spend on them, and have the right to direct them in life. Also in the same verse, women are told to obey men and if they don’t, then men have the authority to admonish them and if they persist in disobedience (or, read more literally, if the husband simply ''fears'' disobedience), then men may proceed to beat them. Yusuf Ali, a prominent translator of the Qur'an, adds the word “lightly” in brackets, after “beating them”, despite the fact that this word or connonation is not found in the source text.<br />
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===(23:14) Fetal development===<br />
{{Quran|23|14}} presents a schema regarding the development of the human fetus. The following translations are taken from Pickthall an Yusuf Ali.<br />
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{{Quote|{{Quran|23|14}}|'''Pickthal:''' Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators! <br><br />
<br />
'''Yusuf Ali:''' Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!}}<br />
<br />
This verse is often used as an example of how translators (in this case Yusuf Ali, who is authorized by the Saudi Islamic authority and Al-Azhar University) have often mistranslated verses in ways that appear less objectionable liberal, Western audiences. <br />
<br />
Yusuf Ali, in his translation, replaces the word "then" with "and". He also replaces “the best of creators” (plural) with “the best to create” (singular). The difference in the meaning is crucial because the word “then” suggests another and separate phase, while the word “and” means bones and flesh form simultaneously or during one phase, which conforms to modern science, even though this does not appear in the original Arabic text. <br />
<br />
Likewise, the plural form of “creators” seems to affirm the existence of ''multiple'' creators (''of whom'' Allah would be the best), which appears to contradict the key Islamic doctrine of ''tawḥīd'' (توحيد) regarding the oneness of Allah, the ''only'' creator. Similar mistranslations are given by the Rashad Khalifa and Muhammad Saad translations. By contrast, the Pickthal translation is more accurate in this case, conforming to the original Arabic text. <br />
<br />
Similarly distorted translations are also presented by institutions such as al-Azhar, the Egyptian Ministry of Awqaf, and the Supreme Council for Islamic Affairs, as is seen on the Al-Azhar web site. The above verse is translated as below:<br />
<br />
{{Quote|1=[http://www.islamic-council.com/qurane/def1.asp Quran 23:14]|2=Then We created the nutfah (sperm-drop) into a clinging organism. Then We created the clinging organism into a bolus-like chewed-up mass of coherent body of matter. Then We created the bolus-like chewed-up mass into bones, and We dressed the bones flesh. Out of this We brought it forth as a different creation. So, blessed be Allâh, The Fairest of creators.}}<br />
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===(18:86) Sun sets in a muddy spring===<br />
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One}}<br />
{{Quran|18|86}} describes the story of Dhul-Qarnayn (Alexander the Great) wherein he is said to arrive at a location where he observes the sun setting in a muddy spring.<br />
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{{Quote|{{Quran|18|86}}|Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.}}<br />
<br />
Modern Islamic scholars have argued that the verse describes a visual representation of what Dhul-Qarnayn saw as the sun set into the “horizon”. Such explanations are frustrated by authoritative sources, themselves represented by the likes of ''Tafsir Al-Jalalayn'' (p. 251), and numerous classical authorities (which explain that the setting of the sun is in a well containing a murky mud). The same interpretation is found in al-Tabari’s commentaries (p. 339) as well as in the ''Concise Interpretation of al-Tabari'' (p. 19 of part 2) in which he remarks that the well in which the sun sets "contains lime and murky mud". The words “apparent” or “looks like” do not appear in classical explanations or commentaries. Indeed, the verse appears to reflect the [[Cosmology of the Quran|cosmological views]] [[Muhammad|Muhammad]] would have been expected to have in seventh century Arabia. Furthermore, since the earth is in fact round, [[Flat Earth and the Quran|not flat]] (as the Qur'an appears to suggest), Dhul-Qarnayn could never have reached some "farthest point", since no such point exists on a globe. <br />
<br />
The al-Azhar site confronts this challenge by mistranslating thisverse, specifiying that the "muddy spring" is in fact the Atlantic ocean, which ''appeared to Dhul-Qarnayn'' as a muddy spring. The Sahih International translations inserts a parenthetical [as if] which does not exist in the original Arabic text and is nowewhere implied. <br />
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{{Quote|{{quran|18|86}}|Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."}}<br />
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===(86:5-7) Semen production===<br />
{{Main|Quran and Semen Production}}<br />
{{Quran-range|86|5|7}} states that sperm originates from an area between the breastbone and the backbone. <br />
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{{Quote|{{Quran|86|5-7}}|5. Now let man but think from what he is created!<BR> <br />
6. He is created from a drop emitted- <BR> <br />
7. Proceeding from between the backbone and the ribs}}<br />
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The al-Azhar site translates the origination point of sperm as from "between the pelvis and breast bone".<br />
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===(67:5) Shooting stars===<br />
<br />
{{Quran|67|5}} discusses the [[Jinn]] (mythical creatures that are described in Islamic scriptures as living among humans)<ref>Mawdudi, Sayyid Abul Ala, Tafhim ul Quran, Markazi Maktaba Islami, Delhi, 1995, vol. 6, p.110</ref> and stars from the "lowest heaven" which are used as missiles against any mischievous jinn that attempts to eavesdrop on conversations between angels.<ref>"...''The Jinns would go to the lowest heaven and listen to the Angels conversing amongst themselves about events of the Future which they heard from Allah. The Jinns would then inform the fortune-tellers. This is why before the time of the Prophet (saws) many fortune-tellers were very accurate in their predictions. However, upon the Prophet's arrival the heavens were guarded intensely by the Angels, and any Jinn who tried to listen was attacked by meteors (shooting stars)''..." - [http://www.islamawareness.net/Jinn/world.html The World of Jinn] - Invitation to Islam, Issue 4, January 1998</ref><br />
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{{quote |{{Qtt|67|5}}|وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ<br />
<br>'''Transliteration:''' Walaqad zayyanna alssamaa alddunya bimasabeeha wajaAAalnaha rujooman lilshshayateeni waaAAtadna lahum AAathaba alssaAAeeri<br>'''Literal:''' And certainly We have beautified the heaven (ٱلسَّمَآءَ, ''as-samaa'a'') nearest (ٱلدُّنْيَا, ''ad-dunyaa'') with lamps (بِمَصَٰبِيحَ, ''bi-masaabeeh'') and We have made them (as) missiles (رُجُومًا, ''rujooman'') for the devils, and We have prepared for them punishment(of) the Blaze.<ref>[http://corpus.quran.com/wordbyword.jsp?chapter=67&verse=5 Word-by-Word Grammar - Verse (67:5)] - The Quranic Arabic Corpus</ref>}}<br />
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*ٱلسَّمَآءَ (''as-samaa'a'') means heaven or sky<ref>https://www.almaany.com/en/dict/ar-en/%D8%A7%D9%84%D8%B3%D9%85%D8%A7%D8%A1/</ref><br />
*ٱلدُّنْيَا (''ad-dunya'') is translated "the world" or "the lower". The world" is called "the lower", because according to Islamic cosmology the heavens appear one atop the other and the earth is the lowest in this structure.<br />
**So ٱلسَّمَآءَ ٱلدُّنْيَا can be understood as "the lowest heaven", "the heaven right above this flat earth", "the sky above The Lower".<br />
*بِمَصَٰبِيحَ (''bi-masaabeeh'') - this word means "lamps" and is still used as such in modern Arabic (see Google images for مصابيح)<br />
*رُجُومًا (''rujooman'') - it is from the same root as رجم (''rajm''), meaning "[[Stoning in Islamic Law|stoning]]", which is the Islamic punishment for sex outside marriage (Satan, or Iblis, is known as ''al-Rajeem'' or "the stoned one" ''-'' الرجيم in Arabic).<br />
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====Accurate translations====<br />
<br />
Below are the three most popular and readily available translations of the verse from Islamic sources.<br />
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{{Quote||'''Pickthal:''' And verily We have beautified the world's heaven with lamps, and We have made them missiles for the devils, and for them We have prepared the doom of flame.}}<br />
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{{Quote||'''Shakir:''' And certainly We have adorned this lower heaven with lamps and We have made these missiles for the Shaitans, and We have prepared for them the chastisement of burning.}}<br />
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{{Quote||'''Yusuf Ali:''' And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire.}}The below translations from non-Islamic sources are also generally accepted, albeit not frequently cited in Islamic circles.{{Quote||'''Arberry:''' And We adorned the lower heaven with lamps, and made them things to stone Satans; and We have prepared for them the chastisement of the Blaze.}}<br />
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{{Quote||'''Palmer:''' And we have adorned the lower heaven with lamps; and set them to pelt the devils with; and we have prepared for them the torment of the blaze!}} <br />
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{{Quote||'''George Sale:''' Moreover We have adorned the lowest heaven with lamps, and have appointed them to be darted at the devils, for whom We have prepared the torment of burning fire:}} <br />
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{{Quote||'''JM Rodwell:''' Moreover we have decked the lowest heaven with lights, and have placed them there to be hurled at the Satans, for whom we have prepared the torment of the flaming fire.}}<br />
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A further twelve translations confirm the above translations.<ref>{{Quote||'''Abdel Haleem:''' We have adorned the lowest heaven with lamps and made them [missiles] for stoning devils for whom We have also prepared the torment of a blazing fire.}}{{Quote||'''Muhammad Ahmed - Samira:''' We have adorned the lowest sky with lamps, and made them missiles against the devils, for whom We have prepared a torment of most intense fire.}}{{Quote||'''Qaribullah:''' We have adorned the lower heaven with lamps, and We made them a stoning for the satans, We have prepared the punishment of the Blaze for them.}}{{Quote||'''Faridul Haque:''' And indeed We have beautified the lower heaven with lamps, and have made them weapons against the devils, and have kept prepared for them the punishment of the blazing fire.}}{{Quote||'''Syed Vickar Ahamed:''' And indeed, We have decorated the lowest heaven with lamps, and We have made them (like) missiles to drive away the Satans, and have prepared for them the penalty of the blazing Fire.}}{{Quote||'''Muhammad Taqi Usmani:''' And We have decorated the nearest sky with lamps, and have made them devices to stone the devils, and We have prepared for them the punishment of Hell.}}{{Quote||'''Muhammad Sarwar:''' We have decked the lowest heavens with torches. With these torches We have stoned the devils and We have prepared for them the torment of hell.}}{{Quote||'''Hamid S. Aziz:''' And certainly We have adorned this lower heaven with lamps and We have made these missiles for Satan, and We have prepared for them the chastisement of burning.}}{{Quote||'''Muhammad Mahmoud Ghali:''' And indeed We have already adorned the lowest heaven with lamps and made them outcast (meteorites) for Ash-Shayatin (The ever-vicious "ones", i.e., the devils) and We have readied for them the torment of the Blaze.}}{{Quote||'''Ali Quli Qara'i:''' We have certainly adorned the lowest heaven with lamps, and made them missiles against the devils, and We have prepared for them punishment of the Blaze.}}{{Quote||'''Abdul Majid Daryabad:''' And assuredly We have bedecked the nearest heaven with lamps, and We have made them missiles for satans: and for them We have gotten ready the torment of the Blaze.}}{{Quote||'''Sher Ali:''' And verily, WE have adorned the lowest heaven with lamps, and WE have made them the means of driving away satans, and WE have prepared for them the punishment of the blazing Fire.}}</ref> <br />
<br />
====Mistranslations====<br />
<br />
The following two translations distort the idea of stars being used to stone jinn by describing the missiles as being made out of/from the stars, but not being the stars themselves.<br />
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{{Quote||'''Umm Muhammad (Sahih International):''' And We have certainly beautified the nearest heaven with stars and have made [from] them what is thrown at the devils and have prepared for them the punishment of the Blaze.}} <br />
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{{Quote||'''Ali Ünal:''' And, indeed, We have adorned the lowest heaven (the heaven of the world) with lamps (stars), and made (out of) them missiles to drive away devils; and for them We have prepared (in the Hereafter) the punishment of the Blaze.}}<br />
<br />
Another two translations include their modifications without using brackets, which is even more misleading giving the impression that this text is literally part of the Arabic original: <br />
<br />
{{Quote||'''Aisha Bewley:''' We have adorned the lowest heaven with lamps and made ''some of them stones'' for the shaytans for whom We have prepared the punishment of the Blaze.}}<br />
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{{Quote||'''Al-Muntakhab:''' And We decorated the lowermost heaven with lamps (or heavenly bodies), ''some of them adapted'' to be like weapons in pursuit of the evil ones for whom We have prepared torture in the blazes of Hell.}}<br />
<br />
In two other translations, the lamps and the projectiles used against the devilish jinn are referred to as separate entities, though this disagrees with the Arabic text in which there is a pronoun used to refer to the "projectiles" whose clear antecedent is the plural word "lamps".<br />
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{{Quote||'''Khalifa:''' We adorned the lowest universe with lamps, and guarded its borders with projectiles against the devils; we prepared for them a retribution in Hell.}}<br />
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{{Quote||'''Progressive Muslims:''' And We have adorned this universe with lamps, and We made it with projectiles against the devils; and We prepared for them the retribution of the blazing Fire.}}<br />
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====Reinterpretations presented as translations====<br />
<br />
The following translations depart entirely from the classical interpretations of the verse and, it would appear, the very wording of the verse itself. <br />
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{{Quote||'''Maulana Ali:''' And certainly We have adorned this lower heaven with lamps and We make them means of conjectures for the devils, and We have prepared for them the chastisement of burning.}}<br />
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{{Quote||'''Shabbir Ahmed:''' And indeed, We have beautified the sky of the world with shining lamps. And made them objects of futile guesses for the satans. (15:17), (37:6-9), (72:8). And for them We have prepared the doom of blazing flames.}}<br />
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Another three translations go a little further, asserting that the "devils/evil ones" refer to evil human cohorts and not to the jinn.<br />
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{{Quote||'''Asad:''' And, indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame –}} <br />
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{{Quote||'''Farook Malik:''' And, indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame.}}<br />
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{{Quote||'''Amatul Rahman Omar:''' We have, certainly, adorned the lowest heaven with (stars-like) lamps and We have made them as means of conjecture for the evil ones (and the astrologers who invent good or bad omens from the movement of the stars). (Remember) We have prepared for these (soothesayers) the punishment of the blazing Fire.}}<br />
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====Incorporation of modern science into translation====<br />
<br />
The following translation attempts to incorporate modern scientific understandings of cosmology into its reading of the verse, though makes it a point to use brackets to differentiate words inserted to facilitate this understanding from the original Arabic text itself:<br />
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{{Quote||'''Bijan Moeinian:''' God has adorned the lowest universe with the sources of light [probably a reference to the Quasars], being used as missiles against the devils [perhaps the reference is to anti-matter which will be destroyed immediately in contact with the matter] and prepared for them a blazing fire.}}<br />
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==Hadith==<br />
===The sun will rise "in the West"===<br />
<br />
A sign of the last hour that appears in numerous hadiths is often mistranslated as the sun rising "in the West". This mistranslation occurs throughout the English translation of Sahih Bukhari by Muhsin Khan and sometimes in the translation of Sahih Muslim by Abdul Hamid Sadiqqui. <br />
<br />
<br />
{{Quote|{{Bukhari|4|54|421}}|Narrated Abu Dhar:<br />
<br />
The Prophet (ﷺ) asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come '''and so it will rise in the west'''. And that is the interpretation of the Statement of Allah: "And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All- Knowing." (36.38)}}<br />
<br />
While the Arabic word al maghrib was commonly used to mean the West in general, in fact a much more specific form occurs in these hadiths. In every hadith narration of this prophecy, the Arabic phrase is always min maghribi-ha (مِنْ مَغْرِبِهَا), which means that the sun is told to go and rise "from its setting place", without the definite article and with the possessive suffix. In one narration in Sahih Muslim (which is accurately translated), there is in addition the phrase min maghribi-ki (مِنْ مَغْرِبِكِ), which means the sun is told to go and rise "from the place of your setting". Earlier in the same narration, the sun is usually commanded to rise min matli'iha (مِنْ مَطْلِعِهَا) which means "from its rising place". This uses the same word as occurs in the Dhu'l Qarnayn story, {{Quran|18|90}}, matli'a ash-shamsi, "the rising place of the sun", and was not the word used throughout the Quran and hadiths to mean the East in general, which was al mashriq (ٱلْمَشْرِق).<br />
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{{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the Sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the Sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out '''from its rising place''' and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything (unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out '''from the place of your setting''', and it will rise '''from the place of its setting'''. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.}}<br />
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===Aisha's age at consummation===<br />
'Aisha lived with her parents before her marriage to Muhammad was consummated at the age of 9 ({{Muslim|8|3310}}). The following mistranslation is often presented as evidence that she reached puberty while she still lived there.{{Quote|{{Bukhari|1|8|465}}| Narrated `Aisha:<br />
<br />
(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet (ﷺ) visited us, both in the mornings and evenings...}}The word أَعْقِلْ means to use thoughts or reasoning, but the translator Muhsin Khan has used the word 'puberty'. The meaning rather is that 'Aisha was never aware of a time when her parents were not Muslim. A literal translation would be "I was not aware of my parents other than that the two of them both acknowledged the religion" (لَمْ أَعْقِلْ أَبَوَىَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ).<br />
<br />
The same Arabic phrase is translated as follows in another hadith by the same translator:{{Quote|{{Bukhari|8|73|102}}| Narrated `Aisha:<br />
<br />
(the wife of the Prophet) "I do not remember my parents believing in any religion other than the Religion (of Islam), and our being visited by Allah's Messenger (ﷺ) in the morning and in the evening....}}See also the two other occurrences in {{Bukhari|3|37|494}} and {{Bukhari|5|58|245}}.<br />
<br />
The 'puberty' mistranslation also fails to achieve chronological sensibility. 'Aisha's father, Abu Bakr, was one of Muhammad's first followers. It would not have taken until puberty for 'Aisha to notice that her father followed the religion.<br />
<br />
===Hadith in which Aisha mensturated===<br />
A mistranslated hadith has a comment from Abu Dawud supposedly about Aisha menstruating when she was nine. This is Sunan Abu Dawud 4915 (Ahmad Hasan numbering; 4933 Dar-us-Salam).<br />
{{Quote|{{Abudawud||4915|hasan}}|Narrated Aisha, Ummul Mu'minin:<br />
<br />
The Messenger of Allah (ﷺ) married me when I was seven or six. When we came to Medina, some women came. according to Bishr's version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Messenger of Allah (ﷺ), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter. Abu Dawud said: That is to say: I menstruated, and I was brought in a house, and there were some women of the Ansari in it. They said: With good luck and blessing. The tradition of one of them has been included in the other.<br />
}}<br />
<br />
Ahmad Hasan mistranslates Abu Dawud's comment as "That is to say: I menstruated". Aisha's phrase "I burst into laughter" is fa-qultu heeh heeh (فَقُلْتُ هِيهْ هِيهْ), "And I said heh, heh". The Dar-us-Salam English-Arabic edition of Sunan Abu Dawud translated by Nasiruddin al-Khattab (Hadith 4933) renders Aisha's words here: "She made me stand at the door and I started to breathe deeply".<br />
<br />
Abu Dawud's comment is ay tanaffasat (أَىْ تَنَفَّسَتْ), which is "That is to say 'I breathed'". The verb nun-fa-sin is used here in Arabic form V with the ta prefix and shadda (doubled) middle letter, which Lane's Lexicon says means "breathed". Form I can mean menstruated, but that is not the form used in the hadith.<ref>nun-fa-sin - [https://lexicon.quranic-research.net/data/25_n/208_nfs.html Lane's Lexicon]</ref><br />
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===Hit women without leaving a mark===<br />
Muhammad's 'Farewell Sermon' appears in various hadith collections and al-Tabari's History. A short version is found in ''Sunan Ibn Majah''. The Arabic words here translated 'and hit them, but without causing injury or leaving a mark' are a mistranslation.<br />
<br />
{{Quote|{{Ibn Majah||3|9|1851}}|Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds '''and hit them, but without causing injury or leaving a mark.'''}}<br />
<br />
The highlighted phrase is fadribuhunna darban ghayra mubarrih (فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ). A literal translation is, 'then beat them, a beating without severity'). The last word is defined in Lane's Lexicon as violence/severity/sharpness/vehemence<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000219.pdf Lane's Lexicon] Book I page 182</ref>'. <br />
<br />
The same Arabic phrase appears in the other versions of the farewell sermon. The translators of Sunan Abu Dawud and al-Tabari's History both renders it 'beat them, but not severely'.<br />
<br />
{{Quote|1=[http://sunnah.com/abudawud/11/185 AbuDawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do '''beat them, but not severely.'''}}<br />
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{{Quote|{{Tabari|9|pp. 112-113}}|"Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms '''and to beat them, but not severely'''. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people.}}<br />
<br />
The versions of the farewell sermon found in {{Al Tirmidhi||5|44|3087}}, translated as 'and beat them with a beating that is not painful', and {{Al Tirmidhi||2|10|1163}}, translated as 'and beat them with a beating that is not harmful, consist of the same Arabic words as quoted above and found in other versions of the farewell sermon.<br />
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In his tafsir, al-Tabari quotes Qatada clarifying that the phrase means ''ghayr sha'in'' (that is, 'without being disgraceful/outrageous/obscene/indecent').<ref>[https://tafsir.app/tabari/4/34 al-Tabari 4:34]</ref> while he records that Ibn Abbas explained it as 'Hitting with a siwaak and the like'. It appears that over time there were efforts to temper the abusive results of the Quranic verse. For further relevant hadiths and information see [[Wife_Beating_in_Islamic_Law#Additional_attempts_at_moderating_severe_beatings|Wife Beating in Islamic Law]].<br />
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==See Also==<br />
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*[[Misrepresentations of Islamic Scripture (English)]]<br />
*[[Mawdu' (Fabricated) and Daif (Weak) Hadiths]]<br />
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==External Links==<br />
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*{{external link| url = http://www.faithfreedom.org/the-deceptive-translations-of-the-quran/| title = The Deceptive Translations of the Quran| publisher = | author = | date = | archiveurl = http://www.webcitation.org/query?url=http%3A%2F%2Fwww.faithfreedom.org%2Fthe-deceptive-translations-of-the-quran%2F&date=2013-11-26| deadurl = no}}<br />
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[[Category:Qur'an]]<br />
<references /><br />
[[Category:Hadith]]<br />
[[Category:Dawah]]<br />
[[Category:Apologetics]]<br />
[[Category:Modern movements]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Tafsir]]<br />
[[Category:Modernism]]</div>Asmithhttps://wikiislamica.net/index.php?title=The_Meaning_of_Daraba&diff=138058The Meaning of Daraba2024-03-22T03:00:51Z<p>Asmith: </p>
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[[File:4-34-arabic.png|thumb|290px|(Pictured above) Qur'an verse 4:34 in Arabic script.<BR>According to the majority of Qur'anic translators and the Arabic lexicon<ref name="arabic-lexicon">[http://lexicons.sakhr.com/html/7071942.html Arabic Lexicon] (page in Arabic language)</ref>, the Arabic phrase ''Idri-boo-hunna'' which appears in Qur'an 4:34 (highlighted in blue) means "beat them".]]<br />
The [[Qur'an]] ([[surah]] 4:34) says:{{Quote|{{Quran|4|34}}|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا<br />
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"Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over another, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, '''and beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." }}The word "wadribuuhunna" means "beat them (i.e. the wives of men)," yet some modern Islamic [[Dawah|du'aah]] and proponents of progressive Islam, have claimed rather that this verb means to "separate from them" or to "strike them out (sic)." All the verses in the [[Qur'an]] that contain ''daraba'' against a human (as a direct object) are understood to mean "beat" or "strike" that human, by their context, and this is agreed upon by both ancient and modern translations. There is no compelling reason to translate it in this verse in any other fashion. The attempts to translate this word in this way are novel, done exclusively for audiences in majority non-Muslim countries, and fly in the face of over a thousand years of Islamic commentary and exegesis. <br />
==Modern Claims==<br />
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An argument has been presented on some Islamic websites ( exclusively geared towards western audiences) and by some Muslims and apologists which claim to have more "modern" translations of the [[Qur'an]]<ref>Such as [http://free-minds.org Free-Minds.org] and [http://progressive-muslims.org Progressive-Muslims.org]</ref>, which proposes that the Arabic verb "ضرب" "daraba" means something other than to "strike" "beat" or "hit." Alternatives offered include "separate from them" or somewhat nonsensically for a native English speaker "strike them out." The people making these claims are generally seeking to "reform" [[Islam]], but this translation flies in the face of over a thousand years of understanding of the Arabic language, by Muslims and non-Muslims alike. These apologetic arguments are clearly directed people of a westernized/liberal background with little to no knowledge of Arabic, as any Muslim who has an adequate command of the [[Arabic]] language or any non-Muslim Arab, or any non-Arabic speaking Muslim familiar with the [[hadith]] and [[tafsir]] text [[Wife Beating in Islamic Law#Islamic_Scriptures_and_Wife-Beating|related to this issue]], will find the claim being presented to be ridiculous and prima facia untenable. Despite this, this obviously incorrect translation of this verb can be found in prominent cases such as that of Laleh Bakhtiar, an American progressive Muslim apologist. She went so far as to incorporate this incorrect translation into her translation of the Qur'an, a translation which the Islamic Society of North America (ISNA) refused to sell in their bookstore for its inaccuracy.<br />
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==Agreed-Upon Translations==<br />
Almost all Qur'anic professional translators in English have translated the term as "beat them".<br />
<br />
'''Yusuf Ali:'''<br />
{{quote ||"....As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)." <ref name="ia4-34">{{quran-ia|4|34}}</ref> }}<br />
'''Pickthal:''' <br />
{{quote ||"...As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great." <ref name="ia4-34"/> }}<br />
'''Shakir:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Al-Hilali & Mohsin Khan:''' <br />
{{quote ||"....As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) '''beat them''' (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great." <ref name="ia4-34"/> }}<br />
'''Dr. T.B. Irving:''' <br />
{{quote ||"...Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] '''beat them''' [if necessary]. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great." <ref>[http://www.isgkc.org/translat.htm The Koran - English Translation by T.B Irving]</ref> }}<br />
'''Muhammad Sarwar:''' <br />
{{quote ||"...Admonish women who disobey (God's laws), do not sleep with them and '''beat them'''. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme." <ref name="ia4-34"/> }}<br />
'''Rashad Khalifa:''' <br />
{{quote ||"....If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) '''beat them'''. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme." <ref>[http://www.submission.org/suras/sura4.htm Submission.org - Quran 4:34 (Khalifa)]</ref> }}<br />
'''Abdul-Majid Daryabadi:'''<br />
{{quote ||"...And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and '''beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." <ref>http://al-quran.info/default.aspx#4</ref> }}<br />
'''E.H. Palmer:''' <br />
{{quote ||"...But those whose perverseness ye fear, admonish them and remove them into bedchambers and '''beat them'''; but if they submit to you, then do not seek a way against them; verily, God is high and great." <ref>[http://www.quranbrowser.com/cgi/bin/get.cgi?version=pickthall+yusufali+khan+shakir+sherali+khalifa+arberry+palmer+rodwell+sale+transliterated&layout=auto&searchstring=004:034 Quran Browser - Quran 4:34]</ref> }}<br />
'''Muhammad Ayub Khan:''' <br />
{{quote ||"...And those whose rebellion you fear, admonish them and leave them alone in the beds, and '''beat them'''; then if they obey you, do not seek a way against them; God is surely High, Great." }}<br />
'''Ahmed Raza Khan:''' <br />
{{quote ||"...the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) '''beat them'''; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great." <ref>[http://www.multimediaquran.com/quran/004/004-034.htm Multimedia Quran - Quran 4:34 (Raza Khan)]</ref> }}<br />
'''Hassan Qaribullah & Ahmad Darwish:''' <br />
{{quote ||"...Those from whom you fear rebelliousness, admonish them and desert them in the bed and '''smack them''' (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Mahmud Y. Zayid:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref>[http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=DIV0&byte=114839 Quran 4:34 - Zayid]</ref> }}<br />
'''Muhammad Asad:''' <br />
{{quote ||"...And as for those woolen whose ill-will" you have reason to fear, admonish them [first]; then leave them alone in bed; then '''beat them''' and if thereupon..." <ref name="ia4-34"/> }}'''Sahih International:'''{{quote ||"...but those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them...." }}<br />
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==Qur'anic Meanings==<br />
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The partisans of this argument attempt to back up their claim that ''daraba'' does not mean "to beat them" (i.e. their wives) in verse 4:34 by providing several other verses in the Qur'an which contain the word ''daraba'', being used to describe an action other than "to beat" or "to strike":<br />
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#To travel, to get out: See {{Quran|3|156}}; {{Quran|4|101}}; {{Quran|38|44}}; {{Quran|73|20}}; {{Quran|2|273}}<br />
#To set up: {{Quran|43|58}}; See {{Quran|57|113}}<br />
#To give examples: See {{Quran|14|24}}, {{Quran|14|45}}; {{Quran|16|75}}, {{Quran|16|76}}, {{Quran|16|112}}; {{Quran|18|32}}, {{Quran|18|45}}; {{Quran|24|35}}; {{Quran|30|28}}, {{Quran|30|58}}; {{Quran|36|78}}; {{Quran|39|27}}, {{Quran|39|29}}; {{Quran|43|17}}; {{Quran|59|21}}; {{Quran|66|10}}, {{Quran|66|11}}<br />
#To take away, to ignore: See {{Quran|43|5}}<br />
#To condemn: See {{Quran|2|61}}<br />
#To seal, to draw over: See {{Quran|18|11}}<br />
#To cover: See {{Quran|24|31}}<br />
#To explain: See {{Quran|13|17}}<br />
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Evidently, they have searched through the Qur'an for any verses which contain a derivative of the verb ''daraba'' and then have compared their meanings, concluding that there are ten different meanings for the verb ''daraba'' and something other than "to beat" can be applied to verse 4:34. Each of these differing usages of the verb ''daraba'' are thoroughly analyzed below along with the verses in which they appear.<br />
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Careful study of all the above verses reveals that they do not affect the interpretation of verse 4:34 whatsoever, and that the verb ''daraba'' was indeed correctly understood and translated as "beat."<br />
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In fact, all the other verses presented which contain ''daraba'' are actually using the term figuratively. For example, "hit the sky" is a figurative expression; nothing can literally "hit" or "crash" with the sky, it is meant to be understood as "fly high through" the sky. The translators and apologists proposing this bad translation will claim that this is a "different meaning" for the word "hit", when in fact it is simply a analogical extension of the main meaning of the verb. In effect this would mean when someone says in Arabic "I'll hit you," in actuality they meant "I'll fly high through you"; the argument is absurd to anyone with even a basic command of Arabic. <br />
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==Comparison with English Usages==<br />
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A comparison with English is useful: The meaning of many verbs differ according to the ''objects'' they are applied to and the ''prepositions'' with which they are used. Using the word "hit" in English as an example, which also means ''daraba'', a number of derivitive and metaphorical meanings of "hit" may be arrived at, similar to ''daraba''. <br />
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===Ten Meanings for "Hit"===<br />
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Ten of these metaphorical/derived meanings are as follows (note that the nouns in the brackets are the objects to be hit):<br />
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#Set out (''Road'')<br />
#Click (''Mouse'')<br />
#Drink (''Bottle'')<br />
#Land (''Target'')<br />
#Reach (''Market'')<br />
#Press (''Brakes'')<br />
#Go (''Beach'')<br />
#Fulfill (''Spot'')<br />
#Demonstrate (''Streets'')<br />
#Win (''Jackpot'')<br />
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===Examples:===<br />
<br />
#When an English speaker "hits the road," [https://www.youtube.com/watch?v=OY4jondX6tg as in this famous song], it means he "departed" or "set out." It surely doesn't mean he got a hammer and hit the road with it. The base meaning of "hit" remains untouched when not used with "the road."<br />
#When an English speaker says they will "hit the Mouse," they mean to say they will "click on the mouse." The base meaning of "hit" remains untouched when not used with "the mouse."<br />
#When an English speaker says they'll "hit the bottle," what they really mean is, they'll "drink the bottle" or "drink alcohol heavily." The base meaning of "hit" remains untouched when not used with "the bottle."<br />
#When a darts player "hits the target" in English, he didn't get the dart board and break it, he simply shot the dart and it "landed on the target." The base meaning of "hit" remains untouched when not used with "the target."<br />
#When an author's book "hits the market" in English, it means the book "reaches the market." The base meaning of "hit" remains untouched when not used with "the market."<br />
#When an English speaker says they'll "hit the brakes," it doesn't mean they'll break the braking pedal, but rather it means they'll "press on the brakes" to stop the car. The base meaning of "hit" remains untouched when not used with "the the brakes."<br />
#When a an English speaker "hits the beach," they didn't fall from the 11th floor and "crash" into the beach, but they "went to the beach." The base meaning of "hit" remains untouched when not used with "the beach."<br />
#When an English speaker says it's (some food is) fine but it didn't "hit the spot," they mean to say it's fine but didn't fulfill their needs or satiate their hunger or desire for a specific food. The base meaning of "hit" remains untouched when not used with "the spot."<br />
#When an English speaker says the activists "hit the streets," it means the activists "demonstrated in the streets" again no image of activists bashing streets with hammers is evoked. The base meaning of "hit" remains untouched when not used with "the streets."<br />
#When an English speaker says they "hit the jackpot" it actually means they "won the jackpot" or "won the prize", not that they physically struck a pot. The base meaning of "hit" remains untouched when not used with "the jackpot."<br />
<br />
<br />
As can clearly be seen, each of those sentences involves a different meaning of the word "hit", which is applied accordingly to the object used in combination with it. Yet even with all of these "different meanings" of the word "hit" in mind, the sentence "I will hit my woman" remains clear: the meaning is "I shall strike my woman", or in Arabic "سوف أضرب إمرأتي" There is no possible alternative meaning to "I will ''beat'' my woman."' The difference between, for example, "hit the road" and "hit the woman", is the ''object'' to be hit, and not the meaning of "hit" itself; the meanings of the two sentences are different but clear.<br />
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==Commentary==<br />
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Most of the verses containing the eight different meanings which have been given by the apologists are using the verb ''daraba'' (hit) not against human beings, but rather "hitting the land," "hitting an example," "hitting the truth"... etc., figurative uses which are derivative of the main meaning "to hit." In the verses in the Qur'an where ''daraba'' is used against a human being without a modifiying preposition, it means to "beat" or "strike," which confirms our understanding of the use of ''daraba'' in verse 4:34.<br />
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What follows now is a discussion of ''daraba'' in the contexts where it is found in the Qur'an with a meaning other than "to hit" or "to strike." The original verse in Arabic will be presented, along with word-by-word literal translation of the statement in '''Bold''' in each verse, which is the place where ''daraba'' (hit) and its object (i.e. Land) are used; and above each verse will be found the name of the object being hit. For example, in the example of the phrase "strikean example," its will literally translation will be presented as is, not as "give an example" like the standard Qur'anic translations. Although this translation may sound strange, it will make the object to be hit, easily identifiable for the non-Arabic speakers.<br />
<br />
This literal translation of all the verses for will show that each time "''daraba''" is used and has a different meaning than to "beat," it is not against a human being, but against other material and non-material objects. And each and every time it is used against a human without a modifying preposition, it has no other meaning than to "beat".<br />
===Meaning 1: To travel, to get out=== <br />
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'''Verse:''' 3.156 '''Object:''' Land<br />
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{{Quote|{{Quran|3|156}}| O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are '''traveling through the Earth''' or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do. <br />
<br />
<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ<br />
}}<br />
<br />
''daraboo ضَرَبُوا۟'' is a form of ''daraba ضرب'', meaning "hit" 'beat" or "strike." ''Fee في'' literally means "in". ''Al-Ardi'' ٱلْأَرْضِ means "the land" or "the earth." Thus, the whole statement ''daraboo fee al-ardi'' ضَرَبُوا۟ فِى ٱلْأَرْضِ translates literally as "hit in the land", with a meaning of something like "hit the road" that is "'''to travel'''", a figurative extension of the main meaning of the verb, "hit."<br />
<br />
"Hit" here gives this meaning only when it is against "land"; it is a well-known expression in Arabic.<br />
<br />
<br />
'''Verse:''' 4.101 '''Object:''' Land<br />
<br />
{{Quote|{{Quran|4|101}}| When '''ye travel through the earth''', there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.<br />
<br />
<br />
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا<br />
}}<br />
<br />
''darabtum fee al-ardi ضَرَبْتُمْ فِى ٱلْأَرْضِ'' literally meaning "you (plural) hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
<br />
<br />
'''Verse:''' 73.20 '''Object:''' Land<br />
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{{quote|{{Quran|73|20}}| Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others '''traveling through the land''', seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.<br />
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إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ<br />
}}<br />
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''yadriboona fee al-ardi'' يَضْرِبُونَ فِى ٱلْأَرْضِ literally meaning "they hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
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'''Verse:''' 2.273 '''Object:''' Land<br />
{{Quote|{{Quran|2|273}}| (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot '''move about in the land''', seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.<br />
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لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ<br />
}}<br />
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''darban fee al-ardi'' ضَرْبًا فِى ٱلْأَرْضِ literally "a hit in the land" again meaning "'''moving about in the land'''."<br />
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===Meaning number 2: To set up or place===<br />
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'''Verse:''' 57.13 '''Object:''' Wall<br />
{{Quote|{{Quran|57|13}}| One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)! So '''a wall will be put up betwixt them''', with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!<br />
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يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ<br />
}}<br />
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''faduriba baynahum bisoorin'' فَضُرِبَ بَيْنَهُم بِسُورٍ literally "a wall was struck between them" which is understood as "'''a wall was placed between them'''."<br />
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===Meaning number 3: To give examples===<br />
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'''Verse:''' 14.24 '''Object:''' Example<br />
{{Quote|{{Quran|14|24}}|Seest thou not how Allah '''sets forth a parable'''? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.<br />
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أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ<br />
}}<br />
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''daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "Allah struck an example", meaning "'''he gave an example.'''" <br />
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'''Verse:''' 14.45 '''Object:''' Example<br />
{{Quote|{{Quran|14|45}}|"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and '''We put forth (many) parables''' in your behoof!"<br />
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وَسَكَنتُمْ فِى مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ<br />
}}<br />
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''wadarabna lakumu al-amthala'' ضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ literally "'''we strike for you the example'''" meaning "we give an example for you."<br />
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'''Verse:''' 16.75 '''Object:''' Example<br />
{{Quote|{{Quran|16|75}}|'''Allah sets forth the Parable''' (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.<br />
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ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''Allah has struck an example'''" meaning "Allah has given an example."<br />
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'''Verse:''' 16.76 '''Object:''' Example<br />
{{Quote|{{Quran|16|76}}|'''Allah sets forth (another) Parable''' of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "Allah has given an example."<br />
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'''Verse:''' 16.112 '''Object:''' Example<br />
{{Quote|{{Quran|16|112}}|'''Allah sets forth a Parable''': a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought.<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "And Allah has given an example."<br />
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'''Verse:''' 18.32 '''Object:''' Example<br />
{{Quote|{{Quran|18|32}}|'''Set forth to them the parable''' of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.<br />
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وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا<br />
}}<br />
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''Waidrib lahum mathalan'' وَٱضْرِبْ لَهُم مَّثَلًا literally "'''and you, struck for them an example'''" meaning "and give for them an example." <br />
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'''Verse:''' 18.45 '''Object:''' Example<br />
{{Quote|{{Quran|18|45}}|'''Set forth to them the similitude''' of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.<br />
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وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا<br />
}}<br />
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''Waidrib lahum mathala'' وَٱضْرِبْ لَهُم مَّثَلَ literally "'''and struck for them an example'''" meaning "'''and he gave an example.'''"<br />
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'''Verse:''' 24.35 '''Object:''' Example<br />
{{Quote|{{Quran|24|35}}|Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: '''Allah doth set forth Parables''' for men: and Allah doth know all things.<br />
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ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ<br />
}}<br />
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''wayadribu Allahu al-amthala وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ'' literally meaning "'''And Allah hits the examples'''" with the meaning that "'''he Allah provides the examples.'''" <br />
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'''Verse:''' 30.28 '''Object:''' Example<br />
{{Quote|{{Quran|30|28}}|'''He does propound to you a similitude''' from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? O ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.<br />
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ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ<br />
}}<br />
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''Daraba lakum mathalan'' ضَرَبَ لَكُم مَّثَلًا literally meaning "'''struck an example for you'''" meaning and "'''and he set forth for you all an example.'''" <br />
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'''Verse:''' 30.58 '''Object:''' Example<br />
{{Quote|{{Quran|30|58}}|verily '''We have propounded for men, in this Qur'an every kind of Parable''': But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ<br />
}}<br />
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''darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''We have struck in this Quran for every example for the people'''" meaning "'''we have given an example for the people in this Qur'an.'''"<br />
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'''Verse:''' 39.27 '''Object:''' Example<br />
{{Quote|{{Quran|39|27}}|'''We have put forth for men, in this Qur'an every kind of Parable''', in order that they may receive admonition.<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ<br />
}}<br />
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''Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''And we have struck in this Quran from every example for the people'''"<br />
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'''Verse:''' 39.29 '''Object:''' Example<br />
{{Quote|{{Quran|39|29}}|'''Allah puts forth a Parable''' a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.<br />
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ضَرَبَ ٱللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah stuck an example'''"<br />
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'''Verse:''' 43.17 '''Object:''' Example<br />
{{Quote|{{Quran|43|17}}|When news is brought to one of them of (the birth of) '''what he sets up as a likeness to (Allah) Most Gracious''', his face darkens, and he is filled with inward grief!<br />
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وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ<br />
}}<br />
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''bima daraba liIrrahmani mathalan'' بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا literally meaning "'''in the examples struck by the Merciful'''" with a meaning of "in the examples given by the merciful." <br />
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'''Verse:''' 43.58 '''Object:''' Example<br />
{{Quote|{{Quran|43|58}}| And they say: are our gods better, or is he? '''They mention him''' not to thee save for disputation. Aye! they are a people contentious..<br />
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وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ<br />
}}<br />
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''ma daraboohu laka'' ۚ مَا ضَرَبُوهُ لَكَ literally "'''what they have struck it for you'''" The thing that is struck here is, from its previous verse {{Quran|43|57}}, is an example; the meaning is thus "<br />
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'''Verse:''' 59.21 '''Object:''' Example<br />
{{Quote|{{Quran|59|21}}|Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. '''Such are the similitudes which We propound to men''', that they may reflect.<br />
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لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ<br />
}}<br />
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''watilka al-amthalu nadribuha liInnasi'' وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ literally meaning "'''and these are the examples that we struck for the people'''"<br />
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'''Verse:''' 66.10 '''Object:''' Example<br />
{{Quote|{{Quran|66|10}}|'''Allah sets forth, for an example''' to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"<br />
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ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah has strikes an example'''" and with a meaning <br />
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'''Verse:''' 66.11 '''Object:''' Example<br />
{{Quote|{{Quran|66|11}}|'''And Allah sets forth, as an example''' to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong"<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''And Allah has strikes an example'''" meaning "'''and Allah has given an example.'''"<br />
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===Meaning number 4: To take away, to ignore===<br />
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'''Verse:''' 43.5 '''Object:''' Admonition<br />
{{Quote|{{Quran|43|5}}|'''Shall We then take away from you the Admonition''' because ye are a people extravagant?<br />
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أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ<br />
}}<br />
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''Afanadribu 'ankumu aIththikra'' أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ literally meaning "'''shall we strike the remembrance from you'''" meaning "shall we forget to remind you." Again, this is a known expression.<br />
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===Meaning number 5: To condemn===<br />
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'''Verse:''' 26.1 '''Object:''' Humiliation<br />
{{Quote|{{Quran|2|61}}|And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They '''were covered with humiliation and misery'''; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.<br />
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وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ<br />
}}<br />
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''waduribat 'alayhimu aIdhdhillatu wulmaskanatu وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ'' literally meaning "'''and the humiliation and poverty was struck open him'''" id est "he was struck down/laid low with humiliation and poverty." The humiliation and poverty are the subjects of the passive verb here, will Moses and his people are the objects of the preposition "'ala" على meaning "upon."<br />
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===Meaning number 6: To seal, to draw over===<br />
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'''Verse:''' 18.11 :Over the ears<br />
{{Quote|{{Quran|18|11}}|'''Then We draw (a veil) over their ears''', for a number of years, in the Cave, (so that they heard not):<br />
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فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا<br />
}}<br />
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''Fadarabna AAala adhanihim فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ'' literally meaning "'''we have hit upon their ears,'''" which is a common expression in Arabic that means "'''we will make your ears hear nothing.'''" Just like "beat your feet" can mean "start walking." What was hit here was the ears, ''not'' the people themselves.<br />
===Meaning number 7: To cover===<br />
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'''Verse:''' 24.31 '''Object:''' Veils and Feet<br />
{{Quote|{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that '''they should draw their veils over their bosoms''' and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that '''they should not strike their feet''' in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.<br />
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وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ<br />
}}<br />
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This verse mentions the verb ''daraba ضرب'' twice. In the first occurrence, it says ''walyadribna bikhumurihinna AAala juyoobihinna وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ'' literally meaning "'''and they should strike their veils over their bosoms'''," meaning they should place their veils over their bosoms or cover their bosoms. <br />
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In the second occurrence, ''wala yadribna bi-arjulihinna وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ'' literally means "'''they should not hit their feet''';" and here "hit" is meant literally as "hit" or "strike."<br />
===Meaning number 8: To explain===<br />
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'''Verse:''' 13.17 '''Object:''' Truth and Vanity<br />
{{Quote|{{Quran|13|17}}|He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. '''Thus doth Allah (by parables) show forth Truth and Vanity'''. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. '''Thus doth Allah set forth parables'''.<br />
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أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ<br />
}}<br />
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Another two instances of "daraba" here: ''yadribu Allahu alhaqqa waalbatila يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ'' literally meaning "'''Allah hits the truth and the vanity'''," as in "Allahs explains the truth and the vanity."<br />
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====The Main Meaning: To Strike or Beat====<br />
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The main meaing of "daraba" is to hit or strike, including with a sword where the meaning should be rendered in English as "cut", "chop", or "chop off." <br />
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'''Verse:''' 2.60 '''Object:''' Rock<br />
{{Quote|{{Quran|2|60}}|And remember Moses prayed for water for his people; We said: "'''Strike the rock''' with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.<br />
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وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ<br />
}}<br />
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''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
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'''Verse''': 2.73 '''Object''': Human<br />
{{Quote|{{Quran|2|73}}|So We said: "'''Strike him (the dead man) with a piece of it (the cow)'''." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.<br />
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فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ<br />
}}<br />
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''idriboohu bibaAAdiha ٱضْرِبُوهُ بِبَعْضِهَا'' literally means "'''beat him with part of her.'''" The one to be beaten is the dead man [a whole human], which is the equivalent of the wife [a whole human] who is to be beaten as instructed in verse 4:34. The only possible meaning here for ''daraba'' is "strike" or "beat." The mysterious translation of "separate from them" that was used instead of "beat" in 4:34 cannot be applied here, as the cow and the man were '''definitely not connected''' in any way to be "separated." This verse confirms for us, that when you are told to "''daraba"'' a man, it means to strike or beat them. Thus, it is logical to conclude that ''daraba'' against a woman will also mean to "strike" or "beat" them, not "separate".<br />
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'''Verse:''' 7.160 '''Object:''' Rock<br />
{{Quote|{{Quran|7|160}}|We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "'''Strike the rock''' with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.<br />
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وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ<br />
}}<br />
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''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
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'''Verse:''' 8.12 '''Object:''' Human Necks<br />
{{Quote|{{Quran|8|12}}|Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: '''smite ye above their necks and smite all their finger-tips off them'''."<br />
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إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ<br />
}}<br />
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''faidriboo fawqa al-a'naqi waidriboo minhum kulla bananin فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ'' literally meaning "'''hit over the necks and hit from them all their fingers.'''" The first "hit" means "beat" and the second means "cut-off." Both objects here are not whole bodies, but only parts (necks and fingers).<br />
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'''Verse:''' 20.77 '''Object:''' Road<br />
{{Quote|{{Quran|20|77}}|We sent an inspiration to Moses: "Travel by night with My servants, '''and strike a dry path for them''' through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."<br />
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وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَٰفُ دَرَكًا وَلَا تَخْشَىٰ<br />
}}<br />
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''faid'rib lahum -tareeqan'' فَٱضْرِبْ لَهُمْ طَرِيقًا literally meaning "'''so strike a road for them."''' The usage is somewhat eccentric here for an English speaker, but the idea is that a strike or hit will carve out a path for Moses through the sea. <br />
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'''Verse:''' 24.31 '''Object:''' Feet and Veil<br />
This verse is a repeat and has already been discussed under the section below - ''To cover''.<br />
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'''Verse:''' 26:63 '''Object:''' Sea<br />
{{Quote|{{Quran|26|63}}|Then We told Moses by inspiration: "'''Strike the sea with thy rod'''." So it divided, and each separate part became like the huge, firm mass of a mountain.<br />
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فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ<br />
}}<br />
<br />
''an udrib bi'asaka albahra أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ'' literally meaning "'''to hit with your stick the sea.'''"<br />
<br />
<br />
'''Verse:''' 37.93 '''Object:''' Human<br />
{{Quote|{{Quran|37|93}}|Then did he turn upon them, '''striking (them)''' with the right hand.<br />
<br />
<br />
فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ<br />
}}<br />
<br />
This is a great example. Here, ''darban bialyameeni ضَرْبًۢا بِٱلْيَمِينِ'' literally means "'''hit them [people] with the right [hand].'''" According to this verse, when verb ''daraban'' ''ضَرْبًۢا'' is applied to humans, it means "beat" or "strike." It cannot be translated as "separate them from your right hand," as that is utterly ridiculous. The Islamic sites in question, also agrees that ''daraban'' here means "strike."<br />
<br />
<br />
'''Verse:''' 47.4 '''Object:''' Human Necks<br />
{{Quote|{{Quran|47|4}}|Therefore, when ye meet the Unbelievers (in fight), '''smite at their necks'''; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.<br />
<br />
<br />
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ<br />
}}<br />
<br />
''fadarba aIrriqabi'' فَضَرْبَ ٱلرِّقَابِ literally meaning "'''the hit of the necks.'''" as in "beaten on their necks."<br />
<br />
<br />
'''Verse:''' 8.50 '''Object:''' Human Faces<br />
{{Quote|{{Quran|8|50}}|If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) '''they smite their faces''' and their backs, (saying): "Taste the penalty of the blazing Fire-<br />
<br />
<br />
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ<br />
}}<br />
<br />
''yadriboona wujoohahum يَضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces,'''" or "beat their faces."<br />
<br />
<br />
'''Verse:''' 47.27 '''Object:''' Human Faces<br />
{{Quote|{{Quran|47|27}}|But how (will it be) when the angels take their souls at death, and '''smite their faces''' and their backs?<br />
<br />
<br />
فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ<br />
}}<br />
<br />
''yadriboona wujoohahum ضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces.'''" <br />
<br />
==Comparing the Two Terms==<br />
''Beat them'' and ''leave them'' are different phrases in Arabic, utilizing the same verb, but here differentiated by the preposition used. The Arabic word ''idribohunna'' is the command form of the Arabic verv ''Daraba'' does not have any other meaning than ''Beat'' when it comes to the sentence ''"Yadribu Ahadan"'' يضرب أحدا= he hits someone. ''Idriboohunna'' <font size="4">(أضربوهن)</font> means beat them (for female plural). ''Idriboo 'anhunna'' <font size="4">(اضربوا عنهن)</font> with the preposition 'an عن would mean "leave" or "abandon" them. According to Lane's Arabic lexicon.<ref name="Lane's Lexicon">[http://ejtaal.net/aa/#hw4=h642,ll=1866,ls=5,la=2565,sg=626,ha=427,br=572,pr=95,aan=347,mgf=535,vi=230,kz=1418,mr=373,mn=815,uqw=966,umr=638,ums=534,umj=478,ulq=1118,uqa=257,uqq=202,bdw=h538,amr=h383,asb=h576,auh=h925,dhq=h329,mht=h537,msb=h143,tla=h67,amj=h469,ens=h171,mis=h1279]</ref><br />
<br />
{| class="wikitable"<br />
|-<br />
!Arabic<br />
!Transliteration<br />
!Meaning<br />
|-<br />
|<font size="4">ضرب</font><br />
|''Daraba''<br />
|Beat<br />
|-<br />
|<font size="4">أضربوهن</font> (used in 4:34)<br />
|''Idriboohunna''<br />
|Beat them<br />
|-<br />
|<font size="4">اضربوا عنهن</font><br />
|''Adriboo Anhunna''<br />
|abandon them, leave them<br />
|}<br />
<br />
Qur'an 4:34 says Idriboohunna<ref>The use of "Idriboohunna" in verse 4:34 has been confirmed by [{{Reference archive|1=http://www.justislam.co.uk/product.php?products_id=198|2=2011-08-13}} Errors in English Translations of the Quran] (From the Introduction of Quran: a Reformist Translation, Brainbow Press) which itself is attempting to use the "leave them" apologetic that is refuted on this page.</ref> <font size="4">أضربوهن</font> not Adribu 'Anhunna <font size="4">اضربوا عنهن</font>. There is no way to confuse one for the other.<br />
<br />
==See Also==<br />
<br />
*[https://medium.com/@hassanradwan51/does-the-quran-advise-domestic-violence-spoiler-yes-f1cb3f9054e4 Does the Qur’an Sanction Domestic Violence?] - ''Hassan Radwan''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Women]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Honor violence]]<br />
[[Category:Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Freedom of speech]]<br />
[[Category:Child Marriage]]<br />
[[Category:Society and human nature]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138020WikiIslam:How to Edit2024-03-14T02:00:21Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side.<br />
<br />
[[File:Creat_Page_Screenshot.JPG|center|thumb|500px|]]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138019WikiIslam:How to Edit2024-03-14T02:00:12Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side.<br />
<br />
[[File:Creat_Page_Screenshot.JPG|center|thumb|500px|]]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138018WikiIslam:How to Edit2024-03-14T02:00:02Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
[[File:Creat_Page_Screenshot.JPG|center|thumb|500px|]]<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side.<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138017WikiIslam:How to Edit2024-03-14T01:59:44Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
[[File:Creat_Page_Screenshot.JPG|centeer|thumb|500px|]]<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side.<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138016WikiIslam:How to Edit2024-03-14T01:59:23Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side. <br />
<br />
[[File:Creat_Page_Screenshot.JPG|centeer|thumb|500px|]]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138015WikiIslam:How to Edit2024-03-14T01:58:57Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side. <br />
<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Creat_Page_Screenshot.JPG]]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138014WikiIslam:How to Edit2024-03-14T01:58:50Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side. <br />
<br />
[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Creat_Page_Screenshot.JPG]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=WikiIslam:How_to_Edit&diff=138013WikiIslam:How to Edit2024-03-14T01:57:48Z<p>Asmith: /* Article creation */</p>
<hr />
<div><noinclude><br />
<br /><br />
<br />
[[WikiIslam|WikiIslam]] is a wiki, meaning it is made for anyone to edit, although currently editing is locked down and only accessible to registered users. There are two editing interfaces: the new Visual Editor (VE) and classic wiki source editing (using the wiki markup language).<br />
<br />
==Editing articles==<br />
===Content style and policies===<br />
{{see also|WikiIslam:Writing Style Guide}}<br />
An encyclopedic, neutral style with a formal tone is important: straightforward, just-the-facts, instead of essay-like, argumentative, or opinionated. The goal of a WikiIslam article is to create a comprehensive and strictly factual articles based on scholarly and primary sources about Islamic topics. All claims must be strictly backed by primary and sound, scholarly secondary sources.<br />
<br />
===Edit screen(s)===<br />
[[File:Advanced_Settings_Screenshot.PNG|centeer|thumb|500px|Advanced settings in the visual editor]]<br />
Editing most WikiIslam pages is simple. WikiIslam uses two interface methods: classic editing through [[WikiIslam:Source Editing|source editor]] (using the wiki markup language), and a new VisualEditor (VE). The source editor is chosen by clicking the <kbd>Edit</kbd> tab at the top of a WikiIslam page. This will take you to a new page containing the editable contents of the current page. The source editor is used extensively throughout WikiIslam for such things as [[WikiIslam:Citing, Linking, and Quoting|hyperlinking, quoting, and citations]], tables and columns, special characters, and so on.<br />
<br />
The VisualEditor option is intended as a user-friendly, "What You See Is What You Get" editing aid, allowing one to edit pages without the need to learn wiki markup language. See the [[WikiIslam:VisualEditor/User guide|VisualEditor user guide]] for more information.<br />
<br />
<gallery mode="packed" class="center" heights="233" style="font-size:95%" caption="Two editing environments: Source editor and VisualEditor"><br />
File:Source Editor Screenshot.PNG|alt=Text in a large rectangle below two toolbars and next to a scrollbar.|Edit box showing the [[WikiIslam:Source Editing|source editor]]. You can change the formatting and contents of the page by changing what is written in this box.<br />
File:VisualEditor Screenshot.PNG|Screenshot showing the same article in [[Wikipedia:VisualEditor|VisualEditor]]. Unlike the source editor display, VisualEditor will show the text being edited almost as if it were already published.<br />
</gallery><br />
<br />
===Linking to Other Articles on WikiIslam===<br />
<br />
Within the text of articles, you can provide hyperlinks, highlighted in blue text, to other articles on WikiIslam, for example [[Textual History of the Qur'an]]. This can be done both in the visual editor and in the source editor. In the visual editor, simply type in [[ and the editor will prompt you to choose the article you desire via a search. In the source editor, the exact name of the article must be put into double brackets, like so: <nowiki>[[Textual History of the Qur'an]]</nowiki>. If you wish to use another piece of text besides the name of the article as the link, [[Textual History of the Qur'an|like so]], you can use the pipe in the source editor. To produce the previous example, the markup language looks like this: <nowiki>[[Textual History of the Qur'an|like so]]</nowiki>.<br />
<br />
===Adding references===<br />
<br />
Generally, sources are added directly after the facts they support at the end of the sentence and after any punctuation. WikiIslam permits editors to use any citation system that allows the reader to understand where the information came from, and strongly encourages use of inline citations to do so. For more on citations, see [[WikiIslam:Citing, Linking, and Quoting]]. Common methods of placing inline citations include footnotes, shortened footnotes and parenthetical references.<br />
<br />
Inline citations are most commonly placed by inserting a reference between <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags, directly in the text of an article. The reference is a footnote, appearing as an inline link (e.g. <small><sup><span style="color:#002BB8">[1][2]</span></sup></small>) to a particular item in a collated, numbered list of footnotes, found wherever a {{tl|reflist}} template or <code><nowiki><references /></nowiki></code> tag is present, usually in a section titled "References" or "Notes". When you add references to an article, this section will automatically be created. <br />
<br />
There are a number of tools available to help with citation placement and formatting, some of which are internal tools and scripts, while others are available from external sites. For an example of the former, RefToolbar is a JavaScript toolbar displayed above the edit box that provides the ability to automatically fill out various [[WikiIslam:Citation templates|citation templates]] and insert them in the text already formatted inside <code><nowiki><ref></nowiki></code> ... <code><nowiki></ref></nowiki></code> tags. For an example of the latter, the [https://alyw234237.github.io/wiki-doi-gbooks-citation-maker/ Wikipedia DOI and Google Books Citation Maker] converts a digital object identifier (DOI) or Google Books address (URL) into a filled-out {{tl|cite journal}} or {{tl|cite book}} template ready to be pasted into an article. See [[https://en.wikipedia.org/wiki/Help:Citation_tools Help:Citation tools]] on Wikipedia for many others.<br />
<br />
===Adding images, sounds, and videos===<br />
A file that is already hosted on WikiIslam can be inserted with the basic code <code><nowiki>[[File:FILENAME|thumb|DESCRIPTION]]</nowiki></code>. (<code>Image:</code> can be substituted for <code>File:</code> with no change in effect; the choice between the two is purely a matter of editorial preference.) Using <code>thumb</code> generates a thumbnail of an image (the most common placement option), which is typically sized differently from the original image. Files can be submitted through the upload file link on the right. If you do not have permission to do this, please contact administrator [[User:Asmith]].<br />
<br />
===Templates===<br />
<br />
In order to format and organize data, templates are used on WikiIslam. These are markup language commands which tell the wiki to format data in specific ways and links to outside websites. Commonly used templates on WikiIslam include the quote template, the Quran template, the Quran series template, and the various hadith templates. Quote can be used in the following manner: <code><nowiki>{{Quote</nowiki></code> ... <code><nowiki>}}</nowiki></code>. This will produce a box with two fields, one for a source and another for the text being quoted. The source is introduced by a pipe | after the word "Quote." See the example below:<br />
<br />
{{Quote|Sample Source| Sample Text}}<br />
<br />
These quote boxes can be used for any quoted source. Templates can also be used to link to sources outside WikiIslam, particularly the Qur'an and the hadith. WikiIslam uses www.quranx.com for this purpose. The template <code><nowiki>{{Quran|surah number|ayah number}}</nowiki></code> will produce a link to the specified surah (chapter) and ayah (verse). For example, to like to surat-al-baqarah (surah number 2), ayah 36 the template format would be <code><nowiki>{{Quran|2|36}}</nowiki></code>. For a series of ayahs the following template cane be used: <code><nowiki>{{Quran|surah number|first ayah in series|last ayah in series}}</nowiki></code>. For example for surat-al-baqarah verse 20-23 the format would be <nowiki>{{Quran|2|20|23}}</nowiki>. All of the "Sahih Six" or authoritative Sunni collections of hadith also have templates which link to QuranX. Below you can see examples of all of their uses:<br />
<br />
{| border="1" cellpadding="5" cellspacing="0" style="width:700px; height:200px"<br />
!Input!!Output<br />
|-<br />
| |{&#123;<nowiki>Bukhari|1|1|5}}</nowiki>||{{Bukhari|1|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Muslim|1|5}}</nowiki>||{{Muslim|1|5}}<br />
|-<br />
| |{&#123;<nowiki>Abudawud|1|7}}</nowiki>||{{Abudawud|1|7}}<br />
|-<br />
| |{&#123;<nowiki>Muwatta|1|1|5|}}</nowiki><br />
|{{Muwatta|1|1|5|}}<br />
|-<br />
| |<nowiki>{{Al Tirmidhi|2|1|2|6}}</nowiki>||{{Al Tirmidhi|2|1|2|6}}<br />
|-<br />
| |<nowiki>{{Al Nasai|26|4|26|3257}}</nowiki>||{{Al Nasai|26|4|26|3257}}<br />
|-<br />
| |<nowiki>{{Ibn Majah|9|3|9|1903}}</nowiki>||{{Ibn Majah|9|3|9|1903}}<br />
|-<br />
|}<br />
<br />
<br />
More info on all of the Quran, Hadith, and quotation templates can be found here: [[WikiIslam:Source Editing]]<br />
<br />
A full list of all templates may be found here: [[:Category:Templates]].<br />
<br />
==Article creation==<br />
<br />
<br />
<br />
Before starting a new article, please understand [[WikiIslam:Scope and Article Relevance|WikiIslam's scope and relevance requirements]]. In short, the article should be directly related to the beliefs and/or practices of Muslims.<br />
<br />
Before creating an article, please search WikiIslam first to make sure that an article does not already exist on the subject, and please also review [[WikiIslam:Article Naming]] for guidance on how to name the article. If you want to draft an article in collaboration with others or if you want to draft an article for which you will be the only initial editor, please see [[WikiIslam:Sandbox]] for instructions.<br />
<br />
When you are ready to create the screenshot (and assuming that you have been given the rights to do so) you can click on the "create page" button under the "Contribute" panel on the right side. <br />
<br />
[Creat_Page_Screenshot.JPG]<br />
<br />
==Talk pages==<br />
[[File:Screenshot of Talk page.PNG|thumb|upright|thumbtime=1|A screenshot of a sample talk page]]<br />
Every article on WikiIslam has a talk page, reached by clicking the "Talk" tab just above the title (for example, [[Talk:Dhul-Qarnayn and the Alexander Romance]]). There, editors can discuss improvements to the content of an article. If you ever make a change that gets reverted by another editor, discuss the change on the talk page! Through discussion on these pages, consensus can be reached. It is very important that you conduct yourself with civility and assume good faith on the part of others. [https://en.Wikipedia.org/wiki/Wikipedia:Edit_warring Edit warring] (repeatedly overriding or reimplementing contributions) is highly discouraged.<br />
<br />
Most other pages on WikiIslam also have associated talk pages, including the user page each editor is assigned once they sign up. When other editors need to contact you, they will usually do this by leaving a message on [[Special:MyTalk|your talk page]]. When someone has left you a message that way, you will see a notice the next time you log in or view a page on WikiIslam. You can sign your contributions to a Talk page by using four tildes (<nowiki>~~~~</nowiki>), which produces your username and a time/date stamp.<br />
<br />
==See also==<br />
<br />
*[[WikiIslam:Source Editing]]<br />
*[[WikiIslam:Scope and Article Relevance]]<br />
*[[WikiIslam:Writing Style Guide]]<br />
*[[WikiIslam:Citing, Linking, and Quoting]]<br />
*[[WikiIslam:Structure]]<br />
<br />
----<br />
[[Category:Help Pages]]<br />
[[Category:Policies and Guidelines]]</div>Asmithhttps://wikiislamica.net/index.php?title=File:Creat_Page_Screenshot.JPG&diff=138012File:Creat Page Screenshot.JPG2024-03-14T01:56:50Z<p>Asmith: </p>
<hr />
<div></div>Asmithhttps://wikiislamica.net/index.php?title=Science_and_the_Seven_Earths&diff=138011Science and the Seven Earths2024-03-14T01:53:27Z<p>Asmith: /* Seven Layers of the Earth */</p>
<hr />
<div>{{QualityScore|Lead=3|Structure=3|Content=3|Language=2|References=3}}<br />
[[File:Sunset from the ISS.JPG|right|thumb|250px|Limb view of the Earth's atmosphere. Colors roughly denote the layers of the atmosphere.]]<br />
The [[Qur'an]] and a number of [[Sahih]] [[Hadith]] make the claim that there are seven different earths. This concept of multiple different earths or worlds is not unusual in the ancient world; by comparison, in Norse mythology there are nine world or realms counting Hel, the underworld. Some modern du'aah, though, seeking to protect the supposed scientific infallibility of the Qur'an have proposed that this description of seven earths (and also description of seven heavens) actually is a type of scientific miracle whereby the Quran and Sunnah actually predicted the findings of modern earth sciences by over one thousand years. In point of fact no exegete before the modern period ever interpreted the verses this way; such an interpretation is novel and meant to fit the Qur'an into the modern, scientific view of the universe rather than taking the Qur'an and Sunnah as texts of their time and interpreting them in line with their author's intent. Besides ignoring what the texts themselves have to say, these modern apologetic claims themselves ignore or badly mangle the actual earth sciences they are attempting to co-opt in order to justify their claims of an inerrant, scientifically accurate Qur'an and prophetic tradition. <br />
<br />
==Qur'an and Sunnah==<br />
<br />
The Qur'an itself makes the claim that there are 7 earths and 7 heavens:<br />
<br />
{{Quote|{{Quran|65|12}}|ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا<br />
<br />
Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.}}<br />
<br />
The tradition of the seven earths is also found in hadith collections of Sahih Al-Bukhari, Sahih Muslim, and Tirmidhi:<br />
{{Quote|{{Bukhari|4|54|418}}|Narrated Salim's father:<br />
<br />
The Prophet (ﷺ) said, "Any person who takes a piece of land unjustly will sink down the seven earths on the Day of Resurrection."}}{{Quote|{{Bukhari|4|54|417}}|حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، أَخْبَرَنَا ابْنُ عُلَيَّةَ، عَنْ عَلِيِّ بْنِ الْمُبَارَكِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، كَانَتْ بَيْنَهُ وَبَيْنَ أُنَاسٍ خُصُومَةٌ فِي أَرْضٍ، فَدَخَلَ عَلَى عَائِشَةَ فَذَكَرَ لَهَا ذَلِكَ، فَقَالَتْ يَا أَبَا سَلَمَةَ اجْتَنِبِ الأَرْضَ، فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ <br />
<br />
" مَنْ ظَلَمَ قِيدَ شِبْرٍ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ "<br />
<br />
Narrated Muhammad bin Ibrahim bin Al-Harith:<br />
<br />
from Abu Salama bin `Abdur-Rahman who had a dispute with some people on a piece of land, and so he went to `Aisha and told her about it. She said, "O Abu Salama, avoid the land, for Allah's Messenger (ﷺ) said, 'Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths.' "}}Although the number is not explicitly given, the plural of word for "earth", "أرض" is used here, أرضين meaning "earths." This is used again in conjunction with the plural of the word سماء "sky" or "heavens", سموات, meaning "heavens":{{Quote|{{Bukhari|6|60|335}}| حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللَّهَ يَجْعَلُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَسَائِرَ الْخَلاَئِقِ عَلَى إِصْبَعٍ، فَيَقُولُ أَنَا الْمَلِكُ. فَضَحِكَ النَّبِيُّ صلى الله عليه وسلم حَتَّى بَدَتْ نَوَاجِذُهُ تَصْدِيقًا لِقَوْلِ الْحَبْرِ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ}<br />
<br />
<br />
Narrated `Abdullah:<br />
<br />
A (Jewish) Rabbi came to Allah's Messenger (ﷺ) and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet (ﷺ) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger (ﷺ) recited: 'No just estimate have they made of Allah such as due to Him.' (Qur'an 39.67)}}<br />
<br />
{{Quote|{{Bukhari|6|60|335}}|Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to 'A'isha and mentioned that to her, whereupon she said:<br />
<br />
Abu Salama, abstain from getting this land, for Allah's Messenger (ﷺ) said: He who usurps even a span of land would be made to wear around his neck seven earths.}}{{Quote|{{cite web| url=https://sunnah.com/mishkat:2960 | title=Mishkat al-Masabih 2960. In-book reference: Book 11, Hadith 195}}|He told of hearing God’s Messenger say, “If anyone wrongly takes a span of land God who is great and glorious will make him<b> dig it till he gets to the end of seven earths,</b> and then he will have it tied round his neck till the day of resurrection until men are judged.”<br />
<br />
Ahmad transmitted it.}}<br />
There is also a Da'if/weak chain (graded by Darussalam) of narration hadith referring to this, and so while it may not come from Muhammad, it does show early (and more contemporary) understanding of the verses which was evidently not a mysterious or confusing concept to them:<br />
{{Quote|{{Al Tirmidhi||5|44|3298}}|...Then he said: ‘Do you know what is under you?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Indeed it is the earth.’ Then he said: ‘Do you know what is under that?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, below it is another earth, between the two of which is a distance of five-hundred years.’ <b>Until he enumerated seven earths:</b> ‘Between every two earths is a distance of five-hundred years.’ Then he said: ‘By the One in Whose Hand is the soul of Muhammad! If you were to send [a man] down with a rope to the lowest earth, then he would descend upon Allah.’ Then he recited: He is Al-Awwal, Al-Akhir, Az-Zahir Al-Batin, and He has knowledge over all things.”}}<br />
<br />
==Apologetic Claims==<br />
<br />
{{Quote||"Allah is He Who Created seven firmaments and of the earth a similar number. Through the midst of them (all) descends His command: that ye may know that Allah has power over all things, and that Allah comprehends all things In (His) Knowledge. (The Noble Quran, 65:12)" <br />
<br />
According to Noble Verse 65:12 above, Allah Almighty created 7 Heavens for form the universe. The new scientific discovery had revealed to us that the earth that we currently live on today is also formed from seven layers. The very bottom layer contains most of the uranium and potonium ("sic") and all the materials that we need to create nuclear weapons and energy. Noble Verse 65:12 above does indeed say that the earth was created with seven layers. <BR>. . .<BR><br />
The Seven "Heavens" refers to the layers of our atmosphere.<br />
<br />
1. troposphere<BR>2. stratosphere<BR>3. ozone layer<BR>4. mesosphere<BR>5. thermosphere<BR>6. ionosphere<BR>7. exosphere<br />
<br />
The Seven "Earths" refer to the layers that literally make up the Earth <br />
<br />
1. crust<BR>2. lithosphere<BR>3. upper mantle<BR>4. astenoshpere ("sic")<BR>5. lower mantle<BR>6. outer core<BR>7. inner core<br />
<br />
OR they could refer to the "7 Continents" (in the context that "al-ard" means ground)<br />
<br />
1. North America<BR>2. South America<BR>3. Australia<BR>4. Asia<BR>5. Africa<BR>6. Antarctica<BR>7. Europe}}<br />
<br />
==Analysis==<br />
<br />
===Seven Layers of Earth's Atmosphere===<br />
<br />
Before beginning, notice that verse 37:6 says that the stars are in the lowest heaven, and thus the seven heavens cannot mean the Earth's atmosphere. <br />
<br />
{{Quote|{{Quran|37|6}}| Surely We have adorned the nearest heaven with an adornment, the stars}}<br />
<br />
<br />
Nevertheless, let's look again at the apologetic claim:<br />
<br />
{{Quote||<br />
The Seven "Heavens" refers to the layers of our atmosphere.<br />
<br />
1. troposphere<BR>2. stratosphere<BR>3. ozone layer<BR>4. mesosphere<BR>5. thermosphere<BR>6. ionosphere<BR>7. exosphere}}<br />
<br />
There is only one atmosphere, but you can classify this one atmosphere by different criteria. <br />
If you partition it by temperature, you get 5 layers. By aerodynamical state 4 layers, by radiophysical state 3 layers and by chemical processes 2 layers. There is no classification into 7 layers.<br />
<br />
To reach the needed "seven layers" different criteria are being mixed to reach the desired number 7. For example, Earth's atmosphere is commonly divided into five main layers based on temperature. From highest to lowest, these layers are:<br />
<br />
#Exosphere<br />
#Thermosphere<br />
#Mesosphere<br />
#Stratosphere<br />
#Troposphere<br />
<br />
Within the five principal layers which are largely determined by temperature, several secondary layers may be distinguished by other properties:<br />
<br />
#Ozone layer<br />
#Ionosphere<br />
#Homosphere and heterosphere<br />
#Planetary boundary layer<ref>{{cite web|url= http://en.wikipedia.org/wiki/Atmosphere_of_Earth|title= Atmosphere of Earth|publisher= Wikipedia|author= |date= accessed January 2, 2014|archiveurl=http://www.webcitation.org/query?url=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAtmosphere_of_Earth&date=2014-01-03 |deadurl=no}}</ref><br />
<br />
[[Apologists]] include all five principle layers in their count, then arbitrarily add the ozone layer (which is contained within the stratosphere) and the ionosphere (which forms the inner edge of the magnetosphere) to reach the desired number 7.<br />
<br />
If two of the secondary layers are included in the total count, there is no logically viable reason to exclude the planetary boundary layer (the part of the troposphere that is closest to Earth's surface) or the homosphere and heterosphere (which are contained within all five principle layers).<br />
<br />
===Seven Layers of the Earth===<br />
<br />
{{Quote||<br />
The Seven "Earths" refer to the layers that literally make up the Earth <br />
<br />
1. crust<BR>2. lithosphere<BR>3. upper mantle<BR>4. astenoshpere ("sic")<BR>5. lower mantle<BR>6. outer core<BR>7. inner core}}<br />
<br />
Note the same dishonest approach taken to assign seven layers of the atmosphere - i.e. the ''double counting of layers''. <br />
<br />
There is also no linguistical evidence or historical examples for 'al-ard meaning or being used for layer(s) of the planet. <br />
<br />
'''The general scientific view is that the earth is composed of four (the dominant view)<ref>[https://education.nationalgeographic.org/resource/resource-library-earth-structure/ ''Earth Structure'']. Education. National Geographic. </ref>'''<ref>''[https://www.forbes.com/sites/trevornace/2019/08/26/4-layers-of-the-earth-made-easy/ 4 Layers Of The Earth Made Easy.]'' Forbes - Innovation - Science. Trevor Nace. 2019</ref> '''or five major layers depending on whether one splits the mantle or not.<ref>Lisa Gardiner - [http://www.windows.ucar.edu/tour/link=/earth/Interior_Structure/interior.html&edu=high Structure of the Interior of Earth] - Windows to the Universe, January 18, 2010</ref><ref>Eugene C. Robertson - [http://pubs.usgs.gov/gip/interior/ The Interior of the Earth] - U.S. Geological Survey, May 21, 2007</ref><ref>Maggi Glasscoe - [http://scign.jpl.nasa.gov/learn/plate1.htm Structure of the Earth] - Southern California Integrated GPS Network (SCIGN), August 14, 1998</ref>''' <br />
<br />
The five layers are as follows:<br />
<br />
#crust<br />
#upper mantle<br />
#lower mantle<br />
#outer core<br />
#inner core<br />
<br />
<br />
<center>[[File:Lithosphere.gif|450px]]</center><br />
<br />
<br />
There are two ways to classify the composition of the geosphere - chemically, into crust, mantle, and core, or functionally, in the case of the outer layers (crust and mantle) into lithosphere and asthenosphere.<ref>Dr. Michael Pidwirny - [http://www.physicalgeography.net/fundamentals/10h.html Fundamentals of Physical Geography/ Structure of the Earth] - 2nd Edition, 2006</ref><ref>[http://www.palaeos.com/Earth/Geosphere/structure.htm The history of life on Earth] - Palaeos</ref><br />
<br />
<br />
<center>[[File:Geosphere.gif]]</center><br />
<br />
<br />
<br />
From the evidence above, one can see the apologetic deceit because they double-count the lithosphere/asthenosphere while they also count the crust and upper mantle. Note that this is dishonest because these are alternative classifications.<ref>''[https://www.snexplores.org/article/explainer-earth-layer-layer#:~:text=Starting%20at%20the%20center%2C%20Earth,12%20kilometers%20(7.6%20miles). Explainer: Earth — layer by layer.]'' Earth. Science News Explores. Beth Geiger. 2019.</ref> One cannot honestly count all lithosphere, asthenosphere, crust, and upper mantle together as one would be recounting the same rocks. <br />
<br />
Recently new scientific hypotheses proposed by J. Marvin Herndon and Prof Xiaodong Song suggest the inner core may be further subdivided into four layers; the inner core, the innermost core, a sub-shell of fission material and decay products, and a subcore of uranium and plutonium forming the georeactor.<ref>D. F. Hollenbach, and J. M. Herndon - [http://www.pnas.org/cgi/content/full/98/20/11085 Deep-Earth reactor: Nuclear fission, helium, and the geomagnetic field] - PNAS 2001 vol. 98 no. 20 pp 11085-11090</ref> If this new theory is accepted the number of layers of the earth will rise from five to eight.<br />
<br />
Apologists sometimes depict the hydrosphere in their diagrams but are themselves inconsistent in counting/not counting it as one of their seven layers. Even on the crust, there are many layers of rocks one below the other.<ref>For example, here are the illustrated layers of [https://www.nps.gov/zion/learn/nature/images/ZionStratColumn_small_1.jpg Zion National Park], [http://www.grandcanyonguide.net/sites/default/files/geologic-cross-section-photo_1000.png Grand Canyon], [https://www.steinmann.uni-bonn.de/arbeitsgruppen/strukturgeologie/lehre/wissen-gratis/Abb.315ProfileNKA.jpg the Alps] and [http://newsimg.bbc.co.uk/media/images/39076000/gif/_39076834_everest_composition_inf416.gif Himalayas].</ref> Their exact number varies from place to place but they can easily number in dozens, and the diversity of these rock layers forms the very basis of geology. Why are apologists ignoring these layers ( e.g. [https://en.wikipedia.org/wiki/Stratum strata]) that could easily mean the Earth could be classified as having many more with a natural creation basis of classification?<br />
<br />
===Seven Continents of the Earth===<br />
<br />
The same apologists try to hedge their bets by claiming it is either seven layers or seven continents.<br />
<br />
{{Quote||OR they could refer to the "7 Continents" (in the context that "al-ard" means ground)<BR>1. North America<BR>2. South America<BR>3. Australia<BR>4. Asia<BR>5. Africa<BR>6. Antarctica<BR>7. Europe}}<br />
<br />
The former explanation (seven layers) would seem more accurate as all translations refer to "earth" and not ground. Nevertheless, although the number of continents is traditionally considered seven, some geographers and scientists think there are only six as Europe and Asia are technically a single land mass (i.e. Eurasia) and on the same tectonic plate.<ref>Matt Rosenberg - [http://geography.about.com/library/misc/blcont.htm Continents] - About.com</ref> Therefore, the traditional number of seven continents is more a cultural bias than an actual geographical/geological fact stemmed in nature.<br />
<br />
===Seven Earths===<br />
<br />
There are some who claim that Allah created seven earths.<ref>[http://www.justread.20m.com/scientific%20truth.htm Layers of the Earth] - Justread.20m.com</ref> This is in fact the correct understanding of verse 65:12 supported by various [[hadith]]s and [[tafsir]] commentaries. However, we only know of one, our own. To get around this problem, apologists such as Maurice Bucaille claim scientists have just not discovered the other six yet.<ref>Dr. Maurice Bucaille - [http://web.archive.org/web/20030514172921/http://www.masmn.org/Books/Maurice_Bucaille/The_Bible_The_Quran_and_Science/043.htm The Bible, The Qur'an and Science/ Confrontation with the data in the Qur'an concerning the creation]</ref><br />
<br />
To further complicate matters for apologists, Islamic sources state the seven earths being referred to in verse 65:12 are flat islands, one under the other. For example:{{Quote|1=[{{Reference archive|1=http://www.oocities.org/tirmidhihadith/page8.html|2=2014-01-07}} Al Tirmidhi 5735]|2=Narrated AbuHurayrah:<br />
<br />
While Allah's Prophet (peace be upon him) and his companions were sitting clouds came over them and Allah's Prophet (peace be upon him) asked, "Do you know what these are?" On their replying that Allah and His Messenger knew best, he said, "These are the clouds (anan), these are the water-carriers of the Earth, which Allah drives to people who do not thank Him or call upon him." He then asked, "Do you know what is above you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that Allah and His Messenger (peace be upon him) best he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like between Heaven and Earth. He then asked, "Do you know what is above that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Above that is the Throne, and the distance between it and the (seventh) heaven is the same as that between each pair of heavens." He then asked, '''"Do you know what is below you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Under it there is another Earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in Whose hand Muhammad's soul is, if you were to drop a rope to the lowest earth it would not pass out of Allah's knowledge."''' He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient." (Tirmidhi commented that Allah's Messenger's recitation of the verse indicates that it would go down within Allah's knowledge, power and authority, for Allah's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book.)}}<br />
<br />
{{Quote|{{Tabari|1|pp. 207-208}}|According to Muhammad b. Sahl b. 'Askar-Isma'il b. 'Abd al-Karim-Wahb, mentioning some of his majesty (as being described as follows): The heavens and the earth and the oceans are in the haykal, and the haykal is in the Footstool. God's feet are upon the Footstool. He carries the Footstool. It became like a sandal on His feet. When Wahb was asked: What is the haykal? He replied: Something on the heavens' extremities that surrounds the earth and the oceans like ropes that are used to fasten a tent. And when Wahb was asked how earths are (constituted), he replied: '''They are seven earths that are flat and islands'''. Between each two earths, there is an ocean. All that is surrounded by the (surrounding) ocean, and the haykal is behind the ocean.}}With many classical commentators identifying the word 'sijjinn' in verses {{Quran|83|7-8}} with the lowest Earth (or just below it in hell), or as a place where the book of bad deeds of humans is kept and devils live.<ref>[https://quranx.com/Tafsir/Abbas/83.9 ''Verse 83.9.''] Tafsir Ibn Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs. (Unknown date)</ref><ref>''[https://quranx.com/Tafsir/Jalal/83.7 Tafsir Al-Jalalayn on verse 87:3.]'' Al-Jalalayn / Al-Mahalli and as-Suyuti. Published 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/83.7 Tafsir Ibn Kathir on verse 83.7.]'' Ibn Kathir. d. 1373.</ref><br />
<br />
===Seven Universes===<br />
The word that in English is translated for heaven(s) in these verses is samā/سَماء, which can also be translated as sky (which is essentially it's modern meaning in Arabic).<ref>[https://dictionary.cambridge.org/us/dictionary/english-arabic/sky ''Sky.''] Translation English to Arabic. Cambridge dictionary.</ref> This is separate to 'jannah/جَنَّة', which refers to the paradise supposedly in the afterlife for righteous Muslims - which readers may mistake as being the same given the double meaning (of heaven) in English. However, unlike paradise (jannah), the heaven(s)/skies (samā) are part of the cosmos, with the moon being described as in them ({{Quran|71|15-16}}), clouds ({{Quran|2|164}}), along with the stars ({{Quran|41|12}}) etc. <br />
<br />
Modern astronomy and technology has allowed us to see, understand, map and even explore the wider Universe, but never found these 7 skies, nor 7 Earths, which as far as well can tell are listed only as 7 was a superstitious number in antiquity.<ref>''[https://www.britannica.com/topic/number-symbolism/7 7. Number Symbolism.]'' Britannica Entry. </ref> Another common apologetic claim is that these seven skies/heavens are actually seven universes which we are yet to discover, and that we know only our one universe so far, often referred to as the lowest/closest heaven. <br />
<br />
This is due to the Quran stating the nearest/lowest heaven is adorned with stars which cover the known visible universe (such as {{Quran|41|12}}), rather than any philological analysis and ignoring all historical context of the word, which has always meant a 'firmament', or solid layer in the sky to Islamic scholars.<ref>[https://quranx.com/Tafsir/Kathir/13.2 ''Tafsir on Verse 13:2.''] Ibn Kathir. d. 1373. </ref> Using the term 'heavens/skies' was common to refer to this in pre-Islamic Christian literature too.<ref>''[https://www.degruyter.com/document/doi/10.1515/9783110794083/html?lang=en Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background] (Studies in the History and Culture of the Middle East Book 47)''. Decharneux, Julien. 2023. (pp. 255 - 257). De Gruyter. </ref> <br />
<br />
However, by looking at the [https://corpus.quran.com/qurandictionary.jsp?q=smw >200 times]they are mentioned in the Quran, there are many problems substituting this meaning as we will see below, '''with all verses using a form of the word al-samā/سَماء''' (whether translated as the sky/skies or the heaven/heavens). <br />
<br />
==== Gates and water of the universe ====<br />
The following verse contradicts such a claim since it says rain was made to fall from heaven. Certainly, rain does not come from outer space, let alone from gates at the edge of the universe which would be ~46.5 billion light years away.<ref>[https://www.mos.org/mos-at-home/pulsar/how-far-away-is-the-edge-of-the-universe#:~:text=We're%20looking%20back%20in,again%2C%20is%20what%20cosmologists%20do. ''How Far Away is the Edge of the Universe?''] Museum of Science Podcast. Janine Myszka. </ref> The word used for heaven here is ''samā'', the same as that for the seven heavens.<br />
<br />
{{Quote|{{Quran|54|11}}|So We opened the gates of heaven, with water pouring forth. }}The gates of the heavens are mentioned elsewhere such as the below, saying even if God opened a gate so the disbelievers could climb up it, they would still not believe.<br />
{{Quote|{{Quran|15|14-15}}|And if We open for them a gate in the heavens, to ascend it through the day – Even then they would say, “Our sights have been hypnotised – in fact, a magic spell has been cast upon us.”}}God is also described as having the keys to these:<br />
{{Quote|{{Quran|42|12}}|To Him belong the keys of the heavens and the earth: He expands the provision for whomever He wishes, and tightens it [for whomever He wishes]. Indeed He has knowledge of all things.’}}{{Quote|{{Quran|39|63}}|To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah—it is they who are the losers.}}<br />
It seems that once resurrected, it appears that righteous Muslims will ascend the cosmos to the upper heavens, which are on top of/above each other (Quran 67:3, Quran 71:15)) on judgement day, for whom God will open the gates of the skies for (so they can pass the firmament - gates would not be needed if they were simply layers rather than solid objects):<br />
{{Quote|{{Quran|78|19}}|And the heavens will be opened and become gates}}<br />
Which likely then connect to actual paradise (jannah) as they leave the cosmos via ascension (as mentioned above in Q15:14), as paradise (jannah) is also separately described as having it's own gates (e.g. {{Quran|38|50}}, {{Quran|39|73}}), a common motif in antiquity as Dr Sean W Anthony explains:<br />
{{Quote|Anthony, Sean W., Dr.. Muhammad and the Empires of Faith: The Making of the Prophet of Islam. University of California Press. Kindle Edition. Location 1134 - 1145.|The cosmological notion of humankind being blocked from accessing Paradise by gates and, thus, the existence of a heavenly gatekeeper is quite an ancient one and by no means exclusive to Jewish, Christian, or Muslim sacred cosmology. Indeed, where “the keys to heaven” as opposed to “the keys of Paradise” motif appears first in the Islamic tradition is in the Qurʾan itself. According the Qurʾan, however, it is God alone who possesses “the keys to the Heavens and Earth [maqālīd al-samāwāt wa-l-arḍ]” (Q. Zumar 39:63, Shūrā 42:12). In the Qurʾān, the keys to the Heavens and Earth are cosmological and do not assume an explicitly eschatological function—rather the emphasis falls on God’s unrivaled sovereignty over the cosmos as its sole Creator. Yet the Qurʾan does speak of the doors of heaven in a strikingly eschatological vein. Most illustrative of this is the sole verse in which both Paradise (al-jannah) and heaven (al-samāʾ; lit., “the sky”) are mentioned together: “Truly, as for those who disbelieve and spurn our signs, the doors of heaven will not be opened for them nor will they enter Paradise until the camel passes through the eye of a needle” (Q, Aʿrāf 7:40). If a distinction is to be drawn between heaven (al-samāʾ) and Paradise (al-jannah) in qurʾānic cosmology, Paradise appears to be the felicitous abode that lies beyond the sky canopy of the heavens above the Earth.}}<br />
<br />
==== Earth created before the universe ====<br />
The Quran also has the Earth created before the heavens (universes) are created, while the heaven is 'smoke' (''see [[Quran and a Universe from Smoke]]''). Obviously the Earth cannot be created before the Universe is made:<br />
{{Quote|{{Quran|41|9-12}}|Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).<br />
Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.}}Nor was the universe ever smoke.<br />
<br />
==== The universe as a roof/ceiling/canopy ====<br />
The sky/heavens are also repeatedly called a roof/ceiling/canopy/building/edifice etc in multiple verses using multiple words, which even being generous as a metaphorical interpretation does not match the description of a complex universe, with the majority in a gaseous state of almost entirely empty space, with structures like stars and planets being extremely sparse throughout the 'void' of space.<ref>''[https://www.popularmechanics.com/space/deep-space/a44050735/the-universe-is-mostly-empty-space/ Most of the Universe Is a Void. Here’s How That Emptiness Will Eventually Gobble Up All of Space.]'' Paul M. Sutter. 2023. Space. Popular Mechanics. A Part of Hearst Digital Media.<br />
<br />
''P.M. Sutter is a science educator and a theoretical cosmologist at the Institute for Advanced Computational Science at Stony Brook University'' </ref><br />
<br />
However this description does perfectly match the antiquity view of the sky being a literal solid object, made up of 'firmaments':<br />
{{Quote|{{Quran|2|22}}|who assigned to you the earth for a couch, and heaven for an edifice (binā) , and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly.}}{{Quote|{{Quran|52|5}}|And by the canopy (safq) raised ˹high˺!}}{{Quote|{{Quran|79|28}}|He raised its ceiling (samk) and proportioned it.}}{{Quote|{{Quran|40|64}}|It is Allah Who made for you the earth your resting place and the sky a building (binā), and moulded you so gave you the best shape, and gave you pure things for sustenance; such is Allah, your Lord; so Most Auspicious is Allah, the Lord Of The Creation.}}{{Quote|{{Quran|21|32}}|And We made the sky a protected roof (saqf), but they, from its signs, are turning away.}}(Raising the roof/canopy in Q52:2 and Q79:28 also makes no sense in the context of our modern understanding of the Universe, where there is no scientific theory that our visible Universe was 'raised'. But does match the idea of the physical sky being broken from Earth and raised.)<br />
<br />
===== The solid universe =====<br />
Expanding on the descriptions of the sky as a solid object (and the upper skies), like a roof/canopy/ceiling etc; this concept is backed up repeatedly in descriptions from other verses, which unanimously support the solid firmament(s)s view. The mostly gaseous empty state of the universe is in no way reflected in the Qur'an, with the sky(s):<br />
<br />
* Raised without pillars that we can see - {{Quran|13|2}}<br />
<br />
* The sky would fall otherwise - {{Quran|22|65}}<br />
* A piece of the sky would fall otherwise - {{Quran|52|44}}, {{Quran|34|9}} or could fall - {{Quran|17|92}} <br />
* They are strong - {{Quran|78|12}}<br />
* And stacked above each other - {{Quran|67|3}} and {{Quran|71|15}}<br />
* Can be split open - {{Quran|25|25}}<br />
<br />
* And can be rolled up {{Quran|21|104}} and {{Quran|39|67}}<br />
<br />
Which is why the debates around the sky(s) among classical mufassirūn have centred around whether the 'firmament' is flat or domed,<ref>E.g. see: [https://quranx.com/Tafsir/Kathir/13.2 ''Tafsir Ibn Kathir on Verse 13:2''] and [https://quranx.com/Tafsir/Kathir/36.37 ''verse 36:37-40'']. Ibn Kathir d. 1373</ref> not solid or gas. And none have come up with a picture of the universe like we now know based off their studying of the Qur'an. <br />
<br />
==== The universe as day and night ====<br />
''Main page: [[Geocentrism and the Quran]]''<br />
<br />
The Quran also states that the night and morning are said to be an attribute of the heaven (l-samāu) which God built (banāhā) and raised (rafaʿa) as a ceiling (samkahā) and ordered it (fasawwāhā) when he created the heaven and earth. The possessive hā suffix in laylahā (its night) and ḍuḥāhā (its morning light (translated as 'forenoon' below) relates night and day to the heaven - which does not apply at all to the whole universe.<br />
<br />
In reality, the night and day we experience is a feature of the earth's rotation on its axis and is only applicable to Earth itself. There is no sense in which the earth's night and day apply across the wider cosmos as it would need to to be able to substitute the word/modern concept 'universe' with heaven/heavens (samā).<br />
{{Quote|{{Quran|79|27-29}}|Is your creation more prodigious or that of the heaven He has built? He raised its vault and fashioned it, and <b>darkened its night</b>, and <b>brought forth its forenoon<b/>.}}<br />
<br />
==== The universe split from the Earth ====<br />
The ancient concept of the sky splitting from the Earth can be traced back to Mesopotamian<ref>''[https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian Creation Myths.]'' Ira Spar. 2009. Heilbrunn Timeline of Art History. The Met Musuem. </ref> and Egyptian<ref>''[https://www.researchgate.net/publication/338646511_Skyscapes_Landscapes_and_the_drama_of_Proto-Indo-European_myth Skyscapes, Landscapes, and the drama of Proto-Indo-European myth.]'' John Grigsby PhD Synthesis. 2020. <br />
<br />
''The relevant section can be viewed [https://www.researchgate.net/figure/The-Egyptian-myth-of-the-creation-of-earth-and-sky-has-the-sky-Goddess-Nut-separated-from_fig4_338646511 here].''</ref> creation myths in which heaven was separated from earth. This myth which was wide-spread at the time of Islam's emergence, did not puzzle contemporary Muslims, as can be seen by the many classical tafsirs on this (and other relevant) verses.<ref>''[https://quranx.com/Tafsir/Kathir/21.30 Tafsir Ibn Kathir on verse 21:30.]'' Ibn Kathir d 1373</ref><ref>''[https://quranx.com/Tafsir/Jalal/21.30 Tafsir Al-Jalalayn on Verse 21:30]''. Al-Jalalayn/ al-Maḥalli and as-Suyuti. Published 1505.</ref><br />
<br />
There is no scientific theory in which the much larger universe, (i.e. for context our home galaxy, the Milky Way, containing at least 100 billion much larger stars, and the observable universe containing at least 100 billion galaxies)<ref>''[https://exoplanets.nasa.gov/what-is-an-exoplanet/what-is-the-universe/ What is the universe?]'' NASA’s Astrophysics Division. NASA.</ref> was pulled apart from Earth. Instead current scientific theories support the belief it was formed from when the solar system settled into its current layout about 4.5 billion years ago (billions of years after the universe was created), with Earth specifically forming when gravity pulled swirling gas and dust particles of different sizes orbited the sun at slightly different speeds, allowing them to bump into each other and stick together. Eventually, they grew from tiny dust grains into boulders, then into larger “planetesimals”, with one eventually becoming the third planet from the Sun.<ref>''[https://news.uchicago.edu/explainer/formation-earth-and-moon-explained How the Earth and moon formed, explained.]'' Explainer Series. University of Chicago News. University of Chicago.</ref><ref>''[https://science.nasa.gov/earth/facts/ Facts about Earth.]'' Earth facts. NASA Science. NASA</ref> <br />
<br />
The word translated "joined together" is ratqan (رَتْقًا)<ref>[https://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا]</ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state, let alone a singularity. Mirroring this is the word fataqnāhumā<ref>[https://www.studyquran.org/LaneLexicon/Volume6/00000115.pdf Lane's Lexicon p. 2331 فتق]</ref> ("parted them"/"rent/clove them asunder"/), which means to slit, rent asunder, divide, unstitch.<br />
<br />
{{Quote|{{Quran|21|30}}|Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?}}Some Muslim apologists ''(such as Zakir Naik, as can be see in 3:27 of this [https://www.youtube.com/watch?v=OvG-606KqwU&t=120s YouTube video] - along with a response to him)'' have even claimed that this verse shows scientific foreknowledge of the Big Bang. His claim seems to be that the verse stating the skies and Earth "joined together/ratqan" is referring to the fact that during the big bang all the mass that went on to form the rest of the universe originated from the same point of singularity. There are many issues with this interpretation. These are discussed more in-depth in the page ''[[Quran and a Universe from Smoke]]'' and the main ''[[Scientific Errors in the Quran]]'' section''.'' But some of the obvious issues are:<br />
<br />
<br />
* If this is supposed to be the big bang itself as Naik claims (with the same mass/atoms from one singularity going on to form others) then this is does not match what actually happened, with the Earth not even existing for another 9.3 billion years after the Universe began.<ref>''[https://www.space.com/24054-how-old-is-the-universe.html How old is the universe?]'' Keith Cooper. 2023. Space.com. <br />
<br />
''The Universe is listed as ~13.8bn years old and the Earth ~4.5bn which leaves Earth created ~9.4bn years ago.''</ref> <br />
* Therefore to match the essence of what he is saying you would have to essentially take a metaphorical view of the verse, which there appears to be no real justification for other than trying to avoid the scientific error of its literal meaning - no major tafsir does this before modern times. If God simply meant from the same matter, surely he could have said so.<br />
* If one holds that Q21:30 describes the big bang/substances of the heavens and Earth, the atomic particles that would later form the Earth would at the beginning would have to be separated from those that would go on to form everything else in the universe. This, however, bears no resemblance to modern scientific cosmology, wherein the material that forms the Earth passed through at least one earlier generation of stars,<ref>''[https://www.amnh.org/exhibitions/permanent/the-universe/stars/a-spectacular-stellar-finale/we-are-stardust We Are Stardust.]'' Part of Hall of the Universe. American Museum of Natural History. </ref> and more recently was part of various asteroids, comets and planetesimals orbiting the sun (which could all be described as being in or part of/making up the 'heavens') that sometimes collided and merged with each other, sometimes split apart, and gradually coalesced under gravity to form the Earth and other planets.<br />
* The language and context used, with the verse taking the word 'al-samā' (but plural ''al-samawati''), and 'al-ard' (the Earth), uses them in a way that does not match any other verses, despite having he definite 'al' particle implying they are a specific single thing. For example to say the sky can refer to the substance of the universe contradicts the verse Q79:27-29 which puts night and day as a property of the sky. The very next verse Quran 21:31 speaks of mountains being placed on the Earth, where here, 'the Earth' must mean the actual world, yet Naik is claiming 'the Earth/ 'al-ard' refers merely to atomic particles around the time of the big bang to the creation of our solar system. <br />
* He also completely ignores that this is referring to 'skies' plural, which must mean multiple universes to match the description of stars being in the closest universe in e.g. Q41:12, which is not supported by current scientific theory. In another speech he changes the definition of al-samā again, this time to mean the atmosphere of the Earth ''(see 16:11 of this [https://www.youtube.com/watch?v=h3ewI1YXc-c&t=1229s YouTube video])'', which contradicts too many verses (and the universe definition) to name, but many can be seen throughout this article. <br />
<br />
===== The Universe as a separate entity to Earth =====<br />
Verses in the Quran always describe the heaven and the Earth as separate entities, such as the above verse (Q21:30) describing them as split, with the verse stating that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and skies are distinct after the cloving. Along with things like the moon being described as in them ({{Quran|71|15-16}}), the clouds ''between'' the skies and the Earth ({{Quran|2|164}}), along with the stars being in the nearest sky ({{Quran|41|12}}) etc.<br />
<br />
The Quran never indicates that the Earth itself is simply within this lowest/nearest heaven along with the other planets, stars and heavenly objects. When in reality Earth is the 3rd planet in our Inner Solar System, of the Orion Arm of the Milky Way Galaxy, which is part of the Virgo Supercluster within the wider Laniakea Supercluster, itself one of many,<ref>[https://aaa.org/2022/08/01/our-cosmic-address-where-is-earth-situated-in-the-univers ''Our Cosmic Address: Where is Earth Situated in the Universe?''] - Simone Lilavois - Amateur Astronomers Association, 1 August 2022</ref> making the description odd in light off modern science, but again matching the 'firmament torn from the Earth' view of antiquity.<br />
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==== Between the Universe and the Earth ====<br />
<br />
God is said to have dominion/sovereignty of the heavens and Earth and all that is ''between them (baynahum بينهم).'' <br />
<br />
There is nothing between the Earth and the rest of the universe, so substituting the 'heavens' with the modern definition of the universe does not make sense here. Yet once again matches the ancient view of the heavens as 'firmaments' in the sky with space between them. This idea is also backed up in many hadith ''(see: [[Qur'an, Hadith and Scholars:Creation]]),'' such as {{Bukhari|9|93|608}}, describing Muhammad's alleged night journey through the heavens. <br />
{{Quote|{{Quran|5|18}}|Say the Jews and the Christians: "We are sons of God and beloved of Him." Say: "Why does He punish you then for your sins? No: You are only mortals, of His creation." He can punish whom He pleases and pardon whom He wills, <b>for God's is the kingdom of the heavens and the earth and all that lies between them,</b> and everything will go back to Him.}}<br />
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{{Quote|{{Quran|50|38}}|And verily We created <b>the heavens and the earth, and all that is between them,</b> in six Days, and naught of weariness touched Us.}}And repeated in {{Quran|15|85}}, {{Quran|19|65}}, {{Quran|21|16}} and {{Quran|25|59}}.<br />
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Clouds are also distinctly said to be ''between'' the heavens and the Earth, again preventing the interpretation of the 'samā'/heavens/skies as our whole/visible universe. <br />
<br />
''Note: This also separately contradicts Zakir Naik's definition of the heaven(s) as the Earths atmosphere which the clouds are also in, and not between.''{{Quote|{{Quran|2|164}}|Indeed in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail at sea with profit to men, and the water that Allah sends down from the sky—with which He revives the earth after its death, and scatters therein every kind of animal—and the changing of the winds, <b>and the clouds disposed between the sky (samā) and the earth,</b> there are surely signs for a people who exercise their reason.}}<br />
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==See Also==<br />
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*[[Scientific Miracles in the Quran]]<br />
{{Hub4|Harun Yahya|Harun Yahya}}{{Hub4|Cosmology|Cosmology}} <br />
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==External Links==<br />
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*[{{Reference archive|1=http://www.answering-islam.org./Quran/Science/seven_earths.html|2=2011-12-05}} Qur'an & Science Problem: The Seven Earths] ''- Answering Islam'' <br />
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==References==<br />
{{Reflist|30em}} <br />
[[Category:Qur'an]]<br />
[[Category:Islam and Science]]<br />
[[Category:Cosmology]]<br />
[[Category:Harun Yahya]]<br />
[[Category:Apologetics]]<!-- ==To Do==<br />
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Expand to include the claim that the "seven layers" applies to the [http://www.miraclesofthequran.com/scientific_19.html http://www.webcitation.org/query?url=http%3A%2F%2Fwww.miraclesofthequran.com%2Fscientific_19.html&date=2014-01-03 earth's atmosphere]. There are only 5 not 7 principal layers to the [[W:Atmosphere of Earth|earth's atmosphere]] http://www.webcitation.org/query?url=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAtmosphere_of_Earth&date=2014-01-03 determined by temperature. Within the five principal layers there are several more layers determined by other properties. Also see [http://councilofexmuslims.com/index.php?topic=5823.0 http://www.webcitation.org/query?url=http%3A%2F%2Fcouncilofexmuslims.com%2Findex.php%3Ftopic%3D5823.0&date=2014-01-03 here] for a little more info. Once complete, rename the article, "Earth or its Atmosphere Made of Seven Layers" --></div>Asmithhttps://wikiislamica.net/index.php?title=The_Meaning_of_Daraba&diff=137989The Meaning of Daraba2024-03-07T23:11:40Z<p>Asmith: /* Examples: */</p>
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[[File:4-34-arabic.png|thumb|290px|(Pictured above) Qur'an verse 4:34 in Arabic script.<BR>According to the majority of Qur'anic translators and the Arabic lexicon<ref name="arabic-lexicon">[http://lexicons.sakhr.com/html/7071942.html Arabic Lexicon] (page in Arabic language)</ref>, the Arabic phrase ''Idri-boo-hunna'' which appears in Qur'an 4:34 (highlighted in blue) means "beat them".]]<br />
The [[Qur'an]] ([[surah]] 4:34) clearly says:{{Quote|{{Quran|4|34}}|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا<br />
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"Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over another, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, '''and beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." }}The word "wadribuuhunna" means "beat them (i.e. the wives of men)," yet some modern Islamic [[Dawah|du'aah]] and proponents of progressive Islam, embarrassed about this obvious command for men to beat their wives in the Qur'an, have claimed rather that this verb means to "separate from them" or to "strike them out (sic)." All the verses in the [[Qur'an]] that contain ''daraba'' against a human (as a direct object) are understood to mean "beat" or "strike" that human, by their context, and this is agreed upon by these obscure "modern" translations. The only reason to translate the verb "daraba" to mean "separate from them" is to obfuscate the meaning of the verse for modern readers who view the injunction for men to beat their wives as barbaric, inhumane, incompatible with modern human rights. The attempts to translate this word in this way are novel, done only for audiences in majority non-Muslim countries, and fly in the face of over a thousand years of Islamic commentary and exegesis. <br />
==Modern Claims==<br />
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An argument has been presented on some Islamic websites ( exclusively geared towards western audiences) and by some Muslims and apologists which claim to have "modern" translations of the [[Qur'an]]<ref>Such as [http://free-minds.org Free-Minds.org] and [http://progressive-muslims.org Progressive-Muslims.org]</ref>, which claims that the Arabic verb "ضرب" "daraba" means something other than to "strike" "beat" or "hit." Alternatives offered include "separate from them" or somewhat nonsensically for a native English speaker "strike them out." The people making these claims are generally seeking to "reform" [[Islam]], but this translation flies in the face of over a thousand years of understanding of the Arabic language, by Muslims and non-Muslims alike. These apologetic arguments are clearly directed people of a westernized/liberal background with little to no knowledge of Arabic, as any Muslim who has an adequate command of the [[Arabic]] language or any non-Muslim Arab, or any non-Arabic speaking Muslim familiar with the [[hadith]] and [[tafsir]] text [[Wife Beating in Islamic Law#Islamic_Scriptures_and_Wife-Beating|related to this issue]], will find the claim being presented to be ridiculous and prima facia untenable. Despite this, the obviously incorrect translation of this verb can be found in prominent cases such as that of Laleh Bakhtiar, an American Muslim apologist. She went so far as to incorporate this incorrect translation into her translation of the Qur'an, a translation which the Islamic Society of North America (ISNA) refused to sell in their bookstore for its inaccuracy.<br />
<br />
==Agreed-Upon Translations==<br />
Almost all Qur'anic professional translators in English have translated the term as "beat them".<br />
<br />
'''Yusuf Ali:'''<br />
{{quote ||"....As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)." <ref name="ia4-34">{{quran-ia|4|34}}</ref> }}<br />
'''Pickthal:''' <br />
{{quote ||"...As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great." <ref name="ia4-34"/> }}<br />
'''Shakir:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Al-Hilali & Mohsin Khan:''' <br />
{{quote ||"....As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) '''beat them''' (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great." <ref name="ia4-34"/> }}<br />
'''Dr. T.B. Irving:''' <br />
{{quote ||"...Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] '''beat them''' [if necessary]. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great." <ref>[http://www.isgkc.org/translat.htm The Koran - English Translation by T.B Irving]</ref> }}<br />
'''Muhammad Sarwar:''' <br />
{{quote ||"...Admonish women who disobey (God's laws), do not sleep with them and '''beat them'''. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme." <ref name="ia4-34"/> }}<br />
'''Rashad Khalifa:''' <br />
{{quote ||"....If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) '''beat them'''. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme." <ref>[http://www.submission.org/suras/sura4.htm Submission.org - Quran 4:34 (Khalifa)]</ref> }}<br />
'''Abdul-Majid Daryabadi:'''<br />
{{quote ||"...And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and '''beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." <ref>http://al-quran.info/default.aspx#4</ref> }}<br />
'''E.H. Palmer:''' <br />
{{quote ||"...But those whose perverseness ye fear, admonish them and remove them into bedchambers and '''beat them'''; but if they submit to you, then do not seek a way against them; verily, God is high and great." <ref>[http://www.quranbrowser.com/cgi/bin/get.cgi?version=pickthall+yusufali+khan+shakir+sherali+khalifa+arberry+palmer+rodwell+sale+transliterated&layout=auto&searchstring=004:034 Quran Browser - Quran 4:34]</ref> }}<br />
'''Muhammad Ayub Khan:''' <br />
{{quote ||"...And those whose rebellion you fear, admonish them and leave them alone in the beds, and '''beat them'''; then if they obey you, do not seek a way against them; God is surely High, Great." }}<br />
'''Ahmed Raza Khan:''' <br />
{{quote ||"...the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) '''beat them'''; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great." <ref>[http://www.multimediaquran.com/quran/004/004-034.htm Multimedia Quran - Quran 4:34 (Raza Khan)]</ref> }}<br />
'''Hassan Qaribullah & Ahmad Darwish:''' <br />
{{quote ||"...Those from whom you fear rebelliousness, admonish them and desert them in the bed and '''smack them''' (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Mahmud Y. Zayid:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref>[http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=DIV0&byte=114839 Quran 4:34 - Zayid]</ref> }}<br />
'''Muhammad Asad:''' <br />
{{quote ||"...And as for those woolen whose ill-will" you have reason to fear, admonish them [first]; then leave them alone in bed; then '''beat them''' and if thereupon..." <ref name="ia4-34"/> }}'''Sahih International:'''{{quote ||"...but those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them...." }}<br />
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==Qur'anic Meanings==<br />
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The partisans of this argument attempt to back up their claim that ''daraba'' does not mean "to beat them" (i.e. their wives) in verse 4:34 by providing several other verses in the Qur'an which contain the word ''daraba'', being used to describe an action other than "to beat" or "to strike":<br />
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#To travel, to get out: See {{Quran|3|156}}; {{Quran|4|101}}; {{Quran|38|44}}; {{Quran|73|20}}; {{Quran|2|273}}<br />
#To set up: {{Quran|43|58}}; See {{Quran|57|113}}<br />
#To give examples: See {{Quran|14|24}}, {{Quran|14|45}}; {{Quran|16|75}}, {{Quran|16|76}}, {{Quran|16|112}}; {{Quran|18|32}}, {{Quran|18|45}}; {{Quran|24|35}}; {{Quran|30|28}}, {{Quran|30|58}}; {{Quran|36|78}}; {{Quran|39|27}}, {{Quran|39|29}}; {{Quran|43|17}}; {{Quran|59|21}}; {{Quran|66|10}}, {{Quran|66|11}}<br />
#To take away, to ignore: See {{Quran|43|5}}<br />
#To condemn: See {{Quran|2|61}}<br />
#To seal, to draw over: See {{Quran|18|11}}<br />
#To cover: See {{Quran|24|31}}<br />
#To explain: See {{Quran|13|17}}<br />
<br />
Evidently, they have searched through the Qur'an for any verses which contain a derivative of the verb ''daraba'' and then have compared their meanings, concluding that there are ten different meanings for the verb ''daraba'' and something other than "to beat" can be applied to verse 4:34. Each of these differing usages of the verb ''daraba'' are thoroughly analyzed below along with the verses in which they appear.<br />
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Careful study of all the above verses reveals that they do not affect the interpretation of verse 4:34 whatsoever, and that the verb ''daraba'' was indeed correctly understood and translated as "beat".<br />
<br />
In fact, all the other verses presented which contain ''daraba'' are actually using the term figuratively. For example, "hit the sky" is a figurative expression; nothing can literally "hit" or "crash" with the sky, it is meant to be understood as "fly high through" the sky. These partisan translators and apologists proposing this bad translation will claim that this is a "different meaning" for the word "hit", when in fact it is simply a analogical extension of the main meaning of the verb. In effect this would mean when someone says in Arabic "I'll hit you," in actuality they meant "I'll fly high through you"; the argument is absurd to anyone with even a basic command of Arabic, but is advanced by Muslim apologists for a non-Arabic speaking audience to allay their embarrassment over this verse. <br />
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==Comparison with English Usages==<br />
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A comparison with English is useful: The meaning of many verbs differ according to the ''objects'' they are applied to and the ''prepositions'' with which they are used. Using the word "hit" in English as an example, which also means ''daraba'', a number of derivitive and metaphorical meanings of "hit" may be arrived at, similar to ''daraba''. <br />
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===Ten Meanings for "Hit"===<br />
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Ten of these metaphorical/derived meanings are as follows (note that the nouns in the brackets are the objects to be hit):<br />
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#Set out (''Road'')<br />
#Click (''Mouse'')<br />
#Drink (''Bottle'')<br />
#Land (''Target'')<br />
#Reach (''Market'')<br />
#Press (''Brakes'')<br />
#Go (''Beach'')<br />
#Fulfill (''Spot'')<br />
#Demonstrate (''Streets'')<br />
#Win (''Jackpot'')<br />
<br />
===Examples:===<br />
<br />
#When an English speaker "hits the road," [https://www.youtube.com/watch?v=OY4jondX6tg as in this famous song], it means he "departed" or "set out." It surely doesn't mean he got a hammer and hit the road with it. The base meaning of "hit" remains untouched when not used with "the road."<br />
#When an English speaker says they will "hit the Mouse," they mean to say they will "click on the mouse." The base meaning of "hit" remains untouched when not used with "the mouse."<br />
#When an English speaker says they'll "hit the bottle," what they really mean is, they'll "drink the bottle" or "drink alcohol heavily." The base meaning of "hit" remains untouched when not used with "the bottle."<br />
#When a darts player "hits the target" in English, he didn't get the dart board and break it, he simply shot the dart and it "landed on the target." The base meaning of "hit" remains untouched when not used with "the target."<br />
#When an author's book "hits the market" in English, it means the book "reaches the market." The base meaning of "hit" remains untouched when not used with "the market."<br />
#When an English speaker says they'll "hit the brakes," it doesn't mean they'll break the braking pedal, but rather it means they'll "press on the brakes" to stop the car. The base meaning of "hit" remains untouched when not used with "the the brakes."<br />
#When a an English speaker "hits the beach," they didn't fall from the 11th floor and "crash" into the beach, but they "went to the beach." The base meaning of "hit" remains untouched when not used with "the beach."<br />
#When an English speaker says it's (some food is) fine but it didn't "hit the spot," they mean to say it's fine but didn't fulfill their needs or satiate their hunger or desire for a specific food. The base meaning of "hit" remains untouched when not used with "the spot."<br />
#When an English speaker says the activists "hit the streets," it means the activists "demonstrated in the streets" again no image of activists bashing streets with hammers is evoked. The base meaning of "hit" remains untouched when not used with "the streets."<br />
#When an English speaker says they "hit the jackpot" it actually means they "won the jackpot" or "won the prize", not that they physically struck a pot. The base meaning of "hit" remains untouched when not used with "the jackpot."<br />
<br />
<br />
As can clearly be seen, each of those sentences involves a different meaning of the word "hit", which is applied accordingly to the object used in combination with it. Yet even with all of these "different meanings" of the word "hit" in mind, the sentence "I will hit my woman" remains clear: the meaning is "I shall strike my woman", or in Arabic "سوف أضرب إمرأتي" There is no possible alternative meaning to "I will ''beat'' my woman."' The difference between, for example, "hit the road" and "hit the woman", is the ''object'' to be hit, and not the meaning of "hit" itself; the meanings of the two sentences are different but clear.<br />
<br />
==Commentary==<br />
<br />
Most of the verses containing the eight different meanings which have been given by the apologists are using the verb ''daraba'' (hit) not against human beings, but rather "hitting the land," "hitting an example," "hitting the truth"... etc., clearly figurative uses which are derivative of the main meaning "to hit." In the verses in the Qur'an where ''daraba'' is used against a human being without a modifiying preposition, it clearly means to "beat" or "strike," which confirms our understanding of the use of ''daraba'' in verse 4:34.<br />
<br />
What follows now is a discussion of ''daraba'' in the contexts where it is found in the Qur'an with a meaning other than "to hit" or "to strike." The original verse in Arabic will be presented, along with word-by-word literal translation of the statement in '''Bold''' in each verse, which is the place where ''daraba'' (hit) and its object (i.e. Land) are used; and above each verse will be found the name of the object being hit. For example, in the example of the phrase "strikean example," its will literally translation will be presented as is, not as "give an example" like the standard Qur'anic translations. Although this translation may sound strange, it will make the object to be hit, easily identifiable for the non-Arabic speakers.<br />
<br />
This literal translation of all the verses for will show that each time "''daraba''" is used and has a different meaning than to "beat," it is not against a human being, but against other material and non-material objects. And each and every time it is used against a human without a modifying preposition, it has no other meaning than to "beat".<br />
===Meaning 1: To travel, to get out=== <br />
<br />
'''Verse:''' 3.156 '''Object:''' Land<br />
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{{Quote|{{Quran|3|156}}| O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are '''traveling through the Earth''' or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do. <br />
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ<br />
}}<br />
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''daraboo ضَرَبُوا۟'' is derived from ''daraba ضرب'', meaning "hit" 'beat" or "strike." ''Fee في'' literally means "in". ''Al-Ardi'' ٱلْأَرْضِ means "the land" or "the earth." Thus, the whole statement ''daraboo fee al-ardi'' ضَرَبُوا۟ فِى ٱلْأَرْضِ translates literally as "hit in the land", with a meaning of something like "hit the road" that is "'''to travel'''", a clearly figurative extension of the main meaning of the verb, "hit."<br />
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"Hit" here gives this meaning only when it is against "land"; it is a well-known expression in Arabic.<br />
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'''Verse:''' 4.101 '''Object:''' Land<br />
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{{Quote|{{Quran|4|101}}| When '''ye travel through the earth''', there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.<br />
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وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا<br />
}}<br />
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''darabtum fee al-ardi ضَرَبْتُمْ فِى ٱلْأَرْضِ'' literally meaning "you (plural) hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
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'''Verse:''' 73.20 '''Object:''' Land<br />
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{{quote|{{Quran|73|20}}| Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others '''traveling through the land''', seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.<br />
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إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ<br />
}}<br />
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''yadriboona fee al-ardi'' يَضْرِبُونَ فِى ٱلْأَرْضِ literally meaning "they hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
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'''Verse:''' 2.273 '''Object:''' Land<br />
{{Quote|{{Quran|2|273}}| (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot '''move about in the land''', seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.<br />
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لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ<br />
}}<br />
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''darban fee al-ardi'' ضَرْبًا فِى ٱلْأَرْضِ literally "a hit in the land" again meaning "'''moving about in the land'''."<br />
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===Meaning number 2: To set up or place===<br />
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'''Verse:''' 57.13 '''Object:''' Wall<br />
{{Quote|{{Quran|57|13}}| One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)! So '''a wall will be put up betwixt them''', with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!<br />
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يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ<br />
}}<br />
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''faduriba baynahum bisoorin'' فَضُرِبَ بَيْنَهُم بِسُورٍ literally "a wall was struck between them" which is understood as "'''a wall was placed between them'''."<br />
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===Meaning number 3: To give examples===<br />
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'''Verse:''' 14.24 '''Object:''' Example<br />
{{Quote|{{Quran|14|24}}|Seest thou not how Allah '''sets forth a parable'''? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.<br />
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أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ<br />
}}<br />
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''daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "Allah struck an example", meaning "'''he gave an example.'''" <br />
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'''Verse:''' 14.45 '''Object:''' Example<br />
{{Quote|{{Quran|14|45}}|"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and '''We put forth (many) parables''' in your behoof!"<br />
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وَسَكَنتُمْ فِى مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ<br />
}}<br />
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''wadarabna lakumu al-amthala'' ضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ literally "'''we strike for you the example'''" meaning "we give an example for you."<br />
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'''Verse:''' 16.75 '''Object:''' Example<br />
{{Quote|{{Quran|16|75}}|'''Allah sets forth the Parable''' (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.<br />
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ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''Allah has struck an example'''" meaning "Allah has given an example."<br />
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'''Verse:''' 16.76 '''Object:''' Example<br />
{{Quote|{{Quran|16|76}}|'''Allah sets forth (another) Parable''' of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "Allah has given an example."<br />
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'''Verse:''' 16.112 '''Object:''' Example<br />
{{Quote|{{Quran|16|112}}|'''Allah sets forth a Parable''': a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought.<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "And Allah has given an example."<br />
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'''Verse:''' 18.32 '''Object:''' Example<br />
{{Quote|{{Quran|18|32}}|'''Set forth to them the parable''' of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.<br />
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وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا<br />
}}<br />
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''Waidrib lahum mathalan'' وَٱضْرِبْ لَهُم مَّثَلًا literally "'''and you, struck for them an example'''" meaning "and give for them an example." <br />
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'''Verse:''' 18.45 '''Object:''' Example<br />
{{Quote|{{Quran|18|45}}|'''Set forth to them the similitude''' of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.<br />
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وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا<br />
}}<br />
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''Waidrib lahum mathala'' وَٱضْرِبْ لَهُم مَّثَلَ literally "'''and struck for them an example'''" meaning "'''and he gave an example.'''"<br />
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'''Verse:''' 24.35 '''Object:''' Example<br />
{{Quote|{{Quran|24|35}}|Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: '''Allah doth set forth Parables''' for men: and Allah doth know all things.<br />
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ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ<br />
}}<br />
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''wayadribu Allahu al-amthala وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ'' literally meaning "'''And Allah hits the examples'''" with the meaning that "'''he Allah provides the examples.'''" <br />
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'''Verse:''' 30.28 '''Object:''' Example<br />
{{Quote|{{Quran|30|28}}|'''He does propound to you a similitude''' from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? O ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.<br />
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ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ<br />
}}<br />
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''Daraba lakum mathalan'' ضَرَبَ لَكُم مَّثَلًا literally meaning "'''struck an example for you'''" meaning and "'''and he set forth for you all an example.'''" <br />
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'''Verse:''' 30.58 '''Object:''' Example<br />
{{Quote|{{Quran|30|58}}|verily '''We have propounded for men, in this Qur'an every kind of Parable''': But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ<br />
}}<br />
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''darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''We have struck in this Quran for every example for the people'''" meaning "'''we have given an example for the people in this Qur'an.'''"<br />
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'''Verse:''' 39.27 '''Object:''' Example<br />
{{Quote|{{Quran|39|27}}|'''We have put forth for men, in this Qur'an every kind of Parable''', in order that they may receive admonition.<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ<br />
}}<br />
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''Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''And we have struck in this Quran from every example for the people'''"<br />
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'''Verse:''' 39.29 '''Object:''' Example<br />
{{Quote|{{Quran|39|29}}|'''Allah puts forth a Parable''' a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.<br />
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ضَرَبَ ٱللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah stuck an example'''"<br />
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'''Verse:''' 43.17 '''Object:''' Example<br />
{{Quote|{{Quran|43|17}}|When news is brought to one of them of (the birth of) '''what he sets up as a likeness to (Allah) Most Gracious''', his face darkens, and he is filled with inward grief!<br />
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وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ<br />
}}<br />
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''bima daraba liIrrahmani mathalan'' بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا literally meaning "'''in the examples struck by the Merciful'''" with a meaning of "in the examples given by the merciful." <br />
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'''Verse:''' 43.58 '''Object:''' Example<br />
{{Quote|{{Quran|43|58}}| And they say: are our gods better, or is he? '''They mention him''' not to thee save for disputation. Aye! they are a people contentious..<br />
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وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ<br />
}}<br />
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''ma daraboohu laka'' ۚ مَا ضَرَبُوهُ لَكَ literally "'''what they have struck it for you'''" The thing that is struck here is, from its previous verse {{Quran|43|57}}, is an example; the meaning is thus "<br />
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'''Verse:''' 59.21 '''Object:''' Example<br />
{{Quote|{{Quran|59|21}}|Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. '''Such are the similitudes which We propound to men''', that they may reflect.<br />
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لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ<br />
}}<br />
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''watilka al-amthalu nadribuha liInnasi'' وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ literally meaning "'''and these are the examples that we struck for the people'''"<br />
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'''Verse:''' 66.10 '''Object:''' Example<br />
{{Quote|{{Quran|66|10}}|'''Allah sets forth, for an example''' to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"<br />
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ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah has strikes an example'''" and with a meaning <br />
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'''Verse:''' 66.11 '''Object:''' Example<br />
{{Quote|{{Quran|66|11}}|'''And Allah sets forth, as an example''' to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong"<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''And Allah has strikes an example'''" meaning "'''and Allah has given an example.'''"<br />
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===Meaning number 4: To take away, to ignore===<br />
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'''Verse:''' 43.5 '''Object:''' Admonition<br />
{{Quote|{{Quran|43|5}}|'''Shall We then take away from you the Admonition''' because ye are a people extravagant?<br />
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أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ<br />
}}<br />
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''Afanadribu 'ankumu aIththikra'' أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ literally meaning "'''shall we strike the remembrance from you'''" meaning "shall we forget to remind you." Again, this is a known expression.<br />
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===Meaning number 5: To condemn===<br />
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'''Verse:''' 26.1 '''Object:''' Humiliation<br />
{{Quote|{{Quran|2|61}}|And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They '''were covered with humiliation and misery'''; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.<br />
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وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ<br />
}}<br />
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''waduribat 'alayhimu aIdhdhillatu wulmaskanatu وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ'' literally meaning "'''and the humiliation and poverty was struck open him'''" id est "he was struck down/laid low with humiliation and poverty." The humiliation and poverty are the subjects of the passive verb here, will Moses and his people are the objects of the preposition "'ala" على meaning "upon."<br />
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===Meaning number 6: To seal, to draw over===<br />
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'''Verse:''' 18.11 :Over the ears<br />
{{Quote|{{Quran|18|11}}|'''Then We draw (a veil) over their ears''', for a number of years, in the Cave, (so that they heard not):<br />
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فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا<br />
}}<br />
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''Fadarabna AAala adhanihim فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ'' literally meaning "'''we have hit upon their ears,'''" which is a common expression in Arabic that means "'''we will make your ears hear nothing.'''" Just like "beat your feet" can mean "start walking." What was hit here was the ears, ''not'' the people themselves.<br />
===Meaning number 7: To cover===<br />
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'''Verse:''' 24.31 '''Object:''' Veils and Feet<br />
{{Quote|{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that '''they should draw their veils over their bosoms''' and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that '''they should not strike their feet''' in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.<br />
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وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ<br />
}}<br />
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This verse mentions the verb ''daraba ضرب'' twice. In the first occurrence, it says ''walyadribna bikhumurihinna AAala juyoobihinna وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ'' literally meaning "'''and they should strike their veils over their bosoms'''," meaning they should place their veils over their bosoms or cover their bosoms. <br />
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In the second occurrence, ''wala yadribna bi-arjulihinna وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ'' literally means "'''they should not hit their feet''';" and here "hit" is meant literally as "hit" or "strike."<br />
===Meaning number 8: To explain===<br />
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'''Verse:''' 13.17 '''Object:''' Truth and Vanity<br />
{{Quote|{{Quran|13|17}}|He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. '''Thus doth Allah (by parables) show forth Truth and Vanity'''. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. '''Thus doth Allah set forth parables'''.<br />
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أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ<br />
}}<br />
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Another two instances of "daraba" here: ''yadribu Allahu alhaqqa waalbatila يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ'' literally meaning "'''Allah hits the truth and the vanity'''," as in "Allahs explains the truth and the vanity."<br />
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====The Main Meaning: To Strike or Beat====<br />
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The main meaing of "daraba" is to hit or strike, including with a sword where the meaning should be rendered in English as "cut", "chop", or "chop off." <br />
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'''Verse:''' 2.60 '''Object:''' Rock<br />
{{Quote|{{Quran|2|60}}|And remember Moses prayed for water for his people; We said: "'''Strike the rock''' with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.<br />
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وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ<br />
}}<br />
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''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
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'''Verse''': 2.73 '''Object''': Human<br />
{{Quote|{{Quran|2|73}}|So We said: "'''Strike him (the dead man) with a piece of it (the cow)'''." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.<br />
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فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ<br />
}}<br />
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''idriboohu bibaAAdiha ٱضْرِبُوهُ بِبَعْضِهَا'' literally means "'''beat him with part of her.'''" The one to be beaten is the dead man [a whole human], which is the equivalent of the wife [a whole human] who is to be beaten as instructed in verse 4:34. The only possible meaning here for ''daraba'' is "strike" or "beat." The mysterious translation of "separate from them" that was used instead of "beat" in 4:34 cannot be applied here, as the cow and the man were '''definitely not connected''' in any way to be "separated." This verse confirms for us, that when you are told to "''daraba"'' a man, it means to strike or beat them. Thus, it is logical to conclude that ''daraba'' against a woman will also mean to "strike" or "beat" them, not "separate".<br />
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'''Verse:''' 7.160 '''Object:''' Rock<br />
{{Quote|{{Quran|7|160}}|We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "'''Strike the rock''' with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.<br />
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وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ<br />
}}<br />
<br />
''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
<br />
<br />
'''Verse:''' 8.12 '''Object:''' Human Necks<br />
{{Quote|{{Quran|8|12}}|Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: '''smite ye above their necks and smite all their finger-tips off them'''."<br />
<br />
<br />
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ<br />
}}<br />
<br />
''faidriboo fawqa al-a'naqi waidriboo minhum kulla bananin فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ'' literally meaning "'''hit over the necks and hit from them all their fingers.'''" The first "hit" means "beat" and the second means "cut-off." Both objects here are not whole bodies, but only parts (necks and fingers).<br />
<br />
'''Verse:''' 20.77 '''Object:''' Road<br />
{{Quote|{{Quran|20|77}}|We sent an inspiration to Moses: "Travel by night with My servants, '''and strike a dry path for them''' through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."<br />
<br />
<br />
وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَٰفُ دَرَكًا وَلَا تَخْشَىٰ<br />
}}<br />
<br />
''faid'rib lahum -tareeqan'' فَٱضْرِبْ لَهُمْ طَرِيقًا literally meaning "'''so strike a road for them."''' The usage is somewhat eccentric here for an English speaker, but the idea is that a strike or hit will carve out a path for Moses through the sea. <br />
<br />
<br />
'''Verse:''' 24.31 '''Object:''' Feet and Veil<br />
This verse is a repeat and has already been discussed under the section below - ''To cover''.<br />
<br />
<br />
'''Verse:''' 26:63 '''Object:''' Sea<br />
{{Quote|{{Quran|26|63}}|Then We told Moses by inspiration: "'''Strike the sea with thy rod'''." So it divided, and each separate part became like the huge, firm mass of a mountain.<br />
<br />
<br />
فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ<br />
}}<br />
<br />
''an udrib bi'asaka albahra أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ'' literally meaning "'''to hit with your stick the sea.'''"<br />
<br />
<br />
'''Verse:''' 37.93 '''Object:''' Human<br />
{{Quote|{{Quran|37|93}}|Then did he turn upon them, '''striking (them)''' with the right hand.<br />
<br />
<br />
فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ<br />
}}<br />
<br />
This is a great example. Here, ''darban bialyameeni ضَرْبًۢا بِٱلْيَمِينِ'' literally means "'''hit them [people] with the right [hand].'''" According to this verse, when verb ''daraban'' ''ضَرْبًۢا'' is applied to humans, it means "beat" or "strike." It cannot be translated as "separate them from your right hand," as that is utterly ridiculous. The Islamic sites in question, also agrees that ''daraban'' here means "strike."<br />
<br />
<br />
'''Verse:''' 47.4 '''Object:''' Human Necks<br />
{{Quote|{{Quran|47|4}}|Therefore, when ye meet the Unbelievers (in fight), '''smite at their necks'''; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.<br />
<br />
<br />
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ<br />
}}<br />
<br />
''fadarba aIrriqabi'' فَضَرْبَ ٱلرِّقَابِ literally meaning "'''the hit of the necks.'''" as in "beaten on their necks."<br />
<br />
<br />
'''Verse:''' 8.50 '''Object:''' Human Faces<br />
{{Quote|{{Quran|8|50}}|If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) '''they smite their faces''' and their backs, (saying): "Taste the penalty of the blazing Fire-<br />
<br />
<br />
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ<br />
}}<br />
<br />
''yadriboona wujoohahum يَضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces,'''" or "beat their faces."<br />
<br />
<br />
'''Verse:''' 47.27 '''Object:''' Human Faces<br />
{{Quote|{{Quran|47|27}}|But how (will it be) when the angels take their souls at death, and '''smite their faces''' and their backs?<br />
<br />
<br />
فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ<br />
}}<br />
<br />
''yadriboona wujoohahum ضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces.'''" <br />
<br />
==Comparing the Two Terms==<br />
''Beat them'' and ''leave them'' are different phrases in Arabic, utilizing the same verb, but here differentiated by the preposition used. The Arabic word ''idribohunna'' is the command form of the Arabic verv ''Daraba'' does not have any other meaning than ''Beat'' when it comes to the sentence ''"Yadribu Ahadan"'' يضرب أحدا= he hits someone. ''Idriboohunna'' <font size="4">(أضربوهن)</font> means beat them (for female plural). ''Idriboo 'anhunna'' <font size="4">(اضربوا عنهن)</font> with the preposition 'an عن would mean "leave" or "abandon" them. According to Lane's Arabic lexicon.<ref name="Lane's Lexicon">[http://ejtaal.net/aa/#hw4=h642,ll=1866,ls=5,la=2565,sg=626,ha=427,br=572,pr=95,aan=347,mgf=535,vi=230,kz=1418,mr=373,mn=815,uqw=966,umr=638,ums=534,umj=478,ulq=1118,uqa=257,uqq=202,bdw=h538,amr=h383,asb=h576,auh=h925,dhq=h329,mht=h537,msb=h143,tla=h67,amj=h469,ens=h171,mis=h1279]</ref><br />
<br />
{| class="wikitable"<br />
|-<br />
!Arabic<br />
!Transliteration<br />
!Meaning<br />
|-<br />
|<font size="4">ضرب</font><br />
|''Daraba''<br />
|Beat<br />
|-<br />
|<font size="4">أضربوهن</font> (used in 4:34)<br />
|''Idriboohunna''<br />
|Beat them<br />
|-<br />
|<font size="4">اضربوا عنهن</font><br />
|''Adriboo Anhunna''<br />
|abandon them, leave them<br />
|}<br />
<br />
Qur'an 4:34 says Idriboohunna<ref>The use of "Idriboohunna" in verse 4:34 has been confirmed by [{{Reference archive|1=http://www.justislam.co.uk/product.php?products_id=198|2=2011-08-13}} Errors in English Translations of the Quran] (From the Introduction of Quran: a Reformist Translation, Brainbow Press) which itself is attempting to use the "leave them" apologetic that is refuted on this page.</ref> <font size="4">أضربوهن</font> not Adribu 'Anhunna <font size="4">اضربوا عنهن</font>. There is no way to confuse one for the other.<br />
<br />
==See Also==<br />
<br />
*[https://medium.com/@hassanradwan51/does-the-quran-advise-domestic-violence-spoiler-yes-f1cb3f9054e4 Does the Qur’an Sanction Domestic Violence?] - ''Hassan Radwan''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Women]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Honor violence]]<br />
[[Category:Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Freedom of speech]]<br />
[[Category:Child Marriage]]<br />
[[Category:Society and human nature]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]</div>Asmithhttps://wikiislamica.net/index.php?title=The_Meaning_of_Daraba&diff=137988The Meaning of Daraba2024-03-07T23:09:30Z<p>Asmith: /* Examples: */</p>
<hr />
<div>{{QualityScore|Lead=3|Structure=3|Content=4|Language=2|References=4}}<br />
[[File:4-34-arabic.png|thumb|290px|(Pictured above) Qur'an verse 4:34 in Arabic script.<BR>According to the majority of Qur'anic translators and the Arabic lexicon<ref name="arabic-lexicon">[http://lexicons.sakhr.com/html/7071942.html Arabic Lexicon] (page in Arabic language)</ref>, the Arabic phrase ''Idri-boo-hunna'' which appears in Qur'an 4:34 (highlighted in blue) means "beat them".]]<br />
The [[Qur'an]] ([[surah]] 4:34) clearly says:{{Quote|{{Quran|4|34}}|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا<br />
<br />
<br />
"Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over another, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, '''and beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." }}The word "wadribuuhunna" means "beat them (i.e. the wives of men)," yet some modern Islamic [[Dawah|du'aah]] and proponents of progressive Islam, embarrassed about this obvious command for men to beat their wives in the Qur'an, have claimed rather that this verb means to "separate from them" or to "strike them out (sic)." All the verses in the [[Qur'an]] that contain ''daraba'' against a human (as a direct object) are understood to mean "beat" or "strike" that human, by their context, and this is agreed upon by these obscure "modern" translations. The only reason to translate the verb "daraba" to mean "separate from them" is to obfuscate the meaning of the verse for modern readers who view the injunction for men to beat their wives as barbaric, inhumane, incompatible with modern human rights. The attempts to translate this word in this way are novel, done only for audiences in majority non-Muslim countries, and fly in the face of over a thousand years of Islamic commentary and exegesis. <br />
==Modern Claims==<br />
<br />
An argument has been presented on some Islamic websites ( exclusively geared towards western audiences) and by some Muslims and apologists which claim to have "modern" translations of the [[Qur'an]]<ref>Such as [http://free-minds.org Free-Minds.org] and [http://progressive-muslims.org Progressive-Muslims.org]</ref>, which claims that the Arabic verb "ضرب" "daraba" means something other than to "strike" "beat" or "hit." Alternatives offered include "separate from them" or somewhat nonsensically for a native English speaker "strike them out." The people making these claims are generally seeking to "reform" [[Islam]], but this translation flies in the face of over a thousand years of understanding of the Arabic language, by Muslims and non-Muslims alike. These apologetic arguments are clearly directed people of a westernized/liberal background with little to no knowledge of Arabic, as any Muslim who has an adequate command of the [[Arabic]] language or any non-Muslim Arab, or any non-Arabic speaking Muslim familiar with the [[hadith]] and [[tafsir]] text [[Wife Beating in Islamic Law#Islamic_Scriptures_and_Wife-Beating|related to this issue]], will find the claim being presented to be ridiculous and prima facia untenable. Despite this, the obviously incorrect translation of this verb can be found in prominent cases such as that of Laleh Bakhtiar, an American Muslim apologist. She went so far as to incorporate this incorrect translation into her translation of the Qur'an, a translation which the Islamic Society of North America (ISNA) refused to sell in their bookstore for its inaccuracy.<br />
<br />
==Agreed-Upon Translations==<br />
Almost all Qur'anic professional translators in English have translated the term as "beat them".<br />
<br />
'''Yusuf Ali:'''<br />
{{quote ||"....As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)." <ref name="ia4-34">{{quran-ia|4|34}}</ref> }}<br />
'''Pickthal:''' <br />
{{quote ||"...As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great." <ref name="ia4-34"/> }}<br />
'''Shakir:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Al-Hilali & Mohsin Khan:''' <br />
{{quote ||"....As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) '''beat them''' (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great." <ref name="ia4-34"/> }}<br />
'''Dr. T.B. Irving:''' <br />
{{quote ||"...Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] '''beat them''' [if necessary]. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great." <ref>[http://www.isgkc.org/translat.htm The Koran - English Translation by T.B Irving]</ref> }}<br />
'''Muhammad Sarwar:''' <br />
{{quote ||"...Admonish women who disobey (God's laws), do not sleep with them and '''beat them'''. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme." <ref name="ia4-34"/> }}<br />
'''Rashad Khalifa:''' <br />
{{quote ||"....If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) '''beat them'''. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme." <ref>[http://www.submission.org/suras/sura4.htm Submission.org - Quran 4:34 (Khalifa)]</ref> }}<br />
'''Abdul-Majid Daryabadi:'''<br />
{{quote ||"...And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and '''beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." <ref>http://al-quran.info/default.aspx#4</ref> }}<br />
'''E.H. Palmer:''' <br />
{{quote ||"...But those whose perverseness ye fear, admonish them and remove them into bedchambers and '''beat them'''; but if they submit to you, then do not seek a way against them; verily, God is high and great." <ref>[http://www.quranbrowser.com/cgi/bin/get.cgi?version=pickthall+yusufali+khan+shakir+sherali+khalifa+arberry+palmer+rodwell+sale+transliterated&layout=auto&searchstring=004:034 Quran Browser - Quran 4:34]</ref> }}<br />
'''Muhammad Ayub Khan:''' <br />
{{quote ||"...And those whose rebellion you fear, admonish them and leave them alone in the beds, and '''beat them'''; then if they obey you, do not seek a way against them; God is surely High, Great." }}<br />
'''Ahmed Raza Khan:''' <br />
{{quote ||"...the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) '''beat them'''; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great." <ref>[http://www.multimediaquran.com/quran/004/004-034.htm Multimedia Quran - Quran 4:34 (Raza Khan)]</ref> }}<br />
'''Hassan Qaribullah & Ahmad Darwish:''' <br />
{{quote ||"...Those from whom you fear rebelliousness, admonish them and desert them in the bed and '''smack them''' (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great." <ref name="ia4-34"/> }}<br />
'''Mahmud Y. Zayid:''' <br />
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref>[http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=DIV0&byte=114839 Quran 4:34 - Zayid]</ref> }}<br />
'''Muhammad Asad:''' <br />
{{quote ||"...And as for those woolen whose ill-will" you have reason to fear, admonish them [first]; then leave them alone in bed; then '''beat them''' and if thereupon..." <ref name="ia4-34"/> }}'''Sahih International:'''{{quote ||"...but those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them...." }}<br />
<br />
==Qur'anic Meanings==<br />
<br />
The partisans of this argument attempt to back up their claim that ''daraba'' does not mean "to beat them" (i.e. their wives) in verse 4:34 by providing several other verses in the Qur'an which contain the word ''daraba'', being used to describe an action other than "to beat" or "to strike":<br />
<br />
#To travel, to get out: See {{Quran|3|156}}; {{Quran|4|101}}; {{Quran|38|44}}; {{Quran|73|20}}; {{Quran|2|273}}<br />
#To set up: {{Quran|43|58}}; See {{Quran|57|113}}<br />
#To give examples: See {{Quran|14|24}}, {{Quran|14|45}}; {{Quran|16|75}}, {{Quran|16|76}}, {{Quran|16|112}}; {{Quran|18|32}}, {{Quran|18|45}}; {{Quran|24|35}}; {{Quran|30|28}}, {{Quran|30|58}}; {{Quran|36|78}}; {{Quran|39|27}}, {{Quran|39|29}}; {{Quran|43|17}}; {{Quran|59|21}}; {{Quran|66|10}}, {{Quran|66|11}}<br />
#To take away, to ignore: See {{Quran|43|5}}<br />
#To condemn: See {{Quran|2|61}}<br />
#To seal, to draw over: See {{Quran|18|11}}<br />
#To cover: See {{Quran|24|31}}<br />
#To explain: See {{Quran|13|17}}<br />
<br />
Evidently, they have searched through the Qur'an for any verses which contain a derivative of the verb ''daraba'' and then have compared their meanings, concluding that there are ten different meanings for the verb ''daraba'' and something other than "to beat" can be applied to verse 4:34. Each of these differing usages of the verb ''daraba'' are thoroughly analyzed below along with the verses in which they appear.<br />
<br />
Careful study of all the above verses reveals that they do not affect the interpretation of verse 4:34 whatsoever, and that the verb ''daraba'' was indeed correctly understood and translated as "beat".<br />
<br />
In fact, all the other verses presented which contain ''daraba'' are actually using the term figuratively. For example, "hit the sky" is a figurative expression; nothing can literally "hit" or "crash" with the sky, it is meant to be understood as "fly high through" the sky. These partisan translators and apologists proposing this bad translation will claim that this is a "different meaning" for the word "hit", when in fact it is simply a analogical extension of the main meaning of the verb. In effect this would mean when someone says in Arabic "I'll hit you," in actuality they meant "I'll fly high through you"; the argument is absurd to anyone with even a basic command of Arabic, but is advanced by Muslim apologists for a non-Arabic speaking audience to allay their embarrassment over this verse. <br />
<br />
==Comparison with English Usages==<br />
<br />
A comparison with English is useful: The meaning of many verbs differ according to the ''objects'' they are applied to and the ''prepositions'' with which they are used. Using the word "hit" in English as an example, which also means ''daraba'', a number of derivitive and metaphorical meanings of "hit" may be arrived at, similar to ''daraba''. <br />
<br />
===Ten Meanings for "Hit"===<br />
<br />
Ten of these metaphorical/derived meanings are as follows (note that the nouns in the brackets are the objects to be hit):<br />
<br />
#Set out (''Road'')<br />
#Click (''Mouse'')<br />
#Drink (''Bottle'')<br />
#Land (''Target'')<br />
#Reach (''Market'')<br />
#Press (''Brakes'')<br />
#Go (''Beach'')<br />
#Fulfill (''Spot'')<br />
#Demonstrate (''Streets'')<br />
#Win (''Jackpot'')<br />
<br />
===Examples:===<br />
<br />
#When an English speaker "hits the road," [https://www.youtube.com/watch?v=OY4jondX6tg as in this famous song], it means he "departed" or "set out." It surely doesn't mean he got a hammer and hit the road with it. The base meaning of "hit" remains untouched when not used with "the road."<br />
#When an English speaker says they will "hit the Mouse," they mean to say they will "click on the mouse." The base meaning of "hit" remains untouched when not used with "the mouse."<br />
#When an English speaker says they'll "hit the bottle," what they really mean is, they'll "drink the bottle" or "drink alcohol heavily." The base meaning of "hit" remains untouched when not used with "the bottle."<br />
#When a darts player "hits the target" in English, he didn't get the dart board and break it, he simply shot the dart and it "landed on the target." The base meaning of "hit" remains untouched when not used with "the target."<br />
#When an author's book "hits the market" in English, it means the book "reaches the market." The base meaning of "hit" remains untouched when not used with "the market."<br />
#When an English speaker says they'll "hit the brakes," it doesn't mean they'll break the braking pedal, but rather it means they'll "press on the brakes" to stop the car. The base meaning of "hit" remains untouched when not used with "the the brakes."<br />
#When a an English speaker "hits the beach," they didn't fall from the 11th floor and "crash" into the beach, but they "went to the beach." The base meaning of "hit" remains untouched when not used with "the beach."<br />
#When an English speaker says its fine but it didn't "hit the spot," they mean to say its fine but didn't fulfill their needs. The base meaning of "hit" remains untouched when not used with "the spot."<br />
#When an English speaker says the activists "hit the streets," it means the activists "demonstrated in the streets." The base meaning of "hit" remains untouched when not used with "the streets."<br />
#When an English speaker says they "hit the jackpot" it actually means they "won the jackpot." The base meaning of "hit" remains untouched when not used with "the jackpot."<br />
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<br />
As can clearly be seen, each of those sentences involves a different meaning of the word "hit", which is applied accordingly to the object used in combination with it. Yet even with all of these "different meanings" of the word "hit" in mind, the sentence "I will hit my woman" remains clear: the meaning is "I shall strike my woman", or in Arabic "سوف أضرب إمرأتي" There is no possible alternative meaning to "I will ''beat'' my woman."' The difference between, for example, "hit the road" and "hit the woman", is the ''object'' to be hit, and not the meaning of "hit" itself; the meanings of the two sentences are different but clear.<br />
<br />
==Commentary==<br />
<br />
Most of the verses containing the eight different meanings which have been given by the apologists are using the verb ''daraba'' (hit) not against human beings, but rather "hitting the land," "hitting an example," "hitting the truth"... etc., clearly figurative uses which are derivative of the main meaning "to hit." In the verses in the Qur'an where ''daraba'' is used against a human being without a modifiying preposition, it clearly means to "beat" or "strike," which confirms our understanding of the use of ''daraba'' in verse 4:34.<br />
<br />
What follows now is a discussion of ''daraba'' in the contexts where it is found in the Qur'an with a meaning other than "to hit" or "to strike." The original verse in Arabic will be presented, along with word-by-word literal translation of the statement in '''Bold''' in each verse, which is the place where ''daraba'' (hit) and its object (i.e. Land) are used; and above each verse will be found the name of the object being hit. For example, in the example of the phrase "strikean example," its will literally translation will be presented as is, not as "give an example" like the standard Qur'anic translations. Although this translation may sound strange, it will make the object to be hit, easily identifiable for the non-Arabic speakers.<br />
<br />
This literal translation of all the verses for will show that each time "''daraba''" is used and has a different meaning than to "beat," it is not against a human being, but against other material and non-material objects. And each and every time it is used against a human without a modifying preposition, it has no other meaning than to "beat".<br />
===Meaning 1: To travel, to get out=== <br />
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'''Verse:''' 3.156 '''Object:''' Land<br />
<br />
{{Quote|{{Quran|3|156}}| O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are '''traveling through the Earth''' or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do. <br />
<br />
<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ<br />
}}<br />
<br />
''daraboo ضَرَبُوا۟'' is derived from ''daraba ضرب'', meaning "hit" 'beat" or "strike." ''Fee في'' literally means "in". ''Al-Ardi'' ٱلْأَرْضِ means "the land" or "the earth." Thus, the whole statement ''daraboo fee al-ardi'' ضَرَبُوا۟ فِى ٱلْأَرْضِ translates literally as "hit in the land", with a meaning of something like "hit the road" that is "'''to travel'''", a clearly figurative extension of the main meaning of the verb, "hit."<br />
<br />
"Hit" here gives this meaning only when it is against "land"; it is a well-known expression in Arabic.<br />
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<br />
'''Verse:''' 4.101 '''Object:''' Land<br />
<br />
{{Quote|{{Quran|4|101}}| When '''ye travel through the earth''', there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.<br />
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<br />
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا<br />
}}<br />
<br />
''darabtum fee al-ardi ضَرَبْتُمْ فِى ٱلْأَرْضِ'' literally meaning "you (plural) hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
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'''Verse:''' 73.20 '''Object:''' Land<br />
<br />
{{quote|{{Quran|73|20}}| Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others '''traveling through the land''', seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.<br />
<br />
<br />
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ<br />
}}<br />
<br />
''yadriboona fee al-ardi'' يَضْرِبُونَ فِى ٱلْأَرْضِ literally meaning "they hit in the land" again meaning here "'''to travel'''" or to move across the land. <br />
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<br />
'''Verse:''' 2.273 '''Object:''' Land<br />
{{Quote|{{Quran|2|273}}| (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot '''move about in the land''', seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.<br />
<br />
<br />
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ<br />
}}<br />
<br />
''darban fee al-ardi'' ضَرْبًا فِى ٱلْأَرْضِ literally "a hit in the land" again meaning "'''moving about in the land'''."<br />
<br />
===Meaning number 2: To set up or place===<br />
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'''Verse:''' 57.13 '''Object:''' Wall<br />
{{Quote|{{Quran|57|13}}| One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)! So '''a wall will be put up betwixt them''', with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!<br />
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<br />
يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ<br />
}}<br />
<br />
''faduriba baynahum bisoorin'' فَضُرِبَ بَيْنَهُم بِسُورٍ literally "a wall was struck between them" which is understood as "'''a wall was placed between them'''."<br />
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===Meaning number 3: To give examples===<br />
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<br />
'''Verse:''' 14.24 '''Object:''' Example<br />
{{Quote|{{Quran|14|24}}|Seest thou not how Allah '''sets forth a parable'''? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.<br />
<br />
<br />
أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ<br />
}}<br />
<br />
''daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "Allah struck an example", meaning "'''he gave an example.'''" <br />
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'''Verse:''' 14.45 '''Object:''' Example<br />
{{Quote|{{Quran|14|45}}|"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and '''We put forth (many) parables''' in your behoof!"<br />
<br />
<br />
وَسَكَنتُمْ فِى مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ<br />
}}<br />
<br />
''wadarabna lakumu al-amthala'' ضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ literally "'''we strike for you the example'''" meaning "we give an example for you."<br />
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<br />
'''Verse:''' 16.75 '''Object:''' Example<br />
{{Quote|{{Quran|16|75}}|'''Allah sets forth the Parable''' (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.<br />
<br />
<br />
ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
<br />
''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''Allah has struck an example'''" meaning "Allah has given an example."<br />
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<br />
'''Verse:''' 16.76 '''Object:''' Example<br />
{{Quote|{{Quran|16|76}}|'''Allah sets forth (another) Parable''' of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?<br />
<br />
<br />
وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ<br />
}}<br />
<br />
''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "Allah has given an example."<br />
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<br />
'''Verse:''' 16.112 '''Object:''' Example<br />
{{Quote|{{Quran|16|112}}|'''Allah sets forth a Parable''': a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought.<br />
<br />
<br />
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ<br />
}}<br />
<br />
''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "And Allah has given an example."<br />
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<br />
'''Verse:''' 18.32 '''Object:''' Example<br />
{{Quote|{{Quran|18|32}}|'''Set forth to them the parable''' of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.<br />
<br />
<br />
وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا<br />
}}<br />
<br />
''Waidrib lahum mathalan'' وَٱضْرِبْ لَهُم مَّثَلًا literally "'''and you, struck for them an example'''" meaning "and give for them an example." <br />
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'''Verse:''' 18.45 '''Object:''' Example<br />
{{Quote|{{Quran|18|45}}|'''Set forth to them the similitude''' of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.<br />
<br />
<br />
وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا<br />
}}<br />
<br />
''Waidrib lahum mathala'' وَٱضْرِبْ لَهُم مَّثَلَ literally "'''and struck for them an example'''" meaning "'''and he gave an example.'''"<br />
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'''Verse:''' 24.35 '''Object:''' Example<br />
{{Quote|{{Quran|24|35}}|Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: '''Allah doth set forth Parables''' for men: and Allah doth know all things.<br />
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ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ<br />
}}<br />
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''wayadribu Allahu al-amthala وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ'' literally meaning "'''And Allah hits the examples'''" with the meaning that "'''he Allah provides the examples.'''" <br />
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'''Verse:''' 30.28 '''Object:''' Example<br />
{{Quote|{{Quran|30|28}}|'''He does propound to you a similitude''' from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? O ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.<br />
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ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ<br />
}}<br />
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''Daraba lakum mathalan'' ضَرَبَ لَكُم مَّثَلًا literally meaning "'''struck an example for you'''" meaning and "'''and he set forth for you all an example.'''" <br />
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'''Verse:''' 30.58 '''Object:''' Example<br />
{{Quote|{{Quran|30|58}}|verily '''We have propounded for men, in this Qur'an every kind of Parable''': But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ<br />
}}<br />
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''darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''We have struck in this Quran for every example for the people'''" meaning "'''we have given an example for the people in this Qur'an.'''"<br />
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'''Verse:''' 39.27 '''Object:''' Example<br />
{{Quote|{{Quran|39|27}}|'''We have put forth for men, in this Qur'an every kind of Parable''', in order that they may receive admonition.<br />
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وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ<br />
}}<br />
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''Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''And we have struck in this Quran from every example for the people'''"<br />
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'''Verse:''' 39.29 '''Object:''' Example<br />
{{Quote|{{Quran|39|29}}|'''Allah puts forth a Parable''' a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.<br />
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ضَرَبَ ٱللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah stuck an example'''"<br />
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'''Verse:''' 43.17 '''Object:''' Example<br />
{{Quote|{{Quran|43|17}}|When news is brought to one of them of (the birth of) '''what he sets up as a likeness to (Allah) Most Gracious''', his face darkens, and he is filled with inward grief!<br />
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وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ<br />
}}<br />
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''bima daraba liIrrahmani mathalan'' بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا literally meaning "'''in the examples struck by the Merciful'''" with a meaning of "in the examples given by the merciful." <br />
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'''Verse:''' 43.58 '''Object:''' Example<br />
{{Quote|{{Quran|43|58}}| And they say: are our gods better, or is he? '''They mention him''' not to thee save for disputation. Aye! they are a people contentious..<br />
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وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ<br />
}}<br />
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''ma daraboohu laka'' ۚ مَا ضَرَبُوهُ لَكَ literally "'''what they have struck it for you'''" The thing that is struck here is, from its previous verse {{Quran|43|57}}, is an example; the meaning is thus "<br />
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'''Verse:''' 59.21 '''Object:''' Example<br />
{{Quote|{{Quran|59|21}}|Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. '''Such are the similitudes which We propound to men''', that they may reflect.<br />
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لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ<br />
}}<br />
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''watilka al-amthalu nadribuha liInnasi'' وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ literally meaning "'''and these are the examples that we struck for the people'''"<br />
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'''Verse:''' 66.10 '''Object:''' Example<br />
{{Quote|{{Quran|66|10}}|'''Allah sets forth, for an example''' to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"<br />
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ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ<br />
}}<br />
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''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah has strikes an example'''" and with a meaning <br />
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'''Verse:''' 66.11 '''Object:''' Example<br />
{{Quote|{{Quran|66|11}}|'''And Allah sets forth, as an example''' to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong"<br />
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وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ<br />
}}<br />
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''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''And Allah has strikes an example'''" meaning "'''and Allah has given an example.'''"<br />
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===Meaning number 4: To take away, to ignore===<br />
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'''Verse:''' 43.5 '''Object:''' Admonition<br />
{{Quote|{{Quran|43|5}}|'''Shall We then take away from you the Admonition''' because ye are a people extravagant?<br />
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أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ<br />
}}<br />
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''Afanadribu 'ankumu aIththikra'' أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ literally meaning "'''shall we strike the remembrance from you'''" meaning "shall we forget to remind you." Again, this is a known expression.<br />
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===Meaning number 5: To condemn===<br />
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'''Verse:''' 26.1 '''Object:''' Humiliation<br />
{{Quote|{{Quran|2|61}}|And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They '''were covered with humiliation and misery'''; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.<br />
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وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ<br />
}}<br />
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''waduribat 'alayhimu aIdhdhillatu wulmaskanatu وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ'' literally meaning "'''and the humiliation and poverty was struck open him'''" id est "he was struck down/laid low with humiliation and poverty." The humiliation and poverty are the subjects of the passive verb here, will Moses and his people are the objects of the preposition "'ala" على meaning "upon."<br />
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===Meaning number 6: To seal, to draw over===<br />
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'''Verse:''' 18.11 :Over the ears<br />
{{Quote|{{Quran|18|11}}|'''Then We draw (a veil) over their ears''', for a number of years, in the Cave, (so that they heard not):<br />
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فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا<br />
}}<br />
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''Fadarabna AAala adhanihim فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ'' literally meaning "'''we have hit upon their ears,'''" which is a common expression in Arabic that means "'''we will make your ears hear nothing.'''" Just like "beat your feet" can mean "start walking." What was hit here was the ears, ''not'' the people themselves.<br />
===Meaning number 7: To cover===<br />
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'''Verse:''' 24.31 '''Object:''' Veils and Feet<br />
{{Quote|{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that '''they should draw their veils over their bosoms''' and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that '''they should not strike their feet''' in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.<br />
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وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ<br />
}}<br />
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This verse mentions the verb ''daraba ضرب'' twice. In the first occurrence, it says ''walyadribna bikhumurihinna AAala juyoobihinna وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ'' literally meaning "'''and they should strike their veils over their bosoms'''," meaning they should place their veils over their bosoms or cover their bosoms. <br />
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In the second occurrence, ''wala yadribna bi-arjulihinna وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ'' literally means "'''they should not hit their feet''';" and here "hit" is meant literally as "hit" or "strike."<br />
===Meaning number 8: To explain===<br />
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'''Verse:''' 13.17 '''Object:''' Truth and Vanity<br />
{{Quote|{{Quran|13|17}}|He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. '''Thus doth Allah (by parables) show forth Truth and Vanity'''. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. '''Thus doth Allah set forth parables'''.<br />
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أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ<br />
}}<br />
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Another two instances of "daraba" here: ''yadribu Allahu alhaqqa waalbatila يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ'' literally meaning "'''Allah hits the truth and the vanity'''," as in "Allahs explains the truth and the vanity."<br />
<br />
<br /><br />
====The Main Meaning: To Strike or Beat====<br />
<br />
The main meaing of "daraba" is to hit or strike, including with a sword where the meaning should be rendered in English as "cut", "chop", or "chop off." <br />
<br />
<br />
'''Verse:''' 2.60 '''Object:''' Rock<br />
{{Quote|{{Quran|2|60}}|And remember Moses prayed for water for his people; We said: "'''Strike the rock''' with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.<br />
<br />
<br />
وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ<br />
}}<br />
<br />
''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
<br />
<br />
'''Verse''': 2.73 '''Object''': Human<br />
{{Quote|{{Quran|2|73}}|So We said: "'''Strike him (the dead man) with a piece of it (the cow)'''." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.<br />
<br />
<br />
فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ<br />
}}<br />
<br />
''idriboohu bibaAAdiha ٱضْرِبُوهُ بِبَعْضِهَا'' literally means "'''beat him with part of her.'''" The one to be beaten is the dead man [a whole human], which is the equivalent of the wife [a whole human] who is to be beaten as instructed in verse 4:34. The only possible meaning here for ''daraba'' is "strike" or "beat." The mysterious translation of "separate from them" that was used instead of "beat" in 4:34 cannot be applied here, as the cow and the man were '''definitely not connected''' in any way to be "separated." This verse confirms for us, that when you are told to "''daraba"'' a man, it means to strike or beat them. Thus, it is logical to conclude that ''daraba'' against a woman will also mean to "strike" or "beat" them, not "separate".<br />
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'''Verse:''' 7.160 '''Object:''' Rock<br />
{{Quote|{{Quran|7|160}}|We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "'''Strike the rock''' with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.<br />
<br />
<br />
وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ<br />
}}<br />
<br />
''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock.'''"<br />
<br />
<br />
'''Verse:''' 8.12 '''Object:''' Human Necks<br />
{{Quote|{{Quran|8|12}}|Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: '''smite ye above their necks and smite all their finger-tips off them'''."<br />
<br />
<br />
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ<br />
}}<br />
<br />
''faidriboo fawqa al-a'naqi waidriboo minhum kulla bananin فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ'' literally meaning "'''hit over the necks and hit from them all their fingers.'''" The first "hit" means "beat" and the second means "cut-off." Both objects here are not whole bodies, but only parts (necks and fingers).<br />
<br />
'''Verse:''' 20.77 '''Object:''' Road<br />
{{Quote|{{Quran|20|77}}|We sent an inspiration to Moses: "Travel by night with My servants, '''and strike a dry path for them''' through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."<br />
<br />
<br />
وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَٰفُ دَرَكًا وَلَا تَخْشَىٰ<br />
}}<br />
<br />
''faid'rib lahum -tareeqan'' فَٱضْرِبْ لَهُمْ طَرِيقًا literally meaning "'''so strike a road for them."''' The usage is somewhat eccentric here for an English speaker, but the idea is that a strike or hit will carve out a path for Moses through the sea. <br />
<br />
<br />
'''Verse:''' 24.31 '''Object:''' Feet and Veil<br />
This verse is a repeat and has already been discussed under the section below - ''To cover''.<br />
<br />
<br />
'''Verse:''' 26:63 '''Object:''' Sea<br />
{{Quote|{{Quran|26|63}}|Then We told Moses by inspiration: "'''Strike the sea with thy rod'''." So it divided, and each separate part became like the huge, firm mass of a mountain.<br />
<br />
<br />
فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ<br />
}}<br />
<br />
''an udrib bi'asaka albahra أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ'' literally meaning "'''to hit with your stick the sea.'''"<br />
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<br />
'''Verse:''' 37.93 '''Object:''' Human<br />
{{Quote|{{Quran|37|93}}|Then did he turn upon them, '''striking (them)''' with the right hand.<br />
<br />
<br />
فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ<br />
}}<br />
<br />
This is a great example. Here, ''darban bialyameeni ضَرْبًۢا بِٱلْيَمِينِ'' literally means "'''hit them [people] with the right [hand].'''" According to this verse, when verb ''daraban'' ''ضَرْبًۢا'' is applied to humans, it means "beat" or "strike." It cannot be translated as "separate them from your right hand," as that is utterly ridiculous. The Islamic sites in question, also agrees that ''daraban'' here means "strike."<br />
<br />
<br />
'''Verse:''' 47.4 '''Object:''' Human Necks<br />
{{Quote|{{Quran|47|4}}|Therefore, when ye meet the Unbelievers (in fight), '''smite at their necks'''; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.<br />
<br />
<br />
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ<br />
}}<br />
<br />
''fadarba aIrriqabi'' فَضَرْبَ ٱلرِّقَابِ literally meaning "'''the hit of the necks.'''" as in "beaten on their necks."<br />
<br />
<br />
'''Verse:''' 8.50 '''Object:''' Human Faces<br />
{{Quote|{{Quran|8|50}}|If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) '''they smite their faces''' and their backs, (saying): "Taste the penalty of the blazing Fire-<br />
<br />
<br />
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ<br />
}}<br />
<br />
''yadriboona wujoohahum يَضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces,'''" or "beat their faces."<br />
<br />
<br />
'''Verse:''' 47.27 '''Object:''' Human Faces<br />
{{Quote|{{Quran|47|27}}|But how (will it be) when the angels take their souls at death, and '''smite their faces''' and their backs?<br />
<br />
<br />
فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ<br />
}}<br />
<br />
''yadriboona wujoohahum ضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces.'''" <br />
<br />
==Comparing the Two Terms==<br />
''Beat them'' and ''leave them'' are different phrases in Arabic, utilizing the same verb, but here differentiated by the preposition used. The Arabic word ''idribohunna'' is the command form of the Arabic verv ''Daraba'' does not have any other meaning than ''Beat'' when it comes to the sentence ''"Yadribu Ahadan"'' يضرب أحدا= he hits someone. ''Idriboohunna'' <font size="4">(أضربوهن)</font> means beat them (for female plural). ''Idriboo 'anhunna'' <font size="4">(اضربوا عنهن)</font> with the preposition 'an عن would mean "leave" or "abandon" them. According to Lane's Arabic lexicon.<ref name="Lane's Lexicon">[http://ejtaal.net/aa/#hw4=h642,ll=1866,ls=5,la=2565,sg=626,ha=427,br=572,pr=95,aan=347,mgf=535,vi=230,kz=1418,mr=373,mn=815,uqw=966,umr=638,ums=534,umj=478,ulq=1118,uqa=257,uqq=202,bdw=h538,amr=h383,asb=h576,auh=h925,dhq=h329,mht=h537,msb=h143,tla=h67,amj=h469,ens=h171,mis=h1279]</ref><br />
<br />
{| class="wikitable"<br />
|-<br />
!Arabic<br />
!Transliteration<br />
!Meaning<br />
|-<br />
|<font size="4">ضرب</font><br />
|''Daraba''<br />
|Beat<br />
|-<br />
|<font size="4">أضربوهن</font> (used in 4:34)<br />
|''Idriboohunna''<br />
|Beat them<br />
|-<br />
|<font size="4">اضربوا عنهن</font><br />
|''Adriboo Anhunna''<br />
|abandon them, leave them<br />
|}<br />
<br />
Qur'an 4:34 says Idriboohunna<ref>The use of "Idriboohunna" in verse 4:34 has been confirmed by [{{Reference archive|1=http://www.justislam.co.uk/product.php?products_id=198|2=2011-08-13}} Errors in English Translations of the Quran] (From the Introduction of Quran: a Reformist Translation, Brainbow Press) which itself is attempting to use the "leave them" apologetic that is refuted on this page.</ref> <font size="4">أضربوهن</font> not Adribu 'Anhunna <font size="4">اضربوا عنهن</font>. There is no way to confuse one for the other.<br />
<br />
==See Also==<br />
<br />
*[https://medium.com/@hassanradwan51/does-the-quran-advise-domestic-violence-spoiler-yes-f1cb3f9054e4 Does the Qur’an Sanction Domestic Violence?] - ''Hassan Radwan''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Women]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:Honor violence]]<br />
[[Category:Marriage]]<br />
[[Category:Human rights]]<br />
[[Category:Freedom of speech]]<br />
[[Category:Child Marriage]]<br />
[[Category:Society and human nature]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Apologetics]]</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137987User talk:CPO6752024-03-07T22:41:11Z<p>Asmith: /* Some Requests on recent changes - reply */</p>
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<div>Talk Page<br />
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Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
<br />
<br />
==اللغة العربية/Arabic Language==<br />
<br />
هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)<br />
<br />
Hey, I have a basic knowledge so I rely heavily on translating tools (massive apologies if there has been a mistranslation?)! <br />
<br />
Cheers<br />
<br />
[[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 20:29, 15 February 2024 (UTC)<br />
<br />
No, I just wanted to know if you'd be interested in working on the Arabic version of the site.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 18:43, 18 February 2024 (UTC)<br />
<br />
Cool, in that case I will let you know when I feel my skill level is high enough - I'm still learning. [[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 21:57, 18 February 2024 (UTC)<br />
<br />
==Some Requests on recent changes==<br />
<br />
You made some recent changes that are still in review. I have a few questions. In [[Historical Errors in the Quran]] you write:<br />
<br />
"The word for people/nation 'umma' (أمة) is generally interchangeable with words town/city ('madeena' مدينة), and village ('qarya' قرية) in the Quran. They generally mean a group of people residing in a particular place, so people/nation is used for that as well rather than as how we might interpret a nation/people in modern times. For example in Q28:23." <br />
<br />
Do you have a citation for this? I haven't noticed it myself. <br />
<br />
In [[Science and the Seven Earths]] you write:<br />
<br />
"There is also no linguistical evidence or historical examples for 'al-ards' meaning or being used for layer(s) of the planet."<br />
<br />
Do you have a citation for this? Also the word in Arabic is "al-ard" الأرض while in Hebrew it is "ha-eretz" הארץ.<br />
<br />
==Some Requests on recent changes - reply==<br />
<br />
Hey, <br />
<br />
So for 'umma' being generally interchangeable - that is a personal opinion so to be fair probably shouldn't be on the page, please feel free to remove the sentence :)<br />
<br />
The example was to show it's also used for (relatively) small groups of people, not necessarily just whole nations or empires/kingdoms how we might read it today - with the point being made that therefore there should arguably be even more messengers than simply one to each former nation/empire. For example in Quran 10:98 (https://quranx.com/10.98), only the town/village (قرية) of prophet Yunus's is mentioned as having believed, again implying prophets are sent to smaller areas than one per nation, and again in Quran 28.59 (https://quranx.com/28.59). So it's somewhat interchangeable in the context of prophets visiting, but not the whole Quran.<br />
<br />
So you could change the sentence to 'The word for people/nation 'umma' (أمة) also means a group of people residing in a particular place, rather than necessarily how we might interpret a nation/people in modern times. For example in Q28:23...' or something similar, or feel free to completely remove it of course if you think it's redundant or incorrect (Y). <br />
<br />
I also don't have a specific citation for The Seven Earths not being used for layers of the Earth (and apologies for the typo on 'al-arD'), they seem to only be used for separate Earths in early tafsirs rather than specific layers of the same Earth, so again feel free to delete if you think it needs one.<br />
<br />
Also I was wondering if you'd got a chance to review my article on the two seas (https://wikiislam.net/wiki/User:CPO675/Sandbox_1), and if there was anything more I could do to help get it published on here please? <br />
Cheers, [[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 21:40, 3 March 2024 (UTC)<br />
<br />
I have reviewed it but not totally. I will finish my reviews and make some edits and publish this weekend. Thanks for your patience.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 22:41, 7 March 2024 (UTC)</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137974User talk:CPO6752024-03-03T16:33:12Z<p>Asmith: /* Some Requests on recent changes */</p>
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<div>Talk Page<br />
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Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
<br />
<br />
==اللغة العربية/Arabic Language==<br />
<br />
هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)<br />
<br />
Hey, I have a basic knowledge so I rely heavily on translating tools (massive apologies if there has been a mistranslation?)! <br />
<br />
Cheers<br />
<br />
[[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 20:29, 15 February 2024 (UTC)<br />
<br />
No, I just wanted to know if you'd be interested in working on the Arabic version of the site.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 18:43, 18 February 2024 (UTC)<br />
<br />
Cool, in that case I will let you know when I feel my skill level is high enough - I'm still learning. [[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 21:57, 18 February 2024 (UTC)<br />
<br />
==Some Requests on recent changes==<br />
<br />
You made some recent changes that are still in review. I have a few questions. In [[Historical Errors in the Quran]] you write:<br />
<br />
"The word for people/nation 'umma' (أمة) is generally interchangeable with words town/city ('madeena' مدينة), and village ('qarya' قرية) in the Quran. They generally mean a group of people residing in a particular place, so people/nation is used for that as well rather than as how we might interpret a nation/people in modern times. For example in Q28:23." <br />
<br />
Do you have a citation for this? I haven't noticed it myself. <br />
<br />
In [[Science and the Seven Earths]] you write:<br />
<br />
"There is also no linguistical evidence or historical examples for 'al-ards' meaning or being used for layer(s) of the planet."<br />
<br />
Do you have a citation for this? Also the word in Arabic is "al-ard" الأرض while in Hebrew it is "ha-eretz" הארץ.</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137973User talk:CPO6752024-03-03T16:32:48Z<p>Asmith: /* Some Requests on recent changes */</p>
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<div>Talk Page<br />
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Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
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<br />
==اللغة العربية/Arabic Language==<br />
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هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)<br />
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Hey, I have a basic knowledge so I rely heavily on translating tools (massive apologies if there has been a mistranslation?)! <br />
<br />
Cheers<br />
<br />
[[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 20:29, 15 February 2024 (UTC)<br />
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No, I just wanted to know if you'd be interested in working on the Arabic version of the site.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 18:43, 18 February 2024 (UTC)<br />
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Cool, in that case I will let you know when I feel my skill level is high enough - I'm still learning. [[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 21:57, 18 February 2024 (UTC)<br />
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==Some Requests on recent changes==<br />
<br />
You made some recent changes that are still in review. I have a few questions. In [Historical Errors in the Quran] you write:<br />
<br />
"The word for people/nation 'umma' (أمة) is generally interchangeable with words town/city ('madeena' مدينة), and village ('qarya' قرية) in the Quran. They generally mean a group of people residing in a particular place, so people/nation is used for that as well rather than as how we might interpret a nation/people in modern times. For example in Q28:23." <br />
<br />
Do you have a citation for this? I haven't noticed it myself. <br />
<br />
In [Science and the Seven Earths] you write:<br />
<br />
"There is also no linguistical evidence or historical examples for 'al-ards' meaning or being used for layer(s) of the planet."<br />
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Do you have a citation for this? Also the word in Arabic is "al-ard" الأرض while in Hebrew it is "ha-eretz" הארץ.</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137972User talk:CPO6752024-03-03T16:32:40Z<p>Asmith: /* اللغة العربية/Arabic Language */</p>
<hr />
<div>Talk Page<br />
<br />
Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
<br />
<br />
==اللغة العربية/Arabic Language==<br />
<br />
هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)<br />
<br />
Hey, I have a basic knowledge so I rely heavily on translating tools (massive apologies if there has been a mistranslation?)! <br />
<br />
Cheers<br />
<br />
[[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 20:29, 15 February 2024 (UTC)<br />
<br />
No, I just wanted to know if you'd be interested in working on the Arabic version of the site.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 18:43, 18 February 2024 (UTC)<br />
<br />
Cool, in that case I will let you know when I feel my skill level is high enough - I'm still learning. [[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 21:57, 18 February 2024 (UTC)<br />
<br />
===Some Requests on recent changes===<br />
<br />
You made some recent changes that are still in review. I have a few questions. In [Historical Errors in the Quran] you write:<br />
<br />
"The word for people/nation 'umma' (أمة) is generally interchangeable with words town/city ('madeena' مدينة), and village ('qarya' قرية) in the Quran. They generally mean a group of people residing in a particular place, so people/nation is used for that as well rather than as how we might interpret a nation/people in modern times. For example in Q28:23." <br />
<br />
Do you have a citation for this? I haven't noticed it myself. <br />
<br />
In [Science and the Seven Earths] you write:<br />
<br />
"There is also no linguistical evidence or historical examples for 'al-ards' meaning or being used for layer(s) of the planet."<br />
<br />
Do you have a citation for this? Also the word in Arabic is "al-ard" الأرض while in Hebrew it is "ha-eretz" הארץ.</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137971Quranism2024-03-03T15:43:56Z<p>Asmith: /* Sunni-Shia Split */</p>
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<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
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===Rejected as Apostates===<br />
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According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
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{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
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Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
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The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
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==Problems with Quranism==<br />
<br />
A major problem with the Quranist understanding of Islam is the central place that the Messenger, Muhammad, plays in the Qu'ran. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
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{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
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This verse somewhat begs the question of what, exactly, it is that the Messenger commands, since the Qur'anists themselves subscribe to the idea that the Qur'an is the word of [[Allah (God)]] himself and not just Muhammad's inspired word. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, one cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. Doubting the hadith thus opens up multiple lines of doubt about entirety of Islam. If one rejects the hadiths, that in-turn rejects Islam as a system by going against the orders of the Qur'an and, in the eyes of most Muslims, renders the rejecter an apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an in the traditional sense, there is no alternative to the Sunnah of the prophet as embodied in the hadith.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' Qur'an-only Muslims believe that the Qur'an clearly defines what exactly Allah's will is. But the case is not so clear.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith and the Sirah to give context to the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)]] , the doctrine of [[Abrogation (Naskh)|Abrogation]] becomes untenable as there exists no clear timeline of which verses were revealed at which time and the Qur'an itself provides little to no evidence in this regard. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). As far back as the Rashidun Caliphs, the idea of "Sunnah" was salient although this idea changed rapidly in the first centuries of Islam. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it preserving the norms of the early Islamic community which are in flagrant contradiction to modern, liberal mores around consent, sexuality, freedom of belief, and human rights. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Quranists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
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===Other verses===<br />
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{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
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{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
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===Shahadah===<br />
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{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
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These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is without basis in the absence of the works of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one at all), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
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===Salah===<br />
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{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
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Once again, the Qur'an does not provide all of the needed guidance. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
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{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
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The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. This practice is without basis in the Qur'an by itself. <br />
<br />
===Hajj===<br />
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{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
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This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would not have this ritual without the Sunnah. <br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why they are fasting. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
There is no actual direct concept of a political caliph (khilafah) in the Quran, which is central to both of the two most widespread branches of Islam, Sunni and Shi'i Islam. One can see all the ways this word is used on Quran Corpus [https://corpus.quran.com/qurandictionary.jsp?q=xlf here] in the 'noun' sections, denoting general successors rather than the political leader of the Muslim community. In fact the term did not denote a distinct political or religious institution during the lifetime of the Prophet Muhammad. It began to acquire its later meaning and to take shape as an institution after Muhammad’s death.<ref>''[https://www.britannica.com/topic/caliph Caliph Entry]'' | Definition & History | Britannica | Professor Asma Afsaruddin</ref> <br />
<br />
== Other issues ==<br />
<br />
=== '''Characters in the Quran''' ===<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
=== Abrogation ===<br />
Scholars of Islam developed the principle of [[Naskh (Abrogation)]] which is used to reconcile seemingly contradictory commandments ''(e.g. see: [[List of Abrogations in the Qur'an]])'' in the Quran. This is where an earlier verse is 'abrogated' by new verses, and becomes no longer valid as the latest verse now applies.<br />
<br />
The main issue specifically for Quranists is that the Quran itself does not come in [[:en:Chronological_Order_of_the_Qur'an|chronological order]] of the time of revelation, but mostly follows a pattern of longer Surahs at the beginning getting shorter as one goes through the book. Only by using extra-Quranic material from traditions is it possible to come up with an order to know which ruling would abrogate which.<br />
<br />
For example, many classical Islamic scholars (such as Ibn Kathir)<ref>[https://quranx.com/Tafsir/Kathir/4.15 ''Ibn Kathir Tafsir on Verse 4:15.''] Ibn Kathir d.1373</ref> believe that the verse commanding women to be confined to house arrest until death for a vague 'lewdness' (l-fāḥishata) charge:<br />
{{Quote|{{Quran|4|15}}|If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way}}<br />
Was then abrogated by a newly mentioned punishment for adultery:<br />
{{Quote|{{Quran|24|2}}|The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day.}}<br />
But there is no obvious way to reconcile this without the extra traditions.<br />
<br />
=== Verses that have no meaning and/or make no sense ===<br />
Many verses lack any clear meaning without further context, a few (of many) are given below. For example it is impossible to know what the following verses are talking about by themselves (tafsirs generally link them to angels, though the third verse is sometimes also linked to humans reciting the Quran).<ref>''[https://quranx.com/Tafsir/Jalal/37.1 Tafsir Jalalayn on verse 31:1].'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/37.1 Tafsir Ibn Kathir on Verse 37:1-5]''. Ibn Kathir d 1373.</ref> <br />
{{Quote|{{Quran|37|1-4}}|“By those ranged in ranks. Then those who drive away with reproof. And those who recite a reminder. Lo! Your Lord is surely One.”}}<br />
Similarly the versus below are often given fanciful/mythological explanations by commentators, far beyond would ever be possible to gather from the Quran itself:<ref>[https://quranx.com/Tafsir/Kathir/52.1 ''Tafsir Ibn Kathir on Verse 52:1-16''.] Ibn Kathir d. 1373.</ref> <ref>''[https://quranx.com/Tafsir/Jalal/52.4 Tafsir Jalalayn on verse 52:4.]'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><br />
{{Quote|{{Quran|52|1-4}}|By the mountain, And a book inscribed, In parchment spread open, And the frequented house}}<br />
And again:<br />
{{Quote|{{Quran|79|1-5}}|By those who extract violently, And those who draw out gently, by those that swim serenely, and those that outstrip suddenly, And those who glide swimming, And those who race each other (in) a race, by those that direct an affair!}}<br />
There is no explanation of what the ten nights are.<br />
{{Quote|{{Quran|89|1-3}}|“By the break of dawn, And ten nights, And the even and the odd,}}Nor the four months.<br />
{{Quote|{{Quran|9|36}}|The number of months with God is twelve in accordance with God's law since the day He created the heavens and the earth. Of these four are holy. This is the straight reckoning. So do not exceed yourselves during them; but fight the idolaters to the end as they fight you in like manner; and remember, God is with those Who preserve themselves from evil and do the right.}}<br />
Even the whole of Surah 105 (Surah of the Elephant) is left unexplained, which we have to look to traditions and commentaries for the meaning and what it is referring to.<ref>E.g. ''[https://quranx.com/Tafsir/Jalal/105.1 Tafsir Jalalayn on verse 105:1.]'' (Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.) summarises the general story.</ref><br />
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants? Did He not put their scheme into ruin? and send against them flocks of birds. Which hit them with stones of baked clay, thus making them like chewed-up straw?}}<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Scientific_Miracles_in_the_Quran&diff=137970Scientific Miracles in the Quran2024-03-03T15:42:56Z<p>Asmith: </p>
<hr />
<div>[[Category:Miracles]]<br />
[[Category:Islam and Science]]<br />
{{QualityScore|Lead=4|Structure=3|Content=3|Language=4|References=3}}In recent times, many Muslim scholars have interpreted certain [[Qur'an|Quranic]] verses as being miraculously predictive of modern scientific discoveries and have presented these interpretations as evidence of the Quran's divine origin. Tellingly, no verse contained in the Quran has ever prompted a scientific discovery, and modern Muslim scholars have also generally not tried to argue that this has ever been the case. As such, all the purported instances of miraculous scientific foreknowledge in the Quran have been identified as such ''only'' ''after'' the science they are alleged to describe has been discovered by independent and unrelated means. Critics have pointed out this weakness and generally hold these so-called scientific miracles to be the product of theological sophistry whereby science is ''read back into'' the Quran upon discovery. Critics also maintain that there is no instance in the Quran where a scientific subject has been described with sufficient clarity, specificity, and accuracy as to qualify as anything Miraculous.<br />
<br />
Even when the Islamic empires led the world in science in parts of the middle ages,<ref>''[https://www.nytimes.com/2001/10/30/science/how-islam-won-and-lost-the-lead-in-science.html How Islam Won, and Lost, the Lead in Science.]'' Dennis Overbye. 2001. New York Times.<br />
<br />
''Astronomy and medicine (two fields that are particularly relevant to 'scientific miracles') were relatively advanced for their time (especially astronomy) during the Islamic Empire's, which scientists never credited the Qur'an with prompting discoveries.''</ref> classical Islamic scholars/exegetes on the Quran aware of these facts never put forward theories of scientific foreknowledge.<ref>[https://yalebooks.co.uk/book/9780300177718/islam-science-and-the-challenge-of-history/ ''Islam, Science, and the Challenge of History (The Terry Lectures Series)''.] Dallal, Ahmad. Yale University Press. 2012. Kindle Edition. ''See Kindle locations 1958 - 1972. And Chapter 'The Quran and Science' locations 2618 - 2723 covering this issue.''</ref> Instead when science is inevitably discussed in verses relating to the natural world, they either confirm incorrect scientific worldviews at the time, and/or provide counter re-interpretations as new theories gain traction, ''and never before''. In fact, in many cases the Quran has been cited directly as the reason to support traditional unscientific views against those of e.g. astronomers,<ref>For example, in the debate between traditionalists and non-traditionalists on whether the Earth was flat, see: [https://www.academia.edu/93485940/Against_Ptolemy_Cosmography_in_Early_Kal%C4%81m_2022_ ''Against Ptolemy? Cosmography in Early Kalām (2022).''] Omar Anchassi. Journal of the American Oriental Society, 142(4), 851–881. <nowiki>https://doi.org/10.7817/jaos.142.4.2022.ar033</nowiki><br />
<br />
(''This period covers the first five centuries of Islam, though examples of Islamic scholars quoting the Quran. Many more going beyond that period can be found in this Wordpress article: [https://theislamissue.wordpress.com/2019/03/22/scholarly-consensus-of-a-round-earth/ Scholarly Consensus of a Round Earth])''</ref> (which hardly matches the idea of a book of scientific foreknowledge) and is still being used today to deny established scientific facts.<ref>For example: <br />
<br />
'''Geo-centrism''' has been supported by Sheikh Bandar al-Khaibari, covered in this ''Daily Mail [https://www.dailymail.co.uk/news/article-2957414/Saudi-cleric-online-laughing-stock-telling-student-sun-rotates-Earth-planes-not-able-fly.html article].'' And Sheik al-Fawzan, which can be seen in this [https://www.youtube.com/watch?v=OvG-606KqwU&t=694s ''YouTube video''] at 12:48. <br />
<br />
'''Creationism''' has large support over evolution in the Muslim world among Islamic scholars, as we see in this ''Telegraph'' [https://www.telegraph.co.uk/news/science/evolution/6587642/Muslim-scholars-rejecting-Darwins-theory-of-evolution-as-unproven.html ''article'']<br />
<br />
The prominent modern Islamic scholar Seyyed Hossein Nasr rejects evolution on religious grounds [https://jis.cis-ca.org/on-the-question-of-biological-origins.html ''Journal of Islam & Science, Vol. 4 (Winter 2006) No. 2''], who is one of many.</ref><br />
<br />
In the eyes of historians, the Quran's author(s) almost certainly made no pretensions about predicting modern science. In support of this perspective, there is no Islamic scripture that actually claims that the Quran (or Islamic scripture in general) contain allusions to future scientific discoveries. Consequently, where the Quran makes mention of what are today perceived as topics of scientific interest (such as the wonders of the day and night sky, fauna and flora, or the human spirit), historians suggest that these passages were originally intended to simply inspire awe in their audience by orienting that audience's attention towards the world's many marvels and especially those marvels accessible to individuals living in the harsh, arid, and rocky environment of early 7th century Arabia.<br />
<br />
==History of the scientific miracles movement and statements by Western Scientists==<br />
{{Main|Bucailleism}}<br />
In 1976 the book ''The Quran, the Bible, and Science'', by Dr. Maurice Bucaille was published. It purports to prove that the Qur'an, in contrast to the [[Taurat|Bible]], has always been in agreement with modern scientific discoveries. It was immensely popular "across the Muslim world" where it "sold millions of copies" and was "translated into several languages." <ref name="SubvHoodb"> [http://www.zmag.org/ZMag/articles/oct01hoodbhoy.htm When Science Teaching Becomes A Subversive Activity By Pervez Hoodbhoy]</ref> <br />
<br />
During the 1980s and 1990s a Muslim scholar named [http://en.wikipedia.org/wiki/Abdul_Majeed_al-Zindani Abdul Majeed al-Zindani] organized various events to which scientists from around the world (mainly the west) were invited to talk. The ultimate result of these events was a documentary by Zindani, This is the Truth, in which some of these scientists were shown to be confirming the miraculous nature of the Quran, or were quoted as making statements off camera. This documentary was followed up in 1998 by a book of the same name, authored by Abdullah M al-Rehaili, which is now in its 3rd edition.<br />
<br />
In a 2002 ''Wall Street Journal'' article and further interviews posted on Youtube in 2011, some of these scientists explained that they had been misled and manipulated by Zindani and do not endorse the Quran as scientifically accurate (see main article as well as the external links section of this article).<br />
<br />
The most popular Islamic voices who have argued for the existence of scientific miracles in the Quran in the West include [[Harun Yahya]], [[Zakir Naik]], I.A. Ibrahim, and Hamza Tzortzis. Notably, in 2013, Hamza Tzortzis published an essay withdrawing his case for scientific miracles in the Quran and stating that the entire endeavor to prove such miracles "has become an intellectual embarrassment for Muslim apologists" and "has exposed the lack of coherence in the way they have formulated" their arguments, noting that "many Muslims who converted to Islam due to the scientific miracles narrative, have left the religion".<ref>{{Citation|author=Hamza Andreas Tzortzis|url=https://www.hamzatzortzis.com/does-the-quran-contain-scientific-miracles-a-new-approach/|publication-date=8/21/2013|archiveurl=https://web.archive.org/web/20190416194024/https://www.hamzatzortzis.com/does-the-quran-contain-scientific-miracles-a-new-approach/|chapter=Does the Quran contain scientific miracles?}}</ref> Zakir Naik's preaching has been banned in India, Bangladesh, Canada, the UK, and Malaysia under anti-terrorism and anti-hate laws.<ref name="lmzn2">{{cite web|work=Livemint|title=Zakir Naik's colourful, controversial past|url=http://www.livemint.com/Politics/nEgC4RcrRkydW33OMxbvdN/Zakir-Naiks-controversial-past.html|accessdate=16 July 2016|date=7 July 2016|archive-url=https://web.archive.org/web/20160710003129/http://www.livemint.com/Politics/nEgC4RcrRkydW33OMxbvdN/Zakir-Naiks-controversial-past.html|archive-date=10 July 2016|url-status=live|df=dmy-all}}</ref><ref>{{cite web|work=NDTV|title=Foreign Media On Zakir Naik, 'Doctor-Turned-Firebrand Preacher'|url=http://www.ndtv.com/india-news/foreign-media-on-zakir-naik-doctor-turned-firebrand-preacher-1431875|accessdate=16 July 2016|date=15 July 2016|archive-url=https://web.archive.org/web/20160716133126/http://www.ndtv.com/india-news/foreign-media-on-zakir-naik-doctor-turned-firebrand-preacher-1431875|archive-date=16 July 2016|url-status=live|df=dmy-all}}</ref> On January 11th, 2020, Harun Yahya was sentenced to 1,075 years in prison for, among other charges, operating a sex cult, sexual assault, blackmail, and money laundering.<ref>{{Citation|chapter=Turkish court sentences TV preacher to more than 1,000 years in jail - state media|newspaper=Reuters|publication-date=1/11/2021|url=https://www.reuters.com/article/turkey-court-preacher-idUSL4N2JM23C|archiveurl=https://web.archive.org/web/20210131004740/https://www.reuters.com/article/turkey-court-preacher-idUSL4N2JM23C|editor=Reuters Staff}}</ref><ref>{{Citation|url=https://www.bloomberg.com/news/articles/2021-01-11/turkey-sex-cult-chief-sentenced-to-more-than-1-000-years-in-jail|archiveurl=https://web.archive.org/web/20210111124141/https://www.bloomberg.com/news/articles/2021-01-11/turkey-sex-cult-chief-sentenced-to-more-than-1-000-years-in-jail|publication-date=1/11/2021|newspaper=Bloomberg|author=Taylan Bilgic|chapter=Turkey Sex Cult Chief Sentenced to More Than 1,000 Years in Jail}}</ref><br />
<br />
==Methodology of Islamic theologians==<br />
A variety of theological methods are employed by modern Islamic scholars in making the case for any given scientific miracle in the Quran. These methods include what can be described and categorized as dehistoricization, pseudo-correlation, reinterpretation, disambiguation, elective literalism, elective esotericism, and data mining. While there exist any number of alternative approaches and combinations thereof to making the case for any given scientific miracle, the aforementioned methods are, in roughly descending order, the most common. These methods are not mutually exclusive and tend to employed in conjunction with one another in order to strengthen the case being made.<br />
===Methodology===<br />
While modern Islamic theologians have employed the various methods discussed here in order to develop cases of scientific miracles in the Quran, philosophical and/or religious justification for the employment of these methods has been scant if at all forthcoming. Critics who have pointed out the problems inherent in the use of some/all of these methods have generally not been responded to or taken seriously by establishment theologians.<br />
<br />
==== Mistranslations ====<br />
In many cases the scientific miracles simply involve mistranslations from Arabic to English, or from Classical Arabic to Modern Arabic. For example, the claim that daḥā/daḥāhā دَحَا /دَحَاهَا means ostrich-egg-shaped, used to make the claim that the author of the Qur'an knew the state the Earth is an oblate sphere, showing it's divinity - when it actually means 'spreading' the earth out, and can also be used for the (flat spread-out) place where an ostrich makes a nest in the ground, but not it's eggs<ref>Lane's Lexicon dictionary on [https://ejtaal.net/aa/#hw4=h328,ll=900,ls=h5,la=h1338,sg=h375,ha=h210,br=h325,pr=h55,aan=h185,mgf=h296,vi=h142,kz=h686,mr=h221,mn=h391,uqw=h509,umr=h357,ums=h289,umj=h236,ulq=h696,uqa=h130,uqq=h102,bdw=h298,amr=h220,asb=h280,auh=h558,dhq=h175,mht=h276,msb=h79,tla=h48,amj=h229,ens=h1,mis=h633 daḥā دَحَا]</ref> (''the shape of an ostrich egg is also not like that of the earth, see: [[Islamic Views on the Shape of the Earth]])''. Or that yasbaḥoona / يَسْبَحُونَ means 'rotating on it's own axis' (applied to the sun in e.g. verse 21:33), of which there is no such meaning (it simply means 'swimming').<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD Yasbahoona / سبح] Lane's Lexicon Classical Arabic Dictionary (quranx.com)</ref> Or that sulb / ﺻُﻠﺐ (which means backbone)<ref>[https://quranx.com/Dictionary/Lane/%D8%B3%D8%A8%D8%AD sulb ' ﺻُﻠﺐ] - Lane's Lexicon Classical Arabic Dictionary</ref> or tara'ib / تَّرَآئِب (rib or other chest bones)<ref>[https://www.studyquran.org/LaneLexicon/Volume1/00000338.pdf Tara'ib تَّرَآئِب] - Lane's Lexicon Classical Arabic Dictionary</ref> means sexual areas of the man or women as to not contradict modern embryology (''see: [[Semen Production in the Quran]]''). <br />
====Dehistoricization====<br />
The most common practice in making the case for a scientific miracle in the Quran is dehistoricization. Dehistoricization is the process whereby a historical event (in this case a verse of the Quran) is removed from its historical context. Since no Islamic scripture claims to be predictive of modern science, the great majority of scientific miracle cases require a degree of dehistoricization. [[Muhammad]] did not, after all, appeal directly to his companions by telling them he could forecast scientific discoveries that would be made more than a thousand years hence, in a future they would not live to see. Similarly, Muhammad did not appeal to his companions by forecasting historical events would be uncovered by future archaeological research. If he had done either, the miracle would have been ineffective and gone over the heads of his contemporaries who would not have known what Muhammad was talking about. Indeed, if his contemporaries could have verified the scientific or historical remark made by Muhmmad, it would not have been a miracle (as this would mean that Muhammad could also have learned of the fact through similar means).<br />
<br />
As a result, verses have to be dehistoricized and subsequently reframed as forecasts of future scientific (or archaeological) discoveries. For instance, when the Quran states the Earth has been 'spread out' as a 'bed' and that mountains have been cast down upon the Earth as stabilizing 'stakes', it intends to inspire its contemporary audience's awe by directing its attention to a common mythological notion that this audience held to be true. Islamic theologians thus take this and similar verses and reframe them as predictions.<br />
<br />
In cases where the scientific or historical fact to which Muhammad is alluding is described accurately, modern Islamic theologians are required to engage in a double dehistoricization: firstly, the description must be reconceived as a prediction, and, secondly, the possibility of Muhammad acquiring the relevant fact through other than divine means must be precluded.<br />
<br />
To achieve the latter, Islamic theologians will variously argue that the relevant fact was not known to anyone in the 7th century, that Arabia was prohibitively isolated from global currents of knowledge, that Muhammad in particular was isolated from knowledge in general, that Muhammad was illiterate and therefore incapable of accessing knowledge even if it were available to him, and/or that the mental capabilities of ancient persons were significantly less than those of modern persons.<br />
<br />
Critics and historians have been unaccepting of either of these forms of dehistoricization and assiduously maintain that historical texts can only be understood in their historical context, that there is no fact accurately described in the Quran that was not also known in the 7th century, that Arabia evidently had access to global currents of knowledge, that there is no reason to believe that Muhammad was uniquely isolated from knowledge, that Muhammad was probably not illiterate, that if Muhammad was illiterate he would still be capable of significant learning in what was a primarily oral culture, and that there is no scientific evidence that ancient persons circa the 7th century were drastically less intelligent than modern persons.<br />
====Pseudo-correlation====<br />
Another common practice employed by Islamic theologians in making the case for scientific miracles in the Quran is drawing what are best described as pseudo-correlations between the Quran and scientific fact. This is achieved through: the use of decontextualized quotations from scientific publications, scientific and grammatical jargon in a confounding manner, metaphorical interpretations of science, equating the common historical observation of a phenomenon with its modern scientific explanation, as well as inaccurate or incorrect understandings of the relevant scientific fact.<br />
<br />
In the case of the Quran 'predicting the stabilizing role of mountains', for instance, Islamic theologians suppose that the thickened continental crust or "roots" beneath mountain ranges in some sense stabilize the Earth's crust, whereas modern science does not hold this to be the case.<br />
<br />
Critics suggest that where the science correlated to Quranic verses by Islamic theologians has been misunderstood, misapplied, or misrepresented, the case made for the scientific miracle is invalid.<br />
====Reinterpretation====<br />
It is also generally necessary for Islamic theologians to flout interpretive tradition (classical [[Tafsir|tafsirs]]) in their reading of the portion of the verse said to describe a scientific fact. The interpretations flouted sometimes include those provided by Muhammad himself and, much more frequently, those provided by [[Sahabah|Muhammad's companions (the Sahabah)]].<br />
<br />
Specific examples of the types of shifts involved in this type of rereading include: taking verses from passages descriptive of the hereafter and interpreting them as descriptive of the modern era, taking verses from passages descriptive of supernatural or miraculous events and interpreting them as descriptive of eternal laws of nature, and taking verse from passages descriptive of particular historical events and interpreting them as eternal laws of human society.<br />
<br />
This type of reinterpretation is particularly common in the West, where translations of scripture are often reworded in a manner that is distinct from the original Arabic text and which better accommodates or, at times, directly endorses the desired reinterpretation.<br />
<br />
Critics and historians hold that this type of rereading strains credulity for its neglect of textual and historical context and, where it influences translations, have often condemned it as a form of academic and intellectual dishonesty. Critics also point out that flouting the early exegetical tradition, especially where it relies on and reiterates the perspective found in the narrations of Muhammad ([[Hadith|hadiths]]) or the sayings of his companions (''aqwal al-sahabah''), undermines traditional Islamic doctrine which holds the word of Muhammad as final and which very often elevates the theological and exegetical statements of Muhammad's companions to status comparable to Muhammad's own words.<br />
====Disambiguation====<br />
The verses that appear to be best suited as candidates for scientific miracles are those verses comprised of words and phrases whose meaning is opaque and cryptic or whose meaning has simply been lost to time. Islamic theologians have most often used verse of this variety in order to make cases for scientific miracles in the Quran.<br />
<br />
Critics have argued that if there is no justification for the highly specific reading projected upon an essentially ambiguous verse, then this cannot be considered miraculous.<br />
====Elective literalism====<br />
Sometimes, the verses presented by Islamic theologians as scientific miracles are verses containing a metaphor which taken literally appears to describe some scientific phenomenon. In many such cases, the same or similar metaphor or metaphorical word is used elsewhere in the Quran in a context which clarifies its meaning and where a literal reading results in no sensible interpretation.<br />
<br />
Critics have argued that this effectively arbitrary and rare reading of metaphors in literal terms is tendentious and a practice which capitalizes on chance usage rather than anything that could seriously be described as an intended meaning on the part of the author(s).<br />
====Data mining====<br />
One recurring category of scientific miracles presented by Islamic theologians derive from compiling counts of individual root-words set in various grammatical forms throughout the text of the Quran. Words which happen to appear an equal number of times or in some interesting ratio are then presented as scientific miracles of a mathematical sort. Many variations on this sort of miracle case exist, with some theologians going to extraordinary ends to compile larges quantities of numbers calculated using various aspects of verses including their letter count, position in the surah, position the Quran, and other such aspects in order to find relationships.<br />
<br />
Critics have argued that these purported miracles draw on the laws of probability and reveal nothing supernatural about the Quran.<br />
====Elective esotericism====<br />
A situation slightly different from standard cases of scientific miracles arises on occasion where the Quran describes a scientific phenomenon in relatively clear terms, albeit incorrectly. While these situations are not frequently attended to by modern Islamic theologians, they have at times insisted that while the apparent meaning of the verse may appear incorrect, they are in fact true in some esoteric sense. Despite being of an evidently lower caliber, these cases are also at times advanced as scientific miracles.<br />
===Philosophical concerns with methodology===<br />
Certain philosophical considerations have often been proposed as being of interest for those who either take the idea of scientific miracles in the Quran seriously or who are considering whether they should.<br />
<br />
*The proposition that Humans have access to a miracle from God/gods would be incredibly consequential or at least extremely interesting if true, and thus deserves to be thought about with great seriousness and scrutiny. Otherwise, any number of contradictory parties would be able to claim that their respective scriptures contained scientific miracles.<br />
<br />
*A god/gods desiring to present humankind with a miracle of scientific foreknowledge would need meet this justifiable scrutiny with a miracle so uniquely clear and sound as to distinguish itself from false miracle claims, else the god/gods would have failed in their purpose, which is a supposed impossibility. It would indeed have to be ''impossible to have reason to deny'' such a miracle - this is the meaning of certainty.<br />
<br />
*A scriptural statement containing a scientific statement would be evident as a miracle if and only if it is at once: (1) unambiguous and intentional, (2) ascertainably unknowable at the time of revelation, and (3) scientifically sound, because:<br />
**(1) An ambiguous or unintentional scientific statement could be correct only by accident<br />
**(2) A scientific statement knowable at the time and place of revelation would not be a miracle<br />
<br />
*Additionally, it may be that none of the above criteria can be established regarding any scientific statement because: (1) language is inherently ambiguous, (2) it is impossible to prove something is not an accident, and (3) history is fundamentally inaccessible. Nonetheless, one can and probably will disregard the skepticism necessitated by this last bullet point in their analysis.<br />
<br />
==Purported scientific miracles==<br />
Below are the most-often discussed of the many so-called scientific miracles of the Quran<br />
<br />
===The Big Bang===<br />
Many modern Islamic scholars have argued that {{Quran|21|30}} describes the Big Bang. Historians, by contrast, have shown that the verse describes a version of world egg creation myth which was widely believed in earlier times through much of the world. According to the archetype of the myth, the Earth and heavens both existed in an egg-shaped structure which split (or hatched) to become the separate Earth and heaven, ushering in the era of mankind.<br />
<br />
{{Quote|{{Quran|21|30}}|Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?}}<br />
<br />
The verse states that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and heavens are two distinct entites after the cloving, and the next verse speaks of mountains being placed on Earth. This conflicts with the modern scientific understanding that the Earth only began to form from material within the emerging solar system, 9 billion years after the big bang.<br />
<br />
The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state.<br />
<br />
The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran|2|164}} and birds {{Quran|24|41}}). Tafsirs stated that it did not rain until the heavens and earth were separated, which also makes sense of the end of the verse where it says Allah made from water every living thing.<br />
<br />
{{Quote|{{Quran|50|38}}|<br />
And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.}}<br />
<br />
The same pre-scientific cosmology was already present in other near eastern cultures before Islam:<br />
<br />
{{Quote|[https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian Creation Myths]<BR>Ira Spar, Department of Ancient Near Eastern Art, The Metropolitan Museum of Art|A Sumerian myth known today as “Gilgamesh and the Netherworld” opens with a mythological prologue. It assumes that the gods and the universe already exist and that once a long time ago the heavens and earth were united, only later to be split apart}}<br />
<br />
This view persisted into the age of Greek civilization:<br />
<br />
{{Quote|A. Seidenberg (1969) [https://www.jstor.org/stable/1259101 The Separation of Sky and Earth at Creation (II)], Folklore 80(3), 188-196|Euripides the Greek Tragedian (Born 480 BC) - "And the tale is not mine, but from my mother, how sky and earth were one form and when they separated apart from each other they bring forth all things, and give them up into light; trees, birds, beasts, the creatures nourished by the salt sea, and the race of mortals"}}<br />
<br />
===A universe from smoke===<br />
{{Main|Quran and a Universe from Smoke}}Many modern Islamic scholars and popular voices, such as Harun Yahya and I. A. Ibrahim, have argued that {{Quran|41|11}} contains an accurate account of the early phases of the Universe when matter was in a gaseous state. Critics have pointed out that the phrasing is extremely vague and that in the context where the verse is found, a chronology of creation is described that in no way aligns with the history of the universe. They point to two main problems:<br />
1) The Earth is described as being created first in the preceeding verses ({{Quran-range|41|9|10}}), along with all that is present on its surface, and only thereafter is the heaven made to be seven heavens and the lowest adorned with stars (see also {{Quran|2|29}}).<BR> <br />
2) Moreover, they point out, the Earth is addressed by Allah in the verse in question as distinct from the heaven, which alone is described as smoke but not the earth too. Several other criticisms have also been made, described in the main article.<br />
<br />
{{Quote|{{quran-range|41|11|12}}|Then He directed (Himself) towards the heaven while it (was) smoke, and He said to it and to the earth, "Come both of you willingly or unwillingly." They both said, "We come willingly." So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.}}<br />
<br />
===The universe is steadily expanding===<br />
<br />
Some modern Muslims scholars are of the opinion that the Quran had already told that universe has been constantly expanding even before this was discovered by modern science. <br />
<br />
They present the following verse as their proof:<br />
<br />
{{Quote|[https://www.islamawakened.com/quran/51/47/default.htm Quran 51:47]|وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُون </br><br />
<br />
'''Muhammad Assad:''' AND IT IS We who have built the universe with [Our creative] power; ''and, verily, it is We who are steadily expanding it''.}}<br />
[[Zakir Naik]] writes regarding this verse:<br />
{{Quote|[http://web.archive.org/save/https://sunnahonline.com/ilm/quran/qms.pdf The Quran and Modern Science by Zakir Naik]|The Arabic word mûsi‘ûn (in verse 51:47) is correctly translated as ‘expanding it’, and it refers to the creation of the expanding vastness of the universe. Stephen Hawking, in his book, ‘A Brief History of Time’, says, “The discovery that the universe is expanding was one of the great intellectual revolutions of the<br />
20th century.” The Qur’aan mentioned the expansion of the universe, before man even learnt to build a telescope!}}<br />
<br />
====Mistranslation====<br />
Critics point out that some modern Quran translations have altered the meaning of 51:47 in four ways:<br />
<br />
*They have translated the Quranic word “heaven سَّمَاءَ” as “universe”, which is not correct. <br />
*They have taken the Arabic noun “We are the expanders”, but turned it into the verb “The Universe is expanding,”<br />
*And then they added the entirely superfluous adverb “steadily” in an attempt to insert into the Quran additional ideas that are not actually there.<br />
*In any case the meaning of the word most like means vast or strong (as was understood in tafsirs)<br />
<br />
With these four translational liberties, they have completely changed the meaning of this verse from a simple description of Allah’s creation of the heavens into a scientific statement of Hubble’s expanding universe that is not actually contained in the Quran.<br />
<br />
Critics point out that the term “lamūsi‘ūna لَمُوسِعُونَ ” in this verse is a noun and not a verb, and it describes "God" and not the "heaven" (i.e. the term “wa-innā lamūsi‘ūna وَإِنَّا لَمُوسِعُونَ” at best means "God is the Expander", and not "the Universe is Expanding").<br />
<br />
Thus the earlier Quran translators translated it as:<br />
<br />
{{Quote|{{Quran|51|47}}|'''Yusuf Ali:''' With power and skill did We construct the Firmament: '''for it is We Who create the vastness of space'''. </br><br />
'''Sahih International:''' And the heaven We constructed with strength, and indeed, '''We are [its] expander.'''</br><br />
'''Pickthall:''' We have built the heaven with might, and '''We it is Who make the vast extent (thereof).'''}} <br />
<br />
Moreover, the root word of لَمُوسِعُونَ (lamūsiʿūna) is و س ع (waw-sin-ayn), which Lane's lexicon of classical Arabic explains as to make ample room or width.<ref name="LexiconExpanders">وسع awsa'a - [http://www.studyquran.org/LaneLexicon/Volume8/00000306.pdf Lane's Lexicon] page 3052 [http://www.studyquran.org/LaneLexicon/Volume8/00000307.pdf and page] 3053</ref> In the Quran, this word and its derivatives have elsewhere been used in the meanings of "'''Encompassing"'''.<br />
<br />
This is seen in the following verses:<br />
{{Quote|{{Quran|6|80}}|'''وَسِعَ''' رَبِّى كُلَّ شَىْءٍ عِلْمًا </br>'''Sahih Intl:''' My Lord '''encompasses''' all things in knowledge}}<br />
Also see verses {{Quran|7|89}} and {{Quran|20|98}}.<br />
<br />
In another verse the word "'''احاط'''" (encompass) has been used instead of "wasi'a"<br />
{{Quote|{{Quran|65|12}}|وَأَنَّ ٱللَّهَ قَدْ '''أَحَاطَ''' بِكُلِّ شَىْءٍ عِلْمًۢا</br>'''Sahih Intl:''' and that Allah has '''encompassed''' all things in knowledge.}}<br />
<br />
ٖFor this reason, a few translators used this figurative meaning:<br />
{{Quote|{{Quran|51|47}}|'''Maududi:''' And heaven – We made it with Our Own Power ''and We have the Power to do so''.</br><br />
'''Abdul Majid Daryabadi:''' And the heaven! We have built it with might, and verily We are powerful.}}<br />
<br />
Critics also point out that exactly the same grammar has been used in the next verse 51:48.<br />
{{Quote|{{Quran|51|48}}|'''Yusuf Ali:''' And We have spread out the (spacious) earth: ''How excellently We do spread out!''}}<br />
{{Quote|{{Quran|51|48}}|'''Pickthall:''' And the earth have We laid out, how gracious is the Spreader (thereof)!}}<br />
<br />
In this verse, the word الْمَاهِدُونَ l-māhidūna (spreader/smoother) has exactly the same grammar <ref>Active Participle Form I male plural noun [https://corpus.quran.com/wordbyword.jsp?chapter=51&verse=48 Corpus Quran] Verse 51:48</ref> as the word لَمُوسِعُونَ lamūsiʿūna (i.e. expander) in the previous verse, but no one translated it as "earth is steadily spreading out". It is from the root mahada مهد which means to make plain, even, smooth, spread a bed<ref>مهد mahada - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>. Also from this root is the noun mahdan, meaning a bed or even expanse, which appears in other verses about the creation of Earth where it was made a bed in the past tense. The tense is clear in those verses to mean a past event rather than an ongoing process ({{Quran|20|53}},{{Quran|43|10}} and {{Quran-range|78|6|7}}). <br />
<br />
====Universe consists of "Space", while the Quranic heaven is a solid canopy which could not expand====<br />
Critics also point out that according to science, the universe consists of space and galaxies are travelling away from each other in this space and thus it is considered as an expansion of the universe. <br />
<br />
However, the Quran heaven is a solid canopy: {{Quote|{{Quran|2|22}}| الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون </br>Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). }}The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"<ref>بِنَاء binaa - [http://www.studyquran.org/LaneLexicon/Volume1/00000298.pdf Lane's Lexicon] page 261</ref>. Here, the heavens are described as a multi-story building over the earth. There are seven layers or stories to this building called the heavens. The heavens are built on a foundation called "the earth". The tafsir of Ibn Kathir, among others, elaborates this<ref>[https://tafsir.app/2/22 Tafsirs 2:22]</ref>:{{quote |[http://tafsir.com/default.asp?sid&#61;2&tid&#61;1494 Tafsir Ibn Kathir]| These Ayat indicate that Allah first created the earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors}}<br />
<br />
And according to the tradition in {{Bukhari|4|56|557}}, prophets are residing upon these solid heavens along with their nations, and solid things don't expand.<br />
<br />
===Every living thing from water===<br />
In two verses the Quran states that Allah created every living thing from water:<br />
<br />
{{Quote|{{Quran|21|30}}|Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?}}<br />
{{Quote|{{Quran|24|45}}|Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.}}<br />
<br />
The key to understanding the meaning is the context apparent in the first verse, 21:30, which is about the creation of the world. Gabriel Said Reynolds notes in his academic commentary on the Quran an earlier parallel taught by the Syriac church father Ephrem (d. 373 CE). He writes, "[...] Ephrem, who explains that God created everything through water: 'Thus, through light and water the earth brought forth everything.' Ephrem, ''Commentary on Genesis'', 1:1-10)."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018 p. 553. This is regarding {{Quran|24|45}}, though on p. 508 Reynolds cross references the same parallel regarding the other verse, {{Quran|21|30}}, which is more clearly a statement in the context of the Genesis creation story, like Ephrem's comment.</ref> Ephrem's comment is in the context of the Genesis creation story, much like the first Quranic verse, 21:30. Ephrem says that when heaven and earth were created there were no trees or vegetation as it had not yet rained, so a fountain irrigated the earth. Tafsirs say that when the heaven and earth were separated rain fell so that plants could grow. There is also a similarity with Ephrem in the other verse (24:45), which mentions creatures that move on two, four or no legs. Ephrem explains that as well as the "trees, vegetation and plants", the "Scripture wishes to indicate that all animals, reptiles, cattle and birds came into being as a result of the combining of earth and water".<ref>[https://faberinstitute.com/wp-content/uploads/2019/01/Ephrem-the-Syrian-Commentary-on-Genesis-2-3-Brock.pdf Ephrem's commentary on Genesis] - Faber Institute.com</ref> For many more parallels between the Quran and Syriac Christian literature see [[Parallelism_Between_the_Qur%27an_and_Judeo-Christian_Scriptures|this article]].<br />
<br />
Critics of the miracle claim sometimes also point out that the ancient Greek philosophers Thales believed that life originated from water,<ref>''[https://teachersinstitute.yale.edu/curriculum/units/1980/5/80.05.11.x.html#:~:text=One%20of%20Thales'%20contributions%20was,died%20when%20deprived%20of%20it. The Origin of Life: A History of Ancient Greek Theories.] Man and the Environment.'' Curricular Resources > 1980 Volume V > Unit 11 (80.05.11) > Section 1. Joyce Puglia. Yale-New Heaven Teachers Institute</ref> and Anaximander proposed that the first living creatures were made from evapourated water.<ref>[https://www.britannica.com/biography/Anaximander Anaximander] - Britannica.com</ref><br />
<br />
===Black holes and pulsars===<br />
Some modern Islamic scholars and popular voices, particularly Harun Yahya, have argued that the {{Quran|77|8}} and {{Quran-range|86|1|3}} contain an accurate description of black holes and pulsars. {{Quran|77|8}} speaks of the stars being "obliterated" or "effaced" and {{Quran-range|86|1|3}} speaks of a star of "piercing brightness". Critics have argued that neither of these verses imply anything other than the eschatological disappearance and observable brightness of stars, neither of which statements is particularly noteworthy. Indeed, it is said, that the sense of the word used in {{Quran|77|8}} which means "effaced" even suggests a solid firmament above the Earth upon which the stars are some sort of sprinkled light. Critics also point out that the same verse ({{Quran|77|8}}) is interpreted by Islamic figures, including Yahya, to describe both black holes and pulsars and that this is plainly impossible as the two are in no way the same phenomenon.{{Quote|{{quran|77|8}}|'''Yusuf Ali:''' Then when the stars become dim;<br />
<br />
'''Corpus:''' So when the stars are obliterated,<br />
<br />
'''Daryabadi:''' So when stars are effaced.}}{{Quote|{{quran-range|86|1|3}}|By the Sky and the Night-Visitant (therein);- And what will explain to thee what the Night-Visitant is?- (It is) the Star of piercing brightness;-}}<br />
<br />
===Seven heavens, seven earths===<br />
{{Main|Science and the Seven Earths|Cosmology of the Quran}}Some modern Islamic scholars have argued that {{Quran|65|12}} contains a scientifically-sound insight in its statement that there exist seven heavens and seven entities 'like' the Earth. Various interpretations to this effect include the reading of the 'seven heavens' as descriptive of atmospheric layers and the reading of the 'seven earths' as descriptive of the layers of the Earth's surface or the number of continents. Critics have pointed out that the lowest of the seven heavens is said to contain the stars (see {{Quran|41|12}} and {{Quran|37|6}}); that no classification of the layers of the Earth's atmosphere holds there to be seven layers; that no classification of the Earth's layers holds there to be seven layers; that the seven-count of continents is moreso a cultural/historical artifact than anything grounded in geographical or geological fact (with Eurasia, for instance, being a more geologically-sound candidate for a continent); and that the 'seven earths' spoken of in the Quran in all likelihood reference the seven stacked disks of which Earth is the top-most that are described extensively in many places scattered throughout hadith literature and the sayings of Muhammad's companions.{{Quote|{{quran|65|12}}|Allah (is) He Who created seven heavens and of the earth, (the) like of them. Descends the command between them that you may know that Allah (is) on every thing All-Powerful. And that, Allah indeed, encompasses all things (in) knowledge.}}<br />
<br />
===The descent of Iron===<br />
Some modern Islamic scholars and voices, including Harun Yahya, have argued that {{Quran|57|25}} provides a scientifically-sound description of the origin of the iron that is present on Earth. Historians have pointed out that the myth regarding the heavenly-descent of iron vastly predates Abrahamic scriptures and can be found some three millennia prior to the advent of Islam among the ancient Egyptians who describe Iron as '''ba-en-pet''<nowiki/>' or 'metal from heaven'.<ref>[https://www.smithsonianmag.com/smart-news/the-ancient-egyptians-had-iron-because-they-harvested-fallen-meteors-86153874/ The Ancient Egyptians Had Iron Because They Harvested Fallen Meteors] - Smithsonian Institution, 13 May 2013</ref> Similar descriptions have also been found among the even more ancient people of Mesopotamia.<br />
<br />
Critics have pointed out that this is a clear case of 'elective literalism'. The term used to describe the 'descent' of Iron is '''anzala''<nowiki/>', which is frequently used elsewhere in the Quran where it describes cattle, garments, food, and even the [[People of the Book|people of the book (Jews and Christians)]] as being 'sent down' by some deity. In all these cases and many others, ''anzala'' is not taken literally.<br />
<br />
Some Islamic scholars have also argued that the occurrence of the word 'iron' in the 26th verse of the surah is miraculous, given that Iron's atomic number is 26. Critics have argued that this nothing more than a coincidental product of numerological datamining and have asked why the surah number could not also have been 55 or 56, rather than 57, to also match Iron's atomic weight, which is 55.845.{{Quote|{{quran|57|25}}|Certainly We sent Our Messengers with clear proofs and We sent down with them the Scripture and the Balance that may establish the people justice. And We sent down [the] iron, wherein (is) power mighty and benefits for the people, and so that Allah may make evident (he) who helps Him and His Messengers, unseen. Indeed, Allah (is) All-Strong All-Mighty.}}<br />
<br />
===Chest-tightening in hypoxic environments===<br />
Many modern Muslims scholars have argued that {{Quran|6|125}} contains a scientifically accurate description of Hypoxia, altitude sickness, or the general phenomenon of lower oxygen levels in the air (thus called 'hypoxic air') at higher altitudes. Critics have pointed out that any Arab living in the general vicinity of Muhammad would have been familiar with the difficulty involved in breathing at higher altitudes, and that Muhammad particularly would have been aware of this phenomenon if accounts of his regularly climbing mountains just prior to proclaiming himself a prophet are to be trusted. Critics have also argued that if one takes the verse literally, the description provided is inaccurate, as the difficulty breathing at higher altitudes is not due to the constriction of one's chest, although this is what one may think based on the sensation of shortened breath which is experienced in hypoxic environments. Indeed, in the lower air pressure of higher altitudes, gasses and air actually expand, and it is also the case that one's chest would expand a very small amount in this environment as there is less atmospheric compression being applied to your body (as opposed to someone, say, at the bottom of the sea, who would instantly be crushed). Persons born and raised in higher altitudes have actually been recorded to have enlarged chests which compensate for the hypoxic environment by allowing the individual to breath in larger quantities of air in order to acquire the necessary quantity of oxygen.{{Quote|{{quran|6|125}}|'''Corpus:''' So whoever wants Allah that He guides him - He expands his breast to Islam; and whoever He wants that He lets him go astray He makes his breast tight and constricted as though he (were) climbing into the sky. Thus places Allah the filth on those who (do) not believe.<br>'''Daryabadi:''' So whomsoever Allah willeth that he shall guide, He expoundeth his breast for Islam; and whomsoever He willeth that he shall send astray, He maketh his breast strait, narrow, as if he were mounting up into the sky, thus Allah layeth the abomination on those who believe not.}}<br />
<br />
===Mountains as pegs, cast down to stabilize the Earth===<br />
{{Main|The Quran and Mountains}}<br />
The Quran describes mountains as pegs or stakes and as having been cast into the earth lest it shift with its inhabitants. In early or pre-Islamic poetry (see main article), mountains anchor the earth, and the Quranic verses too most straightforwardly seem to refer to mountains stabilizing the earth as a whole. Many modern Islamic scholars have argued that the Quran's description of mountains as 'pegs' accurately depicts their physical nature in terms of the scientifically known phenomenon of isostasy, and that verses stating that mountains were 'cast' into the Earth's surface in order to prevent it shifting refers to some role in preventing earthquakes. Isostasy is the phenomenon where some mountains exist atop a similar accumulation of crust underground. Both the mountain and thickened continental crust beneath them form when tectonic plates collide, with some crust matter being propelled upward (becoming the visible mountain) and, sometimes, a similar quantity of crust matter being propelled downward. <br />
<br />
Critics have pointed out that while there is at times an underground accumulation of crust-matter below mountains, scientists have pointed out that this phenomenon does not in any way stabilize the Earth's surface. Indeed, modern science has discovered that mountains (and their underground underbellies) are in fact a direct product of the instability of the Earth's surface, which form when tectonic plates collide and generate destructive earthquakes.<br />
<br />
Secondly, critics point out that unlike pegs which are objects placed into something else, mountains caused by plate tectonics are of continuous material as the surrounding crust, albeit of a different or contorted shape due to geological processes. This shape is also nothing like a peg, since the thickening which occurs when continental plates collide extends all along the length of the resulting mountain range. Moreover, they do not peg anything to something else since the thickened crust beneath mountain ranges merely protrudes deeper than the surrounding crust into the Earth's mantle, which is molten and not a solid object. Far more substantial downward protrusions into the mantle are the subducted edges of tectonic plates and craton keels.<br />
<br />
Thirdly, continental crust thickening (sometimes called 'crustal roots' or 'mountain roots', terms which refer to the crust beneath entire mountain ranges rather than individual mountains) does not occur during the formation of other types of mountain, such as karsk mountains, plateau mountains, fault-block mountains, and lava dome mountains.<br />
<br />
Fourthly, critics also point out that there is no sense to the idea that mountains have been 'cast' into the Earth as 'pegs', for mountains are a byproduct of a larger process (usually, plate tectonics). Indeed, critics note that mountains continue to rise and erode away to this day, unlike the Quranic description of a one off event during the first four days of creation. In [[Cosmology|Islamic cosmology]], the Earth is just the top-most of seven terrestrial disks, which in one tradition are in turn stacked atop the back of [[The Islamic Whale|a giant whale]]. In one version of this tradition, the instability of the non-stationary whale causes the earth to be unstable, which must then be fastened to the back of the whale using mountain-pegs.<br />
<br />
A number of other criticisms are set out in the main article.<br />
<br />
{{Quote|{{quran|16|15}}|And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,}}<br />
{{Quote|{{quran-range|78|6|7}}|Have We not made the earth a resting place And the mountains as stakes?}}<br />
{{Quote|{{quran-range|41|8|12}}|Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.}}<br />
<br />
===Embryology===<br />
{{Main|Embryology in the Quran}}Many modern Islamic scholars have argued that the presentation of Embryology found in the Quran is both scientifically-sound and predictive of modern science. In this domain, Islamic scholars and authorities, including Dr. Al Zeiny, Dr. Zakir Naik, Dr. Ibrahim Syed, Dr. Sharif Kaf Al-Ghazal, Hamza Tzortzis, and Harun Yahya, have all drawn on the works of the Western doctors, particularly [[Dr. Keith Moore]] (lecturer and researcher at King Abdulaziz University; alongside his co-author Abdul Majeed al-Zindani) and [[Bucailleism|Dr. Maurice Bucaille]] (personal physician to the family of King Faisal of Saudi Arabia), who were collectively sponsored with millions of dollars by the Saudi government and who produced science publications which purported that Islamic scriptures contained scientifically sound information. Relevant verses include {{Quran|22|5}}, {{Quran-range|23|12|14}}, and {{Quran|40|67}}.<br />
Critics have time and again responded to the various attempts made by Islamic scholars and doctors sponsored by the Saudi government to reconcile modern science with Islamic scriptures. ''The Daily Telegraph'' reported in 2010 that Bucaille's "assertions have been ridiculed by scientists".<ref>Sameer Rahim (8 October 2010). [https://www.telegraph.co.uk/culture/books/bookreviews/8048372/Pathfinders-The-Golden-Age-of-Arabic-Science-by-Jim-al-Khalili-review.html "Pathfinders: The Golden Age of Arabic Science by Jim al-Khalili: review"]. ''The Telegraph''.</ref> Beyond the various scientific errors within Islamic scriptures compared to the findings of modern science that critics have pointed out, historians have generally accepted that the incorrect embryological ideas present in the Quran largely derive from ancient sources including, most prominently, the works of Galen, a 2nd century Greek physician whose ideas had widespread and lasting influence.{{Quote|{{quran|22|5}}|O Mankind! if ye be in doubt respecting the Resurrection, then We have created you of the dust, then of a drop, then of clot, then of a piece of flesh, formed and unformed, that We might manifest unto you Our power. And We settle in the wombs that which We will until a term determined. Then We bring you forth as babes, then We let you reach your maturity. And of you is he who dieth, and of you is he who is brought back to the most abject age, so that after knowing he knoweth not aught. And thou beholdest the earth withered up, and when We send down thereon water, it stirreth and swelleth, and it groweth every luxuriant kind of growth.}}{{Quote|{{quran-range|23|12|14}}|And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.}}{{Quote|{{quran|40|67}}|He it is Who created you of dust, and thereafter of a drop, and thereafter of a clot, and thereafter He bringeth you forth as an infant, and thereafter He ordaineth that ye attain your full strength and thereafter that ye become old men-though some of you die before-and that ye attain the appointed term, and that haply ye may reflect.}}<br />
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===All things in pairs===<br />
Some Islamic scholars have argued that {{Quran|51|49}}, {{Quran|36|36}}, and similar verses contain a scientifically-sound insight regarding the existence of all living things in male and female pairs. Critics and historians have pointed out that the idea that all living things and things in general (as implied by {{Quran|51|49}}) exist in pairs simply draws on the widespread ancient motif of the duality of all things in nature. The most prominent example of this motif is perhaps the ancient Chinese Yin-Yang principle of duality, with similar concepts being described in the Rig-Veda and elsewhere. Critics have also pointed out that modern science has revealed that it is not the case that all living things exist in pairs. Exceptions, they argue, include the schizophyllum commune and the various and numerous asexual, hermaphroditic, and parthenogenetic organisms that populate the Earth.{{Quote|{{quran|51|49}}|And of every thing We have created pairs, so that you may remember.}}{{Quote|{{quran|36|36}}|Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.}}<br />
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===Female honey bees===<br />
It is sometimes claimed that {{Quran-range|16|68|69|}} correctly identifies female bees as the builders and collectors of honey in the hive because verse 68 uses the feminine verb ittakhidhī when it says Allah inspired the bees to "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct".<br />
The claim has a number of problems. Firstly, the verb for "build" is not used here. It simply seems to describe the locations where bees should live. Both male and female bees have to live somewhere. Secondly, the use of a female verb in Arabic does not have to mean that the subject is actually female, especially when applied to certain types of objects. Nahl (bee) is a kind of noun called Ismul Jins Jam'ee (اسم جنس جامع), a collective, or mass noun of species and has nothing to do with the gender of the insects, and according to some Muslim commentators, in the Hijaz dialect is grammatically feminine. The Quran also says in the same surah, ({{Quran|16|79}}) that birds are controlled in the air using a verb in the feminine gender, yet this clearly does not refer only to female birds. The Quran also uses a verb in the feminine gender in {{Quran|30|2}} "The Romans have been defeated". Clearly, the Quran is not referring only to female Romans. For further explanation, see [https://www.youtube.com/watch?v=S6jiI367cmM this video]. Critics often further point out regarding verse 69 that while bees do sometimes eat fruit, primarily they need to eat nectar from flowers.<br />
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{{Quote|{{Quran-range|16|68|69}}|And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.}}<br />
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===Diminishing land===<br />
Some Islamic scholars and authorities, including Dr. Al Zeiny, PhD, have argued that {{Quran|13|41}} and {{Quran|21|44}} contain a scientifically-sound insight in their supposed implication that the quantity of land is continually diminishing due to the movement of tectonic plates. Critics have pointed out that there is no scientific evidence that suggests the ongoing diminishment of the quantity of land. They point out, for instance, that over the past billion or so years, land has not diminished, and that, for instance, whereas 29.1% of the Earth's surface is presently land, 200 million years ago, at the end of the Permian Period, the supercontinent Pangea covered only about a quarter of the Earth's surface. Historians have also objected and argued that these verses should not be read literally and that they should only be understood in their historical context and in their plain sense where what is described is simply the reduction of the territory possessed by Muhammad's opponents due to his ongoing conquests.{{Quote|{{quran|13|41}}|'''Corpus:''' Did not they see that We come (to) the land, reducing it from its borders? And Allah judges; (there is) no adjuster (of) His Judgment. And He (is) Swift (in) the reckoning.<br>'''Yusuf Ali:''' See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.}}{{Quote|{{quran|21|44}}|'''Daryabadi:''' Aye! We let these people and their fathers enjoy until there grew long upon them the life. Behold they not that We come unto the land diminishing it by the borders thereof? Shall they then be the victors?<br>'''Yusuf Ali:''' Nay, We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?}}<br />
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===Clay humans===<br />
{{Main|Creation of Humans from Clay}}Some Islamic scholars and voices, such as Harun Yahya, have argued that the Quran's statement regarding the creation of Adam, the first man, from clay contains a scientifically-sound insight regarding the chemical composition of the human body. Relevant verses include {{Quran-range|38|71|72}}, {{Quran|37|11}}, and {{Quran|23|12}}. Critics and historians have argued that where the Quran describes the formation of the first man from clay, it is merely repeating the common ancient myth widespread throughout the Earth well before Islam. Critics have also argued that the description in the Quran is not scientifically-sound because whereas the Quran says that the first human was made from clay, modern science holds that clay only 'match-makes' the RNA and membrane vesicles involved in the production of living organisms and does not form a building block.{{Quote|{{quran-range|38|71|72}}|When said your Lord to the Angels, "Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of my spirit, then fall down to him prostrating."}}{{Quote|{{quran|37|11}}|Then ask them, "Are they a stronger creation or (those) whom we have created?" Indeed, we created them from a clay sticky.}}{{Quote|{{quran|23|12}}|'''Corpus:''' And indeed, We created the humankind from an essence of clay.<br>'''Daryabadi:''' And assuredly We created man of an extract of clay.<br>'''Pickthall:''' Verily We created man from a product of wet earth;<br>'''Yusuf Ali:''' Man We did create from a quintessence (of clay);}}<br />
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===Semen production===<br />
{{Main|Semen Production in the Quran}}<br />
Many modern Islamic scholars, including particularly Zakir Naik, have argued the Quran's description of the production of semen 'from between' the ''sulb'' (backbone) and ''tara'ib'' (ribs) in {{Quran-range|86|6|7}} contains a scientifically-sound insight. Very diverse explanations, all mutually exclusive although nearly all depending upon a rereading of ''sulb'' to mean the Englist word 'loins' in its euphemistic sense (the male reproductive area) rather than its literal meaning (literally, the 'loins' are the lower back), have been advanced by Islamic scholars. Interestingly, classical scholars continually argued over the meaning the words contained in this verse as well. For instance, Ibn Kathir describes ''tara’ib'' as a female organ, while other classical tafsirs argue that it belongs to the male. Critics argue that there is no singular, cogent interpretation of this verse whereby it can be said to be scientifically sound. It appears, they argue, that this verse is simply repeating Hippocrates' theory regarding the production of sperm from between the backbones and ribs from the 5th century which had become popular in the region by the advent of Islam. Hippocrates taught that semen comes from all the fluid in the body, diffusing from the brain into the spinal marrow, before passing through the kidneys and via the testicles into the penis.<ref>Hippocratic Writings (Penguin Classics, 1983) pp. 317-318</ref> <br />
<br />
Critics and linguists have also pointed out that ''sulb'' incontrovertibly meant 'backbone' in the 7th century, supported further by hadith evidence and other verses directly relevant to this context.<br />
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{{Quote|{{quran-range|86|6|7}}|'''Corpus:''' He is created from a water, ejected, Coming forth from between the backbone and the ribs. <br>'''Sahih Intl:''' He was created from a fluid, ejected, Emerging from between the backbone and the ribs. <br>'''Pickthall:''' He is created from a gushing fluid That issued from between the loins and ribs.<br>'''Yusuf Ali:''' He is created from a drop emitted- Proceeding from between the backbone and the ribs:}}<br />
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===Lying forelocks===<br />
Many modern Islamic scholars, all drawing on the work of Saudi-financed researcher and lecturer at King Abdulaziz University Dr. Keith Moore, have argued that the {{Quran|96|16}}'s mention of a 'lying, sinful forelock' contains a scientifically-sound insight regarding the area of the brain that is employed in the activity of lying, namely, it is said, the prefrontal cortex (which lies below one's forelock). <br />
<br />
Historians and linguists, by contrast, do not view this passage in the Quran as making any pretensions about predicting modern science. They view the phrase 'lying, sinful forelock' as a simple metaphorical and metonymic reference to the individual described in the preceding verse who is being dragged by his forelock rather than a reference to the portion of the brain it resides on top of - the intent of this usage, they suggest, is not that the forelock is literally lying (which is evidently impossible) but simple to say that the person, of whom this forelock is a part, is lying. <br />
<br />
Critics have also pointed out that there is plenty of modern research utilizing fMRI technology which militates against the idea that lying takes place in the pre-frontal cortex, including the work of Professor Jia-Hong Gao of Peking University (trained at Yale and MIT), Professor Scott H. Faro, Professor Frank A. Kozel (trained at Yale), Professor Daniel D. Langleben of the University of Pennsylvania, and Professor Stephen M. Kosslyn of Harvard University (trained at Stanford). This research shows that the portion of the brain responsible for lying may in fact be the anterior cingulate gyrus, which lies in the medial portion of the brain in frontal-parietal area and not beneath the forelock.{{Quote|{{quran-range|96|15|16}}|Nay! If not he desists, surely We will drag him by the forelock, A forelock lying, sinful.}}Furthermore, the word for 'forelock' is used elsewhere in the Quran as shown on [https://corpus.quran.com/search.jsp?q=con%3Aforelock Quran Corpus], including:<br />
{{Quote|{{Quran|55|41}}|The criminals will be known by their marks, and they will be seized by the forelocks and the feet.}}<br />
{{Quote|{{Quran|11|56}}|Indeed, I have relied upon Allah , my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."}}<br />
However seizing, dragging, or holding someone by the 'prefrontal cortex' would be an odd statement to make.<br />
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===Fresh water-salt water barriers===<br />
Many modern Islamic scholars argue that {{Quran|25|53}} contains a scientifically-sound insight regarding the 'separation' of fresh and salt water in estuaries, where fresh water rivers meet the salty ocean. Critics and historians argue that this verse is merely stating what any person viewing the convergence of a river and ocean with their unaided eye would observe - namely, that the two bodies of water maintain distinct coloration. The additional proposition made in the verse regarding the existence of some sort of barrier that causes the maintenance of this difference in coloration, they continue, is simply what a premodern person inclined to believe in metaphysical entities might hypothesize as the cause. Critics point out that there is, in fact, no such 'barrier' present in estuaries and that the persistent distinction between the two bodies of water is due a difference in the density of fresh and salt water - even this distinction, however, can be compromised when other factors, such as wind and stronger tidal forces, are at play which cause the bodies of water to mix with one another at a greater rate. <br />
<br />
In any case, the Quran appears to be referring to two mythological seas, one salty and one of fresh water.<br />
<br />
{{Quote|{{quran|25|53}}|And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.}}<br />
{{Quote|{{quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}<br />
{{Quote|{{Quran-range|55|19|22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}<br />
Another reference to "the two seas" (bahrayn) is found in the story of Moses and his servant.<br />
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{{Quote|{{Quran-range|18|60|61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}<br />
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The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedants of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].<br />
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It may further be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains, "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites".<ref>ibid. page 17</ref> Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative).<br />
<br />
Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.<br />
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===The speed of light===<br />
Some modern Islamic scholars and voices, particularly Dr. Mansour Hassab-Elnaby, have argued that {{Quran|32|5}} contains the information or is in some distinct manner cognizant of the fact that light in one day travels a distance roughly equal to 12,000 lunar orbits. Hassab-Elnaby's case is developed using abstruse mathematical calculations that employ various figures including the thousand-year period described in the verse and the distance the moon could be said to travel about the Earth if the Earth were stationary. Critics have argued that this case is a textbook example of numerological obscurantism whereby any text in existence can be taken and 'shown to be of divine origin' on the basis of various 'rare' numeric patterns which inevitably appear in any sufficiently complex data and limited set (similar techniques when applied to works such as Shakespearean plays and Virgil's Georgics, for instance, have revealed similarly 'dazzling coincidences'). <br />
<br />
Critics further note that while the speed of light is constant, both the length of an Earth day and lunar orbit distance are increasing, but the ratio between them is not constant and increases over time. This is a simple consequence of Kepler's 3rd law of planetary motion and tidal torque (see [https://archive.wikiislam.net/wiki/Speed_of_Light_in_the_Quran#Parameters here] for details).<br />
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{{Quote|{{quran|32|5}}|He disposeth every affair from the heaven unto the earth; thereafter it shall ascend unto Him in a Day the measure whereof is one thousand years of that which ye compute.}}<br />
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==Purported historical miracles==<br />
Claims that the Qur'an miraculously preserves information from history generally involve the figure of Pharaoh and ancient Egypt. This section looks at the more common claims.<br />
<br />
===Preservation of Pharaoh's body===<br />
The medical Doctor [[Bucailleism|Maurice Bucaille]] is best known for his claim about the mummified body of the Pharaoh Merneptah (d. 1203 BCE), whose body is on display in a museum in Cairo. Merneptah's father was the more famous Rameses II, who died at the age of 90 and suffered from severe arteriosclerosis (nevertheless, Rameses is more commonly associated with the Exodus story). Bucaille claimed that the body of Merneptah, whom he assumes was the ruler in the Exodus story, shows signs of death by drowning, which in turn is claimed to be compatible with the story in {{Quran-range|10|90|92}}. Bucaille examined the mummy when it was temporarily moved to Paris as it was rapidly deteriorating.<br />
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{{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}}<br />
<br />
However, [[w:Merneptah|Merneptah]] suffered from arthritis and atherosclerosis and died as an old man. Further, the salt crystals in his body which was the basis for Bucaille's claim of death by drowning is simply a result of Egyptian burial and preservation practices. Natron, the drying agent used in ancient Egypt is a mixture of baking soda and salt. It is therefore entirely expected to find salt in mummies. In fact, secular historians do not even regard the [[w:The_Exodus#Origins_and_historicity|Exodus to have been a historical event]], let alone identify which Pharaoh was involved in order for him to be a sign for later generations, since there is a total absense of independent evidence to support the story as described in the scriptures.<br />
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===Title of Malik (King) vs Pharaoh in the stories of Joseph and Moses===<br />
In the Quranic stories of Moses, the leader of the Egyptians is called Pharaoh (Firaun). However, in the Quranic stories of Joseph in Surah Yusuf, the Egyptian ruler is always called "the king" (al-malik). In this way the Qur'an is said to avoid an anachronism of the Biblical parallels, in which the book of Genesis calls the ruler Pharaoh even in the story of Joseph set hundreds of years earlier. <br />
<br />
Critics point out that the most obvious reason for the different Quranic titles is that the author thought Pharaoh was the actual name of the Egyptian ruler and not a title borne by many rulers in Egyptian history. In every case he is simply called Firaun without the definite article, "al-". In contrast, the dozen instances mentioning the ruler in Surah Yusuf use the definite article, al-malik (the king).<br />
<br />
While the pharaoh at the time of the exodus story is traditionally believed to be Rameses II, it is unclear exactly when Joseph is supposed to have lived (secular historians generally consider neither Joseph nor Moses to be historical figures). Sometime during the era of the New Kingdom, Second Intermediate Period, the pharaoh title became the form of address for a person who was king. The [[w:Pharaoh#Etymology|earliest confirmed usage]] of pharaoh as a title is for Akhenaten (reigned c. 1353–1336 BCE), or possibly Thutmose III (c. 1479–1425 BCE).<br />
<br />
The miracle claim is somewhat inaccurate regarding its claims about the Bible given that the Joseph parallels in Genesis chapters 39-41 in fact use Melekh (king) and Pharaoh interchangably.<ref>[https://www.mechon-mamre.org/p/pt/pt0139.htm "Genesis Chapter 39 בְּרֵאשִׁית"] mechon-mamre.org</ref> Compare for example Genesis [https://www.biblegateway.com/passage/?search=Genesis%2039%3A20&version=NIV 39:20], [https://www.biblegateway.com/passage/?search=Genesis%2040%3A1&version=NIV 40:1], [https://www.biblegateway.com/passage/?search=Genesis%2040%3A6&version=NIV 40:6], [https://www.biblegateway.com/passage/?search=Genesis%2041%3A46&version=NIV 41:46], and [https://www.biblegateway.com/passage/?search=Genesis%2047%3A11&version=NIV 47:11].<br />
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===Pharaoh's claim to divinity===<br />
In a few verses, Pharaoh is quoted referring to himself as a god (See {{Quran|28|38}}, {{Quran|26|29}}, and {{Quran|79|24}}). This knowledge is claimed to have been lost by the time of the Quranic revelation.<br />
<br />
{{Quote|{{Quran|28|38}}|And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.}}<br />
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Aside from controversies concerning exactly in what sense, when and by whom the pharaohs were considered to be divine, Jewish traditions in the centuries before the Quran maintained a trope that the pharaoh made such a claim for himself. These were based on Rabbinic exegesis of two verses in the Biblical book of Ezekiel.<br />
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{{Quote|[https://biblehub.com/ezekiel/29-3.htm Ezekiel 29:3]|Speak to him and say: ‘This is what the Sovereign Lord says: “‘I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, “The Nile belongs to me; I made it for myself.”}}<br />
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{{Quote|[https://biblehub.com/ezekiel/29-9.htm Ezekiel 29:9]|Egypt will become a desolate wasteland. Then they will know that I am the Lord. “‘Because you said, “The Nile is mine; I made it,”}}<br />
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The earliest known Rabbinic tradition of this nature occurs in the Mekhilta of Rabbi Ismael (2nd century CE). The pharaoh is one of four Biblical figures together chastised in a number of sections for claiming to be a god.<br />
<br />
{{Quote|Mekhilta of Rabbi Ismael (Shirata 8:32)<ref>Patmore, Hector M. (2008) Adam, Satan, and the King of Tyre: The reception of Ezekiel 28:11-19 in<br />
Judaism and Christianity in late antiquity, Durham theses, Durham University pp. 170-171. Available at Durham<br />
E-Theses Online: http://etheses.dur.ac.uk/2381/</ref><ref>See also [https://www.sefaria.org/Mekhilta_d'Rabbi_Yishmael.15.11.1?lang=bi&with=all&lang2=en Mekhilta d'Rabbi Yishmael 15.11.1] - Sefaria.org</ref><br />
|''Who Is Like unto Thee Among the Gods, 0 Lord'' (Exod. 15:11). Who is like unto Thee among those who call themselves gods? Pharaoh called himself a god, as it is said: 'The river is mine" (Ezek 29:9}; "And I have made myself" (Ezek. 29.3)}}<br />
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We see similar exegesis occuring a number of times in the midrash Tanhuma, a name given to three texts, of which the relevant one is the Yelammedenu (also known as Tanhuma B), though also occuring in later texts such as Exodus Rabba. The earliest date for the final redactive layer of the Tanhuma Yelammedenu is the eigth or nineth century CE.<ref>[https://www.sefaria.org/Midrash_Tanchuma%2C_Introduction?lang=bi Midrash Tanchuma introduction] - Sefaria.org</ref> However, its first phase seems to have existed by the sixth century.<ref>Myron B. Lerner, "The works of Aggadic Midrash and Esther Midrashim" in Eds. Sefrai et. al. (2006) [https://books.google.co.uk/books?id=Aed5DwAAQBAJ&pg=PA150 The literature of the Sages: Second Part] Netherlands: Royal van Gorcum and Fortress Press, p.150</ref> See for example Midrash Tanhuma Vaera 9.<ref>"See, I have set thee in God’s stead to Pharaoh (Exod. 7:1). The Holy One, blessed be He, said to Moses: The wicked Pharaoh boasts that he is a god. Make him realize that he is an insignificant being. Indeed, I will make you appear as a god to him. Whence do we know that he claimed to be divine? It is said: My river is mine own, and I have made it for myself (Ezek. 29:3). Therefore, he will look at you and say: “Surely this one is god.”"<BR>[https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.9.1?lang=bi&with=all&lang2=en Midrash Tanhuma Vaera 9] Safaria.org</ref><br />
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Another midrash on this topic from the Yelammedenu, occurs in Midrash Tanhuma Bereshit 7.<br />
<br />
{{Quote|Midrash Tanhuma Bereshit 7<ref>[https://www.sefaria.org/Midrash_Tanchuma%2C_Bereshit.7.12?lang=bi&with=all&lang2=en Midrash Tanhuma Bereshit 7] Sefaria.org</ref>|Observe that everyone who desired to be worshipped as a divine being constructed a palace for himself in the midst of the sea. Pharaoh erected a palace in the midst of the water and dammed up the water of the Nile to keep it from flowing into the Mediterranean."}}<br />
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Yet another exegesis, this time of [https://biblehub.com/exodus/7-15.htm Exodus 7:15] occurs in Midrash Tanhuma Vaera 14 as quoted by Prof. Scott Noegel.<br />
<br />
{{Quote|Midrash Tanhuma 2:2:14 (5th cent.)<ref>Footnote 1 in [https://www.thetorah.com/article/why-pharaoh-went-to-the-nile Why Pharaoh went to the Nile] by Prof. Scott B. Noegel Accessed 19 Oct 2021</ref><ref>It is also translated on the Sefaria site: "And the Lord said unto Moses: “Rise up early in the morning, and stand before Pharaoh; lo, he cometh from the water” (Exod. 8:16). Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to go to the water to relieve himself." [https://www.sefaria.org/Midrash_Tanchuma%2C_Vaera.14.1?lang=bi Midrash Tanhuma Vaera 14] Saferia.org</ref>|Why was he going out to the water? Because the wicked man was boasting of himself, for he had said that he was a god and had no need to relieve himself. Therefore he went out to the water in the morning, so that no one would see he was a (mere) man.}}<br />
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==See also==<br />
<br />
*[[Scientific Errors in the Quran]]<br />
<br />
*[[Scientific Errors in the Hadith]]<br />
<br />
*[[Islam and Science]]<br />
[[Category:Prophecies|Islamic Prophecies]]<br />
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==External links==<br />
<br />
*[https://www.youtube.com/playlist?list=PLC0D4187BE2661850 The Rationalizer: Top scientists comment on the Quran] (video playlist, Interviews with quote-mined scientists who supposedly approved the so-called scientific miracles: Alfred Kroner, William Hay, Allison Palmer, Tom Armstrong)<br />
*[https://www.youtube.com/watch?v=h3ewI1YXc-c Sherif Gaber - Zakir Naik - The Wizard of Scientific Miracles] - ''YouTube Video''<br />
*[https://www.youtube.com/watch?v=OvG-606KqwU&t=35s The Masked Arab: Scientific miracles in the Quran? Analysis of Zakir Naik's claims] - ''YouTube video''<br />
*[https://www.youtube.com/watch?v=vyqaohY3gKY Hassan Radwan - Guide to Scientific Miracles in the Qu'ran] - ''YouTube video''<br />
*[https://www.youtube.com/watch?v=S6jiI367cmM Hassan Radwan - Qu'ran's Miracle of Female Honey Bees] - ''YouTube video''<br />
*[https://www.youtube.com/watch?v=wyUGc8SGBfQ Hassan Radwan - The Qu'ran's Miracle of Haman] - ''YouTube video''<br />
*[https://www.youtube.com/watch?v=vS1Mn90T2Bc CaptainDisguise: Miracle of the Pharaoh & Maurice Bucaille - Why do we laugh at Dawahgandists? #Dawahganda] - ''YouTube video''<br />
*[https://www.youtube.com/watch?v=O9Voh0xLLUw islamwhattheydonttellyou164 - Waters that Never Mix: The Honest Truth], [https://www.youtube.com/watch?v=v_M-7qh2bko Underwater Waves] and [https://www.youtube.com/watch?v=M-w3Nxh-r8c&t=1360s The Quran and Science] - ''YouTube videos''<br />
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==References==<br />
<references /><br />
[[Category:Dawah]]<br />
[[Category:Apologetics]]<br />
[[Category:Prophecies]]<br />
[[Category:Qur'an]]<br />
[[Category:Biology]]<br />
[[Category:Cosmology]]<br />
[[Category:Reproductive sciences]]<br />
[[Category:Modern movements]]<br />
[[ar:الإعجاز_العلمي_في_القرآن]]</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137935User talk:CPO6752024-02-18T18:43:14Z<p>Asmith: /* اللغة العربية/Arabic Language */</p>
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<div>Talk Page<br />
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Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
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==اللغة العربية/Arabic Language==<br />
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هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)<br />
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Hey, I have a basic knowledge so I rely heavily on translating tools (massive apologies if there has been a mistranslation?)! <br />
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Cheers<br />
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[[User:CPO675|CPO675]] ([[User talk:CPO675|talk]]) 20:29, 15 February 2024 (UTC)<br />
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No, I just wanted to know if you'd be interested in working on the Arabic version of the site.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 18:43, 18 February 2024 (UTC)</div>Asmithhttps://wikiislamica.net/index.php?title=Shooting_Stars_in_the_Quran&diff=137934Shooting Stars in the Quran2024-02-18T18:34:11Z<p>Asmith: /* Islamic literature */ fixing sentence</p>
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<div>[[File:ShootingStars.jpg|right|thumb|175px|Long exposure photograph of a meteor shower]]<br />
In a number of verses the Quran states that Allah adorned and guarded the nearest heaven with stars, and has made them (the stars) missiles against devils who attempt to eavesdrop on heavenly meetings. The devils are pelted from every side, pursued by a bright burning flame if they overhear anything. These verses were understood by early Muslims as a reference to meteors, or "shooting stars", which in reality are completely distinct from the distant stars, though in the ancient world the concepts were commonly confused. Academic scholars have situated the Quranic concept in the context of ancient near east mythologies about eavesdropping devils and celestial phenomena.<br />
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==Ancient beliefs around stars and meteors pre-Islam==<br />
Humans have always looked up at night and seen the stars lighting the sky. Folklore around stars, before our modern understanding of them as gigantic balls of gases, [https://courses.lumenlearning.com/suny-earthscience/chapter/nuclear-fusion/ creating light energy via nuclear fusion,]which [https://www.pbs.org/seeinginthedark/astronomy-topics/light-as-a-cosmic-time-machine.html takes years to reach us], has been creative and varied. <br />
<br />
Due to their similar visual size and appearance, many ancient people have confused meteors, which are small rocky masses or grains of debris which burn up after entering the earth's atmosphere as stars streaking across the sky, which is why they were often called shooting stars (as we do in English), broken stars or falling stars. <br />
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On a typical night it means you might see just a few meteors an hour streaking randomly across the sky. These are called sporadic meteors. At certain times of the year these numbers can increase to around 100 meteors an hour in events called meteor showers, as Earth ploughs through denser streams of particles in its orbit around the Sun.<ref>[https://www.skyatnightmagazine.com/space-science/what-causes-meteor-shower What causes a meteor shower?] ''BBC Sky at Night Magazine. 2023. Penny Wozniakiewicz''</ref><br />
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'''Meteors as stars'''<br />
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For example, in Ancient Egypt civilisation, we see a strong resemblance of a shooting star by the author of ‘[https://en.wikipedia.org/wiki/Tale_of_the_Shipwrecked_Sailor The Shipwrecked Sailor]’ (c. 2000-1900 BC), which recounts a series of many fantastic adventures, including a star falling to Earth:<br />
{{Quote|{{cite web| url=https://ia802907.us.archive.org/1/items/TheLiteratureOfAncientEgyptKellySimpsonBySamySalah/The%20Literature%20of%20Ancient%20Egypt%20-%20Kelly%20Simpson%20By%20Samy%20Salah.pdf | title=Literature of Ancient Egypt : An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry. William Kelly Simpson, ed., The Literature of Ancient Egypt (Cairo, 2003), p. 51. }}|...Then a star fell. <br />
And because of it these went up in fire.<br />
This happened utterly...}}<br />
Dr Lloyd D. Graham has linked this event to being a meteorite,<ref>[https://www.academia.edu/35137388 Then a Star Fell:” Folk-Memory of a Celestial Impact Event in the Ancient Egyptian Tale of the Shipwrecked Sailor?] Dr Lloyd D. Graham. 2022).<BR />Also available[https://hcommons.org/deposits/objects/hc:27978/datastreams/CONTENT/content?download=true here]</ref> and Aly Barakat has discussed a theoretically catastrophic impact in ancient Egypt.<ref>''Aly Barakat, ‘Did the Kamil Meteorite Fall Contribute to the Downfall of the Old Kingdom?’, The Ostracon: Journal of the Egyptian Study Society, XXIV (Fall 2013), pp. 12–21.</ref><ref>[https://www.youtube.com/watch?v=3_T0MWfFWfo Egypt's Impact Catastrophe Found (!?) & Old Kingdom's End. cf-apps7865. 2019.] ''- YouTube video covering Aly Barakat, ‘Did the Kamil Meteorite Fall Contribute to the Downfall of the Old Kingdom?’, The Ostracon: Journal of the Egyptian Study Society, XXIV (Fall 2013), pp. 12–21.''</ref> <br />
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'''Biblical motifs'''<br />
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Though there are no direct stories of the functions of stars in this way in the bible (or biblical literature), Dr Julien Decharneux notes in his book ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background'', which explores the connections between the cosmology of the Qur’ān and various cosmological traditions of Late Antiquity, with a focus on Syriac Christianity,<ref>Julien Decharneux (2023), ''[https://www.degruyter.com/document/doi/10.1515/9783110794083/html Creation and Contemplation: The Cosmology of the Qur’ān and Its Late Antique Background]'', Berlin: De Gruyter.</ref> that there are some general motifs which link to this imagery; such as Talmudic stories of demons listening in to divine councils, and separately fire as weapons from the upper skies. However, there is no direct story for this (yet) found in biblical literature. He notes it is more likely rooted in Iranian mythology:{{Quote|Decharneux, Julien. (2023) Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) Berlin: De Gruyter. (pp. 316-317).|The image of fallen angels trying to approach the firmament in order to listen to the heavenly council is found in the Talmud. Crone in fact already notes the presence of the motif in the first-century Greek Testament of Solomon. Here however, demons are not chased by fiery missiles, but they themselves look like shooting stars after falling from the sky out of exhaustion. Although a systematic skimming of the sources would probably reveal the presence of the motif of stars chasing demons away from the heavenly council in patristic and Christian apocryphal literature, our sources show that it was still lively in the imagery of the 8th century in the Church of the East. Theodore bar Koni, in his Scolion, discusses the activity of demons: <br />
<i>Can the demons ascend to the place on high anyway? They cannot because they are held back by the power of the one who destroyed them. It is not proper that defiled ones approach the Tent of the Saints […]. The fact that our Lord compared him to a lightning means two things: either that he lasted in his domination for the time of the sight of a lightning, or that when while he was shining as a lightning in glory, he was quenched at once and no traces of his splendour was left.</i><br />
In fact, the motif of demons chased by flames finds particularly original renderings in the writings of Pseudo-Macarius and that of Syriac mystic authors studied in the second chapter. Building on the motif the inner divine fire that animates the mystic, they hold that it is the flames of this fire that chase away the demons from the heart. All in all, we see that Crone’s hypothesis of an eastern origin and development for the motif is quite likely. The image of fire and flames chasing demons away was not only widespread in Jewish circle as witnessed by the Babylonian Talmud, but it was also quite in use in the Church of the East tradition.}}<br />
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'''Weapons against demons'''<br />
Many cultures had mythology surrounding meteors and meteorites, with some believing they were weapons, such as in ancient Africa and Mesopotamia:{{Quote|Golia, Maria, Meteorite: Nature and Culture (Earth), Reaktion Books, p. 72|'The indigenous San people of southern Africa also consider meteorites dangerous: ‘They can kill people, and at the times of the meteor showers when many are moving about and falling, the sky is very bad.’ Echoing themes from Mesopotamian and classical antiquity, the San god Koa xa, ‘lord of the animals’, used a meteorite to fight lions that attacked his son.'}}<br />
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And this may have inspired their use much later in [https://en.wikipedia.org/wiki/Zoroastrianism Zoroastrianism,] (which was a prominent religion in the Persian (Iranian) empire both before and during the time of the prophet Muhammad/beginning of Islam), where we see the link between stars and meteors as weapons:<br />
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{{Quote|Golia, Maria. Meteorite: Nature and Culture (Earth) Reaktion Books. p. 57|..an understanding of the stars set men apart, as evidenced in the emergence of the prophet Zoroaster around 1100 BC. An early Christian text suggests that Zoroaster, ‘a very great observer of the stars’, used his wisdom to his advantage: ‘wishing to be regarded as a divine being [he] began to elicit sparks from the stars and show them to people’. This brief passage and a story recorded in the first century AD have been interpreted as describing a meteor shower that Zoroaster may have anticipated. The oldest portions of Avestan scripture, thought to record Zoroaster’s words, say the sky is made of ‘hardest stone’ and worn as armour by Ahura Mazda, god of creation and cosmic order. Avestan texts contain many astronomical references, and the word asana means both ‘sky’ and ‘stone’. On one occasion, Zoroaster was said to have defeated demons with ‘a massive stone received from God’...}}Patricia Crone and other Islamic scholars examine these relationships further in the [https://www.degruyter.com/document/doi/10.1515/9783110445909/html?lang=en 2012-13 Qur'an Seminar Commentary] (a series of academic conferences) in pages 305 - 317 and 385 - 398.<br />
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==Islamic literature==<br />
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===The Qur'an===<br />
The Qur'an states that stars (kawakib ٱلْكَوَاكِبِ), lamps (masabih مَصَٰبِيحَ) and/or great stars/constellations/zodiac signs (burūj بُرُوجًا) adorn the heavens and guard against devils (shayāṭīn شياطين).<br />
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The Qur'an further asserts that Allah has made them (the stars/lamps) missiles to ward away devils (who are believed to be [[jinn]] in Islam), who attempt to listen in on heavenly meetings (known as the Exalted Assembly). The Quranic concept has a close parallel in an earlier [[Pre-Islamic Arab Religion in Islam#Shooting Stars and Eavesdropping Shaytans|Jewish development from Zoroastrian mythology]]. Such myths are best understood as pre-modern attempts to explain the common phenomenon of meteors streaking across the night sky. The relevant verses are below:{{Quote|{{Quran-range|37|6|10}}|Indeed, We have adorned the nearest heaven [al-samā’a l-dunyā] with an adornment of <b>stars [al-kawākibi],</b> And as protection against every rebellious devil [wa-ḥifẓan min kulli shayṭānin mārida][So] they may not listen to the exalted assembly [of angels] and are pelted from every side, Repelled; and for them is a constant punishment, Except one who snatches [some words] by theft, <b>but they are pursued by a burning flame, piercing [in brightness] [fa-’atbaʿa-hu shihābun thāqibun].</b>}}{{Quote|{{Quran|67|5}}|And we have, (from of old), adorned <b>the lowest heaven [al-samā’a l-dunyā] with lamps [bi-maṣābīḥa], and We have made such (Lamps) (as) missiles to drive away the Evil Ones [wa-jaʿalnā-hā rujūman li-l-shayāṭīni]</b>, and have prepared for them the Penalty of the Blazing Fire.}}{{Quote|{{Quran|15|16-18}}|<b>It is We Who have set out the zodiacal signs in the heavens [laqad jaʿalnā fī l-samā’i burūjan],</b> and have beautified it for the beholders; And (moreover) We have guarded them from every <b>cursed devil [shayṭānin rajīmin]</b>: But any that gains a hearing by stealth, <b>is pursued by a flaming fire, bright (to see) [fa-’atbaʿa-hu shihābun mubīnun].</b>}}{{Quote|{{Quran|72|8-9}}|And we have sought [to reach] the heaven but found it filled with <b>powerful guards [ḥarasan shadīdan]</b> and <b>burning flames [wa-shuhuban].</b> And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him. [yajidu la-hu shihāban raṣadan].}}<br />
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The same Arabic words are used at the start of {{Quran|67|5}} as in {{Quran|37|6}} (زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا), except that in Quran 67:5 the word lamps is used instead of stars. The lamps that 'adorn the heaven' must refer to stars (and perhaps also the 5 visible planets), which are always there. <br />
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Stars and visible planets were often called the same thing ([https://corpus.quran.com/qurandictionary.jsp?q=kwkb#(82:2:2) kawakib ٱلْكَوَاكِبِ]) due to their similar appearance, with stars appearing 'fixed' and planets notably 'moving', usually differentiated by astronomers by labelling them respectively. This is confirmed by astronomers such as [https://en.wikipedia.org/wiki/Abd_al-Rahman_al-Sufi Abd al-Rahman al-Sufi] who around 964 wrote the astronomical [https://en.wikipedia.org/wiki/The_Book_of_Fixed_Stars book of fixed stars] كتاب صور الكواكب kitāb suwar ''al-kawākib''. As professor David Cook notes, "Eventually in Arabic, najm generally came to mean 'a fixed star' while kawkab 'a planetary body' but there are plenty of exceptions to this rule. Planets were believed to be moving stars."<ref>Cook, D. (2016). [https://link.springer.com/referenceworkentry/10.1007/978-94-007-7747-7_8525 Comets and Meteors in the Islamic World]. In: Selin, H. (eds) Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures. Springer, Dordrecht.</ref> <br />
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In {{Quran|67|5}}, the word translated "missiles" is rujūman (رُجُومًا), which are things that are thrown, especially stones.<ref>رُجُومًا - [http://www.studyquran.org/LaneLexicon/Volume3/00000214.pdf Lane's Lexicon p. 1048]</ref><br />
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In {{Quran|15|16}} the phrase translated "zodiacal signs" is [https://corpus.quran.com/search.jsp?q=constellations Burūj بُرُوجًا], meaning great stars or constellations; Surah 85 (Al-Burūj) is called [https://en.wikipedia.org/wiki/Al-Burooj The Great Star]. <br />
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Other relevant verses are {{Quran|55|33-35}} (flame of fire and smoke, though a slightly different context):<br />
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{{Quote|{{Quran|55|33-35}}|O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]. So which of the favors of your Lord would you deny? There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.}}Note that no astronauts or human-made robots leaving Earth have yet been hit by fire and smoke, both which cannot actually occur in space due to the lack of oxygen.<ref>''[https://www.newscientist.com/article/mg24733000-900-lighting-fires-in-space-is-helping-us-make-greener-energy-on-earth/ Lighting fires in space is helping us make greener energy on Earth.]'' New Scientist. 2020. Philip Ball.</ref> <br />
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And [https://quran.com/21?startingVerse=32 Quran 21:32], which many classical commentators have associated with protection against devils:<br />
{{Quote|{{Quran|21|32}}|And We made the sky a protected ceiling, but they, from its signs, are turning away.}}Also separately we see in [https://en.wikipedia.org/wiki/At-Tariq Surah At Tariq]: (known as 'the morning star' or 'the nightcomer' - الطارق), in verse 3, using the term (najm/نجم), which means star,<ref>[https://www.studyquran.org/LaneLexicon/Volume8/00000282.pdf نجم ''(najm) pp 3028''] - Lane's Lexicon Classical Arabic Dictionary.</ref> for piercing star.<br />
{{Quote|{{Quran|86|1-4}}|By the sky and the night comer - And what can make you know what is the night comer? <b>It is the piercing star (najm)</b> - There is no soul but that it has over it a protector.}}<br />
In al-Wahidi's (d. 468AD / 1075CE) famous ''Asbab Al-Nuzul'' (''circumstances of revelation'' - a book/exegesis covering the context each Quranic verse was revealed in), which is the earliest surviving book dealing solely with this subject matter,<ref>''Asbāb al-Nuzūl'' ''By: Alī ibn Ahmad al-Wāhidī'' Translated By: Mokrane Guezzou Edited and with a brief Introduction by Yousef Meri. [https://www.altafsir.com/Books/Asbab%20Al-Nuzul%20by%20Al-Wahidi.pdf ''Introduction: pp iv.''] <br />
<br />
''They also note here that some scholars such as Andrew Rippin doubt the existence of earlier 'circumstances of revelation' works mentioned which do not survive - though the translators disagree this is sufficient evidence to reject their existence.''</ref> the circumstances of these few verses are recorded as when Abu Talib (the prophets uncle) saw a shooting star/meteor, with Muhammad/God seemingly confusing the two in this story.<br />
{{Quote|[https://quranx.com/Tafsir/Wahidi/86.1 Wahidi - Asbab Al-Nuzul by Al-Wahidi on verse 86:1-3]|(By the heaven and the Morning Star; ah, what will tell thee what the Morning Star is! The piercing Star!) [86:1-3]. This was revealed about Abu Talib. He once went to visit the Prophet, Allah bless him and give him peace, and the latter offered him bread and milk. As Abu Talib was sitting and eating, a meteor fell, filling everything with fire. Abu Talib was scared. He asked: “What on earth can this be?” The Prophet, Allah bless him and give him peace, said: “This is a meteor that was thrown and it is one of the signs of Allah”. Abu Talib was amazed, and so Allah, exalted is He, revealed these verses.}}<br />
Though other exegesis admittedly have assign this specific verse (Q86:3) different meanings, such as Ibn Kathir listing two opinions; with Qatadah and 'others' saying it's an illuminating star that only appears during the night (hence is called Tariq in verse Q86:1&2 - named after a visitor unexpectedly turning up at night), and Ibn Abbas (the prophets cousin) saying 'It is illuminating and it burns the Shaytan', perhaps still a confusion of the two phenomena.<ref>''[https://quranx.com/Tafsir/Kathir/86.1 Tafsir Ibn Kathir on Verse 86:1].'' Ibn Kathir d 1373</ref> Other name it as the constellation Pleiades<ref>''[https://quranx.com/Tafsir/Jalal/86.3 Tafsir Al-Jalalayn on Verse 86.3]''. Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce).</ref>, and others Saturn.<ref>''[https://quranx.com/Tafsir/Abbas/86.3 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on verse 86.3.]'' <br />
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''The [https://en.wikipedia.org/wiki/Tanwir_al-Miqbas tafsir is attributed to the prophets cousin Ibn Abbas] - however at least a large part of it (if not all) is considered to be a forgery by an unknown medieval scholar.'' </ref><br />
<br />
=== The Hadith ===<br />
A hadith collected in Sahih Muslim and Sunan al Tirmidhi confirms that the 'pursuant flames / missiles' in the two verses refer to visible meteors which they saw shooting across the sky.<br />
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{{Quote|{{Muslim|26|5538}}|'Abdullah. Ibn 'Abbas reported: A person from the Ansar who was amongst the Companions of Allah's Messenger (pbuh reported to me: As we were sitting during the night with Allah's Messenger (pbuh), a meteor shot gave a dazzling light. Allah's Messenger (pbuh) said: What did you say in the pre-Islamic days when there was such a shot (of meteor)? They said: Allah and His Messenger know best (the actual position), but we, however, used to say that that very night a great man had been born and a great man had died, whereupon Allah's Messenger pbuh) said: (These meteors) are shot neither at the death of anyone nor on the birth of anyone. Allah, the Exalted and Glorious, issues Command when He decides to do a thing. Then (the Angels) supporting the Throne sing His glory, then sing the dwellers of heaven who are near to them until this glory of God reaches them who are in the heaven of this world. Then those who are near the supporters of the Throne ask these supporters of the Throne: What your Lord has said? And they accordingly inform them what He says. Then the dwellers of heaven seek information from them until this information reaches the heaven of the world. In this process of transmission (the jinn snatches) what he manages to overhear and he carries it to his friends. And when the Angels see the jinn they attack them with meteors. If they narrate only which they manage to snatch that is correct but they alloy it with lies and make additions to it.}}<br />
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{{Quote|{{Al Tirmidhi||5|44|3224}}|Narrated Ibn 'Abbas:<br />
"We were with the Messenger of Allah (ﷺ), while he was sitting with a group of his Companions, when they saw a glowing shooting star. The Messenger of Allah (ﷺ) said: 'When you saw the likes of this during Jahiliyyah, what would you say about it?' They said: 'We would say that a great man died, or that a great man has been born.' The Messenger of Allah (ﷺ) said: 'It is not shot due to the death of anyone, nor his coming into life. Rather when our Lord [Blessed is His Name and Most High] decrees a matter, He is glorified by the bearers of the Throne. Then He is glorified by the inhabitants who are below them, then those below them, until such glorification reaches this Heaven. Then the inhabitants of the sixth Heaven ask the inhabitants of the seventh Heaven: "What did your Lord say?" He said: 'So they inform them; then the inhabitants of each Heaven seek the information, until the news is conveyed to the inhabitants of the Heavens of the earth. The Shayatin try to overhear so they are shot at, so they cast it down to their friends. Whatever they came with is true, as it is, but they distort it and add to it.'"}}<br />
<br />
These also seem to reinforce the incorrect idea of stars being shooting stars, and give us yet a fourth word for stars.<br />
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In both cases we see the word (najm/نجم) is used to describe the shooting star. Literally: رُمِيَ was thrown<ref>رمي - [http://www.studyquran.org/LaneLexicon/Volume3/00000327.pdf Lane's Lexicon page 1161]</ref> بِنَجْمٍ a star<ref>نجم - [http://www.studyquran.org/LaneLexicon/Volume8/00000282.pdf Lane's Lexicon Supplement page 3028]</ref> فَاسْتَنَارَ then it flamed<ref>نار - [http://www.studyquran.org/LaneLexicon/Volume8/00000119.pdf Lane's Lexicon page 2865]</ref> (نار in Arabic form X, derived from نور light). It is sometimes said that a najm (نجم) could refer to any kind of celestial body and not necessarily a star, but it is at least clear that these hadiths refer to what we now understand are visible meteors.<br />
<br />
A hadith in Sunan Ibn Majah's collection also conveys the concept, though without clarifying the nature of the shihab (the word translated as "burning flame" in the Quran verses quoted above):<br />
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{{Quote|{{Ibn Majah||1|1|194}}|The Prophet said: "When Allah decrees a matter in heaven, the angels beat their wings in submission to his decree (with a sound) like a chain beating a rock. Then "When fear is banished from their hearts, they say: 'What is it that your Lord has said?' They say: 'The truth. And He is The Most High, The Most Great." He said: 'Then the eavesdroppers (from among the jinn) listen out for that, one above the other, so (one of them) hears the words and passes it on to the one beneath him. The Shihab (shooting star) may strike him before he can pass it on to the one beneath him and the latter can pass it on to the soothsayer or sorcerer, or it may not strike him until he has passed it on. And he ads one hundred lies to it, and only that word which was overheard from the heavens is true."}} <br />
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And a hadith in Mishkat al-Masabih also confirms that stars (najm/نجم) are missiles for the devils, this time without mentioning the flame:<br />
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{{Quote|[https://sunnah.com/mishkat:4602 Mishkat al-Masabih 4602, 4603: Book 23, Hadith 86]|Qatada said God most high created these stars for three purposes; He made them an adornment for the sky, missiles for the devils, and signs by which people find their way. If anyone explains them differently he makes a mistake, squanders what is allotted to him, and occupies himself with something he does not know.<br />
<br />
Bukhari transmitted it without a full isnad.<br />
Razln’s version has, “occupies himself with what does not concern him, what he has no knowledge of, and what prophets and angels are incapable of knowing.”<br />
On the authority of ar-Rabi’* there is something to the same effect with the addition, “I swear by God that God has not set in a star anyone’s life, provision, or death. They are only speaking lies against God and attributing causes to the stars.”}}<br />
<br />
'''Other companions'''<br />
<br />
Although much of the commentary is disputed to actually come from [https://en.wikipedia.org/wiki/Ibn_Abbas Ibn Abbas] (the prophets cousin), the tafsir on the Qur'an attributed to him states:<br />
{{Quote|{{cite web| url=https://quranx.com/Tafsir/Abbas/67.5 | title=Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs 67:5}}|(And verily We have beatified the world's heaven) the first heaven (with lamps) with stars, (and We have made them) i.e. the stars (missiles for the devils) such that some of them become bewitched, some are killed while others are burnt, (and for them) for the devils (We have prepared) in the Hereafter (the doom of flame.}}<br />
Which even if not from him directly, gives us a more contemporary view of these verses.<br />
<br />
=== Contemporary Commentaries ===<br />
Early more contemporary commentaries also conflated the two, such as Muqatil ibn Sulayman (~80-150AH), believed to be the earliest full authentic tafsir to survive.<ref>John Wansbrough, "The Sectarian Milieu: Content and Composition of Islamic Salvation History" 2006 (Original 1978). Prometheus. 2006. ISBN 10: 1591023785ISBN 13: 9781591023784</ref><br />
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=37&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Kabir on Verse 37:6 | author= Muqatil ibn Sulayman }}|<b>{Dhura} means being expelled by meteors from the stars/planets, then the stars/planets return to their places {And for them is a heavy punishment} </b>[verse: 9] meaning permanent for the doubters whoever listens to them, and whoever does not listen is a permanent punishment in the Hereafter, and the stars/planets hurt and do not diminish, their counterpart in Blessed be {And indeed We have adorned the heaven. The world is full of lamps, and We have made it a pit for the devils, and We have prepared for them the torment of the blazing fire.} [Blessed be He: 5].<br />
<br />
{Except for him who is snatched} of the devils {snatching} of the angels {and then a piercing shooting star follows him} [verse: 10] of the angels the stars, meaning by the piercing shooting star, a luminous fire, as Moses said: {Or will I bring to you a shining shooting star? } [An-Naml: 7], meaning With a bright fire, there is an offering.}}<br />
And Al-Tabari (224-310 AH):<br />
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=15&tAyahNo=16&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Al-Tabari Tafsir on Verse 15:16-18}}|...{And indeed We have placed constellations in the sky} He said: Stars/Planets. Bishr told us, he said: Yazid told us, he said: Saeed told us, on the authority of Qatada, his saying: {And We have placed constellations in the sky} <b>and their constellations are their stars.</b> Muhammad bin Abdul-Ala told us, he said: Muhammad bin Thawr told us, on the authority of Muammar, on the authority of Qatada: {zodiac signs} he said: <b>the stars/planets.</b> God Almighty says: And We preserved the lower heaven from every accursed devil whom God had stoned and cursed. {Except he who eavesdrops} He says: But some of the devils may eavesdrop on what is happening in the sky, and then a <b>meteor from the fire</b> follows it clearly, showing its effect on it, either by disturbing it and corrupting it or by burning it.}}See also his commentary on verse [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=67&tAyahNo=5&tDisplay=yes&UserProfile=0&LanguageId=1 67:5] where he notes that God made stars for three purposes: as decorations for the sky, to stone demons, and as guiding signs (for navigation).<br />
<br />
===Muslim Historians===<br />
Meteor showers were of unknown cause to 7th Century Arabs, as the later (than the Quran's writing) historian and geographer [https://en.wikipedia.org/wiki/Ya%27qubi Al-Ya'qubi] (d 897/8AD) reports several meteor showers that happened just before and during Muhammad's lifetime (In 571 AD and 609 AD), attributing them to shooting stars/planets striking devils, with the multitude of them potentially leading to the idea they are 'pelted from every side'. Further Muslim historians such as [https://en.wikipedia.org/wiki/Ibn_%27Idhari Ibn 'Idhari] and [https://en.wikipedia.org/wiki/Ibn_al-Jawzi Ibn al-Jawzi] confirm this understanding, with a summary of their assessment of meteor showers held in this [https://articles.adsabs.harvard.edu/cgi-bin/nph-iarticle_query?bibcode=1992QJRAS..33....5R&db_key=AST&page_ind=6&plate_select=NO&data_type=GIF&type=SCREEN_GIF&classic=YES Royal Astronomical Society publication.]<br />
<br />
== Versus modern science ==<br />
As mentioned in the introduction, while stars are giant balls of gas thousands of times larger than the earth, meteors are now known to be distinct from the distant stars, being small rocky masses or grains of debris which burn up after entering the earth's atmosphere. This debris is not even 'star-like', but just rocks, metal and dust with no light source, and therefore cannot accurately be said to match the description of 'lamps'. <br />
<br />
They are often not much larger than grains of sand and only become visible for a second when they burn up, generating light in the Earth's atmosphere. Many ancient people confused the two, as meteors look like stars that are streaking across the sky; this is why they were often called shooting stars or falling stars (see: [https://www.scientificamerican.com/article/the-science-of-shooting-stars/ The Scientific American. The Science of Shooting Stars. 2023. Phil Plait.] for a further explanation of the science for the casual reader).<br />
<br />
Large increases in meteors occur on a predictable schedule each year as the Earth's orbit passes through the stream of particles and debris left in the wake of a number of comets (or in a few cases, of asteroids). They only burn in Earths atmosphere due to friction from travelling extremely fast in a vacuum which takes no energy, to being compressed by air in the atmosphere, rising the temperature and setting fire where there is oxygen.<ref name=":0">Science. How stuff works. ''[https://science.howstuffworks.com/question308.htm Meteors burn up when they hit the Earth's atmosphere. Why doesn't the space shuttle?]''</ref><ref>NASA Science. Spaceplace. ''[https://spaceplace.nasa.gov/mesosphere/en/ Explore Earth and Space. Mesosphere.]''</ref> The most visible is usually the annual [https://en.wikipedia.org/wiki/Perseids Perseid meteor shower] in August, which easily look like stars with flames being used a weapon in the sky. Meteor showers look like stars 'pelting' from every side. <br />
<br />
If the flaming missiles mentioned by the Quran are to be identified with meteors burning up in the Earth's atmosphere, this would locate the eavesdropping devils (or jinn) in the upper atmosphere too, which leaves no way for the (extremely distant) stars to serve as guards in this process as outlined in the verses. This would also place the angels inside or very close to the Earths atmosphere, so we would have expected to occasionally see them from Earth. Also, meteor paths are dictated by physics, so it is unclear how they could pursue a jinn/devil that moved out of it's directed course. <br />
<br />
Stars are an average 5 light years away from each other in our galaxy.<ref>National Radio Astronomy Observatory. 2021. Jeff Mangum. [https://public.nrao.edu/ask/what-is-the-average-distance-between-stars-in-our-galaxy/ ''What is the Average Distance Between Stars in our Galaxy?'']</ref> For context, a light year is the distance light travels in one year, which is 5.88 trillion miles/9.46 trillion kilometres.<ref>NASA. Exoplanet Exploration. FAQs. ''[https://exoplanets.nasa.gov/faq/26/what-is-a-light-year/ What is a light-year?]''</ref> This again makes them an odd choice for a protection/guard, with trillions of miles/kilometers of mostly empty space between them. <br />
<br />
The results of many stellar size measurements over the years have shown that most nearby stars are roughly the size of the Sun, with typical diameters of a million kilometers or so.<ref>Lumen Learning. Astronomy. ''[https://courses.lumenlearning.com/suny-astronomy/chapter/diameters-of-stars/ The Stars: A Celestial Census. Diameters of Stars.]''</ref> An example of a calculation to demonstrate the size of this, is the sun can fit around 22 billion billion billion (10^28) people in, with the full workings found in this [https://www.quora.com/How-many-people-can-fit-in-the-sun Quora answer] as an estimate. This of course makes them absurdly large to be used as an object to be thrown by angels at jinn, both of which are approximately human size and visit Earth. <br />
<br />
Also, stars do not actually 'burn' or cause flame which is caused by chemical burning on Earth needing oxygen.<ref>''[https://www.newscientist.com/article/mg24733000-900-lighting-fires-in-space-is-helping-us-make-greener-energy-on-earth/ Lighting fires in space is helping us make greener energy on Earth.]'' New Scientist. 2020. Philip Ball.</ref> Stars create energy via nuclear fusion instead with no flames. <br />
<br />
However, these verses would of course fit a relatively small universe as imagined by 7th century Arabs, in which a heavenly firmament is adorned with small stars which appear relatively close to each other, able to pelt shooting stars at any devils or jinn in their vicinity, seeming to cover visible interstellar distances in a flaming streak across the sky. <br />
<br />
==Modern Apologetic interpretations==<br />
<br />
===Meteors come from stars===<br />
Some apologists, for example, the highly influential [https://en.wikipedia.org/wiki/Abul_A'la_Maududi Abul Ala-Maududi] (d. 1979 AD) writing in light of much more modern science in his modern tasfir wrote:{{Quote|{{cite web| url=https://myislam.org/surah-al-mulk/ayat-5/#:~:text=Ala%2DMaududi,9. | title= Tasfir Abul Ala-Maududi 67.5}}|This does not mean that the stars themselves are pelted at the Satans, nor that the meteorites shoot out only to drive away the Satans, <b>but it means that the countless meteorites which originate from the stars and wander in space at tremendous speeds and which also fall to the earth in a continuous shower prevent the Satans of the earth from ascending to the heavens.</b> Even if they try to ascend heavenward these meteorites drive them away. This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Quran, it has been stated that there is absolutely no possibility for the Satans ascending to the heavens and bringing news of the unseen. For explanation, see (Surah Al-Hijr, ayat 16-18) note 9-12, (Surah As-Saaffat, ayat 7-10) note 6,7. As for the truth about meteorites, man’s information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. (See Encyclopedia Britannica, vol. XV, under Meteorites).}}<br />
''Note: the claim that meteorites ('Meteorites' are specifically 'space rocks', i.e. the debris that have survived the burning all the way to Earth’s surface from meteors, not meteors themselves which are the burning objects and mostly come from comet debris) come from planets disintegrating is highly misleading and out-of-date. Very few meteors become meteorites (only 5-10%),<ref>Space.com. ''[https://www.space.com/33695-thousands-meteorites-litter-earth-unpredictable-collisions.html How Often do Meteorites Hit the Earth?]'' 2016. Samantha Mathewson. </ref> and of those that do, ~99.8% percent of meteorites are believed to originate from asteroids with the remaining small fraction (~0.2%) of meteorites originating from an asteroid or comet colliding with either the Mars or the Moon (split roughly equally between them), and the debris eventually falling into Earths gravitational pull.<ref>''NASA. [https://science.nasa.gov/solar-system/meteors-meteorites/facts/ Meteors and Meteorites: Facts.]''</ref> The moon is never mentioned having this function, and Mars is only one of approximately 700 quintillion planets, with the rest being too far away for this.<ref>''[https://www.zmescience.com/feature-post/space-astronomy/astronomy-articles/how-many-planets-universe/ There are over 700 quintillion planets in the universe — but there’s no place like home.]'' ZME Science. 2023. Tibi Puiu.</ref> Planets themselves, just like stars, are not missiles throw to become meteors - so this contradicts the literal meaning of the Quran.''<br />
<br />
'''Objections to this claim'''<br />
<br />
The claim appears to be that stars create heavier elements<ref>National Science Foundation. Science Matters. ''[https://new.nsf.gov/science-matters/stars-within-us The stars within us.]''<br />
<br />
</ref> which eventually go on to become the sources of debris which can become meteors. <br />
<br />
However, there are objections to this interpretation.<br />
<br />
1. Qur'an does not state that the shooting stars 'come from stars' (mostly many billions of years ago), which would be very easy to do - so put bluntly this isn't what is being said in the text. It is the stars themselves that are a protection and are thrown. I.e. you state that something is a missile, all rules of grammar and logic lead you to assume that it's the thing that is mentioned that is the missile, not something that part of it get its elements from after going through many other processes to become billions of years later. <br />
<br />
2. Meteors do not even come directly from stars, but rather form asteroids and comets either hitting earth or occasionally breaking into Mars or the Moon, with the debris getting burned up in Earths atmosphere (''again, see: [https://www.scientificamerican.com/article/the-science-of-shooting-stars/ The Scientific American. The Science of Shooting Stars. 2023. Phil Plait.] for a further explanation of the science''). It is only true to say all the elements which make up everything (and not just space debris) in the universe were once part of a star.<br />
<br />
3. In light of the previous point, naming stars/lamps/constellations as a protection is a totally pointless link to make as they have nothing to do with the story, which should focus only on the flames if meteors were what was being mentioned. The stars could have been described as being made for anything else in the universe as they create heavy elements for everything, yet they only are in this context where it is easy for humans to confuse the two. <br />
<br />
4. If it meant something like the unknown sources of meteors at the time, it easily could have used another of the many words for objects/things in the heavens rather than those which have a different meaning. Or a generic term such as 'ajrām as-samāwiyya/ الأجرام السماوية' for heavenly bodies, which can be used to cover all things in the sky (and therefore cover the unknown debris), without using words specifically designated to stars.<br />
<br />
In other words, this has involved twisting the text into something that isn't there. <br />
===Cosmic rays===<br />
[https://en.wikipedia.org/wiki/Abul_A'la_Maududi Abul Ala-Maududi] (d. 1979 AD) also wrote:{{Quote|{{cite web| url=https://myislam.org/surah-al-hijr/ayat-18/ | title= Tasfir Abul Ala-Maududi 15.18}}|In Arabic the word shihab-i-mubin literally means a fiery flame. In Surah (Surah As-Saffat, Ayat 10), the same thing has been called shihab-i-thaqib (flame that pierces through darkness). <b>This may or may not necessarily be a meteor for it is just possible that it may be some type of rays such as cosmic rays or even a stronger type which we have not been able to discover as yet. </b>Anyhow, if the fiery flame that pursues Satans may be taken to be a meteor, a countless number of these can form a fortification around our sphere of the universe. Scientific observations made with the help of the telescope have shown that billions of these meteors are rushing from space in a mass of rainfall. towards the earth’s atmosphere. Such a scene was witnessed in an eastern pan of North America on November 13, 1833. This is so strong a fortification that it can prevent Satans from passing through any fortified sphere.}}''Note the meteor shower being referred to here Leonid Meteor Storm, where fragments of ice, rock, and dust left behind by the Comet Tempel-Tuttle. About every 33 years, the Leonid meteor shower intensifies, increasing the possibility of a dazzling display of lights.<ref>''[https://blog.newspapers.com/november-12-13-1833-the-night-the-stars-fell/ November 12-13, 1833: The Night the Stars Fell.] Newspapers.com. 2022. Jenny Ashcraft.''</ref> This comes from a predictable pattern of material left behind by the comet entering earths atmosphere and burning up,<ref>Royal Museums Greenwich. ''[https://www.rmg.co.uk/stories/topics/leonid-meteor-shower-when-and-where-see-it-uk When and where to see the Leonid meteor shower.]''</ref> they do not actually form a flame in space which is impossible due to there being no oxygen.<ref>''[https://www.newscientist.com/article/mg24733000-900-lighting-fires-in-space-is-helping-us-make-greener-energy-on-earth Lighting fires in space is helping us make greener energy on Earth.]'' New Scientist. 2020. Philip Ball.</ref>''<br />
<br />
Two other alternative interpretations popular in modern times<ref>''[https://www.facebook.com/100PROOFSGODEXISTS/photos/are-meteors-or-shooting-stars-used-as-missiles-for-the-devilsjinn-answer-no1-qur/1438650339514784/ Quran and Science in Harmony.]'' Facebook Group. 2017.</ref> as seen above, are that the Quran is referring to [https://en.wikipedia.org/wiki/Coronal_mass_ejection coronal mass ejections] (large eruptions of charged matter from the sun or other stars), or [https://en.wikipedia.org/wiki/Cosmic_ray cosmic rays] (high energy, sub-atomic particles travelling through interstellar space). However, coronal mass ejections move slowly in cosmic terms, disperse over distance and do not come from surprise directions ({{Quran|37|8}} states that the devils are pelted from every side, and pursued by a piercing flame if they escape with anything they overheard). Cosmic rays do not emit light as they travel through space and therefore nor could these be the flaming missiles of fire and smoke in the Quran.<br />
<br />
==Additional points==<br />
On a separate note, though stars are described as an ornament or beauty for the sky in {{Quran|37|6}}, and {{Quran|67|5}}, there are an estimated minimum c.100 septillion stars<ref>NASA. Universe Exploration. ''[https://universe.nasa.gov/stars/basics/ Basics. Stars.]''</ref> in the known universe, but only a few thousand are actually visible to the naked eye.<ref>[https://lovethenightsky.com/how-many-stars-can-i-see/ ''How many stars can I see at night?''] Astronomy. Lovethenightsky. Tanya C. Forde.</ref> <br />
<br />
There is also nothing said of their function of holding planetary systems together,<ref>NASA Science. Astrophysics. Focus Areas. ''[https://science.nasa.gov/astrophysics/focus-areas/how-do-stars-form-and-evolve/ Stars.]''</ref> which could have easily been done by the differentiation of fixed stars from moving stars, and shown genuine scientific foreknowledge.<br />
<br />
The fact that the Quran labels stars as rujūman (رُجُومًا)<ref>رُجُومًا - [http://www.studyquran.org/LaneLexicon/Volume3/00000214.pdf Lane's Lexicon p. 1048]</ref> 'things that are thrown', seemingly by approximately human-sized angels at human-sized jinn. Along with verses {{Quran|81|2}} saying stars will 'fall/dart down' (inkadarat ٱنكَدَرَتْ)<ref>[https://www.studyquran.org/LaneLexicon/Volume7/00000124.pdf Lane's Lexicon p. 2596] - ٱنكَدَرَتْ</ref> on judgement day, which has been taken to mean fall onto Earth by major classical commentators,<ref>''[https://quranx.com/Tafsir/Jalal/81.2 Tafsir Al-Jalalayn Verse 81.2.]'' Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce).</ref><ref>[https://quranx.com/Tafsir/Abbas/81.2 ''Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs Verse 81.2''.] Ibn Abbas. Unknown date.</ref> <ref>''[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=81&tAyahNo=2&tDisplay=yes&Page=2&Size=1&LanguageId=1 Tafsir of Al-Tabari on verse 81.2]''. Al-Tabari. b ~839 d. 923</ref> heavily implies another scientific error; in that the author thought stars were much smaller than they really are, as they appear from Earth, when in reality they're often millions of kilometres wide.<ref>''[https://courses.lumenlearning.com/suny-astronomy/chapter/diameters-of-stars/ Diameters of Stars]''. The Stars: A Celestial Census. Astronomy. lumenlearning.com</ref><br />
<br />
==External Links==<br />
<br />
* [https://atheism-vs-islam.com/index.php/scientific-mistakes-in-the-revelation/101-meteors-as-shooting-stars-a-list-of-seven-quranic-mistakes Meteors as Shooting Stars: A List of SEVEN Quranic Mistakes] - Atheism-vs-Islam.com article covering this topic<br />
* [https://www.youtube.com/watch?v=MuhtSEY91kU The Exalted Assembly الملأ الأعلى] ''- YouTube video''<br />
<br />
==References==<br />
<references /><br />
<br />
[[Category:Islam and Science]]<br />
[[Category:Cosmology]]<br />
[[Category:Qur'an]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137932Quranism2024-02-18T17:42:38Z<p>Asmith: /* Versus that have no meaning and/or make no sense */ versus->verses</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Problems with Quranism==<br />
<br />
A major problem with the Quranist understanding of Islam is the central place that the Messenger, Muhammad, plays in the Qu'ran. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
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{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
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This verse somewhat begs the question of what, exactly, it is that the Messenger commands, since the Qur'anists themselves subscribe to the idea that the Qur'an is the word of [[Allah (God)]] himself and not just Muhammad's inspired word. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, one cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. Doubting the hadith thus opens up multiple lines of doubt about entirety of Islam. If one rejects the hadiths, that in-turn rejects Islam as a system by going against the orders of the Qur'an and, in the eyes of most Muslims, renders the rejecter an apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an in the traditional sense, there is no alternative to the Sunnah of the prophet as embodied in the hadith.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' Qur'an-only Muslims believe that the Qur'an clearly defines what exactly Allah's will is. But the case is not so clear.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith and the Sirah to give context to the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)]] , the doctrine of [[Abrogation (Naskh)|Abrogation]] becomes untenable as there exists no clear timeline of which verses were revealed at which time and the Qur'an itself provides little to no evidence in this regard. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). As far back as the Rashidun Caliphs, the idea of "Sunnah" was salient although this idea changed rapidly in the first centuries of Islam. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
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It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it preserving the norms of the early Islamic community which are in flagrant contradiction to modern, liberal mores around consent, sexuality, freedom of belief, and human rights. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
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===Other verses===<br />
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{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
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{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is without basis in the abscence of the works of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
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===Salah===<br />
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{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
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Once again, the Qur'an does not provide all of the needed guidance. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
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{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
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The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. This practice is without basis in the Qur'an by itself. <br />
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===Hajj===<br />
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{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
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This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would not have this ritual without the Sunnah. <br />
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===Sawm===<br />
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{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
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[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why they are fasting. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
== Other issues ==<br />
<br />
=== '''Characters in the Quran''' ===<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
=== Verses that have no meaning and/or make no sense ===<br />
Many verses lack any clear meaning without further context, a few (of many) are given below. For example it is impossible to know what the following verses are talking about by themselves (tafsirs generally link them to angels, though the third verse is sometimes also linked to humans reciting the Quran).<ref>''[https://quranx.com/Tafsir/Jalal/37.1 Tafsir Jalalayn on verse 31:1].'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/37.1 Tafsir Ibn Kathir on Verse 37:1-5]''. Ibn Kathir d 1373.</ref> <br />
{{Quote|{{Quran|37|1-4}}|“By those ranged in ranks. Then those who drive away with reproof. And those who recite a reminder. Lo! Your Lord is surely One.”}}<br />
Similarly the versus below are often given fanciful/mythological explanations by commentators, far beyond would ever be possible to gather from the Quran itself:<ref>[https://quranx.com/Tafsir/Kathir/52.1 ''Tafsir Ibn Kathir on Verse 52:1-16''.] Ibn Kathir d. 1373.</ref> <ref>''[https://quranx.com/Tafsir/Jalal/52.4 Tafsir Jalalayn on verse 52:4.]'' Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.</ref><br />
{{Quote|{{Quran|52|1-4}}|By the mountain, And a book inscribed, In parchment spread open, And the frequented house}}<br />
And again:<br />
{{Quote|{{Quran|79|1-5}}|By those who extract violently, And those who draw out gently, by those that swim serenely, and those that outstrip suddenly, And those who glide swimming, And those who race each other (in) a race, by those that direct an affair!}}<br />
There is no explanation of what the ten nights are.<br />
{{Quote|{{Quran|89|1-3}}|“By the break of dawn, And ten nights, And the even and the odd,}}Nor the four months.<br />
{{Quote|{{Quran|9|36}}|The number of months with God is twelve in accordance with God's law since the day He created the heavens and the earth. Of these four are holy. This is the straight reckoning. So do not exceed yourselves during them; but fight the idolaters to the end as they fight you in like manner; and remember, God is with those Who preserve themselves from evil and do the right.}}<br />
Even the whole of Surah 105 (Surah of the Elephant) is left unexplained, which we have to look to traditions and commentaries for the meaning and what it is referring to.<ref>E.g. ''[https://quranx.com/Tafsir/Jalal/105.1 Tafsir Jalalayn on verse 105:1.]'' (Al Jalalayn / Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti. Published in 1505.) summarises the general story.</ref><br />
{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants? Did He not put their scheme into ruin? and send against them flocks of birds. Which hit them with stones of baked clay, thus making them like chewed-up straw?}}<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Intoxicants_and_Recreation_in_Islamic_Law&diff=137931Intoxicants and Recreation in Islamic Law2024-02-18T07:07:43Z<p>Asmith: </p>
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'''Intoxicants''' (الخمر al‐khamr) such as [[alcohol]], marijuana etc.<ref>"''....The Messenger of Allah (PBUH) replied: "Every intoxicant is khamr, and every khamr is haram."....“Khamr is what befogs the mind.” These are the words spoken by 'Umar ibn al-Khattab from the pulpit of the Prophet (PBUH),....Drugs such as marijuana, cocaine, opium, and the like are definitely included in the prohibited category of khamr. It is well known that the use of such drugs affects the sensory perceptions, making what is near seem distant and what is distant seem near; that their use produces illusions and hallucinations, so that the real seems to disappear and what is imaginary appears to be real; and that drug usage in general impairs the faculty of reasoning and decision-making....''" - [Alcohol and Intoxicants in Islam] - Muslim Bridges</ref> and recreational games of chance, such as board games<ref>"''....the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever plays games of dice has disobeyed Allah and His Messenger."....''" - {{Muwatta|52|2|6|}}, See also {{Muwatta|52|2|7|}}</ref> (including chess),<ref name="chess">"''....Allah's Apostle (may peace be upon him) said: He who played chess is like one who dyed his hand with the flesh and blood of swine....''" - {{Muslim|28|5612}}, See also {{Muwatta|52|2|7|}}</ref> card games and other forms of gambling are forbidden under [[Islamic law]]. Surprisingly, this was not always the case. <br />
<br />
==In the Beginning==<br />
<br />
Intoxicants (namely, alcohol) was permitted during the early phase of [[Islam]]. Some websites even claim that Muhammad drank intoxicating wine, though [https://archive.wikiislam.net/wiki/Muhammad_Drank_and_Performed_Ablution_with_Wine that claim is not supported] by an accurate presentation of the hadith evidence.<br />
<br />
In the [[Qur'an]], wine is elevated and characterized as a blessing of God upon earth.<br />
<br />
{{quote|{{Quran|13|4}}| And in the earth are tracts (diverse though) neighbouring, and '''gardens of vines''' and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand! }}<br />
<br />
''Sakr سكر'' or intoxicating drink is said to be a sign (or a miracle) from God<br />
<br />
{{Quote|{{Quran|16|67}}|وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَعْقِلُونَ<br />
<br />
<br />
And from the fruit of the date-palm and the vine, ye get out '''wholesome drink and food: behold, in this also is a sign for those who are wise.'''}}<br />
<br />
It is also described as being an aspect of [[heaven]].<br />
<br />
{{Quote|{{Quran|47|15}}|(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)? }} <br />
<br />
However, what we now know as the Qur'an was allegedly revealed over a period of twenty-three years.<ref>Living Religions: An Encyclopaedia of the World's Faiths, Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers,</ref> As it stands, the Qur'an is arranged roughly from the longest [[surah]] (chapter) to the shortest. But if we read it in a [[Chronological Order of the Qur'an|chronological order]], we can see the gradual shift in attitude towards intoxicants and such. <br />
<br />
Verses were 'revealed' as the situation in Muhammad's life demanded. Thus, older [[Revelation|revelations]] were cancelled out and replaced by newer ones. This is known as Naskh ([[abrogation]]). His followers were attending prayer at the mosque while intoxicated, so the following verse was revealed warning against such behavior. <br />
<br />
{{Quote|{{Quran|4|43}}|O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.}}<br />
<br />
Later on we find a revelation which tells us that there is some good and some bad in intoxicants and games of chance. <br />
<br />
{{Quote|{{Quran|2|219}}|They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-}}<br />
<br />
The [[hadith]] record that Hamza bin Abdul Muttalib, in a drunken state, mutilated two camels belonging to Ali, chopping of their humps and taking out their livers.<br />
<br />
{{Quote|{{Bukhari|4|53|324}}, See also: {{Muslim|23|4881}} and {{Muslim|23|4879}}|Narrated Ali: I got a she-camel in my share of the war booty on the day (of the battle) of Badr, and the Prophet had given me a she-camel from the Khumus. When I intended to marry Fatima, the daughter of Allah's Apostle, I had an appointment with a goldsmith from the tribe of Bani Qainuqa' to go with me to bring Idhkhir (i.e. grass of pleasant smell) and sell it to the goldsmiths and spend its price on my wedding party. I was collecting for my she-camels equipment of saddles, sacks and ropes while my two she-camels were kneeling down beside the room of an Ansari man. I returned after collecting whatever I collected, to see the humps of my two she-camels cut off and their flanks cut open and some portion of their livers was taken out. When I saw that state of my two she-camels, I could not help weeping. I asked, "Who has done this?" The people replied, "Hamza bin Abdul Muttalib who is staying with some Ansari drunks in this house." I went away till I reached the Prophet and Zaid bin Haritha was with him. The Prophet noticed on my face the effect of what I had suffered, so the Prophet asked. "What is wrong with you." I replied, "O Allah's Apostle! I have never seen such a day as today. Hamza attacked my two she-camels, cut off their humps, and ripped open their flanks, and he is sitting there in a house in the company of some drunks."...}}<br />
<br />
When rebuked by Muhammad, Hamza insulted him to his face, saying "Aren't you but the slaves of my father?"<br />
<br />
{{Quote|{{Bukhari|4|53|324}}, See also: {{Muslim|23|4881}} and {{Muslim|23|4879}}|....The Prophet then asked for his covering sheet, put it on, and set out walking followed by me and Zaid bin Haritha till he came to the house where Hamza was. He asked permission to enter, and they allowed him, and they were drunk. Allah's Apostle started rebuking Hamza for what he had done, but Hamza was drunk and his eyes were red. Hamza looked at Allah's Apostle and then he raised his eyes, looking at his knees, then he raised up his eyes looking at his umbilicus, and again he raised up his eyes look in at his face. Hamza then said, "Aren't you but the slaves of my father?" Allah's Apostle realized that he was drunk, so Allah's Apostle retreated, and we went out with him.}}<br />
<br />
==Alcohol and Games Banned==<br />
<br />
Taking the actions of Hamza into consideration, Muhammad banned the consumption of all intoxicants. <br />
<br />
{{Quote|[{{Reference archive|1=http://www.islamhelpline.com/node/7288|2=2011-10-28}} Sahih Muslim Hadith 4962]|2= Narrated by Jabir ibn Abdullah <br />
Allah`s Messenger (saws) said: “Every intoxicant is haraam! Verily Allah, the Exalted and Majestic, made a covenant to those who drank intoxicants to make them drink ‘Tinat al-Khabal’. The companions asked: “Allah`s Messenger, what is ‘Tinat al-Khabal?’” He (saws) said: “It is the sweat of the denizens of Hell, or the discharge of the denizens of Hell.”}}<br />
<br />
He even went so far as to refer to alcohol (something which is found in heaven) as an "abomination" and "Satan's handwork". <br />
<br />
{{Quote|{{cite quran|5|90|end=91|style=ref}}| O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper.}}<br />
<br />
Games of chance were also banned.<br />
<br />
{{Quote|{{Muwatta|52|2|6}}, See also: {{Muwatta|52|2|7}}|Yahya related to me from Malik from Musa ibn Maysara from Said ibn Abi Hind from Abu Musa al-Ashari that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever plays games of dice has disobeyed Allah and His Messenger.}}<br />
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And commenting on playing chess, he compared it with dying ones hand with the flesh and blood of swine.<br />
<br />
{{Quote|{{Muslim|28|5612}}|Buraida reported on the authority of his father that Allah's Apostle (may peace be upon him) said: He who played chess is like one who dyed his hand with the flesh and blood of swine.}}<br />
<br />
After the revelation of verse 5:90, Muhammad ordered beatings for anyone who violated his rules regarding these substances.<br />
<br />
{{Quote|{{Bukhari|8|81|766}}, See also: {{Bukhari|8|81|764}}, {{Bukhari|8|81|765}}, {{Bukhari|8|81|767}}, and {{Bukhari|8|81|768}}|Narrated' Uqba bin Al-Harith: <br />
<br />
An-Nu'man or the son of An-Nu'man was brought to the Prophet in a state of intoxication. The Prophet felt it hard (was angry) and ordered all those who were present in the house, to beat him. And they beat him, using palm-leaf stalks and shoes, and I was among those who beat him.}} <br />
<br />
He, and his successors, also ordered floggings. <br />
<br />
{{Quote|{{Muslim|17|4226}}|Anas b. Malik reported that a person who had drink wine was brought to Allah's Apostle (may peace be upon him). He gave him forty stripes with two lashes. Abu Bakr also did that,...}} <br />
<br />
Repeat offenders were ordered by him to be put to death.<br />
<br />
{{Quote|{{Abudawud|38|4469}}, See also: {{Abudawud|38|4467}} and {{Abudawud|38|4470}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: If he is intoxicated, flog him; again if he is intoxicated, flog him; again if he is intoxicated, flog him if he does it again a fourth time, kill him. <br />
<BR><BR>AbuDawud said: And there is a similar tradition of Umar ibn AbuSalamah, from his father, on the authority of AbuHurayrah, from the Prophet (peace be upon him): If he drinks wine, flog him if he does it so again, a fourth time, kill him.}}<br />
<br />
Later, Umar (the second Rightly Guided [[Caliph]]) clarified that al-khamr refers to all intoxicants. <br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5762 The Gradual Prohibition of Khamr (Alchoholic Drink)]<BR>Tafsir ibn Kathir|2=As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." }}<br />
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And he would order eighty stripes as the mildest form of punishment.<br />
<br />
{{Quote|{{Muslim|17|4228}}|...When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then 'Umar inflicted eighty stripes.}}<br />
<br />
==In The Modern World==<br />
<br />
In modern times, these laws still stand. There are out-right bans or severe restrictions put on the sale, purchase, and drinking of alcohol by adults in many Islamic majority countries, including: Afghanistan, Bahrain, Bangladesh, Brunei, Iran, Kuwait, Libya, Malaysia,<ref>[http://www.thejakartapost.com/news/2009/08/20/malaysian-model-seeks-public-flogging-drinking.html Malaysian model seeks public flogging for drinking] - The Associated Press, August 20, 2009</ref> the Maldives, Morocco, Pakistan, Qatar, Saudi Arabia, Sudan, Tunisia, and the United Arab Emirates.<ref>[http://en.wikipedia.org/w/index.php?title=Prohibition&oldid=332586583 Prohibition]</ref> Punishments vary according to country, but many are consistent with the [[Sunnah]] of Muhammad. They range from weeks to months of imprisonment, public flogging, and (in the case of Iran) the death penalty. <br />
<br />
This prohibition, in many cases, does not exclude the non-Muslim. For example; in June 2009, Catholic chef Sapon D Costa was jailed in Dhaka, Bangladesh, for possession of alcohol.<ref>[http://www.asianews.it/index.php?l=en&art=15493&size=A Catholic chef has a “really rough time in Dhaka’s central jail”] - Asia News, June 11, 2009</ref><br />
<br />
Despite these harsh laws and the negative views held by Muslims against alcohol, statistics provided by research group Euromonitor International reported in 2011 that alcohol use in predominantly Muslim regions of the world increased by 25 percent in 5 years.<ref>[{{Reference archive|1=http://www.ansamed.info/en/news/ME.XEF93985.html|2=2011-02-25}} Islam: Survey, Alcohol Use In Mideast-Africa +25% In 5 Years] - ANSAmed, February 23, 2011</ref> Additionally, the World Health Organisation (WHO) reported in the same year that Malaysia, a country with a Muslim majority, is the world's tenth largest consumer of alcohol.<ref>Tanya Thomas - [http://www.medindia.net/news/Despite-Its-Muslim-Majority-WHO-Names-Malaysia-as-Worlds-10th-Largest-Alcohol-Consumer-85415-1.htm Despite Its Muslim Majority, WHO Names Malaysia as World's 10th Largest Alcohol Consumer] - Medindia Health Network, May 24, 2011</ref><br />
<br />
==See Also==<br />
<br />
{{Hub4|Alcohol|Alcohol}}<br />
<br />
==External Links==<br />
<br />
*[http://www.answering-islam.org/Authors/Arlandson/drinking.htm Muhammad, the Quran, and Prohibition - Islam’s punishments for drinking and gambling] ''- Answering Islam''<br />
*[http://www.livingislam.org/fiqhi/fiqha_e72.html On Khamr (And What Intoxicates)] ''- Islamic site''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Shariah (Islamic Law)]]<br />
[[Category:Qur'an]]<br />
[[Category:Alcohol]]<br />
[[Category:Art and music]]<br />
[[Category:Caliphate]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Society and human nature]]</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:CPO675&diff=137919User talk:CPO6752024-02-15T02:31:21Z<p>Asmith: </p>
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<div>Talk Page<br />
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Hi CPO675, I am not sure why but I wasn't getting the alerts I needed to be getting. I'm reviewing all of your edits now. Apologies for the delay.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:05, 23 January 2024 (UTC)<br />
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==اللغة العربية/Arabic Language==<br />
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هل تتلكم اللغة العربية؟<br />
Do you speak Arabic? <br />
--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 02:31, 15 February 2024 (UTC)</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137902Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:39:00Z<p>Asmith: /* Classical Views */</p>
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<div>{{QuranHadithScholarsIndex}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
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{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
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{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
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{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
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{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
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{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
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{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
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{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[https://tafsir.app/qurtubi/9/29 Tasfir of al-Qurtabi on the Jizya verse]|<br />
<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is no set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on.' And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137901Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:36:47Z<p>Asmith: /* Classical Views */</p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[https://tafsir.app/qurtubi/9/29 Tasfir of al-Qurtabi on the Jizya verse]|<br />
<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on.' And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137900Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:29:20Z<p>Asmith: /* Classical Views */</p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[https://tafsir.app/qurtubi/9/29 Tasfir of al-Qurtabi on the Jizya verse]|<br />
<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on. And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137899Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:27:53Z<p>Asmith: /* Classical Views */</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[http://www.al-eman.com/%D8%AA%D9%81%D8%B3%D9%8A%D8%B1%20%D8%A7%D9%84%D9%82%D8%B1%D8%B7%D8%A8%D9%8A/%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9/t43&s9&p22?d-2619820-p=9 Tasfir of al-Qurtabi on the Jizya verse]|<br />
<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on. And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137898Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:27:21Z<p>Asmith: /* Classical Views */</p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[http://www.al-eman.com/%D8%AA%D9%81%D8%B3%D9%8A%D8%B1%20%D8%A7%D9%84%D9%82%D8%B1%D8%B7%D8%A8%D9%8A/%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9/t43&s9&p22?d-2619820-p=9 Tasfir of al-Qurtabi on the Jizya verse]|<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on. And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137897Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:27:06Z<p>Asmith: /* Classical Views */</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[[http://www.al-eman.com/%D8%AA%D9%81%D8%B3%D9%8A%D8%B1%20%D8%A7%D9%84%D9%82%D8%B1%D8%B7%D8%A8%D9%8A/%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9/t43&s9&p22?d-2619820-p=9 Tasfir of al-Qurtabi on the Jizya verse]]|<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on. And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Jizyah&diff=137896Qur'an, Hadith and Scholars:Jizyah2024-02-11T08:26:53Z<p>Asmith: /* Classical Views */</p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
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The jizya is the protection tax to be paid by the conquered people in [[dhimmitude]], representing both the protection from [[Qur'an, Hadith and Scholars:Jihad|jihad]] and the submission to [[Qur'an, Hadith and Scholars:Dhimmitude|dhimmitude]]. The jizya (and its associated land tax the kharaaj) is the payment to the Muslim state for ceasing the state of jihad upon the protected people. It is both to be a humiliation of the dhimmi but also a protection; historically dhimmis in Muslim lands were required by law to keep receipt of payment of the jizya on their person while travelling. The Qur'an specifies that the dhimmi is to pay the tax while being "humiliated" (صاغرين), which was inter alia interpreted by the scholars as requiring that the dhimmi suffers blows to his body and neck while in the process of paying the tax. Historically the pressure of the jizya on the dhimmi populations encouraged mass conversion to Islam to escape it, which is in large part how the Muslim countries came to have their Muslim majority populations. <br />
<br />
==Qur'an==<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, '''until they pay the Jizya with willing submission, and feel themselves subdued.'''}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|4|53|388}}|Narrated Juwairiya bin Qudama At-Tamimi: We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."}}<br />
<br />
{{Quote|{{Bukhari|2|24|559}}|Narrated Abu Humaid As-Sa'idi We took part in the holy battle of Tabuk in the company of the Prophet and when we arrived at the Wadi-al-Qura, there was a woman in her garden. The Prophet asked his companions to estimate the amount of the fruits in the garden, and Allah's Apostle estimated it at ten Awsuq ... The Prophet said to that lady, "Check what your garden will yield." When we reached Tabuk, the Prophet said, "There will be a strong wind to-night and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy, The King of Aila sent a white mule and a sheet for wearing to the Prophet as a present, and wrote to the Prophet that his people would stay in their place (and will pay Jizya taxation.)}}<br />
<br />
{{Quote|{{Bukhari|3|34|425}}|Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.}}<br />
<br />
{{Quote|{{Bukhari|4|53|384}}|Narrated 'Umar bin Dinar: I was sitting with Jabir bin Zaid and 'Amr bin Aus, and Bjalla was narrating to them in 70 A.H. the year when Musab bin Az-Zubair was the leader of the pilgrims of Basra. We were sitting at the steps of Zam-zam well and Bajala said, "I was the clerk of Juz bin Muawiya, Al-Ahnaf's paternal uncle. A letter came from 'Umar bin Al-Khattab one year before his death; and it was read:-- "Cancel every marriage contracted among the Magians between relatives of close kinship (marriages that are regarded illegal in Islam: a relative of this sort being called Dhu-Mahram.)" 'Umar did not take the Jizya from the Magian infidels till 'Abdur-Rahman bin 'Auf testified that Allah's Apostle had taken the Jizya from the Magians of Hajar.}}<br />
<br />
{{Quote|{{Bukhari|4|53|385}}|Narrated 'Amr bin 'Auf Al-Ansari: (who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the Jizya. Allah's Apostle had established peace with the people of Bahrain and appointed Al-'Ala' bin Al-Hadrami as their governor. When Abu 'Ubaida came from Bahrain with the money, the Ansar heard of Abu 'Ubaida's arrival which coincided with the time of the morning prayer with the Prophet. When Allah's Apostle led them in the morning prayer and finished, the Ansar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Abu. 'Ubaida has brought something?" They said, "Yes, O Allah's Apostle' He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."}}<br />
<br />
{{Quote|{{Bukhari|4|53|386}}|Narrated Jubair bin Haiya: 'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."}}<br />
<br />
{{Quote|{{Bukhari|4|53|404}}|Narrated Ali: We did not, write anything from the Prophet except the Quran and what is written in this paper, (wherein) the Prophet said, "Medina is a sanctuary from (the mountain of) Air to so and-so, therefore, whoever innovates (in it) an heresy or commits a sin, or gives shelter to such an innovator, will incur the Curse of Allah. the angels and all the people; and none of his compulsory or optional good deeds of worship will be accepted And the asylum granted by any Muslim Is to be secured by all the Muslims even if it is granted by one of the lowest social status among them. And whoever betrays a Muslim in this respect will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted. And any freed slave will take as masters (befriends) people other than his own real masters who freed him without taking the permission of the latter, will incur the Curse of Allah, the angels and all the people, and his compulsory and optional good deeds of worship will not be accepted."<BR>Narrated Said: Abu Huraira once said (to the people), "What will your state be when you can get no Dinar or Dirhan (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Abu- Hu raira?" He said, "By Him in Whose Hands Abu Huraira's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the Statement say?" He replied, "Allah and His Apostle's asylum granted to Dhimmis, i.e. non-Muslims living in a Muslim territory) will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizya they will be supposed to pay."}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|1|287}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.|See also: {{Muslim|1|289 }}}}<br />
<br />
{{Quote|{{Muslim|19|4294}}|It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}<br />
<br />
{{Quote|{{Muslim|32|6328}}|Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.}}<br />
<br />
{{Quote|{{Muslim|42|7065}}|'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (way peace be upon him). reported that, Allah's Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (may peace be upon him), and when Allah's Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah's Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.}}<br />
<br />
===Abu Dawud===<br />
<br />
{{Quote|{{Abu Dawud|19|2955}}|Narrated Umar ibn al-Khattab: A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (peace be upon him): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.}}<br />
<br />
{{Quote|{{Abu Dawud|19|3031}}|Narrated Anas ibn Malik ; Uthman ibn AbuSulayman: The Prophet (peace be upon him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).}}<br />
<br />
{{Quote|{{Abu Dawud|37|4310}}|Narrated AbuHurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.}}<br />
<br />
===Al-Muwatta===<br />
<br />
{{Quote|{{Muwatta|17|24|42|}}|Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, took jizya from the magians of Bahrain, that Umar ibn al-Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."}}<br />
<br />
{{Quote|{{Muwatta|17|24|44|}}|Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.}}<br />
<br />
{{Quote|{{Muwatta|17|24|45|}}| Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she-camel behind the house," soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet, may Allah bless him and grant him peace, and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion.<BR>"He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet, may Allah bless him and grant him peace, and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it."<BR>Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."}}<br />
<br />
{{Quote|{{Muwatta|17|24|46|}}| Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.<BR>Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.<BR>People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."}}<br />
<br />
==Sirah==<br />
<br />
===Ibn Kathir===<br />
This narration describes jizya as a compensation for the loss of revenue when Muhammad banned Arab polytheists from visiting the Kaaba.<br />
<br />
{{Quote|Ibn Kathir. ''Al Sira Al Nabawiyya (The Life Of The Prophet Muhamamd)''. "The Year 9 AH" vol. IV p. 1. Translated by Trevor Le Gassick. Garnet Publishing (Reading, UK). 2000.|It is related from Ibn 'Abbas, Mujahid, Iqkrima, Sa'id b. ]ubayr, Qatada, al-Dahhak and others that when God Almighty decreed that the polytheists should be prevented from approaching the Sacred Mosque, whether in the pilgrimage or at other times, that Quraysh said they would be deprived of the commercial activity that took place during the pilgrimage, and that they would therefore suffer financial loss. And so God compensated them for that by ordering them to battle the people of the scriptures so that they either accepted Islam or paid the jizya tax ''an yadin'', "being in a state of submission".}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=87}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=129}}<br />
|He who holds fast to his religion, Judaism or Christianity, is not to be tempted from it. It is incumbent on them to pay the jizyah protection tax. For every adult, male or female, free or slave, one full denarius, or its value in al-ma'afir [fine cloth]. He who pays that to the Messenger has the protection of Allah and His Messenger, and he who holds back from it is the enemy of Allah and His Messenger.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XI|ISBN=0-7914-0851-5|year=1993|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Khalid Yahya Blankinship|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol|page=4}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=344}}<br />
|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you."}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. XII|ISBN=0-7914-0733-0|year=1992|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Yohanan Friedmann|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_20_Vol/page/n300/mode/2up|page=167}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=393}}<br />
|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.}}<br />
<br />
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}}<br>{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.3 |page=121}}<br />
<br />
|The Messenger has sent Zur'ah and his Companions to you. ‘I commend them to your care. Collect the zakat and jizyah from your districts and hand the money over to my messengers.' The Prophet is the master of your rich and your poor.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=39}}<br />
{{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=95}}<br />
|They allowed 'Amr b. al-'As to collect the alms (without interference), and so he collected it [only] from the rich and returned [what he took] to the poor. He collected the poll tax (jizyah) from the Zoroastrians (al-Majus) who were indigenous to that region, while the Arabs lived in thesurrounding countryside.<br />
}}<br />
<br />
The dhimmis posture during the collection of the jizyah:<br />
<br />
{{Quote|Jami 'al-Bayan, Vol. 10, pp. 125-126|[lowering themselves] by walking on their hands, reluctantly; on the authority of Ibn 'Abbas-but this is not accepted by everyone.<ref>Tabari, Jami 'al-Bayan, ed. M. Shiikir (Beirut, 142112001), vol. 10. pp. 125, 126.</ref>}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|Sufi saint Ahmad Sirhindi (1564-1624), letter No. 163|The honour of Islam lies in insulting kufr and kafirs.<br />
<br />
One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.}}<br />
<br />
{{Quote|[http://www.al-eman.com/%D8%AA%D9%81%D8%B3%D9%8A%D8%B1%20%D8%A7%D9%84%D9%82%D8%B1%D8%B7%D8%A8%D9%8A/%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9/t43&s9&p22?d-2619820-p=9 Tasfir of al-Qurtabi on the Jizya verse]|<br />
الرابعة: لم يذكر الله سبحانه وتعالى في كتابه مقدارا للجزية المأخوذة منهم. وقد اختلف العلماء في مقدار الجزية المأخوذة منهم، فقال عطاء بن أبي رباح: لا توقيت فيها، وإنما هو على ما صولحوا عليه. وكذلك قال يحيى بن آدم وأبو عبيد والطبري، إلا أن الطبري قال: أقله دينار وأكثره لا حد له. واحتجوا بما رواه أهل الصحيح عن عمرو بن عوف: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صالح أهل البحرين على الجزية.<br />
وقال الشافعي: دينار على الغني والفقير من الأحرار البالغين لا ينقص منه شيء واحتج بما رواه أبو داود وغيره عن معاذ: أن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بعثه إلى اليمن وأمره أن يأخذ من كل حالم دينارا في الجزية. قال الشافعي: وهو المبين عن الله تعالى مراده. وهو قول أبي ثور. قال الشافعي: وإن صولحوا على أكثر من دينار جاز، وإن زادوا وطابت بذلك أنفسهم قبل منهم. وإن صولحوا على ضيافة ثلاثة أيام جاز، إذا كانت الضيافة معلومة في الخبز والشعير والتبن والإدام، وذكر ما على الوسط من ذلك وما على الموسر وذكر موضع النزول والكن من البرد والحر. <br />
<br />
And the fourth: Allah, praised and high, did not mention in his book the amount of the Jizya to be taken from them (the dhimmis). The scholars have differed on the amount of the jizya to be taken from them. A'ta' bin Abi Ribah said: 'There is not set amount, it is rather dependent on what they (the dhimmis and the amir) came to an agreement on. And likewise so said Yahya bin Adam and Abu 'Ubayd and Al-Tabari, with Tabari saying: 'its minimum is 1 dinar, and there's no limit to its maximum.' And they brought as evidence what the people of sahih (the scholars of hadith) recounted from 'Amru bin 'Auf: that the messenger of Allah, peace and prayer of Allah be upon him, came to an agreement with the people of Bahrain on the jizya. And Shafi'i said: 'a dinar from the rich and the poor from their free adults, and nothing must be subtracted from this (amount)', and he brought for evidence of this what Abu Dawud and others related from Mu'adh: The the messenger of Allah, peace and prayer of Allah be upon him, sent him (Mu'adh) to Yemen and commanded him to take from every Halim 1 dinar of Jizya. And Shafi'i said: Allah's will is apparent. And this is the saying of Abi Thaur. Shafi'i said: if they agreed upon more than one dinar, it is permissible, and if the increased the amount of it and they were satisfied with it (then it is also permissible). And if they agreed upon hosting (of Muslims by dhimmis) for three days it is permissible, and the hosting is known to consist is known in terms of bread, barley, hay, and food. He mentioned what is due from the middle class and what is due from the wealthy. He also mentioned the place of lodging and shelter from the cold and heat.}}<br />
<br />
}}<br />
<br />
{{Quote|[http://bewley.virtualave.net/Riszakat.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani]<BR>A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''25.13a. Who pays jizya''' <br />
<br />
''Jizya is taken from the men of the people of dhimma status provided that they are both free and adult. It is not taken from their women, their children, or their slaves.'' <br />
<br />
[Ibn Rushd defines it thus: what is taken from the people of disbelief in repayment for their security and sparing their lives while they remain unbelievers. It is derived from ''jaza''' (repayment) which is exchange, because they receive security in exchange for the money they pay. We offer them security and they offer money. It is not taken from three categories: women, children and slaves because Allah Almighty has obliged it on those who can fight, and generally that is men rather than women and children.]}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir Ibn Kathir]|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
{{Quote|Al-Zamakhshari (1075–1144)|('an yadin): does this refers to the hand of the giver or the receiver? It refers to the giver, i.e. from a forthcoming rather than a withholding hand. For he who refuses and withholds doesn't proffer his hand, as opposed to the reluctant obeyer. [proverb example]-not by someone deputized, but directly from the hand of the [dhimmi]. The hand of the taker means that [when he takes it] his hand is the upper, the ruler; or, because of the benefit [to the dhimmis] because receiving the jizya from them and lowering their spirits is of benefit to them. (wa-hum Saarighuuna) it is taken from them when they are in a lowered and humbled state. [The dhimmi] must approach walking, not riding; the taker is standing while the giver is sitting and trembling in awe /Iyutaltilu taltalatanl/. He is seized by his collar, and is told: "Perform the jizya," and is pushed on the nape of<br />
his neck /yuzakhkhu/.<ref>Zamakhshari, Al-Kashshaaf,ed. M. Ahmad (Cairo, 136511946), vol. 2, pp. 262. 263.</ref>}}<br />
<br />
{{Quote|Al-Baydawi (D. 1286)|...on the authority of Ibn Abbas...that the jizya is taken from the dhimmi,<br />
[while] his neck is being hung low.<ref>Beidawi, Anwar al-Tan-il,ed. H. 0.Fleischer (1846-1848; repr.. Osnabrueck, 1968). vol. I, p. 383, line 25.</ref>}}<br />
<br />
{{Quote|Al-Ghazali (1101)|...the dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya …on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]...<ref>Al-Ghazali (d. 1111). Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’i, Beirut, 1979, pp. 186, 190-91; 199-200; 202-203. [English translation by Dr. Michael Schub.]</ref>}}<br />
<br />
{{Quote|Al-Nawawi (Translated by E.C. Howard) (2005). ''Minhaj at talibin: a manual of Muhammadan law''. Adam Publishers. pp. 337–8. ISBN 978-81-7435-249-1|Our school (Shafi'i) insists upon the payment of the poll-tax by sickly persons, old men, even if decrepit, blind men, monks, workmen, and poor persons incapable of exercising a trade.<ref>These categories of non-Muslims are exempted from paying jizya according to other Sunni schools of thought.</ref> As for people who seem to be insolvent at the end of the year, the sum of the poll tax remained as debt to their account until they should become solvent."}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|{{cite web quotebox|url= http://englishtafsir.com/Quran/9/index.html#sdfootnote29sym|title= Tafhim al-Qur'an (The Meaning of the Qur'an)|publisher= Kazi Publications|author= Sayyid Abul Ala Maududi, A. A. Kamal (Ed.)|date= 1991|series= Surah At Taubah (footnote No. 28)|isbn=9781567441345|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fenglishtafsir.com%2FQuran%2F9%2Findex.html%23sdfootnote29sym&date=2014-03-10|deadurl=no}}|"...(Fight with them) until they pay Jizyah with their own hands and are humbled."<br />
<br />
This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "<br />
<br />
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.<br />
<br />
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.<br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error. }}<br />
<br />
==Miscellaneous==<br />
Muhammad wrote in a letter to the Christians and Jews of Elath<br />
{{Quote||Thou hast to accept Islam, or pay the tax, and obey God and His Messenger and the messengers of His Messenger, and do them honor and dress them in fine clothing, not in the raiment of raiders…for if you satisfy my envoys you will satisfy me. Surely the tax is known to you. Therefore if you wish to be secure on land and on sea, obey God and His Messenger…But be careful lest thou do not satisfy…for then I shall not accept anything from you, but I shall fight you and take the young as captives and slay the elderly…Come then, before a calamity befalls you...<ref>Gil, Moshe. A History of Palestine: 634-1099, Cambridge University Press, 1997, p. 28.</ref>}}<br />
<br />
==Shia hadith==<br />
<br />
{{Quote| ''Al-Kafi'', vol. 8, p. 227; ''Ithbat al-Hudah'', vol. 3, p. 450; Mir’ah al-Uqul, vol. 26, p. 160; Bihar al-Anwar, vol. 52, p. 375|Imam al-Baqir said: “During the uprising of Hadrat al-Qa’im (the Mahdi), he will present the faith to each of the Nasibis (Muslim enemies of Shias). If they accept the truth, he would release them. He will behead anyone who would not accept the faith, or ask him to pay the jizyah just as what they collect from the Ahl adh-Dhimmah, and he will banish him in remote villages and small towns.”}}<br />
<br />
==See Also==<br />
<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ar:القرآن_والحديث_والعلماء:_الجزية]]</div>Asmithhttps://wikiislamica.net/index.php?title=Jizyah&diff=137895Jizyah2024-02-11T07:55:27Z<p>Asmith: /* Devshirme */</p>
<hr />
<div>{{QualityScore|Lead=3|Structure=4|Content=3|Language=3|References=3}}'''Jizyah''' or '''jizya''' (جزية) is the extra, lunar-yearly tax<ref> Lewis B, Pellat, Ch, Schacht J,, 1991, , "Djizya," THE ENCYCLOPAEDIA OF ISLAM vol II Madison, E.J. Brill, Leiden, Netherlands, p.561</ref> imposed on [[Qur'an, Hadith and Scholars:Dhimmitude|Dhimmis]], that is [[Kafir (Infidel)|non-Muslims]] who live under Muslim rule according to the [[Qur'an]] and [[hadith]] (quotes can be found at [[Qur'an, Hadith and Scholars:Jizyah]]). It is the the linchpin of the system of religious apartheid and Islamic supremacism which is the [[dhimma]]. Its payment is both a payment for the cessation of the state of [[Jihad]] upon the dhimmi, as well as a sign of the humiliation and degradation of the dhimmi before the authority of Islamic religion. The jizya itself was only one of many special taxes paid by non-Muslims to their Muslim governments, but amongst them it is the only one which was specifically delineated in the [[Qur'an]]. Other taxes on non-Muslims such as the ''kharaaj'' were often equated with and sometimes used interchangeably with the word ''jizya'' in Arabic and other languages of Islamic empires. Unlike with the other taxes, various other traditions of humiliation and abuse accompanied the jizya; the dhimma was required to pay it عن يد "''<nowiki/>'an yadin''" that is "by hand" and صاغرون "''saaghiruun''" that is "humiliated/lowered/in subjugation." As such the traditional mufassirun have decreed that while paying the tax the dhimmi must receive blows about the head and/or neck from the Muslim collecting it to symbolize his humiliated state, and Islamic fuqahaa' (legal scholars) throughout the ages have reiterated the legislation of this humiliating practice throughout the ages. Upon payment of the tax the dhimmi would receive a receipt of payment, either in the form of a piece of paper or parchment or as a seal humiliatingly placed upon their neck, and was thereafter compelled to carry this receipt wherever he went within the realms of Islam. Failure to produce an up-to-date jizya receipt on the request of a Muslim could result in death or forced conversion to Islam of the dhimmi in question <ref> Yeʼor., B., 2011. The decline of Eastern Christianity under Islam. Madison, NJ: Fairleigh Dickinson University Press, p.79 </ref>.<br />
<br />
Jews and Christians were required to pay the ''jizyah'' while pagans were required to either accept Islam or die.<ref>{{cite web |title=Islam |url=https://www.britannica.com/topic/Islam |work=Encyclopedia Britannica |location=New York |date=17 August 2021|access-date=12 January 2022}}</ref><br />
<br />
==Definition==<br />
<br />
The jizya's origin is found in the Qur'an: <br />
<br />
{{Quote|{{Quran|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold forbidden that which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizyah with willing submission, and feel themselves subdued.}}<br />
<br />
The text is clear that the tax is a sign of their submission to the Muslims. Its role is thus not only fiduciary but also social; it is a sign of vilification and humiliation which the person of the book under Muslim rule (id est, the [[Dhimmia|dhimmi]]) must suffer as the price for the right to live under Muslim rule. The Arabic text is specific that the dhimmi must pay the jizya عن يد "'an yadin" that is "by hand" and صاغرون "saaghiruun" that is humiliated and lowered. <br />
<br />
The institution of the [[dhimma]] and its linchpin the jizya is in Islamic [[fiqh]] part and parcel to the larger theory of [[Jihad in Islamic Law]]. Paying the tax is one of the three choices that Muslims imams (leaders) are to offer infidels before declaring jihad upon them:<br />
<br />
{{Quote|Khalid bin Al-Waheed (Muslim General, 632AD)|"I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life. We will then fight you until God decides between us and you." (Al Tabari, Volume XI)}}<br />
<br />
{{Quote|Umar ibn al-Khattab during the conquest of al-Basrah (636 CE)|Summon the people to God (''id est to convert to Islam''--WikiIslam Editor); those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted. (Al Tabari, Volume XII)}}<br />
<br />
Once a land is conquered by Islamic armies the ruler must impose a taxation on those non-Muslims who will not convert to [[Islam]]. <br />
<br />
{{Quote|Abu Yusuf Ya’kub, 189, Le Livre de l’Impôt Foncier (Kitab al-Kharadj), trans. and annotated by E. Fagnan (Paris: Paul Geuthner, 1921), English quotation in Ye’or, The Dhimmi 165|But I thought that we had nothing more to conquer after the land of Kesra [Persia], whose riches, land, and people Allah has given us. I have divided the personal possessions among those that conquered them after having subtracted a fifth, which under my supervision was used for the purpose for which it was intended. I thought it necessary to reserve the land and its inhabitants, and levy from the latter the kharaj by virtue of their land, and the capitation [jizya] as a personal tax on every head, this poll tax making up a fay in favor of the Muslims who have fought there, of their children and of their heirs.}}<br />
<br />
<br />
Jizyah is paid as a sign of submission and humiliation and gives Dhimmis some legal protection in return. Under dhimmitude (the status that [[Islamic law]], the Sharia, mandates for non-Muslims) Dhimmis usually are not allowed to carry arms to protect themselves, serve in the army or government, display symbols of their faith, build or repair places of worship etc. Further stipulations can include the requirement for dhimmis to dress differently, live in inferior houses, use inferior transport, and oblige themselves to the feeding and housing of Muslims as needed. If the conquered do not wish to pay or convert, their fate may very well be slavery (under which, [[rape]] is permitted) or (as evidenced in the quotes above) death. <br />
<br />
The amount of the Jizyah tax was based on income <ref> Ye'or, Bat ''The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude'' Cranbury, New Jersey, USA, Associated University Press, 1996, 77</ref> and the way it was collected varied from time to time and from place to place, but when imposed, the forced payment of Jizyah greatly stimulated the conversion of non-Muslims into Islam.<ref>[http://concise.britannica.com/ebc/article?tocId=9368576 Jizya] - Encyclopedia Britannica</ref> In some cases the taxation of the non-Muslims was so profitable that some Islamic rulers discouraged their subjects from converting to Islam, lest they should lose their income.<ref>Hawting, G.R. ''The First Dynasty of Islam: The Umayyad Caliphate AD 661-750''. Routledge. p. 77. ISBN 0-415-24073-5.</ref><br />
<br />
==Historical Precedents and Influences==<br />
<br />
Jizyah was not entirely an Islamic initiative or the innovation of its prophet [[Muhammad]]. A certain form of Jizyah had existed among the tribes of Northern Arabia in pre-Islamic times. This fact is attested by the famous historian Philip. K. Hitti in his ''History of Arabs''. ''Ghazw'' (غزو) or raiding others for feeding mouths was an accepted norm among the Bedouin tribes of that time. As ''Hitti'' noted, "Ghazw was a manly occupation of Bedouins where fighting mood was a chronic mental condition". For people among the tribes, everything that belonged to the other tribes guaranteeing material gain made a legitimate target. The context made it necessary for a weaker tribe or a sedentary settlement on the borderland to buy protection from the stronger tribe by paying what it then called ''Khuwwah'' which later became Jizyah in Muhammad’s Islam. Along with the booty acquired through raids and wars, Jizyah turned out to be a good source of income for believers.<br />
<br />
==The Jizya Verse and Commentary==<br />
<br />
The jizya is meant both as a means of exploiting the dhimmi community, and as method of humiliating them, as ibn Kathir makes clear in his tafsir on the jizya verse from surat-at-Taubah:<br />
<br />
<br />
{{Quote|Tafsir of Ibn Kathir on Qur'an 9:29|2=Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, "Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley." This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.}}<br />
<br />
The jizyah is a sign of how miserable the dhimmis are, and as such good Muslims should avoid contact with them. Its function is thus not only to fill the coffers of the Islamic state, but also to seperate the Muslims from the dhimmis by way of the humiliation and villification of the later. In order that the seperation be maintained, the system of the [[dhimma]] includes many discriminatory laws meant to visual mark the dhimmis as different from the Muslims. In addition, the dhimmi is required to keep the receipt of his payment of the jizya at all times and to provide it upon request to Muslim officials. Failure to produce the receipt of payment for the jizya could result in fines, imprisonment, or even death depending on the time period and place of the infraction.<br />
<br />
==Approval from Islamic Scholars==<br />
<br />
The theory of the jizyah (and related taxes such as the kharaaj land tax) are well developed in Islamic [[fiq]] literature. Generations of scholars have spilled their ink on the subject. Although many differing opinions do exist within the topic, never the less the fuquhaa' (legal scholars) generally agree throughout the ages on the main points: the jizyah is to be a burden financially on the dhimmi, its collection is mandatory, failure to pay it can and should result in imprisonment, loss of property or death, the payer of the tax must do it in person before a Muslim official, and they must be phyisically humiliated during the act. Furthermore, the dhimmi must be able to produce at request proof of the payment of the tax to the Muslims; failure to produce proof of payment takes him from the status of a dhimmi to a harbi, whose blood can be legally spilled. <br />
<br />
{{Quote|Sheikh Muhammed Salih Al-Munajjid|The Muslims do not fight anyone until they have told them about the religion of Allaah and given them the choice between two things, either accepting Islam or, if they refuse Islam and keep their own religions, paying the Jizyah (tax) to the Muslims in return for protection. If they refuse both of these choices, then they are to be fought.|}}<br />
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{{Quote|Ahkaam al-Sijn wa’l-Sujana’ wa Mu’aamalat al-Sujana’ fi’l-Islam by Hasan Abi’l-Ghuddah, 256|If some people persist in rejecting the religion of Allaah and stand in the way of ruling by that which Allaah has revealed on earth, or they fight against the call to Allaah, then we give them the choice of three things: Either they become Muslim; or if they refuse they pay the jizyah (whereby they pay a specified amount to the Muslims in return for being allowed to remain their land, and the Muslims undertake to protect them); or, if they refuse that, there is nothing left but the way which they themselves have chosen, which is fighting and dealing violently with those who have persecuted the Muslims and put obstacles in the path of the Islamic da’wah. In this way the Muslims will gain the upper hand and the enemies will be humiliated; then when we have killed and wounded many of them and gained the upper hand over them, we may take prisoners and bind a bond firmly on them.|}}<br />
<br />
Saudi Sheikh Muhammad bin Abd Al-Rahman Al-'Arifi, Imam of the mosque of King Fahd Defense Academy, imagines the coming Muslim conquest of the Vatican:<br />
{{Quote|Saudi Sheikh Muhammad bin Abd Al-Rahman Al-'Arifi|"… We will control the land of the Vatican; we will control Rome and introduce Islam in it. Yes, the Christians, who carve crosses on the breasts of the Muslims … will yet pay us the Jiziya [poll tax paid by non-Muslims under Muslim rule], in humiliation, or they will convert to Islam…"<ref>[http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=17710 The Next Pope and Islamic Prophecy] frontpagemag.com</ref>}}<br />
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{{Quote|[http://www.kalamullah.com/Books/MILESTONES.pdf Milestones (Ma'alim 'ala Al-Tariq) p.73]<BR>Sayyid Qutb|"It may happen that the enemies of Islam may consider it expedient not to take action against Islam, if Islam leaves them alone in their geographical boundaries to continue the lordship of some men over others and does not extend its message and its declaration of universal freedom within their domain. But Islam cannot agree to this unless they submit to its authority by Jizyah..."}}<br />
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{{Quote|1=[http://www.englishtafsir.com/Quran/9/index.html#sdfootnote29sym Commentary on Qur'an Chapter 9:29]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah...<br />
<br />
[The Islamic State] cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order. <br />
<br />
As regards the question, "What do the non-Muslims get in return for Jizyah?" it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error.}}<br />
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==Jizyah in History==<br />
<br />
Although many aspects of the [[dhimma]] were not enforced in many places and times throughout Islamic history, the jizyah and associated taxes such as the kharaj were not one of these aspects. Consistently throughout Islamic history, in accordance with the Islamic doctrine that the dhimmis and all of their economic output constitute the fay of the Islamic state and ummah in perpetuity, the jizyah and related taxes were extracted from the dhimmi peoples with stark consistency. Unlike many other aspects of the dhimma which did fall out use in time (although many were brought back later), Islamic states also came up with new taxes on the dhimmis, such as the "blood tax" of the devshirme in the Ottoman Empire, whereby the first born sons of the rayah (dhimmis, literally flock of animals) would be collected, forcibly converted to Islam and pressed into the service of the Sultan's elite military corps, the janissaries. <br />
<br />
Muslim empires from Spain to Bangladesh and everywhere in between implemented the jizyah. Although theoretically only applicable to Jews and Christians, a "sahih" hadith exists in which the Prophet commanded that Zoroastrians be subject to the jizyah. Although Islamic scholars initially laid down the death penalty, practical considerations forced the Hanafi school of jurisprudence in India to countenance the collection of the jizyah from Hindus, Buddhists, Sikhs, and other non-people of the book "mushrikuun" or "polytheists" in the Islamic empires of India, since killing or forcibly converting the hundreds of millions of polytheists in the subcontinent was impractical for pre-modern pre-industrial age states. As the Hanafi school was the main school followed by Indian Muslims, this ruling is peculiar to them; the other 3 mainstream schools of Sunni [[fiqh]] and the salafis maintain that the polytheists should only be offered the choice of the sword or conversion to Islam by the imam of the Islamic state. <br />
<br />
{{Quote|1=[http://web.archive.org/web/20050625084731/http://www.turkishweekly.net/articles.php?id=68 The Historical Roots of Islamic Militancy in Pakistan and current scenario: Amicus]<BR>Mohammed Yousuf, Journal of Turkish Weekly, May 19, 2005|2=Not only Alamgir compiled Fatawa-u-Alamgiri, he re-imposed jizya (a tax on non-Muslims for protection under Muslim rule) that had been suspended by Akbar, destroyed some unauthorized temples and checked proselytizing activities of the Hindus.}}<br />
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{{Quote|[http://www.himalmag.com/apr2001/commentary.html Idolatry and the Taliban]|Once Muhammad Bin Qasim had established himself in Sindh he sent a letter to the Muslim Caliph in Damascus, seeking instruction as to how he should deal with the Hindus and Buddhists of the conquered area. The reply came that they be treated in accordance with the Quranic commandments relating to the People of the Book (Ahl-i-Kitab), the Jews and the Christians. Accordingly, the Buddhists and the Hindus of Sindh were to be given full freedom to practise their faiths, and their lives and property, including temples, were to be protected. In return, they were to pay a tax, the jizya. The old, the sick, children and priests were to be exempted from the tax. The non-Muslims were not obliged to perform military service, unlike the Muslims. Following these dictates, Muhammad Bin Qasim thus set a precedent which several other Muslim rulers after him followed.}}<br />
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The Ottoman empire imposed jizya on its Jewish and Christian subjects. Jizya collected from these communities was one of the main sources of income of the Ottoman treasury.<ref>Oded Peri; Gilbar (Ed), Gad (1990). ''Ottoman Palestine, 1800-1914 : Studies in economic and social history''. Leiden: E.J. Brill. p. 287. ISBN 978-90-04-07785-0. "The jizya was one of the main sources of revenue accruing to the Ottoman state treasury as a whole."</ref> The empire abolished it in 1856, but this action was dubbed as "cosmetic" because they replaced it with ''bedel-i askeri'', a tax on non-Muslims in return for their exemption from military services.<ref>Stillman, Norman. The Jews of Arab lands: a history and source book. p. 97. ISBN 978-0-8276-0198-7.</ref><ref>Gribetz, Jonathan Marc. ''Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter''. Princeton University Press. 22-09-2014. ISBN 140085265X.</ref><br />
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==Jizyah in the Modern World==<br />
<br />
The practice of collecting any special tax from non-Muslims came to a complete end with the annhilation of the Ottoman Caliphate after the end of the 1st world war. No Islamic country including the Islamic Republic of Iran currently engages in the practice. Never the less, Islamic scholars today continue to call for the re-institution of the jizyah, and extremist groups in places like Iraq and Syria, including the Islamic State (AKA Daesh AKA ISIL AKA ISIS) have reinstituted the collection of the jizyah from the "people of the book", overwhelmingly local Christians, in the areas where they have taken military control from established governments. <br />
<br />
{{Quote|1=[http://chiesa.espresso.repubblica.it/dettaglio.jsp?id=44202&eng=y The Mayor of Bethlehem is Christian, but It’s Hamas That’s in Charge]<BR>Sandro Magister, Chiesa News, December 29, 2005|2=The general plan of Hamas also includes the imposition of a special tax, called al-jeziya, upon all of the non-Muslim residents in the Palestinian territories. This tax revives the one applied through all of Islamic history to the dhimmi, the second-class Jewish and Christian citizens.}}<br />
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{{Quote|[http://www.foxnews.com/story/0,2933,270377,00.html Christians Fleeing Violence in Iraq]<BR>The Associated Press, Fox News, May 07, 2007|In the recent violence, residents of the Baghdad neighborhood of Dora said gunmen knocked on the doors of Christian families, demanding they either pay jizya — a special tax traditionally levied on non-Muslims — or leave. The jizya has not been imposed in Muslim nations in about 100 years.}}<br />
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{{Quote|1=[http://www.asianews.it/index.php?l=en&art=15903&size=A Hindus and Sikhs threatened by the Taliban and Sharia]<BR>Fareed Khan, Asia News, July 28, 2009|2= The Taliban in the North West Frontier Province (NWFP) have issued an ultimatum against local Hindus and Sikhs: either you pay “jizya”, an Islamic poll tax for religious minorities that is akin to protection money, or you leave. Many (more than 400)Hindu and Sikh families have already left for Peshawar and neighbouring provinces. <br />
<br />
Threats against Sikhs and Hindus are but the latest in a series of warnings against religious minorities in the NWFP, including Christians who have had to pay jizya and submit to Sharia.<br />
<br />
“We were living under fear: fear of the Taliban, fear of Lashkar-e-Islam and fear of other armed groups,” a Sikh man told the Daily Times}}<br />
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{{Quote|1=[http://www.ptinews.com/news/251505_Eight-Christians-kidnapped-in-Pakistan 2009 - Eight Christians kidnapped in Pakistan, Jizya May be Behind Abductions]|2= Eight members of the minority Christian community have been kidnapped in Pakistan's troubled Waziristan tribal region, reports said today.<br />
<br />
Militants and criminals in Pakistan's lawless tribal belt have targeted minorities like Hindus, Sikhs and Christians. There have been several instances of members of minority communities being abducted for ransom or forced to pay 'jiziya', a tax levied on non-Muslims.}}<br />
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{{Quote|1=[http://www.assistnews.net/Stories/2009/s09070148.htm Christian Shot Eight Times for Refusing to Pay Protection Money]<BR>Jeremy Reynalds, ASSIST News Service, July 22, 2009|2= A human rights organization has learned that a Christian businessman was shot eight times in the legs while driving through Lahore, Pakistan after refusing to pay protection money to a Muslim.<BR><BR><br />
<br />
Mobeena, [the Christians sister], told ICC, “Suqlain is still free and hanging around. The government has done nothing to help us, even though my brother is a prominent businessman. We feel insecure, our children are too scared to go out anymore - please help us, we need justice.”}}<br />
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{{Quote|1=[http://en.aswataliraq.info/?p=124202 1960 Christians killed in Iraq since 2003 – survey]<BR>Aswat al-Iraq, December 26, 2009|2=According to the [Chaldean Cultural Association for Peace in Iraq] association’s survey, property of at least 500,000 Christians were taken away and 200,000 Christians were forced to pay extortion money, while dozens others were kidnapped then released for ransom.<br />
<br />
“Before 2003, there were around 2.1 million Christians in Iraq, but now there are not more than 500,000 of them,” Masho said.<br />
<br />
He criticized the Iraqi government for being unable to protect Christians, and said that it did not even fulfill its promises to compensate them.}}<br />
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{{Quote|1=[{{Reference archive|1=http://www.uriasposten.net/archives/34912|2=2012-03-16}} On the other side of the fence]<BR>Nicolai Sennels (Translator), Weekendavisen (Danish daily, not online), March 1, 2012|2=This past year there have been several disturbing incidents in the neighborhood of outer Nørrebro. In October, a refugee from Africa had his door kicked in several times and was threatened by a group of youths who accused him of being both black and Christian. <BR><BR>He was given a deadline of less than a week to pay them 10,000 kroner (1,800 USD) if he wanted to live in the area. Police told him that they could no longer guarantee his safety in Mjølnerparken [Muslim ghetto in Copenhagen, Denmark]. When Lejerbo (the company renting out apartments in the area) found him, he was crying and had slept on the street.}}<br />
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{{Quote|1=[{{Reference archive|1=http://www.onenewsnow.com/Missions/Default.aspx?id=1581314|2=2012-04-22}} Syrian Christian targeted in Syria]<BR>MNN, April 19, 2012|2=Refugees who have fled to Jordan from Syria are telling mission leaders supported by Christian Aid Mission about deliberate, new persecution from the "Arab Spring" insurgents who are seeking to overthrow the brutal Assad regime in Damascus.<BR>. . .<BR><br />
"It is over; we can't get back what we lost," said one discouraged Christian refugee here in Jordan. "It will never be the same anymore for me or my family. We've lost hope." He said he had to flee with his family at night, because anti-Christian persecution in Syria is becoming a steadily growing reality. <br />
<br />
"I had my own business. I ran a supermarket, and we were financially stable. Unfortunately, that's not the case anymore. Our dreams vanished when a group of terrorists threatened to kill my family, burn our house, and set fire to the supermarket if I didn't pay them $7,000. <br />
<br />
"I paid the amount, hoping that they would leave us alone, but they did not. Instead, they kidnapped me for a whole week. They only let me go on one condition: that each month I would pay them the same amount. <br />
<br />
"What do you think I could do? I fled. I packed our stuff, taking only the basics. I took my family and came to Jordan. My son, Omar, has one year left to finish his bachelor's degree, but now his dreams have vanished as well. I used to be a business owner...but now I am a laborer who can hardly provide the day-to-day basics for my family."}}<br />
<br />
{{Quote|1=[http://www.fides.org/aree/news/newsdet.php?idnews=32122&lan=eng<!-- http://www.webcitation.org/query?url=http%3A%2F%2Fwww.fides.org%2Faree%2Fnews%2Fnewsdet.php%3Fidnews%3D32122%26lan%3Deng&date=2012-09-06 --> ASIA/PAKISTAN - Attack in the Christian area: one victim and two injured in Karachi]<BR>Agenzia Fides, August 31, 2012|2=In Essa Nagri Christians are harassed by criminal gangs and Islamic terrorist groups of ethnic Pashtuns: armed to the teeth, the militants enter the area to collect the "Jizya" (the tax imposed, according to the sharia, on the non-Muslim minorities), and extort money from the Christian merchants. MASS activists have been denouncing for a long time continuous robberies, violence and abuses committed under the cover of some Police officials. Militants raid houses, steal and abuse women and children for fun.}}<br />
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{{Quote|1=[{{Reference archive|1=http://tribune.com.pk/story/446972/militancy-when-hundreds-of-sikhs-lost-their-homes-in-orakzai/|2=2012-10-07}} Militancy: When hundreds of Sikhs lost their homes in Orakzai]<BR>Umer Farooq, The Express Tribune, October 5, 2012|2=Around 69 families, approximately 500 Sikhs, were residing in Feroz Khail area of the agency. Most of them earned their living from cultivating crops and a few others from small makeshifts at a market, which were barely sufficient to make both ends meet.<br />
<br />
Kalyan himself was picked up by militants and offered three options: To embrace Islam, to become part of their jihad or to pay a sum of Rs500 million.<br />
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“I could not even consider the first two options. I was released when residents intervened and the Sikh community paid Rs6.5 million as Jizya (protection money for non-Muslims),” Kalyan said.<br />
<br />
Residents left the area within half an hour of the warning, leaving most of their valuables behind.}}<br />
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==Other Islamic Taxes==<br />
<br />
===Zakat===<br />
<br />
Muslims also had to pay a tax called Zakat. However, this zakat is a 2.5% tax, while the jizyah (which can vary) is about a 10% income tax (although it has been known to be as high as 50%). Muslims are obligated to pay this so-called "charity tax" even today, as its one of the five pillars of Islam. But, instead of paying it to the state, they now pay zakat to charities of their choice. It must however be noted that the majority of Islamic scholars are of the view that non-Muslims should not benefit from this alms giving,<ref>{{cite web|url= http://www.islamicawakening.com/viewarticle.php?articleID=984|title= The way of giving Zakat al-Fitr in non-Islamic Lands|publisher= IslamicAwakening|author= Haytham bin Jawwad al-Haddad|series= Article ID: 984|date= November 20, 2002|archiveurl= http://www.webcitation.org/query?url=http://www.islamicawakening.com/viewarticle.php?articleID=984&date=2011-05-09|deadurl=no}}</ref> which is why mainstream Islamic charities, like Islamic Relief, almost exclusively<ref>[http://www.thereligionofpeace.com/Articles/Islamic-Relief.htm Islamic Relief and the Myth of Non-Discriminating Muslim Charity] - TROP</ref> focusing their humanitarian work in Muslim majority nations or areas in non-Muslim countries which are heavily populated by Muslim minorities. In the aftermath of the 2010 Pakistan floods, many Christian survivors were denied aid supplied by Muslim charities as a result.<ref>[http://www.catholicculture.org/news/headlines/index.cfm?storyid=7460 Pakistan: some Christians denied aid unless they convert to Islam] - Catholic Culture, September 6, 2010</ref><br />
<br />
===Devshirme===<br />
<br />
{{Quote||Devshirme (derived from , "collection, gathering"; called "collection of boys" or "blood tax" in Balkan countries in their native languages) was the systematic abduction of young boys from conquered Christian lands by the Ottoman sultans as a form of regular taxation in order to build a loyal slave army (formerly largely composed of war captives) and the class of (military) administrators called the "Janissaries", or other servants such as tellak in hamams. Boys delivered to the Ottomans in this way were called ghilmán or acemi oglanlar ("novice boys").}}<br />
<br />
===Kharaj===<br />
<br />
{{Quote|[http://www.britannica.com/EBchecked/topic/316354/kharaj kharaj]<BR>The Encyclopædia Britannica|Tax imposed on recent Islamic converts in the 7th–8th century. <br />
<br />
In Islamic territories, Jews, Christians, and Zoroastrians who did not convert to Islam were required to pay a tax called the jizya. Many people converted to Islam to avoid this tax or to escape the ban on non-Muslims owning land. As financial problems mounted for the Umayyad rulers, authorities imposed the kharaj as a property tax for recent converts. Popular opposition to the tax led to a revolt in 747 and precipitated the downfall of the Umayyad dynasty.}}<br />
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The Umayyad caliph Umar II made non-Arab converts to Islam pay kharaj as a compensation for the diminished jizya tax base.<ref>Kennedy, Hugh. ''The Prophet and the Age of the Caliphates''. Pearson. p. 107. ISBN 0-582-40525-4.</ref><br />
<br />
Some have said that jizya and kharaj were not significantly higher than the taxes collected in the pre-Islamic [[w:Byzantine Empire|Byzantine]] and [[w:Sassanid Empire|Sassanid]] empires. However:<br />
<br />
{{Quote|N. V. Pigulevskaya, A. Yu. Yakubovski, I. P. Petrushevski, L. V. Stroeva, A. M. Belenitski. ''The History of Iran from Ancient Times to the End of Eighteenth Century'' (in Persian), Tehran, 1967, p. 161.|A comparison between pre-Islamic documents and those of the Islamic period reveals that conquering Arabs increased the land taxation without exception. Thus, raising taxes of each acre of wheat field to 4 dirhams and each acre of barley field to 2 dirhams, whereas during reign of Khosro Anushiravan it used to be a single dirham for each acre of a wheat or barley field. During the later stage of Umayyad Caliphate, conquered and subjugated Persians were paying from one fourth to one third of their land produce to the Arab Empire as kharaj.}}<br />
<br />
Kharaj was also imposed on Hindu peasants of India during the rule of the [[w:Delhi Sultanate|Delhi Sultanate]] and the Mughals. Its value varied from 20 percent to 50 percent of the produce.<ref>K. S. Lal. ''Theory and Practice of Muslim State in India''. Chapter IV: "Income of the State". Archived at [http://www.webcitation.org/6l5ThExd8]. Aditya Prakashan. 1999. ISBN 8186471723 </ref><br />
<br />
===Miscellaneous===<br />
<br />
*The Hedaya, a 12th-century legal manual considered one of the most influential books of Hanafi Islamic law, states that a [[w:tithe|tithe]] on wine and pork should be collected from [[dhimmi|dhimmis]] and polytheists whenever they pass by any collector's office in an Islamic state.<ref>Marghinani. ''The Hedaya'' (Arabic) Translated by Charles Hamilton. Book I Chapter IV. p. 13.</ref><br />
<br />
*''Rav akçesi'', also called "rabbi tax," was imposed on Jewish communities in the Ottoman Empire.<ref>{{cite web|title=Turcica: revue d'études turques, Volumes 24-25|year=1992|publisher=Éditions Klincksieck|pages=106|url=https://books.google.com/books?id=O3lpAAAAMAAJ&q=Rav+ak%C3%A7esi&dq=Rav+ak%C3%A7esi&hl=en&ei=ENqtTc77LZCp8APbtrSVAw&sa=X&oi=book_result&ct=result&resnum=5&ved=0CEEQ6AEwBA}}</ref><ref>Veinstein, Gilles. ''Sur la draperie juive de Salonique (XVIe-XVIIe s.)'' "Revue du monde musulman et de la Méditerranée" 1992. v.66</ref><br />
<br />
*Mughal emperor Aurangzeb (1618-1707), known for persecuting non-Muslims under his rule, used to collect a customs duty called ''sair-jihat''. It was applicable on the sale of sundry objects, including cloth, oil, grains, food, horses, camels, and animal skins.<ref>Abul Fazl. ''Ain-i-Akbari''. Translated by Col. Henry Sullivan Jarrett (1891). Vol. II, p. 63.</ref> The rate was fixed according to the religion of the payer. Hindu merchants paid 5 per cent, Christians 4 per cent and Muslims 2.5 per cent. Later, he exempted Muslims completely from this tax.<ref>Manucci, Niccolao. ''Storia do Mogor'' also known as ''Mogul India 1603-1708'', Vol. 2. pp. 415-417. Translated by William Irvine. London, J. Murray (1907).</ref><br />
<br />
==See Also==<br />
<br />
{{Translation-links-english|[[Джизя - Данък|Bulgarian]]}}<br />
<br />
==External Links==<br />
<br />
*[http://debate.org.uk/debate-topics/historical/the-jizyah-tax The Jizyah Tax: Equality And Dignity Under Islamic Law?]<br />
*[http://www.outsidethewire.com/blog/media/payments-to-hamas-as-jizyah.html Payments to Hamas as Jizyah] ([http://web.archive.org/web/20080105075225/http://www.outsidethewire.com/blog/media/payments-to-hamas-as-jizyah.html Archived])<br />
*[http://en.wikipedia.org/wiki/Jizya Jizyah]'' - Wikipedia (Additional information and contains some more Hadith references)''<br />
<br />
;Muslim websites<br />
<br />
*[http://www.understanding-islam.com/related/text.asp?type=question&qid=166 Regarding Jizyah on non-Muslim Citizens]'' - Understanding-Islam.com'' ([http://web.archive.org/web/20080409001311/http://www.understanding-islam.com/related/text.asp?type=question&qid=166 Archived])<br />
*[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544994 Jizyah and non-Muslim Minorities] ''- Fatwa Bank at IslamOnline.net''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Dhimma]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[Category:People of the Book]]<br />
[[Category:Human rights]]<br />
[[Category:Islamic finance]]<br />
[[ru:Джизья]]<br />
[[bg:Джизя (Данък)]]<br />
[[Category:Society and human nature]]<br />
[[Category:Criticism of Islam]]</div>Asmithhttps://wikiislamica.net/index.php?title=Scientific_Errors_in_the_Quran&diff=137894Scientific Errors in the Quran2024-02-11T07:38:55Z<p>Asmith: </p>
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<div>{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}A common criticism of the [[Quran]], [[Scientific Errors in the Hadith|as with the Hadith]], is that it contains numerous [[Islam and Science|scientific]] and [[Historical Errors in the Qur'an|historical errors]], with no obvious attempts to differentiate its understanding of the natural world and historical events from the common folklore and misconceptions of the people living in 7<sup>th</sup> century Arabia. Modern responses typically appeal to metaphor, alternative meanings, or phenomenological interpretations of such verses. They also argue that the wording needed to be acceptable to people of its time. Critics typically argue that an all-knowing, perfect communicator would nevertheless have been able to avoid statements in the Quran that reinforced misconceptions of the time, caused future generations to have doubts about its perfection, and on a scale that critics contend is an overwhelming weakness.<br />
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==Astronomy==<br />
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===Geocentricism===<br />
{{Main|Geocentrism and the Quran|l1=Geocentrism and the Qur'an}}<br />
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The Qur'an mentions a few times that the sun and the moon travel in an orbit or sphere/hemisphere (fee falakin فِى فَلَكٍ<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon p. 2443 فَلَكٍ] and [http://www.studyquran.org/LaneLexicon/Volume6/00000228.pdf p. 2444]</ref>), but does not mention once that the Earth does too. This is consistent with an Earth-centered (geocentric) view of the cosmos that places a motionless Earth at the center of the universe and all "heavenly bodies" travel around the Earth. This was the prevailing understanding of the universe prior to the 16<sup>th</sup> century when Copernicus helped explain and popularize a sun-centered (heliocentric) view of the universe. Tellingly, the sun's orbit is almost always mentioned in the context of night and day ({{Quran|13|2}} being the only exception) and is always mentioned with that of the moon (which does in fact orbit the Earth each month, and likewise appears, to the unaided eye, to traverse the sky each night when it is visible).<br />
{{Quote|{{cite quran|36|37|end=40|style=ref}}|<br />
A token unto them is night. We strip it of the day, and lo! they are in darkness. And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise. And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf. It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.}}<br />
{{Quran-range|36|37|40}}, occurring in a passage about night and day, right after describing the change from day to night, states that the sun runs on to a resting place for it (لِمُسْتَقَرٍّ لَّهَا). There are also [[sahih]] [[hadith]] ({{Muslim|1|297}}) that mention the sun's daily cycle using the same Arabic word to mean a resting place, which is underneath Allah's throne, and is where each night the sun prostrates and is asked to go and rise 'from its rising place' (مِنْ مَطْلِعِهَا). This cycle repeats, until one day Allah asks the sun to rise 'from your setting place' (مِنْ مَغْرِبِكِ).<br />
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An alternative view cited by classical exegetes such as Ibn Kathir (d. 1373 CE), attributed to Qatada ibn Di'amah (d. 735 CE),<ref>[https://quranx.com/tafsirs/36.38 Tafsir ibn Kathir for 36:38]</ref> and which is favoured by many Muslim scholars today, was that this refers to the sun's final 'resting' on the last day.<br />
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Other verses talk about the sun swimming for a 'term appointed' (using a different Arabic word). Another version of the above hadith possibly supports this view (for details of all these things, see the footnotes [https://wikiislam.net/wiki/Geocentrism_and_the_Quran in the main article]). Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.<br />
{{Quote|{{Quran|21|33}}|And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.}}<br />
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A modern vantage point would explain the above Qur'anic description of the sun moving in an orbit as a reference to our sun orbiting the black hole at the center of the milky way galaxy every 225 million years. Critics argue that this is of no relevance to human time scales, and that nothing from the text implies that the sun is orbiting anything other than the Earth. The Quran never in any way differentiates the sun's orbit from that of the moon and consistently implies that they are of a common nature. <br />
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{{Quote|{{Quran|31|29}}|'''Hast thou not seen''' how Allah causeth the night to pass into the day and causeth the day to pass into the night, and hath subdued the sun and the moon (to do their work), each running unto an appointed term; and that Allah is Informed of what ye do?}}<br />
Here the sun running / pursuing its course (يَجْرِىٓ)<ref>[http://www.studyquran.org/LaneLexicon/Volume2/00000051.pdf Lane's Lexicon p. 415 يَجْرِىٓ]</ref> is something that the author expects people to have seen (thus posing another challenge for the galactic orbit interpretation). <br />
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{{Quote|{{cite quran|91|1|end=2|style=ref}}|<br />
By the Sun and his (glorious) splendour; By the Moon as she follows him; }}<br />
The word translated as "follow"<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000350.pdf Lane's Lexicon p. 313 تَلَىٰ]</ref> is primarily defined as to follow, go or walk behind, follow in way of imitation, of action etc. and was often used for animals like camels following behind each other. The Moon does not actually follow behind the sun's movement, nor does it provide its own light like the sun. The verse is most suggestive of a worldview in which the moon and sun traverse the same or similar paths after one another, which is what a 7th century person might believe from observing the sky. Critics would expect a less suspicious choice of wording in a perfect book if it merely meant the sun and moon appear one after the other. One day instead of following the sun, the moon will by joined with it according to another verse (see the [https://wikiislam.net/index.php?title=Scientific_Errors_in_the_Quran&stable=0#Implied_similar_size_and_distance_of_the_sun_and_moon Implied Similar Size and Distance of the Sun and Moon] section below).<br />
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{{Quote|{{Quran|2|258}}|Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.}}<br />
Here the Qur'an quotes a few lines from a debate between Abraham and a disbelieving King, where Abraham replies that Allah 'brings the sun' (''yatee biashshamsi'' يَأْتِى بِٱلشَّمْسِ) from the east. The Arabic verb and preposition indicates that the sun actually moves. The verb means to come<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000052.pdf Lane's Lexicon p. 15 يَأْتِى]</ref>, and when it has an object with the bi- preposition it means to bring, as in many other instances in the Qur'an. While the story is quoting a mere human's words, the author apparently believes it to be a good response and sees no problem with it.<br />
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===Setting and rising place of the sun===<br />
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One}}<br />
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In these verses, the author presents a version of a popular [[Dhul-Qarnayn and the Alexander Romance|Syriac legend]] from the 6th or early 7th century in which a man called Dhu'l-Qarnayn visits the places where the sun sets and rises.<br />
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{{Quote|{{Quran|18|86}}|<br />
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness. }}<br />
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{{Quote|{{Quran|18|90}}|<br />
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom. }}<br />
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Centuries after Muhammad lived, commentators with better astronomical knowledge introduced interpretations of these verses such that Dhu'l-Qarnayn only traveled until he reached "the west" and "the east", or to spots "at the time" when the sun set and rose and not the places where it actually did so. However, these alternative interpretations are severely undermined by the [[Dhul-Qarnayn_and_the_Sun_Setting_in_a_Muddy_Spring_-_Part_One#First_interpretation:_He_reached_the_west_and_east|context and Arabic words used in these verses]], which instead point to physical locations where the sun did its setting and rising. An abundance of evidence from poems, hadiths and Quranic commentaries show that the early Muslims understood the verse in this straightforward way.<br />
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===Earth and heavens created in six days===<br />
{{Main|Qur'an, Hadith and Scholars:Creation}}<br />
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The Qur'an presents the prevailing Middle-Eastern myth that the Earth and heavens were formed in six days. This is in sharp contrast with the findings of modern cosmology which show the Earth to have formed some 9 billion years after the beginning of the universe. <br />
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Unlike the hundreds of other verses where the Arabic word yawm or its plural ayyam (أَيَّامٍ) is understood to mean day or days, when the Quran describes the creation of the world some modern Muslim scholars have appealed to its alternative meaning, 'time period'. The author makes no attempt to convey long time periods or to distinguish his description from the prevailing Middle-Eastern creation myths in this regard (or from his own usage of the term 'yawm' elsewhere in the text), which feature six literal days of creation (for example, the Bible in Genesis 1:5 reads, "Evening came and morning came: The first day.").<br />
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Neither the universe nor Earth were formed in six distinct long periods of time. There is likewise apparently no attempt to indicate, even poetically, the vast duration of time in which the universe has developed, (namely, 13.8 billion years).<br />
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{{Quote|{{Quran|50|38}}|<br />
We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us}}<br />
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The Earth specifically was created in two days according to the Qur'an, and in four days (on days three and four according to the [[Tafsir|tafsirs]]) were created mountains and the sustenance of the Earth.<br />
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{{Quote|{{Quran-range|41|9|10}}|Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).}}<br />
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Mountains nonetheless continue to rise and erode to this day. Similarly, living things and their sustenance continue to evolve, yet the Qur'an says that the creation of mountains and sustenance occurred in a specific period that ended two days before the creation of the universe was completed. See the next section regarding the final two of the six days (from {{Quran-range|41|11|12}}) which immediately follow the verses discussed above.<br />
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===Earth created before stars===<br />
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The [[w:Abundance of elements in Earth's crust|elements in the Earth's crust]] and core were first formed in stars by [[w:Nucleosynthesis|nucleosynthesis]]. When those stars exploded as [[w:Supernova|supernovas]], they expelled the elements that were used in future solar systems such as Earth's own. Modern radiometric dating of meteorites and rocks from the Earth and Moon show that these bodies were formed at the same time as the sun and its other planets, [[w:Age_of_the_Earth|4.5 billion years ago]]. The Qur'an, on the other hand, describes the Earth as being fully formed before the stars.<br />
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{{Quran|41|12}} states that lamps (or more specifically, stars in the similar verse {{Quran|37|6}}) were placed in the nearest of the seven heavens. But before there were seven heavens and while heaven was just smoke, the Earth already existed according to the previous verse, {{Quran|41|11}}, and the Earth's creation and completion in the preceding days is described in the verses immediately preceeding that one {{Quran-range|41|9|10}}, discussed in the previous section above. The creation sequence is thus as follows: <br />
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#Heaven and completed Earth;<br />
#Seven heavens and each given its mandate;<br />
#The nearest heaven adorned with stars and guarded.<br />
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{{Quote|{{Quran-range|41|11|12}}|<br />
Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. '''Then He ordained them seven heavens in two Days''' and inspired in each heaven its mandate; '''and We decked the nether heaven with lamps''', and rendered it inviolable. That is the measuring of the Mighty, the Knower. }}<br />
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{{Quran|2|29}} further confirms that heaven was only fashioned seven heavens when, according to the Quran, everything on Earth had been created.<br />
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{{Quote|{{Quran|2|29}}|<br />
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}}<br />
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The word lamps (masabeeha مَصَٰبِيحَ) in {{Quran|41|12}} and {{Quran|67|5}} with which Allah adorns (zayyanna زَيَّنَّا) the lowest heaven would need, of course, to include any luminous bodies such as the stars. These are termed as ''kawakib'' (كَوَاكِبِ) in {{Quran|37|6}}, a word that also appears in Joseph's dream ({{Quran|12|4}}) and the destruction of the heavens ({{Quran-range|82|1|2}}).<br />
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Some modern Muslim scholars attempt to reconcile the Qur'anic description with modern science by arguing that the word 'Then' in the verses above does not indicate sequence, but that it instead means 'moreover'. This argument collides with the fact that these words (thumma in {{Quran|41|11}} and {{Quran|2|29}}, and fa in {{Quran|41|12}} - all translated as 'then') are generally used to indicate sequence. In other contexts, thumma was sometimes used to mean 'moreover'. This alternative usage, however, would always be unambiguous and clear in context, unlike in the passages quoted above, which evidently describe a stepwise process - the creation of the heavens subsequent to that of the Earth.<br />
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In another passage, {{Quran-range|79|27|33}}, the heaven (singular) has already been raised and proportioned as a ceiling before the earth is spread, pastures produced and mountains fixed. Ibn Kathir notes in his tafsir that Ibn 'Abbas said the Earth was created first before each of these events and that scholars interpreted the Arabic word dahaha (دَحَىٰهَآ) in verse 79:30 to refer to a specific kind of spreading that occurred after everything on Earth had been created.<ref>[https://quranx.com/tafsirs/2.29 Tafsir ibn Kathir 2:29]</ref> However, the passage nevertheless appears to contradict the sequence of {{Quran-range|41|9|12}}, in which the heaven is still "smoke" after Earth's sustenance and mountains have been placed.<br />
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====Earth and heavens torn apart====<br />
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Modern Muslim scholars generally maintain that the following verse is compatible with and even predictive of the Big Bang theory. According to the Big Bang theory, the Universe was formed 13.8 billion years ago due to a rapid expansion from singularity. The earth was then formed, 4.54 billion years ago, from accretion of debris that surrounded the precursor of the Sun. There was at no stage a "separation" of the "joined" earth and heavens. <br />
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The ancient concept can be traced back to [https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian creation myths] in which heaven was separated from earth. {{Quran|21|30}} and similar verses assume that listeners are familiar with the basic outlines of this myth which was extremely wide-spread at the time of [[Muhammad]] and his [[Sahabah|companions]].<br />
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{{Quote|{{Quran|21|30}}|<br />
Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? }}<br />
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The word translated "joined together" is ratqan (رَتْقًا)<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا] </ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state, let alone a singularity. The words "(one unit of creation)" are the translator's own exegetical note.<br />
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Mirroring this is the word fataqnāhumā ("we clove them asunder"), whose root rhymes with ratqan and means to slit, rent asunder, divide, unstitch.<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000115.pdf Lane's Lexicon p. 2331 فتق]</ref> <br />
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The separation of the heavens and earth can be read in the context of verses that mention something "between" their fully formed state (which seems to be occupied by the clouds {{Quran|2|164}} and birds {{Quran|24|41}}), and that the heaven is a roof "raised high" ({{Quran|52|5}}).<br />
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{{Quote|{{Quran|50|38}}|<br />
And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.}}<br />
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There is no scientific theory in which the Earth and heavens were torn apart from each other. The verse states that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and heavens are distinct after the cloving. If one holds that {{Quran|21|30}} describes the big bang, the atomic particles that would later form the Earth would at the beginning would have to be separated from those that would go on to form everything else in the universe. This, however, bears no resemblance to modern scientific cosmology, wherein the material that forms the Earth passed through at least one earlier generation of stars, and more recently was part of various asteroids, comets and planetesimals orbiting the sun (which could all be described as being in the 'heavens') that sometimes collided and merged with each other, sometimes split apart, and gradually coalesced under gravity to form the Earth and other planets.<br />
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The very next verse {{Quran|21|31}} speaks of mountains being placed on the Earth. Here, 'the Earth' must mean an actual world, yet modern interpretations of the previous verse hold that 'the Earth' refers merely to atomic particles around the time of the big bang.<br />
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====Heaven made from smoke====<br />
{{main|Quran and a Universe from Smoke}}<br />
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There is no stage in the formation of the universe that involved smoke (carbon particles suspended as a result of combustion; the word translated smoke is the noun dukhan دُخَانٍ, which means literal smoke of the sort that rises from a fire<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000027.pdf Lane's Lexicon p. 861 دُخَانٍ]</ref>). Similarly, the Earth and heavens did not each "come" as separate entities at any point in time. Rather, the Earth is a part of this universe and has developed within it. <br />
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{{Quote|{{Quran-range|41|11|12}}|<br />
Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower. }}<br />
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Some modern Muslim scholars nevertheless interpret 'smoke' as the primordial state of the universe after the big bang. It is worth noting, however, that the verse indicates a time when heaven alone, but not the Earth, was smoke. This is especially challenging when one considers that the Earth and its mountains are described as already existing in the previous two verses ({{Quran-range|41|9|10}}, discussed above).<br />
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Academic scholarship has identified a late antique Christian homilitic precedent for these enigmatic verses. Basil the Great of Caesarea Mazaca in Cappadocia (d. 379 CE) understood Isaiah 51:6 in the Bible (which in the Greek version stated "The heaven was made like smoke [καπνός]") to mean that the heaven was initially made from a smoke-like substance.<ref>[https://www.newadvent.org/fathers/32011.htm Hexaemeron, Homily 1:8] - New Advent church fathers website</ref><ref>Julien Decharneux (2023), Creation and Contemplation: The Cosmology of the Qur’ān and Its Late Antique Background, Berlin: De Gruyter, pp. 128-9</ref><br />
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===Seven Earths===<br />
{{Main|Cosmology of the Quran|Science and the Seven Earths}} <br />
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The Quran states that there exist seven earths. Academic scholarship has noted that this concept of seven earths, along with seven heavens, was present in the near east in the first millennia BCE and CE (see [[Cosmology of the Quran]]).<br />
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{{Quote|{{Quran|65|12}}|<br />
Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.}}<br />
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A hadith in [[Sahih Bukhari|Bukhari]] reveals that these seven Earths are stacked above each other.<br />
{{Quote|{{Bukhari|3|43|634}}| The Prophet said, "Whoever takes a piece of the land of others unjustly, '''he will sink down the seven earths''' on the Day of Resurrection.}}<br />
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The number, like seven heavens, might have come from a misunderstanding or indigenous interpretation of mythology from classical antiquity in which there were seven moving planets (Mercury, Venus, Mars, Jupiter, Saturn, the sun and moon). The number seven, however, does not accord with the findings of modern astronomers, which know there to be eight ordinary planets and five dwarf planets, making for a grand total of thirteen in our solar system. Modern astronomy also has found many thousands of planets in other solar systems and Cosmologists estimate that hundreds of billions of stars and planets exist in the universe at large.<br />
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===Seven heavens===<br />
{{Main|Cosmology of the Quran|l1=Cosmology of the Qur'an}}<br />
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The universe consists of hundreds of billions of galaxies, each with hundreds of billions of stars. The Quran states that beyond our heaven which contains the stars, there exist another six heavens. The myth of seven heavens was a common idea prevalent in the Middle East during the time when the Qur'an was first recited.<br />
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{{Quote|{{Quran|71|15}}|<br />
See ye not how Allah has created the seven heavens one above another}}<br />
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Some modern Islamic scholars have argued that these verses refer to the seven layers of the atmosphere. However, {{Quran|37|6}} and {{Quran|67|5}} state that stars occupy the nearest heaven. Additionally, there are 5 rather than 7 principal layers to the [[W:Atmosphere of Earth|Earth's atmosphere]], and likewise only 5 rather than 7 major layers to the [[w:Structure_of_Earth|Earth itself]].<br />
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{{Quote|{{Quran|37|6}}| Surely We have adorned the nearest heaven with an adornment, the stars}} <br />
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===Meteors as stars fired at devils===<br />
{{Main|Shooting Stars in the Quran|Mistranslations of Islamic Scripture (English)}}<br />
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The Qur'an states that stars (''kawakib'' ٱلْكَوَاكِبِ), lamps (''masabih'' مَصَٰبِيحَ) and great stars/constellations/zodiac signs (''burūj'' بُرُوجًا) adorn the heavens and guard against devils. <br />
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The Qur'an further asserts that Allah has made them (the stars/lamps) flaming missiles to ward away devils (or in some verses, jinn), who attempt to listen in on heavenly meetings (known as the Exalted Assembly). The Quranic concept has a close parallel in [[Pre-Islamic_Arab_Religion_in_Islam#Shooting_Stars_and_Eavesdropping_Shaytans|an earlier Jewish development from Zoroastrian mythology]]. Such myths are best understood as pre-modern attempts to explain the common phenomenon of meteors streaking across the night sky.<br />
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While stars are giant balls of gas thousands of times larger than the earth, meteors are small rocky masses or grains of debris which burn up after entering the earth's atmosphere. Many ancient people confused the two, as meteors look like stars that are streaking across the sky; this is why they were often called [[w:Meteoroid|shooting stars]] or falling stars. Large increases in meteors occur on a predictable schedule each year as the Earth's orbit passes through the stream of particles and debris left in the wake of a number of comets (or in a few cases, of asteroids). The most visible is usually the annual [[w:Perseids|Perseid meteor shower]] in August. <br />
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{{Quote|{{Quran-range|37|6|10}}|<br />
Indeed, We have adorned the nearest heaven with an adornment of stars '''And as protection''' against every rebellious devil [So] they may not listen to the exalted assembly [of angels] and are pelted from every side, Repelled; and for them is a constant punishment, Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness].}}<br />
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The same Arabic words are used at the start of {{Quran|67|5}} as in {{Quran|37|6}} (زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا), except that in {{Quran|67|5}} the word lamps is used instead of stars. The lamps that 'beautify the heaven' must refer to stars (and perhaps also the 5 visible planets), which are always there. Meteors, on the other hand, are now known to be distinct from the distant stars. They are often not much larger than grains of sand and only become visible for a second when they burn up, generating light in the Earth's atmosphere.<br />
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{{Quote|{{Quran|67|5}}|<br />
And verily We have beautified the world's heaven with lamps, '''and We have made them''' missiles for the devils, and for them We have prepared the doom of flame.}}<br />
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The word translated "missiles" is rujūman (رُجُومًا), which are things that are thrown, especially stones.<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000214.pdf Lane's Lexicon p. 1048 رُجُومًا]</ref> <br />
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A hadith confirms that the 'pursuant flames / missiles' in the two verses were understood to mean what we now know are visible meteors. {{Muslim|26|5538}} and {{Al Tirmidhi||5|44|3224}} recount an occasion when Muhammad and his companions saw a shooting star at night. He explains to his companions that angels throw these at Jinn when they try to steal information about Allah's commands passed down through the heavens.<br />
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Other relevant Quran verses are {{Quran-range|55|33|35}} (flame of fire and smoke, though a slightly different context), {{Quran-range|15|16|18}}, and {{Quran-range|72|8|9}}.<br />
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{{Quote|{{Quran-range|55|33|35}}|O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]. <br />
So which of the favors of your Lord would you deny? There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.}}{{Quote|{{Quran-range|15|16|18}}|It is We Who have set out the zodiacal signs in the heavens, and have beautified it for the beholders; And (moreover) We have guarded them from every cursed devil: But any that gains a hearing by stealth, is pursued by a flaming fire, bright (to see).<br />
}}<br />
{{Quote|{{Quran-range|72|8|9}}|And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.}}<br />
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If the flaming missiles mentioned by the Quran are to be identified with meteors burning up in the Earth's atmosphere, this would locate the eavesdropping devils (or jinn) in the upper atmosphere too, which leaves no way for the (extremely distant) stars to serve as guards in this process as outlined in the verses. However, these verses would of course fit a relatively small universe as imagined by 7th century Arabs, in which a heavenly firmament is adorned with stars able to pelt shooting stars at any devils or jinn in their vicinity, seeming to cover interstellar distances in a flaming streak across the sky. This is further supported by {{Quran|21|32}} which describes the heaven as a guarded ceiling.<br />
<br />
Two alternative interpretations popular in modern times are that the Quran is referring to [[w:Coronal mass ejections|coronal mass ejections]] (large eruptions of charged matter from the sun or other stars), or [[w:Cosmic rays|cosmic rays]] (high energy, sub-atomic particles travelling through interstellar space). However, coronal mass ejections move slowly in cosmic terms, disperse over distance and do not come from surprise directions ({{Quran|37|8}} states that the devils are pelted from every side, and pursued by a piercing flame if they escape with anything they overheard). Cosmic rays do not emit light as they travel through space and therefore nor could these be the flaming missiles of fire and smoke in the Quran.<br />
<br />
===Implied similar size and distance of the sun and moon===<br />
{{Main|Geocentrism and the Quran|l1=Geocentrism and the Qur'an}}<br />
<br />
In a passage about events on the day of resurrection, the Qur'an implies that the sun and moon are of comparable size and distance. As already noted, the Quran says that the moon "follows" the sun ({{Quran-range|91|1|2}}), and "It is not for the sun to overtake the moon, nor doth the night outstrip the day." ({{Quran|36|40}}). Verse {{Quran|75|9}} adds that on the last day the sun and moon will be brought together. While such a perspective is intuitive for one in seventh century Arabia viewing the sun and moon with their unaided eye and observing eclipses, modern science has revealed that 64.3 million moons could fit in the sun.<br />
<br />
{{Quote|{{Quran-range|75|8|9}}|And the moon darkens And the sun and the moon are joined,}}<br />
<br />
The Arabic word translated as "are joined" is ''jumi'a'', a verb which means to collect together, gather together, bring together.<ref>[http://www.studyquran.org/LaneLexicon/Volume2/00000091.pdf Lane's Lexicon p. 455 جُمِعَ]</ref> Critics note that this would involve our moon, which orbits the Earth 93 million miles away from the sun, being brought together with our local star which is over 400 times wider. To say that such mismatched objects will be brought together (jumi'a) in such a scenario would hardly be apt, critics argue, and a very odd apocalyptic event. Rather, the description sits comfortably in the ancient understanding of the cosmos, whereby the sun and moon were assumed to be two roughly equivalent celestial bodies in the sky above the Earth. <br />
<br />
It is worth noting that the "darkening" of the moon in verse 8 is an Arabic word which in hadiths refers to a lunar or solar eclipse (in this case lunar). However, for a lunar eclipse to occur (when the earth's shadow is cast upon the moon) the sun and moon are on opposite sides of the earth and thus are not in any sense "brought together". Nor does brought together in verse 9 work as a reference to a solar eclipse (when the sun occasionally casts a shadow of the moon on the earth). The moon is invisible during the portion of a month when it can eclipse the sun since it must be on the daylit side of the earth, and hence the moon does not "darken" or itself become eclipsed (verse 8) as it passes between observers and the sun but rather its silhouette becomes visible.<br />
<br />
===Moon split in two===<br />
{{Main|Moon Split Miracle}}<br />
<br />
The Qur'an (according to a common interpretation) and a hadith tradition state that the moon was miraculously split into two pieces and then, presumably, put back together again. There is, however, no scientific evidence suggesting that the moon was ever been split into two parts. Critics have pointed out that since the moon is visible to half the planet at any given time, there should exist numerous accounts from different parts of the world attesting to the event if it in fact happened. The Romans, Greeks, Egyptians, Persians, Chinese and Indians had avid astronomers who, critics maintain, should have seen this event and recorded it in their histories. The complete absence of any such historical record from other civilizations contemporary to Muhammad is thus presented as a strong indication that the event described in scripture never happened.<br />
<br />
{{Quote|{{Quran-range|54|1|3}}|The Hour has come near, and the moon has split [in two]. And if they see a miracle, they turn away and say, "Passing magic." And they denied and followed their inclinations. But for every matter is a [time of] settlement. }}<br />
<br />
{{Quote|{{Bukhari|6|60|387}}|Narrated Ibn Masud:<br />
<br />
During the lifetime of Allah's Messenger (ﷺ) the moon was split into two parts; one part remained over the mountain, and the other part went beyond the mountain. On that, Allah's Messenger (ﷺ) said, "Witness this miracle."<br />
}}Some modern Islamic scholars and academic scholars interpret the moon splitting verse as an eschatological prophecy. One reason is that the traditional interpretation contradicts the repeated claims that Muhammad was not sent with miracles, but only to warn people with the message (see also {{Quran|6|109}} and {{Quran|11|12}}):<br />
{{Quote|{{Quran|13|7}}|The unbelievers say, "Why has God not sent him, (Muhammad), some miracles." (Muhammad), you are only a warner. For every nation there is a guide.}}<br />
<br />
<br />
===Nature of the moon's light===<br />
<br />
Modern Muslim scholars have sometimes argued that the Qur'an predicted the realization that the moon does not emit its own light, but simply reflects light coming from the Sun. The Arabic word for reflected (''in`ikaas'') does not appear in the two Qur'anic verses that say the Moon is a "light". Instead, the word ''noor'' (nooran نُورًا) is used, which simply means "a light", and, in another verse, the word ''muneer'' (''muneeran'' مُّنِيرًا) is used, which means "giving light" and is from the same root as ''noor''. Nonetheless, the usage of these words is vague and appears to permit alternative interpretations.<br />
<br />
{{Quote|{{Quran|10|5}}|<br />
He it is Who appointed the sun a splendour and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge.}}<br />
<br />
{{Quote|{{Quran|71|16}}|<br />
And hath made the moon a light therein, and made the sun a lamp?}}<br />
<br />
''Noor'' appears again (this time as a participle muneeran مُّنِيرًا) in a similar verse about the moon:<br />
<br />
{{Quote|{{Quran|25|61}}|<br />
Blessed be He Who hath placed in the heaven mansions of the stars, and hath placed therein a great lamp and a moon giving light!"}}<br />
<br />
{{Quran-range|33|45|46}} most clearly displays the meaning of ''noor'' to be "light" rather than "reflected light". A lamp is described as "shining light" with the same Arabic word used in {{Quran|25|61}} (muneeran مُّنِيرًا):<br />
<br />
{{Quote|{{Quran-range|33|45|46}}|<br />
O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner. And as a summoner unto Allah by His permission, and as a lamp '''that giveth light'''.}}<br />
<br />
In Lane's Lexicon of classical arabic, the word ''muneer'' (مُّنِيرً) is defined as 'Giving light, shining bright, bright, or shining brightly'.<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000120.pdf Lane's Lexicon p. 2866 مُّنِيرً]</ref> ''Noor'' is defined on the previous page as 'Light; whatever it may be; and the rays thereof'.<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000119.pdf Lane's Lexicon p. 2865 نُورًا]</ref> In reference to {{Quran|10|5}} (quoted above) which describe the moon with this word, Lane writes, 'In the Kur. x. 5, the sun is termed ضياء and the moon نور and it is said that ضياء is ''essential'', but نور is ''accidental'' [light]'. The notion of essential and accidental light and its application to the sun and moon originates not from the Arabs at the time of the Qur'an, but rather from the book ''Kitab al-Manazir'', commonly known as 'Optics', published in 1572 by the great polymath and optics pioneer al-Hazen. Lane goes on to say, citing the highly regarded Taj al-Arus classical dictionary, 'it [light] is of two kinds, the light of the present world and that of the world to come; and the former is either perceived sensibly, by the eye, and this is what diffuses itself from luminous bodies, as the sun and moon and stars, and is mentioned in the Kur. x. 5 referred to above'.<br />
<br />
The word ''noor'' is also used in {{Quran|24|35}} to show that Allah is the "light" of the universe. The author does not imply that Allah reflects light from another source, but rather that he is the ultimate source of all light.<br />
<br />
{{Quote|{{Quran|24|35}}|<br />
Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.}}<br />
<br />
===The entire heaven has a night and day===<br />
The Qur'anic conception of the cosmos accords with its author's visual perception of the sky, even to the extent that in {{Quran-range|79|28|29}} night and day is mistaken as a feature of the entire heaven (the lowest heaven is elsewhere said to be adorned with stars, as discussed above, and it will become clear that this is the heaven being referred to). In these verses the night and morning brightness are said to be an attribute of the heaven (l-samāu) which Allah built (banāhā) and raised (rafaʿa) as a ceiling (samkahā) and ordered it (fasawwāhā) when he created the heaven and earth.<br />
<br />
{{Quote|{{Quran-range|79|27|30}}|Are ye the harder to create, or is the heaven that He built? He raised the height thereof and ordered it; And He made dark the night '''thereof''', and He brought forth the morn '''thereof'''. And after that He spread the earth,}}<br />
<br />
The possessive hā suffix in laylahā (its night) and ḍuḥāhā (its morning light) relates night and day to the heaven in its entirety. In reality, the night and day we experience is a feature of the earth's rotation on its axis. There is no sense in which the earth's night and day (which happen at the same time) apply across the wider cosmos.<br />
<br />
In order to confirm the interpretation of these verses it is important to look at how the significant words are used elsewhere in the Quran. "The night" is a very common word in the Quran, and the morning light is used in the same context in {{Quran-range|93|1|2}} and {{Quran|91|1}} (see also {{Quran|79|46}}).<br />
<br />
Indeed, {{Quran-range|91|1|6}} has many of the same Arabic words as {{Quran-range|79|27|30}}: "its morning light" (this time of the sun), "the night", and "the heaven" (singular) "built" by Allah. Putting the two passages together, it seems that the author of the Quran intuitively believed that the night and the sun's morning light were features pertaining to the entire visible heaven.<br />
<br />
Other verses are helpful to confirm what is meant by the heaven (singular) in this context. {{Quran|2|29}} states that Allah turned (is'tawā) to the heaven and fashioned them (fasawwāhunna) seven heavens. These are two forms of the same Arabic verb as is translated "ordered" in {{Quran|79|28}} in the above quote.<br />
<br />
{{Quote|{{Quran|2|29}}|He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}}<br />
<br />
The word "raised" in {{Quran|79|28}} is similarly used for the creation of the heaven (singular) and earth in {{Quran|88|18}} and the heavens (plural) raised without visible pillars in {{Quran|13|2}}.<br />
<br />
The word "he built it" in v. 27 (banāhā) also occurs in {{Quran|50|6}}, which says regarding the heaven (singular) that Allah "built it" and "adorned it" (wazayyannāhā), a word which in other verses refers to the stars adorning the lowest heaven ({{Quran|37|6}}, {{Quran|41|12}} and {{Quran|67|5}}, as discussed in the [[Scientific_Errors_in_the_Quran#Earth created before stars|Earth created before stars]] section above).<br />
<br />
===The sky/heaven as a ceiling===<br />
<br />
{{Main|Cosmology of the Quran}}<br />
<br />
A common myth at the time of the Quran's composition was that the sky or heavens were held up with pillars, which is also a Biblical motif. While classical Muslim scholars often believed in a dome shaped heaven, some academic scholars have argued that the Quranic heavens are flat, stacked expanses (see main article). These heavens are like roofs (saqf {{Quran|21|32}}, {{Quran|52|5}}), a building/edifice/tent (binaan {{Quran|2|22}}, {{Quran|40|64}}), a ceiling (samk {{Quran|79|28}}), in layers ({{Quran|71|15}} and {{Quran|67|3}}), while {{Quran|13|2}} adds that the heavens were raised without visible pillars (perhaps phrased with deliberate ambiguity). <br />
<br />
Reinforcing the 2 dimensional imagery, {{Quran|81|11}} adds that the sky is like a covering that can be 'stripped away', while {{Quran|21|104}} states that it will eventually be rolled or folded up like a parchment and {{Quran|39|67}} says that the heavens will then be held in Allah's hand. This will occur after it has been slit (furijat {{Quran|77|9}}; the same Arabic noun is used in {{Quran|50|6}} where the listeners are expected to notice that the heaven has no slits, reinforcing the canopy metaphor), rent asunder with clouds ({{Quran|25|25}}), split (inshaqqat {{Quran|55|37}}, {{Quran|84|1}}, {{Quran|69|16}} with angels appearing at its edges {{Quran|69|17}}).<br />
The heaven will become as gateways ({{Quran|78|19}}, a possibility also alluded to in {{Quran-range|15|13|15}}).<br />
<br />
{{Quote|{{Quran|2|22}}|[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].}}<br />
<br />
{{Quote|{{Quran|71|15}}|Do you not consider how Allah has created seven heavens in layers}}<br />
<br />
{{Quote|{{Quran|78|12}}|And We have built above you seven strong (heavens)}}<br />
<br />
{{Quote|{{Quran|13|2}}|<br />
Allah is He Who raised the heavens without any pillars that ye can see}}<br />
<br />
{{Quote|{{Quran|81|11}}|<br />
And when the sky is stripped away}}<br />
<br />
{{Quote|{{Quran|21|104}}|The Day when We will fold the heaven like the folding of a [written] sheet for the records. As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it.}}<br />
<br />
{{Quote|{{Quran|25|25}}|The Day the heaven shall be rent asunder with clouds, and angels shall be sent down, descending (in ranks),-}}<br />
<br />
{{Quote|{{Quran-range|69|15|17}}|Then on that Day, the Resurrection will occur, And the heaven will split [open], for that Day it is infirm. And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].}}<br />
<br />
===The sky/heaven as a guarded ceiling===<br />
<br />
{{Quran|21|32}} says Allah made the sky/heaven a guarded ceiling (but is not itself a guard or protection, which is a common misreading). This is most likely related to the verses about devils chased by shooting stars (meteors) that guard the lowest heaven. One of those verses, {{Quran-range|37|6|10}} discussed above, contains a noun meaning "guard" from the same Arabic root (hafiza) as the verb in this verse.<ref>[http://www.studyquran.org/LaneLexicon/Volume2/00000237.pdf Lane's Lexicon p. 601 حفظ]</ref> <br />
<br />
{{Quote|{{Quran|21|32}}|<br />
And We made the sky a protected ceiling, but they, from its signs, are turning away.}}<br />
<br />
Interestingly, modern science has revealed that the things by which the sky / heaven is said to be guarded can also pose a threat to living things on Earth - asteroids and meteorites have penetrated the atmosphere and hit the earth throughout the course of history. This includes the [[w:Chicxulub crater|massive meteorite]] that hit near the [[w:Yucatán Peninsula|Yucatán Peninsula]] 65 million years which killed off numerous species, including most dinosaurs. <br />
<br />
More recently in 2013, in Chelyabinsk, Russia, a house-sized meteoroid entered the atmosphere at over 11 miles / 18 kilometers per second and blew apart 14 miles / 23 kilometers above the ground, having penetrated the Earth's atmosphere. The explosion released the energy equivalent of around 440,000 tons of TNT and generated a shock wave that blew out windows over 200 square miles (518 square kilometers) and damaged buildings. More than 1,600 people were injured in the blast, mostly due to broken glass.<ref>[https://solarsystem.nasa.gov/asteroids-comets-and-meteors/meteors-and-meteorites/in-depth/ Meteors & Meteorites] - NASA website</ref> <br />
<br />
===The sky/heaven as something that can fall===<br />
<br />
The Quran describes the sky/heaven as a roof held up by Allah that can fall or fragments of which may break off and fall upon unfortunate individuals. This is challenging in light of the modern realization that the sky is simply a conglomeration of various gasses.<br />
<br />
{{Quote|{{Quran|52|44}}|And if they were to see a fragment of the heaven falling, they would say: A heap of clouds.}}<br />
<br />
{{Quote|{{Quran|34|9}}|See they not what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance).}}<br />
<br />
{{Quote|{{Quran|22|65}}|Hast thou not seen how Allah hath made all that is in the earth subservient unto you? And the ship runneth upon the sea by His command, and He holdeth back the heaven from falling on the earth unless by His leave. Lo! Allah is, for mankind, Full of Pity, Merciful.}}<br />
<br />
===Heavens to be rolled up===<br />
<br />
{{Quran|21|104}} and {{Quran|39|67}} state that the heavens will be 'rolled up' come the day of judgement, implying the corporeality and 'flatness' of space.<br />
{{Quote|{{Quran|21|104}}|The Day when We shall roll up the heavens as a recorder rolleth up a written scroll. }}<br />
<br />
{{Quote|{{Quran|39|67}}|No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!}}<br />
<br />
===Stars as something that fall===<br />
<br />
The Qur'an says that the stars will fall (inkadarat ٱنكَدَرَتْ) as one of many dramatic events surrounding the last day. The word كدر in the form used in this verse (form VII) meant 'to dart down', as is said of a bird or hawk, or to fall and scatter.<ref>[http://www.studyquran.org/LaneLexicon/Volume7/00000124.pdf Lane's Lexicon p. 2596 ٱنكَدَرَتْ]</ref><br />
<br />
{{Quote|{{Quran|81|2}}|And when the stars fall}}<br />
<br />
The structure of space-time is such that nothing, not even stars, can move faster than the velocity of light. That is, even if the stars were to move close to light speed across the sky, their apparent motion would be so slight relative to their distance that it would nonetheless be imperceptible to the naked eye. Moreover, as many visible stars are hundreds of light years away (the nearest star is more than four light years away), the light from such events would take years to reach our eyes. Indeed, many stars still visible in the sky ceased to exist centuries ago and it is only their light which is just now reaching the Earth.<br />
<br />
Similarly the stars are said to disperse/scatter (intatharat انْتَثَرَتْ) on judgement day, which classical commentaries have also linked to dispersing/falling on Earth,<ref>''[https://quranx.com/Tafsir/Abbas/82.2 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs Verse 82.2]''. Ibn Abbas. Unknown date.</ref> <ref>''[https://quranx.com/Tafsir/Jalal/82.2 Tafsir Al-Jalalayn Verse 82.2.]'' Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce).<br />
<br />
</ref> <ref>''[https://quranx.com/Tafsir/Kathir/82.1 Tafsir ibn Kathir Verse 82.2.]'' Ibn Kathir <abbr>c.</abbr> 1300 – 1373.</ref> along with the above verse 81:2.<ref>''[https://quranx.com/Tafsir/Abbas/81.2 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs Verse 81.2]''. Ibn Abbas. Unknown date.</ref><ref>''[https://quranx.com/Tafsir/Jalal/81.2 Tafsir Al-Jalalayn Verse 81.2.]'' Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce).</ref><br />
<br />
{{Quote|{{Quran|82|2}}|when the stars are scattered,}}<br />
<br />
===The cause of shadows changing length===<br />
Shadows are produced when the sun's light is obstructed. The Earth's rotation causes these shadows to change size and lengthen. {{Quran-range|25|45|46}} states that the reason shadows fluctuate in size rather than being stationary is because Allah has made the sun their guide. This appears to confirm the geocentric outlook widely evidenced elsewhere in the Qur'an, for it is only on a geocentric view that shadows would be of fixed length if the sun (rather than the Earth) were not made to do something.<br />
<br />
{{Quote|{{Quran|25|45-46}}|<br />
Hast thou not turned thy vision to thy Lord?- How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide; Then We draw it in towards Ourselves,- a contraction by easy stages.}}<br />
<br />
Interestingly, {{Quran|25|46}} follows up by stating that Allah 'draws the shadows towards himself'. The exact meaning of this verse is unclear, but if it regards the retraction of an object's shadow 'back onto itself' - that is, to a state where there is no shadow or the shadow is at its shortest - then perhaps it can be interpreted to describe the gradual 'pointing of the shadow towards heaven' or 'upwards towards Allah'. Even this reading is difficult to justify, however, and the verse is perhaps best regarded as having lost intelligibility beyond the vague spiritual sense in which it may be read.<br />
<br />
===Disregard of North and South Poles===<br />
{{Main|The Ramadan Pole Paradox}}<br />
<br />
In polar regions, the longevity of day and night vary during summer and winter. The day gets shorter and shorter in winter until there are days or weeks of uninterrupted night. At the poles themselves, day and night alternately last for six months and all phases of the moon occur several times between sunrise and sunset. These circumstances render many of the most important Islamic rituals impracticable and suggest that the author(s) of the Qur'an and hadith, in so far as they aspired to produce a religion of global practicability, were not aware of the extreme distortions to the day length that take place near the poles.<br />
<br />
{{Quote|{{Quran|36|40}}|<br />
It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit. }}<br />
<br />
When reading this verse one may also wonder in what sense day and night each have an orbit (See [[Geocentrism and the Quran]]).<br />
<br />
See also the [https://wikiislam.net/index.php?title=Scientific_Errors_in_the_Quran&stable=0#Fasting_and_Prayer_Requirements_Near_the_Poles Fasting and Prayer Requirements Near the Poles] section below.<br />
<br />
==Biology==<br />
<br />
===Evolution===<br />
<br />
The Qur'an takes what is perhaps best described as the creationist view of the origins and history of life on earth. This diverges sharply from the overwhelming scientific evidence that humans have evolved from prior life forms, over the course of millions of years and through natural selection.<ref>https://humanorigins.si.edu/evidence</ref> Consequently, while some Muslim scholars reinterpret the Quran in order that they may accept the theory of evolution, most reject it in favor of a creationist world view. Opinion polls show that the majority of Muslims agree Islam and evolution are not compatible. <br />
<br />
====First humans created from clay====<br />
{{Main|Creation of Humans from Clay}}<br />
<br />
The Qur’an states that the first man was created instantaneously from clay (''salsalin'' صَلْصَٰلٍ) / ''mud'' (hamain حَمَإٍ). There is no indication that the author is aware of the evolution of human life over millions of years or our common ancestry with apes and primates. While some scientists argue over the detailed mechanisms driving evolution, they agree that common descent is an overwhelmingly proven fact.<br />
<br />
{{Quote|{{Quran|15|26}}|<br />
We created man from sounding clay, from mud molded into shape; }}<br />
<br />
{{Quote|{{Quran|55|14}}|<br />
He created man from clay like [that of] pottery.}}<br />
<br />
The Quran also states, in a similar vein, that the first man was created from dust (''turabin'' تُرَابٍ).<br />
<br />
{{Quote|{{Quran|3|59}}|<br />
Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is.}}<br />
<br />
====Adam and Eve====<br />
{{Main|Qur'an, Hadith and Scholars:Creation|Evolution and Islam}}<br />
<br />
The Qur’an contains stories concerning the 'first humans' which detail, among other matters, how all people are descended from Adam and Eve (called ''Hawa'' in Arabic), the two earliest ancestors. These humans were created in a garden (the word for paradise in Arabic is ''jannah'', which literally means 'garden') and then brought to Earth fully formed (Sahih Hadiths say Adam was 60 cubits - or 90 feet - tall). This view of the origins of human life is directly challenged by overwhelming DNA evidence and the numerous fossils of pre-Homo sapiens species that lived on earth for millions of years prior to the evolution modern humans.<ref>http://humanorigins.si.edu/evidence</ref> Powerful DNA evidence that humans have common ancestry with other primate families includes endogenous retroviruses in the exact same genetic locations of our respective genomes<ref>[https://www.youtube.com/watch?v=oXfDF5Ew3Gc DNA Evidence That Humans & Chimps Share A Common Ancestor: Endogenous Retroviruses] - Youtube.com</ref> and the fusion of two primate chromosomes to become chromosome 2 in humans<ref>[https://www.youtube.com/watch?v=dK3O6KYPmEw Professor Ken Miller on DNA fusion events] - Youtube.com</ref> (for more detail see the main article).<br />
<br />
{{Quote|{{Quran|7|189}}|<br />
It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah, their Lord, "If You should give us a good [child], we will surely be among the grateful."}}<br />
<br />
In the above verse the poetic allusion to sex and pregnancy and the couple's invocation to Allah leaves no doubt that the first sentence is a reference to common descent from Adam (in similar verses this is less explicit). All the classical exegetes state that this “single being” (نَّفْسٍ وَٰحِدَةٍ ) refers to Adam. Both classical Sunni and Shia Tafsirs confirm this and there are even mutawatir hadith narrations (mass transmitted reports) implying that all humans descend from Adam (for details, see [[Evolution_and_Islam|Evolution and Islam]]).<br />
<br />
Another verse describes the literal descent of humanity from one man with reference to the sexual means by which it was achieved ("despised fluid" i.e. semen) after Allah had created that first man out of clay.<br />
<br />
{{Quote|{{Quran-range|32|7|8}}|Who made all things good which He created, and He began the creation of man from clay; Then He made his seed from a draught of despised fluid;}}<br />
The word translated “seed” in the Pickthall translation is nasl نسل, which means progeny (i.e. descendants).<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000286.pdf Lane's Lexicon p. 3032 نسل]</ref><br />
<br />
Some modern Muslim scholars argue that the notion of two ancestral “parents” is consistent with recent scientific findings that show a common female and male ancestor of all modern humans. This results, however, from a confusion with the nicknames (Mitochondrial Eve and Y-chromosomal Adam) by which scientists have referred to human's earliest genetic ancestors. These two individuals, however, are distinct from the Quranic characters as they are simply the last common male and female ancestors of everyone alive today and not of all humans in history. More importantly, whereas the Qur'an describes Eve as Adam's wife (who, notably, was created ''after'' him), Mitochondrial Eve lived some 50,000 to 80,000 years earlier than Y-chromosomal Adam.<ref>[http://biologos.org/blog/does-genetics-point-to-a-single-primal-couple Adam, Eve, and Human Population Genetics: Responses to Popular Arguments] - Biologos website</ref> Genetic evidence also overwhelmingly indicates that humans diverged from earlier species as a population rather than as a single couple.<ref>[http://whyevolutionistrue.wordpress.com/2011/09/18/how-big-was-the-human-population-bottleneck-not-anything-close-to-2/ How big was the human population bottleneck? Another staple of theology refuted.] - Why Evolution is True website by Professor Jerry Coyne</ref><br />
<br />
===Embryology===<br />
{{Main|Embryology in the Quran|l1=Embryology in the Qur'an}}<br />
<br />
The Qur'an contain descriptions regarding bodily fluids and the stages of development of the human embryo. Many of these descriptions are extremely vague and most bear a telling resemblance to [[Greek and Jewish Ideas about Reproduction in the Quran and Hadith|similar descriptions]] found in the [[w:Talmud|Jewish Talmud]] as well as the ideas of ancient Greeks, [[History of Embryology|such as Galen]]. These descriptions do not accord with the findings of modern science and are generally considered unremarkable in the seventh-century Arabian context wherein the Quran was first recited.<br />
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====Semen originating between the backbone and ribs====<br />
{{Main|Quran and Semen Production|l1=Qur'an and Semen Production}}<br />
<br />
The Qur'an states that semen originates from somewhere between the backbone and ribs. Other verses and hadiths too suggest a reproductive function for the backbone. While this aligns with the views of the physicians of antiquity, modern science has shown that sperm comes from the [[w:testicle|testicles]] and semen from various glands behind and below the bladder, which is not between the backbone and ribs.<br />
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{{Quote|{{Quran-range|86|6|7}}|<br />
He is created from a drop emitted- Proceeding from '''between the backbone and the ribs''' }}<br />
<br />
====Embryo formed from semen====<br />
{{Main|Greek and Jewish Ideas about Reproduction in the Quran and Hadith}}<br />
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The Qur'an describes the initial formation of a human embryo out of fluid emanating from the man, which has been placed in the womb (and possibly mixed with a female fluid). This reflects the widespread contemporary view at that time that semen is the material from which the embryo is initially formed, as taught by Hippocrates, Galen, and the Jewish Talmud. It is also evident in hadiths. By contrast, modern science has shown that semen is the vehicle for the sperm cells, one of which fuses with a woman's [[w:ovum|ovum]] in her [[w:fallopian tube|fallopian tube]], and that the resulting cell divides (rather than the seminal medium) and travels back into the womb for implantation. <br />
<br />
While many English translations mention a "drop of seed", or "drop of sperm", the Arabic word used in the Quran is ''nutfah'', which literally means a small amount of liquid and was a euphemism for semen.<br />
<br />
{{Quote|{{Quran-range|77|20|22}}|<br />
Did We not create you from a '''liquid disdained'''? And '''We placed it in a firm lodging''' For a known extent.}}<br />
<br />
{{Quote|{{Quran|23|13}}|'''Then placed him''' as a drop (of seed) [nutfah] '''in a safe lodging;'''}}<br />
<br />
{{Quote|{{Quran-range|80|18|19}}|<br />
'''From what thing''' doth He create him? From a drop of seed [nutfah]. He createth him and proportioneth him}}<br />
<br />
{{Quote|{{Quran|76|2}}|Indeed, We created man from a sperm-drop mixture [nutfatin amshajin] that We may try him; and We made him hearing and seeing.}}<br />
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====Disregard of female ovum====<br />
<br />
The Quran, in all its discussion of human reproduction, does not mention the role of the ovum, implying instead that reproduction is caused simply by storage and mingling of the male semen in the female womb. Although visible to the human eye, the female ovum is very small and unknown in the 7th century - this appears to explain its omission in the Quran.<br />
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{{Quote|{{Quran-range|86|6|7}}|He was created from a fluid, ejected, Emerging from between the backbone and the ribs.}}<br />
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====Humans created from a clot of blood====<br />
{{Main|Embryology in the Quran|l1=Embryology in the Qur'an}}<br />
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The Qur'an describes humans as being formed from a clot of blood after an initial semen stage. By contrast, modern science has revealed that there is no stage in embryonic development where the relevant material is a clot of blood. The Quranic description is likely influenced by a simplistic attempt at explaining human reproduction based on unaided-eye observations of an early-term miscarriage and a woman's menstrual cycle. While in modern times some Muslims scholars have advanced alternative meanings for the relevant word, the historical certainty that the word can mean clotted blood (also the unanimous understanding in the classical tafsirs), which has a clear biological meaning, while being used in the Qur'an in the context of a biological description (formation of a baby), renders the modern reinterpretations extremely challenging.<br />
<br />
{{Quote|{{Quran|23|14}}|<br />
Then We made the sperm into a clot of congealed blood...}}<br />
<br />
{{Quote|{{Quran|96|2}}|<br />
Created man, out of a (mere) clot of congealed blood: }}<br />
<br />
{{Quote|{{Bukhari|4|54|430}}|Narrated 'Abdullah bin Mus'ud: <br />
<br />
“Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a '''clot of thick blood for a similar period''', and then a piece of flesh for a similar period.”}}<br />
<br />
====Gender decided at clot stage====<br />
The Qur'an states that an embryo is transformed from semen into a clot, shaped (presumably into a human mold), and then determined into either the male or female sex. Modern genetics, on the other hand, has shown that the sex of a human is decided at the moment of conception.<ref>{{cite book|first=eds.: Anthony S. Fauci [et al.] ; eds. of previous ed.: T. R. Harrison [et al.]|title=Harrison's principles of internal medicine.|date=2008|publisher=McGraw-Hill Medical|location=New York [etc.]|isbn=978-0-07-147693-5|pages=2339–2346|edition=17th ed.}}</ref><br />
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{{Quote|{{Quran-range|75|37|39}}|Was he not a drop of fluid which gushed forth? Then he became a clot; then (Allah) shaped and fashioned And made of him a pair, the male and female.}}<br />
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While translators mostly use "And" in verse 39, the Arabic particle is ''fa'', as also in the previous conjunction, which indicates sequence (i.e. 'and then').<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000105.pdf Lane's Lexicon p. 2321 ف]</ref> Classical tafsirs share this reading, and the same reading is reflected in a sahih hadith found in both Bukhari and Muslim:<br />
<br />
{{Quote|{{Bukhari|1|6|315}}|Narrated Anas bin Malik: The Prophet (peace be upon him) said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh." Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb."}}<br />
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====Bones formed before flesh====<br />
{{Main|Embryology in the Quran|l1=Embryology in the Qur'an}}<br />
<br />
The Qur'an states that the bones of a human embryo are formed first and then covered up with flesh. By contrast, modern science has shown that muscles and the cartilage 'models' of the future bones start to form at the same time and in parallel. Muscles have started to form before the cartilage models start to be replaced with actual bone.<br />
<br />
{{Quote|{{Quran|23|14}}|<br />
Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones then (not and) clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!}}<br />
<br />
The Qur'an again parallels the influential Greek physician Galen, who says:<br />
<br />
{{Quote|1=Galen, ''On semen'', p.101|2=And now the third period of gestation has come. After nature has made outlines of all the organs and the substance of the semen is used up, the time has come for nature to articulate the organs precisely and to bring all the parts to completion. Thus it caused flesh to grow on and around all the bones...}}<br />
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===All organisms created in pairs===<br />
The Quran states that all beings are created in pairs. However, modern science has revealed that not every creature procreates or reproduces through a male and female sexual relationship. <br />
<br />
The [[w:Desert grassland whiptail lizard|whiptail lizard]] in the U.S. Southwest, Mexico, and South America, for instance, is an all-females species which reproduces by [[w:parthenogenesis|parthenogenesis]]. <br />
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[[w:virus|Viruses]] (if considered a life form) reproduce using a host's DNA and are neither female nor male. [[w:Bacteria|Bacteria]] reproduce by cell division. <br />
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[[w:Fungus|Fungus]] can reproduce either asexually or sexually with thousands of genders. <br />
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Many species of plants also reproduce either asexually or through [[w:Pollination|pollination]]. <br />
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Those who are [https://en.wikipedia.org/wiki/Intersex intersex] (including those people with both male and female sexual organs and body types) and [https://en.wikipedia.org/wiki/Hermaphrodite hermaphrodites] of all species also do not appear to fit in to this dichotomy. <br />
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{{Quote|{{Quran|51|49}}|<br />
And of '''every thing''' We have created pairs: That ye may receive instruction. }}<br />
{{Quote|{{Quran|36|36}}|<br />
Glory to Allah, Who created in pairs '''all things''' that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge. }}<br />
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===Fetus in three layers of darkness===<br />
<br />
The word ''butun'' (بطن) means belly/abdomen/midriff, though some translators have opted to use the more specific (and evocative) word "womb".<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000257.pdf Lane's Lexicon p. 220 بطن]</ref> Classical tafsirs interpreted the "three darknesses" as the placenta, womb (uterus), and belly. Modern science has revealed there to be many more such layers in the human body, such as the endometrium, myometrium, perimetrium, peritoneum, besides the cervix uteri, corpus uteri, abdomen (with walls), and placenta (with layers). In terms of extra-embryonic membranes, there is also the allantois, which is a sac-like structure and does not surround the embryo, but becomes part of the umbilical cord and is not in any real sense 'a darkness' viz-a-viz the embryo. The other two membranes, the chorion and amnion, together form the [[w:Amniotic_sac|amniotic sac]], which is quite thin and transparent. The idea of three membranes around the fetus ([[w:Chorion|chorion]], [[w:Allantois|allantois]], and [[w:Amnion|amnion]]) was taught by the highly influential Greek physician, Galen, and the description found in the Quran in all likelihood draws on Galen's widespread influence in the late antique world.<br />
<br />
{{Quote|{{Quran|39|6}}|<br />
He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted?}}<br />
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===Functions of the heart===<br />
The Quran describes the literal heart as a locus of contemplation and thought, an ancient concept known as [[w:Cardiocentric hypothesis|cardiocentrism]]. The concept of the heart as the seat of the intellect, spiritual contemplation, and the eye of the heart/mind/soul was a common one in East-Syriac Christianity in the centuries before Islam, seen in the writings for example of Pseudo-Macarius and Ephrem, in contrast to scholars more closely influenced by Greek philosophy which associated the mind with the brain.<br />
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{{Quote|{{Quran|22|46}}|So have they not traveled through the earth and '''have hearts by which to reason''' and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are '''the hearts which are within the breasts'''.}}<br />
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{{Quote|{{Quran|17|46}}|And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion. }}<br />
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{{Quote|{{Quran|11|5}}|Lo! now they fold up their breasts that they may hide (their thoughts) from Him. At the very moment when they cover themselves with their clothing, Allah knoweth that which they keep hidden and that which they proclaim. Lo! He is Aware of what is in the breasts (of men). }}<br />
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===Characteristics of Milk===<br />
The Qur'an states that milk is produced in the body somewhere between excretions and blood. The mammary glands, where milk is produced and stored, are, however, not located near the intestines, which is where excrement is stored. Sometimes cattle and goat milk needs processing or pasteurization before it can safely be consumed; the milk is often infected with bacteria and other micro-organisms. A significant number of humans [[w:Lactose_intolerance|lactose intolerant]], especially in some regions of the world, and are unable to digest much milk without experiencing abdominal bloating and cramps, flatulence, diarrhea, nausea, or vomiting. This occurs in adults who lack genes for lactase enzyme persistance which maintains lactose tolerance beyond childhood and is a relatively recent evolutionary development. These realities appear to challenge the Qur'anic notion that milk is 'pure' and 'agreeable' to anyone who drinks it.<br />
<br />
{{Quote|{{Quran|16|66}}|<br />
And verily in cattle (too) will ye find an instructive sign. From what is within their bodies '''between excretions and blood''', We produce, for your drink, milk, '''pure and agreeable''' to those who drink it. }}<br />
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==Geology and meteorology==<br />
<br />
===Flat Earth===<br />
{{Main|Islamic Views on the Shape of the Earth}}The Qur'an describes a flat-Earth cosmography. The later idea that Islamic scriptures themselves indicated a spherical Earth was a creative act of reinterpretation as this view became more prominent due to advances in astronomy. Attempts to explain Quranic verses about the Earth only in terms of local flatness at a human level, non-literal readings, and/or by adding context to them never explicitly stated, are often challenged by critics, as discussed in the [[Islamic Views on the Shape of the Earth|main article]], which also contains further evidence and verses beyond those listed here.<br />
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====Fasting and prayer requirements near the Poles====<br />
{{Main|The Ramadan Pole Paradox}}<br />
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The Qur'an instructs Muslims to fast by abstaining from food and drink from sunrise till sunset during Ramadan. In the polar regions there are six months of sunlight and six months of perpetual night during Summer and Winter. Such fasting is not practicable for anyone living in the polar regions, and very easy (depth of Winter) or extremely hard (height of Summer) in places within around 40 degrees latitude of the poles. Various rules have been contrived by Muslim scholars for those at such latitudes to try to accommodate the (here inconvenient) fact that we live on a round Earth.<br />
<br />
{{Quote|{{Quran|2|187}}|<br />
...Then strictly observe the fast till nightfall...}}<br />
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A similar issue emerges for the five daily prayers. Persons living in the polar region would not be able to make a sunset or sunrise prayer for much of the year. Even in less extreme contexts, for cities further south like Aberdeen in Scotland, the gap between the night prayer (Isha) and the dawn prayer (Fajr) is still around 4 and a half hours in June, so a person praying five times a day is required to interrupt their sleep around 3.20am, then go back to sleep before getting up for the day. These challenges would likely not have been on the mind of the author of the Quran during the 7th century in Arabia.<br />
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{{Quote|{{Quran|17|78}}|<br />
Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.}}<br />
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====Facing toward Mecca====<br />
<br />
The Qur'an instructs Muslims to face the direction of the Kaaba in Mecca when they pray. In consideration of the roundness of the Earth, scholars developed the great circle method to carry out this instruction. However, a number of problems have been suggested: one facing Mecca also necessarily has their back turned to it (a display of disrespect which is roundly prohibited in Islam), and one directly opposite Mecca on the globe may pray in any direction. <br />
<br />
Another issue leads many North American Muslims, who live in the hemisphere of this antipode of Mecca, to instead prefer the rhumb-line technique (i.e. a straight line on a standard Mercator flat map projection). This is in disagreement with those who follow the great circle method, which causes people north and south in the Americas to face away from each as they pray (great circle lines from this antipode diverge cross the Americas before they start to converge again when they enter the hemisphere of Mecca), and requires much of North America to pray northwards, which to many people feels awkward. Finally, Astronauts in Earth's orbit or on the Moon and Mars would are essentially unable to follow these instructions (suggesting that the author of the Qur'an did not have such future realities in mind).<br />
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{{Quote|{{Quran|2|149}}|<br />
From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do.}}<br />
<br />
====Earth as spread out and flat====<br />
<br />
The author of the Qur'an mentions that the Earth is 'spread out' and laid flat. The Arabic word here (sataha) was used to describe making the flat top or roof of a house or chamber and making a top surface flat.<ref>[http://www.studyquran.org/LaneLexicon/Volume4/00000081.pdf Lane's Lexicon p. 1357 سُطِحَ]</ref> Words from the same root mean the flat top surface or roof of a house or chamber, a bounded flat plane in geometry, a level place upon which dates can be spread, a rolling pin (which expands the dough), plane or flat.<br />
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{{Quote|{{Quran|88|20}}|And at the Earth, how it is spread out?}}<br />
<br />
Despite Muslim encounters with Greek astronomy in the 8th century CE (see [[Islamic Views on the Shape of the Earth]]), a flat earth interpretation persisted for many more centuries in some circles.<br />
<br />
For example, the Qur'anic commentary of al-Jalalayn (composed by the two “Jalals”; Jalal al-Din al-Mahalli (d.1459 CE) and his pupil Jalal al-Din al-Suyuti (d.1505 CE) - i.e. the 15th/16th century) agrees with this understanding of the verse, saying that legal scholars at his time agree that the earth is flat and not spherical.<br />
<br />
{{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn 88:20] (See [https://tafsir.app/jalalayn/88/20 here] for the Arabic)|2=And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. '''As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of''' most [the word "most" is not included in the original Arabic: "وعليه علماء الشرع"; see citation for full text] '''of the scholars of the revealed Law and not a sphere as astronomers ahl al-hay’a have it''' even if this latter does not contradict any of the pillars of the Law.}}<br />
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====Earth as like carpet====<br />
<br />
The Arabic word (''bisaatan'') used here means a thing that is spread or spread out or forth, and particularly a carpet.<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000241.pdf Lane's Lexicon p. 204 بِسَاطًا]</ref><br />
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{{Quote|{{Quran|71|19}}|And Allah has made the earth for you as a carpet (spread out)}}<br />
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====Earth as like a couch====<br />
<br />
The Earth is described using an Arabic word (''firashan'') that means a thing that is spread on the ground to sit or lay upon.<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000155.pdf Lane's Lexicon p. 2371 فِرَٰشًا]</ref><br />
<br />
{{Quote|{{Quran|2|22}}|<br />
[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].}}<br />
<br />
The same root word for couch in {{Quran|2|22}} is used as a verb in {{Quran|51|48}} in the sense of to spread (the first word translated spread here).<br />
<br />
{{Quote|{{Quran|51|48}}|And the earth, '''We have spread it'''; how excellent (are) the Spreaders!}}<br />
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====Earth as like a bed====<br />
<br />
The Earth is described as a 'bed' (or 'carpet' in the Yusuf Ali translation) in verse {{Quran|20|53}}, and similarly {{Quran|43|10}}. The Arabic word (''mahdan'') suggests something completely flat and spread out on the ground (and not, for instance, 'rolled up' for storage).<ref>[http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon p. 2739 مَهْدًا]</ref> <br />
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{{Quote|{{Quran|20|53}}|<br />
Who hath appointed the earth '''as a bed''' and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation}}<br />
<br />
Sometimes the same Arabic word is translated as expanse, as in {{Quran-range|78|6|7}}. Together with the next verse, the Earth is here a thing spread out and pegged down by mountains.<br />
<br />
{{Quote|{{Quran-range|78|6|7}}|Have We not made the earth as a '''wide expanse''', And the mountains as pegs?}}<br />
<br />
The same root word is used as a participle at the end of {{Quran|51|48}}.<br />
<br />
{{Quote|{{Quran|51|48}}|And the earth, We have spread it; how excellent (are) '''the Spreaders!'''}}<br />
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====Earth stretched out====<br />
<br />
In the verse below, as also in {{Quran|13|3}} and {{Quran|50|7}}, the Qur'an uses a verb (''madadna'') that meant to extend by drawing or pulling, stretch out, expand.<ref>[http://www.studyquran.org/LaneLexicon/Volume7/00000223.pdf Lane's Lexicon p. 2695 مدد]</ref><br />
<br />
{{Quote|{{Quran|15|19}}|And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.}}<br />
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====Earth as a level plain====<br />
<br />
The Qur'an describes a time in the future when mountains will be removed. {{Quran|18|47}} uses an Arabic word (''baarizatan'') that means "entirely apparent" to describe the Earth at this time.<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000224.pdf Lane's Lexicon p. 187 بَارِزَةً]</ref> {{Quran|20|106}} uses words (''qa'an'' and ''safsafan'') that mean a level plain.<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000248.pdf Lane's Lexicon, Suppliment p. 2994 قَاعًا], [http://www.studyquran.org/LaneLexicon/Volume4/00000418.pdf Lane's Lexicon p. 1694 صَفْصَفًا]</ref> This description implies the Earth is flat and level and that it is the mountains which give it shape.<br />
<br />
{{Quote|{{Quran|18|47}}|And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.}}<br />
<br />
{{Quote|{{Quran-range|20|105|107}}|They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust. And leave it as '''an empty plain''', Wherein thou seest neither curve nor ruggedness.}}<br />
<br />
===Permanent barrier between "the two seas" of fresh and salt water===<br />
When a fresh water river flows into the sea or ocean, there is a transition region in between. This transition region is called an estuary where the fresh water remains temporarily separated from the salt water. However, this separation is not absolute, is not permanent, and the different salinity levels between the two bodies of water eventually homogenize. The Qur'an, by contrast, suggests that there is a separation between two seas, one salty and one fresh water, maintained by some sort of divine barrier placed between them. <br />
<br />
Furthemore, {{Quran|55|20}} quoted below states that coral emerge from both seas. However, coral are found only in salt water oceans, and exposure to freshwater leads to coral bleaching.<ref>[https://ocean.si.edu/ocean-life/invertebrates/corals-and-coral-reefs Corals and Coral Reefs] - Smithsonian Institution website</ref><br />
<br />
{{Quote|{{Quran|25|53}}| It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, '''a partition that is forbidden to be passed'''. }}<br />
<br />
{{Quote|{{Quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}<br />
<br />
{{Quote|{{Quran-range|55|19|22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}<br />
<br />
Another reference to "the two seas" (bahrayn) is found in the story of Moses and his servant.<br />
<br />
{{Quote|{{Quran-range|18|60|61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}<br />
<br />
The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedants of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].<br />
<br />
It may further be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains, "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites".<ref>ibid. page 17</ref> Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative).<br />
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Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.<br />
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===Mountains as pegs which prevent the earth from shifting===<br />
{{Main|The Quran and Mountains}}<br />
Modern geology has discovered that large plates in the crust of the Earth are responsible for the formation of mountains. Called plate tectonics, the slow movement of these massive plates meet and the pressure between them pushes up the crust, forming mountains while also causing earthquakes and faults in the Earth's surface. The formation of mountains and occurance of earthquakes are thus both largely the result of destabilizing tectonic activity. They are part of the same ongoing process and one cannot exist without the other. The Qur'an, by contrast, holds that mountains are like pegs in the ground, and claims that they stabilize the Earth which would shift without them (interpreted by modern Islamic scholars as a reference to earthquakes). Moreover, there are various ways in which mountains can form, not all of which involve a thickening of the continental crust beneath them that some attempt to compare as peg-like (see main article for details).<br />
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In early or pre-Islamic poetry mountains are mentioned in terms of the Earth as a whole shifting/convulsing. This seems to support a more straightforward reading of the Quranic verses, backed also by a hadith - that Allah's creation of mountains to prevent the earth shifting/convulsing (tamīda<ref>تَمِيدَ tamīda [http://www.studyquran.org/LaneLexicon/Volume7/00000274.pdf Lane's Lexicon] page 2746</ref>) does not refer to earthquakes, which have occured throughout history including in Muhammad's era and whose seismic waves can actually be amplified in certain locations by mountains, but rather to a movement of the entire Earth (see main article for details on all of these points).<br />
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{{Quote|{{Quran|16|15}}|<br />
And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,}}<br />
{{Quote|{{Quran-range|78|6|7}}|Have We not made the earth as a wide expanse, And the mountains as pegs?}}<br />
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===Mountains cast upon Earth===<br />
{{Main|The Quran and Mountains}}<br />
Mountains are usually formed through the movement and collision (or in the case of fault-block mountains, separation) of lithospheric (tectonic) plates, as well as by a number of other processes (see main article). This is an ongoing process which continues to this day as the plates slowly move. The Quran, by contrast, states that the mountains on Earth's surface were cast upon it by God. Other verses state that creation of mountains occurred during the first four days, as discussed in the section above on creation of earth and heaven in six days. The imagery is clear when one considers the above verses which describe the Mountains as 'pegs' which stabilize the Earth (which is itself compared to a carpet and bed matt in other verses).<br />
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{{Quote|{{Quran|16|15}}|<br />
And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,}}<br />
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The word 'he has cast' is ''alqa'' (lam-qaf-ya), which in this form (Arabic verb form IV) is frequently used elsewhere in the Quran to mean throw or cast.<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000266.pdf Lane's Lexicon, Suppliment p. 3012 أَلْقَىٰ]<BR />See paragraph number 4 for the form IV verb definition.</ref> It is the same word as is used in {{Quran|3|44}} when lots are cast using pens (it would be easy to imagine that mountains were similarly scattered, though perhaps it should not be taken too literally in this context), and {{Quran|12|10}} when the prophet Yusuf is cast down into the well, and in {{Quran|20|20}} when Moses casts down his staff, which becomes a snake. The implication of such verses is that mountains were a special act of creation rather them being a byproduct of a larger and ongoing process (tectonic plate movement).<br />
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===Chests contract with altitude===<br />
{{Quran|6|125}} states that a person's chest cavity gets smaller at higher altitude. Modern science, by contrast, has revealed that the opposite is the case.<br />
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{{Quote|{{Quran|6|125}}|Those whom Allah (in His plan) willeth to guide,- He openeth their breast to Islam; those whom He willeth to leave straying,- He maketh their breast close and constricted, as if they had to climb up to the skies: thus doth Allah (heap) the penalty on those who refuse to believe.}}<br />
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===Earthquakes as a punishment===<br />
The Quran describes Earthquakes, blizzards, hurricanes, and other destructive natural activity as being a sort of punishment for the people they inflict. Research, however, has not found any correlation between civilizations' irreligiosity and their susceptibility to these or other type of natural disaster. <br />
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{{Quote|{{Quran|16|45}}|<br />
Do then those who devise evil (plots) feel secure that Allah will not cause the earth to swallow them up, or that the Wrath will not seize them from directions they little perceive?}}<br />
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{{Quote|{{Quran|29|37}}|<br />
But they denied him, and the dreadful earthquake took them, and morning found them prostrate in their dwelling place. }}<br />
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{{Quote|{{Quran|17|68}}|<br />
Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you}}<br />
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===Disregard of evaporation in water cycle===<br />
Some modern Muslim scholars argue that the water cycle is described in the Qur'an. Every verse about rain in the Qur'an implies that rain comes either directly from the sky or from Allah. The crucial step of evaporation of water into the air is never mentioned. That Quran describes a linear process orchestrated by Allah rather than a cyclical process (as with the water cycle) renders these modern reinterpretations challenging.<br />
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{{Quote|{{Quran|43|11}}|<br />
That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead)}}<br />
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===Mountains of hail in the sky===<br />
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Hail forms in cumulonimbus clouds when updrafts raise water droplets to an altitude where they freeze. The Qur'an, by contrast, describes mountain-like masses of hail in the sky / heaven.<br />
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{{Quote|{{Quran|24|43}}|<br />
Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; '''He sendeth down from the heaven mountains wherein is hail''', and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.<br />
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'''Transliteration:''' wayunazzilu (and he sends down) mina (from) alssamai (the sky) min (from) jibalin (mountains) feeha (in it ['it' is feminine here so must refer to the sky]) min (of) baradin (hail)<br />
}}<br />
<br />
Tafsirs such as al-Jalalayn and the one attributed to Ibn Abbas say that this means mountains in the sky.<ref>[https://tafsir.app/jalalayn/24/43 Tafsir al-Jalalayn 24:43]</ref> Ibn Kathir notes two views, that these are literally mountains of hail in the sky, or that they are a metaphor for clouds.<ref>[https://tafsir.app/ibn-katheer/24/43 Tafsir Ibn Kathir 24:43]</ref> Clouds could poetically be described as mountains in the sky, but the verse says "mountains of hail in the sky", which critics would say strongly suggests large masses of ice (in the clouds or otherwise), and it was sometimes understood in this literal way as evidenced in tafsirs.<br />
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===Allah smites with thunderbolts===<br />
<br />
The Quran describes thunder and lightning in a manner typical of ancient mythology. Allah, in a manner evocative of the legends most famously regarding Zeus, smites persons he wishes to punish with thunderbolts. A hadith, graded hasan (good) by Dar-us-Salam, further states that Muhammad believed the sound of thunder was an angel striking the clouds, which the angel drives along with a piece of fire (evoking the image of a whip of fire).<br />
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{{Quote|{{Quran|13|13}}|<br />
And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in prowess.}}<br />
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{{Quote|{{Al Tirmidhi|44|5|44|3117}}|Narrated Ibn 'Abbas:<br />
"The Jews came to the Prophet (ﷺ) and said: 'O Abul-Qasim! Inform us about the thunder, what is it?' He said: 'An angel among the angels, who is responsible for the clouds. He has a piece of fire wherever that he drives the clouds wherever Allah wills.' They said: 'Then what is this noise we hear?' He said: 'It is him, striking the clouds when he drives them on, until it goes where it is ordered.' They said: 'You have told the truth.'}}<br />
<br />
==Zoology==<br />
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===Ants converse and recognize humans===<br />
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Ants primarily communicate with each other using pheromones (chemical signals). While scientists have discovered that ants make some noises, nothing has ever indicated that the brains of ants could produce anything approximating complex speech. By contrast, the Qur'an recounts the story of an ant warning her fellow ants of the approach of Solomon's large army of humans. Solomon is able to understand her speech and proceeds, presumably, to leave the ants be. <br />
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{{Quote|{{Quran-range|27|18|19}}|<br />
At length, when they came to a (lowly) valley of ants, '''one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it." So he smiled, amused at her speech;''' and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants." }}<br />
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===Four types of cattle===<br />
<br />
The Qur'an states that Allah has provided four kinds of cattle (eight including male and female). There exist, however, many more than four species of cattle. The word "cattle" in {{Quran|39|6}} is ''al-ana'ami'', from a root meaning plentiful subsistence and in this form meant pasturing (i.e. grazing) animals.<ref>[http://www.studyquran.org/LaneLexicon/Volume8/00000289.pdf Lane's Lexicon, Suppliment p. 3035 أَنْعَٰمِ]</ref> The word ''azwajin'' ("kinds" in the translation of 39:6 below) generally means "mate" or "member of a pair".<ref>[http://www.studyquran.org/LaneLexicon/Volume3/00000432.pdf Lane's Lexicon p. 1266 أَزْوَٰجٍ]</ref> {{Quran|6|143-144}} clarifies that this refers to male and female pairs of sheep, goats, oxen, and camels, suggesting that the author of the Qur'an was aware of four kinds of grazing animals useful for humans (horses, mules and donkeys are considered a separate category from al-ana'ami, see {{Quran-range|16|5|8}}). This does not include many other types of cattle from the regions outside of Arabia, such as reindeer, which were and remain important to people in northern latitudes. <br />
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{{Quote|{{Quran|39|6}}|<br />
He created you from one being, then from that (being) He made its mate; and He hath provided for you of '''cattle eight kinds'''. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no Allah save Him. How then are ye turned away}}<br />
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{{Quote|{{Quran|6|142-144}}|'''And of the cattle (He produceth) some for burdens, some for food.''' Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you. '''Eight pairs: Of the sheep twain, and of the goats twain.''' Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain? Expound to me (the case) with knowledge, if ye are truthful. '''And of the camels twain and of the oxen twain.''' Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than he who deviseth a lie concerning Allah, that he may lead mankind astray without knowledge. Lo! Allah guideth not wrongdoing folk.}}<br />
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===Horses created as transportation===<br />
<br />
After thousands of years of domestication and cross-breeding, horses were domesticated approximately 4,000 years ago in East Europe and Central Asia. Prior to this, horses were wild animals not yet suitably bred for this purpose. Today feral horses are descendants of once domesticated horses that aren't tamed or used for human transportation. By contrast, the Qur'an appears to suggest that horses were created by Allah already prepared to serve human purposes. <br />
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{{Quote|{{Quran|16|8}}|<br />
And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge.}}<br />
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===All animals live in communities===<br />
<br />
The Qur'an emphatically states that all animals live in "communities". Many animals, such as the jaguar or leopard, are however well known for being solitary creatures, rarely meeting in pairs and then only to mate. Animals of these kinds do not live in communities and rather tend to resort to violence when their solitude is disturbed (the opposite, some argue, of what it means to live in a community). There also exist species whose young are not raised as family and which lay eggs and abandon them before hatching. Sea Turtles, for instance, bury their eggs on a beach and leave them. When an egg hatches the baby turtle must dig to the surface and make a sprint to the sea or perish. Some reptiles behave similarly. The Carolina anole, which is a lizard species, is another such example. These anoles lay a single egg every 2 weeks, around 10 in total, each taking 5 to 7 weeks to hatch. Anole hatchlings must fend for themselves and are by nature solitary creatures from birth.<br />
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One modern translation of the Quran interprets ''umamun'' (community / nation) to mean "genus" (group of species, plural: genera). This interpretation appears difficult, however, for while today we categorize species into genera, families, and other taxonomic ranks within evolutionary tree (phylogenetic) models, such categories are understood as an evolutionary process in which, even now, sub-groups of many species are diverging and gradually evolving into new species.<br />
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{{Quote|{{Quran|6|38}}|<br />
'''There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book''', and they (all) shall be gathered to their Lord in the end.}}<br />
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===Bird flight as a miracle===<br />
<br />
Modern science has revealed the aerodynamic properties of birds' anatomy which enable them to fly. Bird flight essentially functions by creating a difference in the air pressure between the lower and upper part of the wing and this creates lift that pushes the bird upward. The wings of birds have evolved over millions of years and have thereby refined birds' flight abilities. By contrast, the Quran states that 'nothing' holds birds in the air, except for the miraculous power of Allah.<br />
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{{Quote|{{Quran|16|79}}|<br />
Do they not look at the birds, held poised in the midst of (the air and) the sky? Nothing holds them up but (the power of) Allah. Verily in this are signs for those who believe}}<br />
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{{Quote|{{Quran|67|19}}|Do they not see the birds above them with wings outspread and [sometimes] folded in? None holds them [aloft] except the Most Merciful. Indeed He is, of all things, Seeing.}}<br />
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The same verb for holding (amsaka) appears in {{Quran|22|65}} and {{Quran|35|41}} with regard to Allah holding the sky from falling to earth. As so often with the Quran, modern academic scholarship has found a close parallel in 6th century CE Syriac literature. Joseph of Sarugh (d. 521 CE) similarly stated that only the action of God held up the sky and repeatedly used birdflight as another illustration of the same divine action in words very similar to the Quranic verse. For details, see [[Parallels_Between_the_Qur'an_and_Late_Antique_Judeo-Christian_Literature#Allah_keeps_the_heavens_and_the_birds_from_falling|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].<br />
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<br />
==History==<br />
{{Main|Historical Errors in the Quran}}<br />
Below are a selection of historical errors found in the Quran, a more complete list is located in the article dedicated to [[Historical Errors in the Quran|historical errors in the Quran]].<br />
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===Massive wall of iron built to trap Gog and Magog until judgement day===<br />
{{Main|Dhul-Qarnayn and the Alexander Romance}}<br />
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The Qur'an states that two dangerous tribes, Gog and Magog, were trapped behind a massive wall of Iron erected by Dhu'l-Qarnayn and will only be let free on the day of Judgement. However, no such wall or tribes have ever been found despite the advent of global satellite imagery.<br />
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{{Quote|{{Quran|18|96-101}}|Bring me pieces of iron!’ When he had levelled up between the flanks, he said, ‘Blow!’ When he had turned it into fire, he said, ‘Bring me molten copper to pour over it.’ <br />
So they could neither scale it, nor could they make a hole in it. He said, ‘This is a mercy from my Lord. But when the promise of my Lord is fulfilled, He will level it; and my Lord’s promise is true.’ <br />
That day We shall let them surge over one another, the Trumpet will be blown, and We shall gather them all, and on that day We shall bring hell into view visibly for the faithless.<br />
Those whose eyes were blind to My remembrance and who could not hear.}}<br />
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The trumpet blowing in {{Quran|18|99}} is referred to many other times in the Qur'an as happening on judgement day (see {{Quran|27|87}}, {{Quran|69|13}} and {{Quran|39|68}}). Another passage confirms that this wall was supposedly still intact and that its future opening will be associated with other apocalyptic events.<br />
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{{Quote|{{Quran|21|95-97}}|But there is a ban on any population which We have destroyed: that they shall not return, <br />
Until the Gog and Magog (people) are let through (their barrier), and they swiftly swarm from every hill. <br />
Then will the true promise draw nigh (of fulfilment): then behold! the eyes of the Unbelievers will fixedly stare in horror: "Ah! Woe to us! we were indeed heedless of this; nay, we truly did wrong!"}}<br />
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<br />
===Mary as part of the Trinity===<br />
<br />
Mainstream Christian doctrine has never held Mary to be a part of the Trinity. The Qur'an, however, apparently implies as much, leading many to conclude that Muhammad misunderstood Christian doctrine.<br />
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{{Quote|{{Quran|5|116}}|<br />
And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, '''worship me and my mother as gods''' in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden}}<br />
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This alternative formulation of the trinity is present even more clearly in {{Quran-range|5|72|75}}, which makes no mention of the holy spirit and takes measure to disprove the divinity of Jesus and his mother by pointing out that they, like normal human beings, also ate food.<br />
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{{Quote|{{Quran-range|5|72|75}}|They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! whoso ascribeth partners unto Allah, for him Allah hath forbidden paradise. His abode is the Fire. For evil-doers there will be no helpers. '''They surely disbelieve who say: Lo! Allah is the third of three'''; when there is no Allah save the One Allah. If they desist not from so saying a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is Forgiving, Merciful. '''The Messiah, son of Mary, was no other than a messenger''', messengers (the like of whom) had passed away before him. '''And his mother was a saintly woman. And they both used to eat (earthly) food.''' See how We make the revelations clear for them, and see how they are turned away!}}<br />
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A common interpretation advocated by Muslim scholars today is that this refers to a fringe Arab Christian sect known as the Collyridians. However, this sect were only mentioned in a 4th century CE book on heresies. The most plausible alternative interpretation proposed so far relates these verses to a Byzantine theological dispute and contemporary war propaganda (for details, see the Qur'anic Trinity section of the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]).<br />
<br />
For further Christology in the Quran, see [[Qur'anic Christology]] and [[Isa al-Masih (Jesus Christ)]].<br />
<br />
===Mary as Miriam===<br />
{{main|Mary the sister of Aaron in the Quran}}<br />
<br />
Mary the mother of Jesus was born in the first century BCE and was not related to Moses and his family whose story is set 1500 years earlier. Miriam was the sister of Moses and Aaron and daughter of Amram (Imran). The Quran appears to confuse these two characters, as it describes Mary, the mother of Jesus, as the "Sister of Aaron" and her mother as the "wife of Imran" in context where the "Imran" being discussed is evidently Miriam's father. A possible source of this confusion is the fact that both Miriam and Mary had the same name in Arabic, or were at least similar enough sounding for the original distinction to have been lost or neglected (the word used in either case in the Quran is the same and is pronounced ''maryam'').<br />
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{{Quote|{{Quran|19|27-28}}|Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing. '''O sister of Aaron!''' Thy father was not a wicked man nor was thy mother a harlot.}}<br />
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{{Quote|{{Quran|66|12}}|And Mary, '''daughter of 'Imran''', whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient.}}<br />
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{{Quote|{{Quran|3|33-36}}| Lo! Allah preferred Adam and Noah and the Family of Abraham '''and the Family of 'Imran''' above (all His) creatures. They were descendants one of another. Allah is Hearer, Knower. (Remember) when the '''wife of 'Imran''' said: My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower! And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast.}}<br />
<br />
"Wife of 'Imran" is here im'ra-atu ʿim'rāna, literally woman of Imran, though the same construction certainly means "wife" a few verses later ({{Quran|3|40}}), and in several other verses.<br />
<br />
Some modern academic scholars cite evidence that this could be a case of typology (deliberate literary allusion between characters - see main article). This may be the best explanation, although the verses would still be misleading as historical statements. {{Muslim|25|5326}} seeks to explain the coincidence based on alleged customary forms of address (to explain "sister of Aaron") or naming customs (to explain why Imran named his daughter Mary), depending on interpretation of the hadith. Either interpretation only reduces part of the coincidence. Even if a naming custom could increase the odds that this father-daughter pair would share names with some earlier biblical family, a further coincidence would still be required if her father happened to be named the same as the father (Imran) in the particular biblical family alluded to when his daughter is addressed as "sister of Aaron". Another attempted explanation is that this Imran actually had a son called Aaron as well as a daughter named Mary.<br />
<br />
===Ezra as the son of God in Jewish doctrine===<br />
<br />
Historically, Judaism has been a strict form of monotheism. The Quran, by contrast, describes the Jews as practitioners of polytheism by stating that they hold ''Uzair'' (Ezra) to be the son of God. This is compared directly with the Christian doctrine which hold Jesus to be the son of God. This appears to be a confusion resulting from conflating the alternative senses in which Jewish and Christian theologians have employed and understood the word "son".<br />
<br />
{{Quote|{{Quran|9|30}}|<br />
The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah's curse be on them: how they are deluded away from the Truth! }}<br />
<br />
===David invented coats of mail===<br />
<br />
Historians commonly credited the invention of coat mail (not to be confused with scale armor) to the Celts in the 3rd century BCE.<ref name="books.google.com">Richard A. Gabriel, [http://books.google.com/books?id=HscIwvtkq2UC&pg=PA79 ''The ancient world''], Greenwood Publishing Group, 2007 P.79</ref>. Mail has also been found in a 5th century BCE Scythian grave, and there is a cumbersome Etruscan pattern mail artifact from the 4th century BCE.<ref>Robinson, H. R., [https://books.google.co.uk/books?id=BaDMDAAAQBAJ&pg=PA10 ''Oriental Armour''], New York:Dover Publications, 1995, pp.10-12</ref> The nature of coat mail is such that it should persist for several millennia, and such advantageous military technologies would spread rapidly, so it is unlikely that coat mail would have originated much earlier, undiscovered by archaeologists. While, older translations of the Bible mention Goliath and David wearing a "coat of mail" in 1 Samuel 17:5 and 17:38 respectively, this is a well known mistranslation for a word meaning armor in general.<br />
<br />
In the Qur'an, by contrast, David in the 10th century BCE is taught by Allah how to make long coats of mail (''sabighatin'' سَٰبِغَٰتٍ<ref>[http://www.studyquran.org/LaneLexicon/Volume4/00000022.pdf Lane's Lexicon p. 1298 سبغ]</ref>) after Allah made the iron (''al hadid'' ٱلْحَدِيدَ) malleable for him and told him to measure the chainmail links (''as-sardi'' ٱلسَّرْدِ) thereof.<ref>[http://www.studyquran.org/LaneLexicon/Volume4/00000022.pdf Lane's Lexicon p. 1298 سَٰبِغَٰتٍ], [http://www.studyquran.org/LaneLexicon/Volume4/00000071.pdf Lane's Lexicon p. 1347 ٱلسَّرْدِ]</ref> A second passage adds that people should be thankful for this knowledge which has been passed down since David and protects them today. <br />
<br />
{{Quote|{{Quran-range|34|10|11}}| And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him, Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do. }}<br />
<br />
{{Quote|{{Quran-range|21|79|80}}| And We made Solomon to understand (the case); and unto each of them We gave judgment and knowledge. And we subdued the hills and the birds to hymn (His) praise along with David. We were the doers (thereof). And We taught him the art of making garments (of mail) to protect you in your daring. Are ye then thankful?}}<br />
<br />
Chainmail seems to have been familiar to the early Muslims. Muhammad is narrated as using a metaphor of two coats of iron (junnataani min hadeedin جُنَّتَانِ مِنْ حَدِيدٍ), one owned by a generous person and the other by a miser in whose coat every ring (halqat حَلْقَةٍ<ref>[http://www.studyquran.org/LaneLexicon/Volume2/00000265.pdf Lane's Lexicon p. 629 حلقة]</ref>) becomes close together ({{Muslim|5|2229}}). Ibn Kathir [https://quranx.com/tafsirs/34.11 in his tafsir for 34:11] has narrations in which Mujahid and Ibn Abbas use that same arabic word meaning rings (الحلقة) to explain the Quranic verse<ref>[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=7&tSoraNo=34&tAyahNo=11&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir of Ibn Kathir for 34:11 (Arabic)]</ref>.<br />
<br />
===Crucifixions in ancient Egypt===<br />
<br />
The first historical reference to crucifixion as a method of execution is from 500 BCE, when the technique began being used in several middle eastern cultures. The Qur'an, by contrast, tells of crucifixions at the time of Moses (approximately 1500 BCE) as well as Joseph (approximately 2000 BCE). <br />
<br />
{{Quote|{{Quran|12|41}}|<br />
O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire." }}<br />
<br />
{{Quote|{{Quran|20|71}}|<br />
(Pharaoh) said: Ye put faith in him before I give you leave. Lo! he is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and '''I shall crucify you on the trunks of palm trees''', and ye shall know for certain which of us hath sterner and more lasting punishment.}}<br />
<br />
Ancient Egypt has been subjected to extensive study by archaeologists. While there exists hieroglyphic evidence of people impaled through upright stakes in ancient Egypt, this remains distinct from the palm-tree crucifixions described in the Quran, as palm trees are of too great girth to be used to vertically impale an individual.<br />
<br />
The same verb for crucifixion is used in {{Quran|4|157}} regarding Jesus. Two other verses, {{Quran|38|12}} and {{Quran|89|8}}, use another word to call Pharaoh "owner of the pegs" or "stakes". Sometimes this is claimed to refer to impalement and even mistranslated as such. However, the context in {{Quran-range|89|6|11}} shows that it refers to unspecified and lasting rock-hewn monuments (most likely columned temples, obelisks or possibly even the pyramids).<br />
<br />
Moreover, there is no ancient Egyptian evidence of cross amputation (punitive removal of a single hand and foot on alternate sides). It seems that here again a contemporary punitive practice has been transferred in the Quran to ancient Egypt. A parallel using the same Arabic words occurs in {{Quran|5|33}}, which commands crucifixion or cross amputation among a range of punishment options (both of which became part of Islamic jurisprudence). In the exceptionally cruel combination of both punishments put in the mouth of Pharaoh (see also {{Quran|7|124}} and {{Quran|26|49}}), the victim would need to be fastened to the palm tree and / or nailed through the remaining two extremities.<br />
<br />
===The singular Pharaoh===<br />
<br />
Geographically, the Coptic land of Egypt is adjacent to Arabia. Thus, most Arabs were aware of the preservation method applied by the ancient Egyptian to their pharaohs. Pharaohs were preserved intact using methods such as salt to dry the body (hence, salt in the body of Ramesses II does not suggest that he drowned in the dead sea). There were many pharaohs from numerous dynasties who were preserved in this way. The Qur'an, by contrast, only speaks of "Pharaoh" (''Firaun'') singularly, as a proper noun without the definite article, suggesting that its author was unaware of the multiplicity of pharaohs.<br />
<br />
{{Quote|{{Quran|10|92}}|<br />
This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! but verily, many among mankind are heedless of Our Signs!" }}<br />
<br />
===Nabatean rock tombs at al-Hijr as homes and palaces from before the time of Pharaoh===<br />
<br />
The Qur'an frequently lists destroyed peoples of the past, particularly the peoples of Noah, Lot, Pharaoh's army, Midian, Aad and its successor, Thamud. The destruction of Thamud after they disbelieved their prophet Salih is mentioned many times, either by an earthquake {{Quran|7|78}} or a thunderous blast (for example {{Quran|54|31}}).<br />
<br />
Its destruction is also alluded to by a believer from the family of Pharaoh:<br />
<br />
{{Quote|{{Quran-range|40|28|31}}|And a believing man from the family of Pharaoh who concealed his faith said [...] And he who believed said, "O my people, indeed I fear for you [a fate] like the day of the companies - Like the custom of the people of Noah and of 'Aad and Thamud and those after them. And Allah wants no injustice for [His] servants.}}<br />
<br />
The companies / factions (l-aḥzābu) is a term used collectively for the list of destroyed cities also in {{Quran-range|38|12|14}}.<br />
<br />
[[w:Thamud|Thamud]] is a term used by experts for a people or peoples of a particular region over a number of centuries (8th century BCE to the 4th century CE), but the Qur'an speaks only of a particular destruction of Thamud after the warnings of their prophet Salih went unheeded. It describes them as the builders of well known palaces and homes, skillfully carved from the mountains, clarified in the Quran and hadith as a place in Arabia known as al Hijr (the rocky tract), or Mada'in Salih today. <br />
<br />
The errors in the Quran here are two-fold: It is now known that these were actually elaborately carved tombs, not homes or palaces, and that they were made by the Nabateans from the 2nd century BCE to the 2nd century AD, not before the time of the Pharaohs<ref>[https://whc.unesco.org/en/list/1293 Hegra Archaeological Site (al-Hijr / Madā ͐ in Ṣāliḥ) - unesco.org (includes many photographs of the tombs)]</ref>. Petra in Jordan was the Nabateans' more famous city before al Hijr. There are over 100 tombs at al-Hijr, some very large, and many of them small, believed even by a 14th Century CE Arab traveller to contain the bones of the people of Thamud in their houses.<ref>[https://whc.unesco.org/document/168945 al-Hijr UNESCO nomination document] p.36 (includes detailed site description)</ref>. Nabatean inscriptions forbid opening the tombs, reusing them or moving the bodies. The town of al-Hegra where the people lived some distance from the surrounding rock tombs was built of mud-brick and stone.<ref>[https://www.arabnews.com/node/350178 History and mystery of Al-Hijr, ancient capital of the Nabateans in Arabia] - Arabnews.com</ref><br />
<br />
The Quran says Thamud carved palaces from its plains, and homes from its mountains:<br />
<br />
{{Quote|{{Quran-range|7|73|74}}|And to the Thamud [We sent] their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. This is the she-camel of Allah [sent] to you as a sign. So leave her to eat within Allah 's land and do not touch her with harm, lest there seize you a painful punishment. And remember when He made you successors after the 'Aad and settled you in the land, [and] '''you take for yourselves palaces from its plains and carve from the mountains, homes [ buyūtan بُيُوتًا <ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000317.pdf Lane's Lexicon p. 280 بيوت ]</ref>]'''. Then remember the favors of Allah and do not commit abuse on the earth, spreading corruption."}}<br />
<br />
{{Quote|{{Quran|26|149}}|And you carve out of the mountains, homes [ buyūtan بُيُوتًا ], with skill.}}<br />
<br />
These ruins were well known to Muhammad's listeners:<br />
<br />
{{Quote|{{Quran|29|38}}|And [We destroyed] 'Aad and Thamud, and it has become clear to you from their [ruined] dwellings [ masākinihim مَّسَٰكِنِهِمْ <ref>[http://www.studyquran.org/LaneLexicon/Volume4/00000118.pdf Lane's Lexicon p. 1394 مسكن]</ref>]. And Satan had made pleasing to them their deeds and averted them from the path, and they were endowed with perception.}}<br />
<br />
{{Quote|{{Quran|89|9}}|And [with] Thamud, who carved out the rocks in the valley?}}<br />
<br />
Al-Hijr is widely accepted as this location. It is also mentioned once by name in {{Quran-range|15|80|83}} ("the companions of al-Hijr") and its description and destruction matches that for Thamud. <br />
<br />
{{Quote|{{Quran-range|15|80|83}}|And certainly did the companions of Thamud [ al-Hijr ٱلْحِجْرِ ] deny the messengers. And We gave them Our signs, but from them they were turning away. And they used to carve from the mountains, houses [ buyūtan بُيُوتًا ], feeling secure. But the shriek seized them at early morning.}}<br />
<br />
Al-Hijr is also identified in hadiths as the "al Hijr, land of Thamud" (al hijr ardi Thamudi الْحِجْرِ أَرْضِ ثَمُودَ):<br />
<br />
{{Quote|{{Bukhari|4|55|562}}|Narrated `Abdullah bin `Umar:<br />
<br />
The people landed at the land of Thamud called Al-Hijr along with Allah's Messenger (ﷺ) and they took water from its well for drinking and kneading the dough with it as well. (When Allah's Messenger (ﷺ) heard about it) he ordered them to pour out the water they had taken from its wells and feed the camels with the dough, and ordered them to take water from the well whence the she-camel (of Prophet Salih) used to drink.}}<br />
<br />
<br />
===Samarians in ancient Egypt===<br />
The Qu'ran states that Moses dealt with a Samarian during his time. However the Samarians did not exist until well over half a millennium after Moses is supposed to have existed.<br />
<br />
Oxford Bibliographies (an academic website) says the following:<br />
<br />
{{Quote|[https://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0176.xml Oxford Bibliographies - Samaria/Samaritans]|Samaria (Hebrew: Shomron) is mentioned in the Bible in 1 Kings 16:24 as the name of the mountain on which Omri, ruler of the northern Israelite kingdom in the 9th century BCE, built his capital, naming it also Samaria. After the conquest of the Northern Kingdom by the Assyrians in 722/721 BCE, the district surrounding the city was likewise called Samaria (Assyrian: Samerina). The Bible presents an etiology or folk etymology when it claims that the city was named after Shemer, the original owner from whom Omri bought the hill. It is more likely that the name is derived from the root šmr, to “watch, to guard”; that is, the hill was a point from which particularly the north–south route could be watched and guarded.}}<br />
<br />
The likely root of the Quranic confusion is the story in the Bible, [https://www.biblegateway.com/passage/?search=Hosea%208&version=NIV Hosea 8:5-8] or [https://www.biblegateway.com/passage/?search=1%20Kings%2012&version=NIV 1 Kings 12:25-29] where there is mentioned a golden calf (or two of them) created in Samaria after the time of Solomon. One modern perspective holds that the Qur'an might be referring to Zimri, son of Salu (Numbers 25:14). However, the Quranic character is referred to three times in {{Quran-range|20|85|88}} as l-sāmiriyu with the definite article, "the Samiri", so this is a descriptive title rather than a proper name.<br />
<br />
{{Quote|{{Quran|20|85}}|“( Allah) said; ‘We have tested thy people in thy absence: the Samiri has led them astray’.” }}{{Quote|{{Quran|20|95}}|“( Moses) said, ‘What then is thy case, O Samiri?’”}}<br />
<br />
===Noah's worldwide flood===<br />
<br />
The Quran contains a version of the worldwide-flood story widespread in ancient near-Eastern mythology and most famously found in the Bible. Since geological evidence suggests such a flood never took place, some modern Muslim scholars have reinterpreted the account in the Quran as referring to a more limited, local flood. Several elements in the tale, however, militate against this rereading. Elsewhere in the Quran whenever the heavens and earth are mentioned together, it means in their entirety. In this story waters are released from both of them. Another such detail is the storage of "two of each kind" of animal aboard the ship, since it is not clear what purpose this would serve if the flood were local. Similarly, the purpose of the boat itself appears unclear in this reading - as with the ample warning time that Noah was given, he and his family could have simply evacuated the area that was to be flooded. The relevant passage also states plainly that nothing, not even a tall mountain, could save an individual from drowning on that day except for Allah - this seems to contradict the idea that individuals and animals could have escaped the flood simply by evacuating the flooded area. Noah is recorded praying to God, "O my Lord! Leave not of the Unbelievers [kuffar], a single one on Earth!" - the flood is an answer to this prayer, which likewise suggests that the flood described is a global flood that drowns all those not chosen by Allah to persist aboard the ark.<br />
<br />
{{Quote|{{Quran-range|54|11|12}}|Then opened We the gates of heaven with pouring water And caused the earth to gush forth springs, so that the waters met for a predestined purpose.}}{{Quote|{{Quran|11|40}}|At length, behold! there came Our command, and the fountains of the earth gushed forth! '''We said: "Embark therein, of each kind two, male and female''', and your family - except those against whom the word has already gone forth,- and the Believers." but only a few believed with him.}}{{Quote|{{Quran|11|43}}|The son replied: "I will betake myself to some mountain: it will save me from the water." Noah said: '''"This day nothing can save''', from the command of Allah, any but those on whom He hath mercy! "And the waves came between them, and the son was among those overwhelmed in the Flood.}}{{Quote|{{Quran|71|26}}|And Noah, said: "O my Lord! Leave not of the Unbelievers, a single one on earth!}}<br />
<br />
===Flood waters boiled from an oven===<br />
<br />
Aside from waters pouring from gates in the heaven, the Qur'an further describes the flood waters as boiling from an oven. There is no scientific nor historical evidence for a large flood of this nature. This element is not found even in more ancient versions of the story (Epic of Gilgamesh, Atra hasis, and Ziusudra). Its ultimate origin appears to be a highly tenuous rabbinical exergisis in the Babylonian Talmud, based on a word in an unrelated verse that means heat or wrath.<ref>[https://biblehub.com/lexicon/esther/7-10.htm biblehub.com]</ref><br />
<br />
{{Quote|1=[https://www.sefaria.org/Rosh_Hashanah.12a.4?lang=bi Tracate Rosh Hashanah]|2=The Gemara answers: Even according to Rabbi Eliezer a change was made, in accordance with the statement of Rav Ḥisda, as Rav Ḥisda said: They sinned with boiling heat, and they were punished with boiling heat; they sinned with the boiling heat of the sin of forbidden sexual relations, and they were punished with the boiling heat of scalding waters. This is derived from a verbal analogy. It is written here, with regard to the flood: “And the waters abated” (Genesis 8:1), and it is written elsewhere, with regard to King Ahasuerus: “And the heated anger of the king abated” (Esther 7:10), which implies that the word “abated” means cooled. This indicates that at first the waters of the flood had been scalding hot.}}<br />
<br />
Note that in his translation, Yusuf Ali mistranslates the Aramaic loan word for the oven (alttannooru ٱلتَّنُّورُ)<ref>[http://www.studyquran.org/LaneLexicon/Volume1/00000355.pdf Lane's Lexicon p. 318 تَّنُّورُ]</ref> as "fountains". The Arabic verb translated "gushed forth" (fara فَارَ) means "boiled" in the context of water in a cooking pot<ref>[http://www.studyquran.org/LaneLexicon/Volume6/00000241.pdf Lane's Lexicon p. 2457 فور]</ref>, as well as in the other verse where it is used, {{Quran|67|7}}.<br />
<br />
{{Quote|{{Quran|11|40}}|<br />
(Thus it was) till, when Our commandment came to pass '''and the oven gushed forth water''', We said: Load therein two of every kind, a pair (the male and female), and thy household, save him against whom the word hath gone forth already, and those who believe. And but a few were they who believed with him.}}<br />
<br />
{{Quote|{{Quran|23|27}}|<br />
Then We inspired in him, saying: Make the ship under Our eyes and Our inspiration. Then, when Our command cometh '''and the oven gusheth water''', introduce therein of every (kind) two spouses, and thy household save him thereof against whom the Word hath already gone forth. And plead not with Me on behalf of those who have done wrong. Lo! they will be drowned.}}<br />
<br />
===Noah's ark holding every species===<br />
<br />
Part of the legend of Noah's Ark is that a pair of every living species was stored on board. While we do not know exactly how many animals Muhammad, or specific 7th century Arabs were aware off, it can be assumed they were aware of local cattle, birds and visible insects etc. in Arabia - where gathering two of every pair was a difficult, but not impossible task.<br />
<br />
Modern science has, however, revealed over 2.1 million species identified so far across all taxonomic groups. This includes over a million identified insect species, 110,000 arachnids, 11,000 birds, 11,000 reptiles and 6,500 mammals that live spread across the entire planet and each of which require different climates, habitats, and diets, while a widely cited estimate for the total number of terrestrial species including those as yet undiscovered is 6.5 million.<ref>[https://ourworldindata.org/how-many-species-are-there#:~:text=Species%20that%20we%20have%20identified,million%20species%20on%20the%20planet How many species are there?] - Our World in Data website</ref> <br />
<br />
These discoveries appear to render the idea that all animals could have been kept on board a single ship impossible.<br />
<br />
{{Quote|{{Quran|11|40}}|<br />
(Thus it was) till, when Our commandment came to pass and the oven gushed forth water, We said: Load therein two of every kind, a pair (the male and female), and thy household, save him against whom the word hath gone forth already, and those who believe. And but a few were they who believed with him.}}<br />
<br />
===Countable currency in ancient Egypt===<br />
Surah Yusuf mentions that the caravan that rescued the eponymous prophet from the pit sold him to an Egyptian "for a low price, a few dirhams". Leaving aside the fact that dirham coins did not exist in ancient Egypt, a more fundamental problem is that the price is indicated as having been some kind of discreetly countable currency: darāhima maʿdūdatin ("dirhams counted"). The word maʿdūdatin occurs throughout the Quran denoting something discreetly numbered, for example "[Fasting for] a limited number of days" in {{Quran|2|184}}. Thus, it is not describing a weight of valuable material, but a countable currency. Such a thing did not exist in ancient Egypt. Rather, there were stone weights, particularly the denben, for measuring amounts of precious metals and to price other goods that could be barter traded, but not itself nor units of metal used as a means of exchange.<ref>[https://www.worldhistory.org/article/1079/trade-in-ancient-egypt/ Trade in ancient Egypt] - World History Encyclopedia</ref><br />
<br />
{{Quote|{{Quran|12|20}}|And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.}}<br />
<br />
==Sociology==<br />
<br />
===Linguistics===<br />
<br />
{{Quote|{{Quran|2|31}}|And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."}}<br />
<br />
{{Quran-range|55|3|4}} states that Allah created man and taught him clear speech, while {{Quran|2|31}} quoted above states that Allah taught Adam the names of everything. Adam and his wife are both spoken to and speak articulate sentences with complex symbolic thought, for example {{Quran|7|23}}, and their sons have a fully articulate conversation in {{Quran-range|5|27|31}}.<br />
<br />
While the species Homo sapiens arose c. 300,000 years ago, the [[w:Origin_of_language|earliest use of language]] is extremely uncertain and may even predate this. However, the earliest evidence for symbolic thought (necessary for complex utterances) dates to c. 100,000 years ago, consisting of very simple engraved markings on pieces of orche and egg shells,<ref>Tylén, K. et al. (2020) [https://www.pnas.org/doi/full/10.1073/pnas.1910880117 The evolution of early symbolic behavior in Homo sapiens] Proceedings of the National Academy of Sciences, Volume 117, Issue 9, p.4578-4584</ref> and an explosion of symbolic thought occured around 40,000 years ago.<ref>[https://www.amnh.org/explore/videos/humans/symbolic-thinking Thinking in Symbols] American Museum of Natural History website, 2012</ref><br />
<br />
Some 1.9 million species of plants and animals have been identified and named, out of some 8.7 million that may actually exist<ref name="plos">{{cite journal | author= Mora, C.| title=How Many Species Are There on Earth and in the Ocean?|journal=[[PLoS Biology]]|date=August 23, 2011|url=http://www.plosbiology.org/article/info:doi/10.1371/journal.pbio.1001127 |doi=10.1371/journal.pbio.1001127 |pmid=21886479 |pmc=3160336 |volume=9 |pages=e1001127|display-authors=etal}}</ref>. Millions more have become extinct. Far more numerous are the living objects, galaxies, the countless stars and planets of the universe. In light of this, it is not clear what is meant by the idea that Allah taught Adam 'all the names', especially since the first humans do not appear to have been extremely knowledgeable.<br />
<br />
Incidentally, the element in the Quranic verse in which the angels could not name animals after had Adam done so was a tale invented by a Rabbi. See the relevant section on that topic in the article [[Parallels_Between_the_Qur%27an_and_Late_Antique_Judeo-Christian_Literature#The_angels_could_not_name_animals_when_Adam_was_created|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]].<br />
<br />
===Arabic as eminently accessible===<br />
<br />
Fewer than 4% of the world's population grows up speaking Arabic. The Arabic of this 4%, however, is not the Arabic of the Quran and is instead comprised of various regional dialects of modern colloquial Arabic. The text of the Quran is thus directly accessible only to a small portion of the world's population. Additionally, there are present in the Quran many words, phrases, and references whose original 7th century Arabic meaning, being unrecorded, has been entirely lost to history or, in some cases, has remained subject to inconclusive debates. Consequently, while Muslims are obligated to pray and recite the Quran in Arabic, it is only a small proportion of the Muslim population that can claim to have some sense of what they recite on a daily basis. These circumstances are difficult to reconcile with the Quran's assertion that the Quran was 'revealed in Arabic so that people may understand it'.<br />
<br />
{{Quote|{{Quran|43|3}}|<br />
We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom). }}<br />
<br />
===The people of Lot as the first homosexuals===<br />
{{Main|Lut}}<br />
<br />
Despite the overwhelming evidence (listed in the main article) that homosexuality occurs naturally in all populations, the Quran claims the first people to commit the act were in a town to which the prophet Lut was sent. <br />
<br />
This is set long after the first humans (who appeared ~300,000 years ago),<ref>[https://www.smithsonianmag.com/science-nature/essential-timeline-understanding-evolution-homo-sapiens-180976807/ An Evolutionary Timeline of Homo Sapiens] - Smithsonian Institution magazine - 2 February 2021</ref> with the town described in the story being too advanced for a [[w:Hunter-gatherer|hunter-gatherer]] tribe society, so at the earliest is set after the first [[w:Neolithic_Revolution|Agricultural Revolution]] in the following [[w:Neolithic|Neolithic]] period where these kind of settlements began to occur, beginning ~12,000 years ago.<ref>[https://www.history.com/topics/pre-history/neolithic-revolution Neolithic Revolution] - History.com</ref> Yet we are told:<br />
{{Quote|{{Quran-range|7|80|81}}|And [We had sent] Lot when he said to his people, "Do you commit such immorality as no one has preceded you with from among the worlds? Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people."}}<br />
<br />
{{Quote|{{Quran-range|29|28|29}}|And [mention] Lot, when he said to his people, "Indeed, you commit such immorality as no one has preceded you with from among the worlds. Indeed, you approach men and obstruct the road and commit in your meetings [every] evil." And the answer of his people was not but they said, "Bring us the punishment of Allah, if you should be of the truthful."}}<br />
<br />
==Miracles and myths==<br />
While miracles by definition are supposed to defy the laws of nature and scientific explanation, the examples of myths and legends briefly listed in this section illlustrate the pre-scientific worldview with which the Quran was composed.<br />
<br />
===Humans turned apes===<br />
<br />
The Qur'an records a miraculous event where Sabbath breakers are transformed into apes.<br />
<br />
{{Quote|{{Quran|2|65}}|<br />
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}<br />
<br />
===Mooing statue===<br />
<br />
The Qur'an describes a statue of a calf that was capable of mooing.<br />
{{Quote|{{Quran|20|88}}|So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot.}}<br />
<br />
===Supernatural food===<br />
The Qur'an states that Jesus received a feast sent down from heaven. <br />
<br />
{{Quote|{{Quran-range|5|114|115}}|<br />
Jesus, son of Mary, said: O Allah, Lord of us! '''Send down for us a table spread with food from heaven, that it may be a feast for us''', for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers. Allah said: Lo! I send it down for you. And whoso disbelieveth of you afterward, him surely will I punish with a punishment wherewith I have not punished any of (My) creatures.}}<br />
<br />
===Stick turned serpent===<br />
The Quran states that Moses' staff transformed into a serpent.<br />
<br />
{{Quote|{{Quran|7|107}}|<br />
Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)! }}<br />
<br />
===The existence and attributes of Jinn===<br />
{{Main|Jinn}}<br />
<br />
The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among us. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (at least some: ''see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). There is no evidence that these exist.<br />
<br />
{{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}<br />
<br />
===Solomon's Army of jinn and birds===<br />
<br />
A story in the Qur'an, drawing on Jewish folklore, states that Solomon commanded a massive army comprised of 'Jinns and men and birds'. Solomon is described as speaking with a Hoopoe bird and thereafter desiring to execute the bird when it is tardy to his assembly. The Hoopoe bird, it is then revealed, was only delayed because it had been spying on a beautiful female ruler, Queen Sheba, who Solomon subsequently insists is misguided and must be conquered. At this point, Solomon assigns a Jinn from his assembly the task of stealing Queen Sheba's magnificent throne. There is, however, no scientific evidence that Jinn exist, that birds can be commanded as soldiers, or that birds can engage in elaborate conversations with humans.<br />
<br />
{{Quote|{{Quran|27|16-17}}|<br />
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)And before Solomon were marshalled his hosts― of Jinns and men and birds, and they were all kept in order and ranks.}}<br />
<br />
{{Quote|{{Quran|27|20-23}}|<br />
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees? I will certainly punish him with a severe Penalty, or execute him, unless he bring me a clear reason (for absence). But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.}}<br />
<br />
=== The existence of magic and sorcerers ===<br />
''Main article: [[Qur'an, Hadith and Scholars:Witchcraft and the Occult]]''<br />
<br />
No evidence has ever proven that magic is real. However, {{Quran|113|4}} ("evil of those who blow on knots") is reported in commentaries as referring to those who practice magic.<ref>[https://quranx.com/tafsirs/113.4 Tafsirs for Quran 113:4]</ref> Knots were commonly associated with magic in antiquity.<ref>Day, C. L. (1950). [https://www.jstor.org/stable/1520741 Knots and Knot Lore. Western Folklore], 9(3), 229–256</ref> The next verse, {{Quran|113|5}} ("evil of the envious when he envies), is said to refer to a superstitious belief known as 'The Evil Eye', a physical and mental supernatural condition that affects those who envy. For further explanation see the [[Qur'an, Hadith and Scholars:Witchcraft and the Occult|main article]].<br />
{{Quote|{{Quran|113|1-5}}|1. Say: I seek refuge in the Lord of the dawn<BR /><br />
2. From the evil of what He has created<BR /><br />
3. And from the evil of the utterly dark night when it comes<BR /><br />
<b>4. And from the evil of those who blow on knots<BR /><br />
5. And from the evil of the envious when he envies</b>}}<br />
<br />
At least once, humans are taught magic by satans (believed to be jinn) and angels ([[w:Harut and Marut|Harut and Marut]] are named in this verse):<br />
{{Quote|{{Quran|2|102}}|and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, <b>teaching the people sorcery,</b> and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.}}<br />
<br />
===Living inside a big fish===<br />
<br />
The Quran presents a version of the Biblical tale in which Jonah is swallowed by a whale ('the big Fish') and then lives in the whale for some time while praying. Scientific research, however, suggests that a person could not persist long inside a whale's digestive tract and, if not crushed by the whale or by water pressure, would almost immediately suffocate. <br />
<br />
{{Quote|{{Quran|37|142}}|Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified Allah, He would certainly have remained inside the Fish till the Day of Resurrection. But We cast him forth, on the naked shore in a state of sickness}}<br />
<br />
===Buraq, the winged horse===<br />
{{Main|Buraq}}<br />
<br />
While it took one week to travel from Mecca to Jerusalem (the location of the alleged 'farthest Mosque') by camel, the Qur'an states that a magical winged horse, called the Buraq, transported Muhammad from Mecca to Jerusalem in a matter of minutes. Creatures like the Buraq were common characters in near Easter myths.<br />
<br />
{{Quote|{{Quran|17|1}}|<br />
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). }}<br />
<br />
===Speaking body parts===<br />
<br />
The Quran states that human organs will, on the Day of Judgement, testify against their own persons.<br />
<br />
{{Quote|{{Quran|24|24}}|<br />
On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions. }}<br />
<br />
===Sea split in half===<br />
<br />
The Quran present a version of the Biblical story where Moses splits the sea and crosses it with the Israelites. There is no historical or other evidence that such an event occured.<br />
<br />
{{Quote|{{Quran|2|50}}|<br />
And remember '''We divided the sea for you''' and saved you and drowned Pharaoh's people within your very sight. }}<br />
<br />
===Manipulating the wind===<br />
<br />
The Quran says that Solomon had the power to control the wind and traditional sources elaborate that Solomon could use this wind to fly upon a gigantic wooden carpet to wherever he pleased.<br />
<br />
{{Quote|{{Quran|38|36}}|<br />
Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed }}<br />
<br />
{{Quote|Tafsir Ibn-Kathir on 21:81 | A flying carpet made from wood, on top of which he could carry everything in his kingdom including chairs, to wherever Solomon wants to go, whilst flocks of birds would fly over to give shade }}<br />
<br />
===Testimony of a dead man===<br />
<br />
The Quran states that Allah instructed a group of people to strike a murdered man with a piece of a heifer (young female cow that has not yet borne a calf) in order to temporarily resurrect him and discover the identity of the murderer.<br />
{{Quote|{{Quran|2|73}}|<br />
And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand. }}<br />
<br />
===Mountains and birds sing psalms===<br />
The Qur'an states that hills and birds would sing the psalms with David.<br />
{{Quote|{{Quran|34|10}}|<br />
And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him}}<br />
<br />
==Other==<br />
<br />
===Unmathematical hereditary laws===<br />
{{Main|Contradictions in the Quran}}<br />
<br />
{{Quote|{{Quran|4|11-12}}|<br />
4.11: Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. <br />
<br />
4.12: In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. }}<br />
In a variety of situations, the shares of inheritance outlined in the Quran do not add up to one, and there is no way to reconcile the shares presented.<ref>http://www.answering-islam.org/Quran/Contra/i001.html</ref> By contrast, the Quran states that the rules it contains are perfect.<br />
<br />
*Wife: 1/8 = 3/24,<br />
*Daughters: 2/3 = 16/24,<br />
*Father: 1/6 = 4/24,<br />
*Mother: 1/6 = 4/24,<br />
*'''Total''' = 27/24=1.125<br />
<br />
To deal with such problems, scholars had to innovate the [https://www.islamweb.net/en/fatwa/222526/the-origion-of-awl-in-inheritance-law post-Quranic 'awl system]. In that system, after each category of beneficiary is alloted their share (in a sequence defined by the scholars), the fraction shared by the next category is calculated from the remainder of the estate.<br />
<br />
Another inheritance contradiction occurs between the above verses and {{Quran|4|176}}, a verse oddly appended to the end of the surah (see discussion at end of the main article).<br />
<br />
==See Also==<br />
<br />
*[[Islam and Science]]<br />
*[[Scientific Miracles in the Quran]]<br />
<br />
==References==<br />
{{reflist}}\<br />
[[Category:Apologetics]]<br />
[[Category:Islam and Science]]<br />
[[Category:Cosmology]]<br />
[[Category:Criticism of Islam]]<br />
[[Category:Qur'an]]<br />
[[Category:Biology]]<br />
[[Category:Reproductive sciences]]<br />
[[ar:أخطاء_علمية_في_القرآن]]</div>Asmithhttps://wikiislamica.net/index.php?title=Buraq&diff=137893Buraq2024-02-11T07:31:17Z<p>Asmith: /* Description in Islamic sources */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=3|Language=4|References=3}}<br />
'''Al-Burāq''' (البُراق "lightning") is a mythological steed comparable to the Greek Pegasus, believed to be a creature from the [[heaven]]s which transported the various [[Islam|Islamic]] prophets.<br />
<br />
==Description in Islamic sources==<br />
[[Islam and Scripture|Islamic sources]] describe it as a tall, white, handsome-faced, long eared, bridled male beast, bigger than a donkey but smaller than a mule. It has two wings on its thighs and its step is so wide that it "reached the farthest point within the reach of the [[Animals|animal's]] sight."<ref>"''...a white animal which was smaller than a mule and bigger than a donkey was brought to me... The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight.''" - {{Bukhari|5|58|227}}</ref><ref>"''...the Buraq, handsome-faced and bridled, a tall, white beast, bigger than the donkey but smaller than the mule. He could place his hooves at the farthest boundary of his gaze. He had long ears. Whenever he faced a mountain his hind legs would extend, and whenever he went downhill his front legs would extend. He had two wings on his thighs which lent strength to his legs.''" - Muhammad al-Alawi al-Maliki, al-Anwar al Bahiyya min Isra wa l-Mi'raj Khayr al-Bariyyah</ref> In others it is a white, winged, half-mule, half-donkey, whose every stride can take it as far as the eye can see.<ref>''[https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah"].'' Translated by Alfred Guillaume. Oxford University Press. First published 1955. pp 182. <br />
<br />
''(Found on page 115 of the linked PDF)''</ref> <br />
<br />
Some traditions also describe it with the head of a woman and the tail of a peacock,<ref>[{{Reference archive|1=http://www.britannica.com/EBchecked/topic/84912/Buraq|2=2012-02-27}} Burāq] - Encyclopædia Britannica, accessed February 27, 2012</ref> similar to the Hindu Goddess Sri Kamadhenu who is sometimes depicted as a winged cow with a peacock's tail and the head of a woman.<ref>For example, see the image of Sri Kamadhenu [http://2.bp.blogspot.com/-uAGjaX27lLg/Tgh4htLGkQI/AAAAAAAAKhk/4eLbvHfA594/s320/kamdhenu%2C+Buraq.jpg here] and then compare it to the image of al-Buraq [http://1.bp.blogspot.com/-sGl4xx58yZg/TgiKHar4VHI/AAAAAAAAKhw/zTRg4XhxrW8/s200/Al+buraq.jpg here]</ref><br />
<br />
==The Night Journey (''al-Isra wal-Mi'raj'')==<br />
Muslims believe that the Buraq carried Prophet [[Muhammad]] from [[Mecca]] to the seven heavens, from the heavens to the then non-existent "farthest mosque" (Al-Aqsa Mosque in Jerusalem) and back to Mecca during the Isra and Mi'raj or "Night Journey".<br />
<br />
During his visit to the heavens, prior to meeting with [[Allah]], Muhammad met with various prophets, including Musa (Moses) who allegedly wept because there would be more Muslims in heaven than [[Antisemitism|Jews]].<ref>"''Moses said, 'I weep because after me there has been sent (as Prophet) a young man [Muhammad] whose followers will enter Paradise in greater numbers than my followers.' ''"- {{Bukhari|5|58|227}}</ref><br />
<br />
The Buraq was also said to transport [[Ibrahim]] (Abraham) when he visited his wife Hagar and son [[Isma'il]] (Ishmael). According to tradition, Abraham lived with one wife in Syria, but the Buraq would transport him in the morning to Mecca to see his family there, and take him back in the evening to his Syrian wife.<ref>''Journeys in Holy Lands'' p. 117</ref><ref>Firestone, Reuven (1990). ''Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Legends in Islamic Exegesis''. SUNY Press. p. 117. ISBN <bdi>978-0-7914-0331-0</bdi>. Retrieved 25 October 2015.</ref><br />
<br />
This is where Muhammad also supposedly went through the upper heavens and bartered with God to get the number of daily prayers down from 50 to 5.<ref>''[https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah".]'' Translated by Alfred Guillaume. Oxford University Press. First published 1955. pp 186 - 187.<br />
<br />
''(Found on page 117 of the linked PDF)''</ref><ref>{{Bukhari|5|58|227}}</ref><br />
<br />
The story, though, is difficult to reconcile with modern information about our universe, such as the distance between the heavens having to be a minimum of our visible universe, which is approximately 46.5 billion light years away.<ref>''[https://www.mos.org/mos-at-home/pulsar/how-far-away-is-the-edge-of-the-universe#:~:text=We're%20looking%20back%20in,again%2C%20is%20what%20cosmologists%20do. How Far Away is the Edge of the Universe?]'' Museum of Science Podcast. Janine Myszka.</ref> For context, a light year is the distance light travels in one year, which is 5.88 trillion miles/9.46 trillion kilometres,<ref>''[https://exoplanets.nasa.gov/faq/26/what-is-a-light-year/ What is a light-year?]'' FAQs. Exoplanet Exploration. NASA. </ref> making the distance around 2.7342e+22 miles away.<ref>''[https://www.nytimes.com/2022/09/12/science/randall-munroe-xkcd-universe-driving.html How Long is the Drive to the Edge of the Universe?]'' Randall Munroe. 2022. The New York Times.</ref> There is also not enough oxygen to breathe in space<ref>''[https://www.spokesman.com/stories/2021/oct/07/ask-dr-universe-why-cant-we-breathe-in-space/#:~:text=All%20living%20organisms%20require%20energy,and%20their%20lungs%20would%20burst. Ask Dr. Universe: Why can’t we breathe in space?]'' 2021. The Spokesman review</ref> and Ebullism can occur, where in a low pressure environment like space, the boiling point of your body’s fluids becomes much lower,<ref>''[https://www.labmate-online.com/news/news-and-views/5/breaking-news/can-you-survive-in-space-without-a-spacesuit/39645 Can You Survive in Space Without a Spacesuit?]'' 2016. Labmate Online. International Labmate Limited.</ref> as well as radiation and issues, with estimates of how long a human could survive being at most minutes without a modern space suit.<ref>''[https://www.space.com/how-long-could-you-survive-in-space-without-spacesuit How long could you survive in space without a spacesuit?]'' Andrew Jones. 2023. Space.com</ref> One could argue he was supported by Gods 'magic' to break the laws of physics, though that would make the purpose of the Buraq somewhat redundant. <br />
<br />
==Religious significance==<br />
The journey is an event which is now celebrated by Muslims every year,<ref>Khadija Bradlow - [http://www.timesonline.co.uk/tol/comment/faith/article2279985.ece A Night Journey through Jerusalem] - Times Online, August 18, 2007</ref> and is the title of one of the [[surah|chapters]] of the [[Qur'an]] (Al-Isra, "The Night Journey"). [[Sahih]] sources further detail that the event was a literal journey and not a dream.<ref>"''Ibn Abbas added: The sights which Allah's Apostle was shown on the Night Journey when he was taken to Bait-ulMaqdis (i.e. Jerusalem) were actual sights, (not dreams).'' - {{Bukhari|5|58|228}}</ref><ref>''[https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah"].'' Translated by Alfred Guillaume. Oxford University Press. First published 1955. pp 181 - 187. </ref><br />
<br />
==Location of the Buraq==<br />
[[File:Buraq Wall (circled in orange).jpg|thumb|The Buraq Wall is circled in orange]]<br />
Ibn al-Faqih (fl. 902), ibn Abd Rabbih (d. 940), Abd al-Ghani al-Nablusi (d. 1731), and other classical and traditional scholars have suggested that the Buraq is tethered to a location near the southwest corner of the Haram (the sanctuary around the [[Kaaba|Ka'baa]]).<ref>Elad, Amikam (1995). ''Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage''. BRILL. pp. 101–2. ISBN <bdi>978-90-04-10010-7</bdi>.</ref> More recently, however, many have maintained that the Buraq is located at the south end of the Western Wall Plaza (also referred to as "''Ḥā’iṭu ’l-Burāq''", or "the Buraq Wall") at the al-Buraq Mosque in Jerusalem, Palestine/Israel.<ref>Ibid.</ref><br />
<br />
In 1840, a British Jew asked for permission to pave an area near the Western Wall. The then governor of Syria responded with the following:<br />
<br />
{{Quote|<ref>F. E. Peters (1985). Jerusalem. Princeton: Princeton University Press. pp. 541–542.. Arabic text in A. L. Tibawi (1978). The Islamic Pious Foundations in Jerusalem. London: The Islamic Cultural Centre. Appendix III.</ref>|<br />
<br />
It is evident from the copy of the record of the deliberations of the Consultative Council in Jerusalem that the place the Jews asked for permission to pave adjoins the wall of the Haram al-Sharif and also the spot where the Buraq was tethered, and is included in the endowment charter of Abu Madyan, may God bless his memory; that the Jews never carried out any repairs in that place in the past. ... Therefore the Jews must not be enabled to pave the place.}}<br />
<br />
==Relevant sources==<br />
{{Quote|{{Bukhari|5|58|228}}|Narrated Ibn `Abbas:<br />
<br />
Regarding the Statement of Allah" "And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people." (17.60) Ibn `Abbas added: <b>The sights which Allah's Messenger (ﷺ) was shown on the Night Journey when he was taken to Bait-ulMaqdis (i.e. Jerusalem) were actual sights, (not dreams).</b> And the Cursed Tree (mentioned) in the Qur'an is the tree of Zaqqum (itself).}}<br />
{{Quote|{{Bukhari|5|58|227}}|Narrated `Abbas bin Malik:<br />
<br />
Malik bin Sasaa said that Allah's Messenger (ﷺ) described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet (ﷺ) further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. <b>Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet (ﷺ) said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.</b> When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened. When I went over the second heaven, there I saw Yahya (i.e. John) and `Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!' The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!' When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),' This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked,' Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary). Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.' Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day. When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshipers."}}This story can also be found from in the earliest biography of the prophet by Ibn Ishaq (read for free here: ''[https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf the Sirah Rasul Allah] - translated by A.Guillaume'') on pages 181 - 187 (which are on pages 114-117 of the PDF). <br />
<br />
==See Also==<br />
<br />
*[[Qur'an, Hadith and Scholars:Islamic Silliness]]<br />
{{Hub4|Animals|Animals}}<br />
<br />
==External Links==<br />
<br />
*[{{Reference archive|1=http://brotherpete.com/mohammeds_night_journey.htm|2=2012-05-30}} Mohammed's Night Journey]<br />
*[{{Reference archive|1=http://fc06.deviantart.net/fs27/f/2008/096/8/4/Forgotten_Bestiary__The_Buraq_by_sparkynekomi.jpg|2=2012-02-27}} Forgotten Bestiary: The Buraq (image)]<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:Heaven]]<br />
[[Category:Supernatural beings]]<br />
[[Category:Animals]]<br />
[[Category:Sirah]]<br />
[[Category:Muhammad]]<br />
[[Category:Sacred history]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137875Quranism2024-02-04T16:55:56Z<p>Asmith: /* Problems with Quranism */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Problems with Quranism==<br />
<br />
A major problem with the Quranist understanding of Islam is the central place that the Messenger, Muhammad, plays in the Qu'ran. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
This verse somewhat begs the question of what, exactly, it is that the Messenger commands, since the Qur'anists themselves subscribe to the idea that the Qur'an is the word of [[Allah (God)]] himself and not just Muhammad's inspired word. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, one cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. Doubting the hadith thus opens up multiple lines of doubt about entirety of Islam. If one rejects the hadiths, that in-turn rejects Islam as a system by going against the orders of the Qur'an and, in the eyes of most Muslims, renders the rejecter an apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an in the traditional sense, there is no alternative to the Sunnah of the prophet as embodied in the hadith.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' Qur'an-only Muslims believe that the Qur'an clearly defines what exactly Allah's will is. But the case is not so clear.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith and the Sirah to give context to the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)]] , the doctrine of [[Abrogation (Naskh)|Abrogation]] becomes untenable as there exists no clear timeline of which verses were revealed at which time and the Qur'an itself provides little to no evidence in this regard. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). As far back as the Rashidun Caliphs, the idea of "Sunnah" was salient although this idea changed rapidly in the first centuries of Islam. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it preserving the norms of the early Islamic community which are in flagrant contradiction to modern, liberal mores around consent, sexuality, freedom of belief, and human rights. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is without basis in the abscence of the works of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, the Qur'an does not provide all of the needed guidance. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. This practice is without basis in the Qur'an by itself. <br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would not have this ritual without the Sunnah. <br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why they are fasting. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137874Quranism2024-02-04T16:55:24Z<p>Asmith: /* Problems with Quranism */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Problems with Quranism==<br />
<br />
A major problem with the Quranist understanding of Islam is the central place that the Messenger, Muhammad, plays in the Qu'ran. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
This verse somewhat begs the question of what, exactly, it is that the Messenger commands, since the Qur'anists themselves subscribe to the idea that the Qur'an is the word of [[Allah (God)]] himself and not just Muhammad's inspired word. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, one cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. Doubting the hadith thus opens up multiple lines of doubt about entirety of Islam. If one rejects the hadiths, that in-turn rejects Islam as a system by going against the orders of the Qur'an and, in the eyes of most Muslims, renders the rejecter an apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an in the traditional sense, there is no alternative to the Sunnah of the prophet as embodied in the hadith.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' Qur'an-only Muslims believe that the Qur'an clearly defines what exactly Allah's will is. But the case is not so clear.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith and the Sirah to give context to the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)]] , the doctrine of [[Abrogation (Naskh)|Abrogation]] becomes untenable as there exists no clear timeline of which verses were revealed at which time and the Qur'an itself provides little to no evidence in this regard. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9]]. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). As far back as the Rashidun Caliphs, the idea of "Sunnah" was salient although this idea changed rapidly in the first centuries of Islam. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it preserving the norms of the early Islamic community which are in flagrant contradiction to modern, liberal mores around consent, sexuality, freedom of belief, and human rights. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is without basis in the abscence of the works of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, the Qur'an does not provide all of the needed guidance. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. This practice is without basis in the Qur'an by itself. <br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would not have this ritual without the Sunnah. <br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why they are fasting. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137873Quranism2024-02-04T16:48:37Z<p>Asmith: /* Problems with Quranism */ editing language to be encyclopedic</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Problems with Quranism==<br />
<br />
A major problem with the Quranist understanding of Islam is the central place that the Messenger, Muhammad, plays in the Qu'ran. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
This verse somewhat begs the question of what, exactly, it is that the Messenger commands, since the Qur'anists themselves subscribe to the idea that the Qur'an is the word of [[Allah (God)]] himself and not just Muhammad's inspired word. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, one cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. Doubting the hadith thus opens up multiple lines of doubt about entirety of Islam. If one rejects the hadiths, that in-turn rejects Islam as a system by going against the orders of the Qur'an and, in the eyes of most Muslims, renders the rejecter an apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an in the traditional sense, there is no alternative to the Sunnah of the prophet as embodied in the hadith.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' Qur'an-only Muslims believe that the Qur'an clearly defines what exactly Allah's will is. But the case is not so clear.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith and the Sirah to give context to the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)]] , the doctrine of [[Abrogation (Naskh)|Abrogation]] becomes untenable as there exists no clear timeline of which verses were revealed at which time and the Qur'an itself provides little to no evidence in this regard. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9]]. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). And the generation of Muslims that followed them (Tabi' al-Tabi'un) ''were not'' Qur'an-only Muslims etc.. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it highlighting the immoral truths of Muhammad, early Islam and its numerous [[Islamic laws|laws]]. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is utterly meaningless, and impossible to implement, without the work of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, this is not feasible. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. The only reason Muslims can pay the Zakat is because Ishaq explained it to them.<br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would essentially therefore be lost without it.<br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why Ramadan was so special to them. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadhan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137867Quranism2024-02-04T04:43:30Z<p>Asmith: /* Why it is not possible */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Problems with Quranism==<br />
<br />
The Qur'anists have a major dilemma on their hands. Indeed, it is one of the reasons why reforms to Islam are an impossibility. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
If you do not know what the Messenger had ordered, then this is impossible. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, you cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. If you doubt the Hadith you are doubting the entirety of Islam. If you reject the hadiths, then you are in-turn rejecting Islam by going against the orders of the Qur'an and are therefore apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an, the hadiths cannot be rejected.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' What is the ''will of Allah'', one may ask. Qur'an-only Muslims would have us believe that the Qur'an clearly defines what exactly Allah's will is. But this is not the case.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith there would be no [[Abrogation (Naskh)|Abrogation]], the Qur'an can then be interpreted in multiple ways. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9]]. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). And the generation of Muslims that followed them (Tabi' al-Tabi'un) ''were not'' Qur'an-only Muslims etc.. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it highlighting the immoral truths of Muhammad, early Islam and its numerous [[Islamic laws|laws]]. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is utterly meaningless, and impossible to implement, without the work of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, this is not feasible. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. The only reason Muslims can pay the Zakat is because Ishaq explained it to them.<br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would essentially therefore be lost without it.<br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why Ramadan was so special to them. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadhan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137866Quranism2024-02-04T04:42:21Z<p>Asmith: /* Rejected as Apostates */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, a highly respected authority in Sunni Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Why it is not possible==<br />
<br />
The Qur'anists have a major dilemma on their hands. Indeed, it is one of the reasons why reforms to Islam are an impossibility. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
If you do not know what the Messenger had ordered, then this is impossible. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, you cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. If you doubt the Hadith you are doubting the entirety of Islam. If you reject the hadiths, then you are in-turn rejecting Islam by going against the orders of the Qur'an and are therefore apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an, the hadiths cannot be rejected.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' What is the ''will of Allah'', one may ask. Qur'an-only Muslims would have us believe that the Qur'an clearly defines what exactly Allah's will is. But this is not the case.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith there would be no [[Abrogation (Naskh)|Abrogation]], the Qur'an can then be interpreted in multiple ways. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9]]. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). And the generation of Muslims that followed them (Tabi' al-Tabi'un) ''were not'' Qur'an-only Muslims etc.. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it highlighting the immoral truths of Muhammad, early Islam and its numerous [[Islamic laws|laws]]. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is utterly meaningless, and impossible to implement, without the work of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, this is not feasible. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. The only reason Muslims can pay the Zakat is because Ishaq explained it to them.<br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would essentially therefore be lost without it.<br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why Ramadan was so special to them. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadhan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=Quranism&diff=137865Quranism2024-02-04T04:41:48Z<p>Asmith: /* Rejected as Apostates */</p>
<hr />
<div>{{QualityScore|Lead=1|Structure=3|Content=2|Language=1|References=2}}<br />
<metadesc>Qur'anists are a small group who reject the hadith and sunnah, a critical component of Islam. They are rejected as apostates by mainstream Muslims.</metadesc><br />
==Qur'an only Islam==<br />
<br />
Within [[Islam]] the two largest sects are the [[Sunni]]s (up to 90%)<ref name="rl"></ref><ref>[http://www.britannica.com/EBchecked/topic/295507/Islam Islām] - Encyclopædia Britannica (2010)</ref><ref>[http://www.britannica.com/EBchecked/topic/574006/Sunnite Sunnite] - Encyclopædia Britannica (2010)</ref><ref name="pew">[http://pewforum.org/Muslim/Mapping-the-Global-Muslim-Population%286%29.aspx Mapping the Global Muslim Population: A Report on the Size and Distribution of the World’s Muslim Population] - Pew Research Center, October 7, 2009</ref><ref name="pew2">Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref> and [[Shiites|Shi'ite]]s (approximately 10-20%).<ref name="rl">[http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm Comparison of Sunni and Shia Islam] - ReligionFacts</ref><ref>[http://www.britannica.com/EBchecked/topic/540503/Shiite Shīʿite] - Encyclopædia Britannica Online (2010)</ref><ref name="pew"></ref><ref name="pew2"></ref> Together they make up almost the entirety of Islam. However, there is a small heretical group who are collectively known as "Qur'anists" (also referred to as ''Quraniyoon'', ''Ahle Quran'', or ''hadith rejectors''). They reject the [[Hadith]] (oral traditions) and the [[Sunnah]] (example) of [[Muhammad]], an integral part of Islam, and are viewed by mainstream Islam in much the same way as the Jehovah's Witnesses are viewed by mainstream Christianity (i.e. Catholics, Protestants, Orthodox etc). <br />
<br />
===Rejected as Apostates===<br />
<br />
According to Sunni and Shi'ite orthodoxy, the hadith literature is an integral part of the Muslim faith. The 11<sup>th</sup> century Andalusian {{wp|Maliki}} theologian and scholar {{wp|Yusuf ibn abd al-Barr}} wrote in his Jami' Bayan al-'Ilm wa Fadlihi جـامع بـيـان أخذ العـلم وفضلـه (Compendium Exposing the Nature of Knowledge and Its Immense Merit):<br />
<br />
{{quote|Ibn Abd al-Barr - Jami' Bayan al-'Ilm (2:33)|The Sunna is divided into two types. The first is the consensus transmitted from the masses to the masses. This is one of the proofs that leave no excuse for denial and there is no disagreement concerning them. '''Whoever rejects this consensus has rejected one of Allah's textual stipulations and committed apostasy.''' The second type of Sunna consists in the reports of established, trustworthy lone narrators with uninterrupted chains. The congregation of the ulamas of the Community have said that this second type makes practice obligatory. Some of them said that it makes both knowledge and practice obligatory.}} <br />
<br />
According to many high-ranking figures at Al-Azhar University, the most respected authority in Islam (and who also accept Shi'ite fiqh as a fifth school of Islamic thought),<ref>[http://www.al-islam.org/encyclopedia/chapter1b/14.html al-Azhar Verdict on the Shia] - Shi'ite Encyclopedia v2.0, Al-islam</ref> Qur'anists are not Muslims:<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.ahl-alquran.com/English/show_news.php?main_id=460|2=2012-01-16}} Sheikhs of Alazhar: Quranists are Apostates; and the Evidence from the Holey Book Proves Their Guilt]|2=Dr. Yousef Elbadry, a member of the Higher Assembly of Islamic Affairs, accuses the Quranists of having a strange logic because relying on the wholly [sic] Quran only; while the Quran itself -as he claims- is in need for the Sunna,. Dr. ELbadry wonders what the Quranists say about verses like, "He who obeys the messenger obeys God?" Dr. Elbadry added that '''these Quranists went astray and should be considered apostates'''.<BR>. . .<BR><br />
Dr. Mohamed Said Tantawy, the Sheikh of AL-Azhar replied saying that those who call for relying only on the wholly Quran are ignorant, lairs, and do not know religious rules because the ideas in the Sunna came from God, but it was put into words by the prophet (Peace be upon him). Moreover, Sunna explains and clarify the rules mention as in the wholly Quran. <BR>. . .<BR><br />
Dr. Mahmoud Ashour, a member of the Committee of Islamic Research, that the Sunna is indeed a source of the Islamic Sharia, and that those who deny it are illogical because it is impossible to understand Islam with the Sunna. Dr. Ashour stresses that '''denying the Sunna costs the Quranists to lose their faith'''. He then called to protect Islam against those Quranists who plan to destroy Islam and pose the greatest threat on Islam and Muslims. He finally accused the Quranists to be spies and agents for other forces to aim at destroying Islam from Inside, but God will protect his religion as he promised.<BR>. . .<BR><br />
Dr. Mohamed Abdelmonem Elberry, a professor at the School of Hadith and Explanation, Al-Azhar University, stressed the point that most Muslims have always agreed on validity of the Sunna, whether it is the verbal of practical Sunna. "The wholly Quran ordered us to obey the Messenger, and since this '''who do not are not true believers''',"}}<br />
<br />
Contemporary scholars such as [[Gibril Haddad]] have commented on the apostatic nature of a wholesale denial of the probativeness of the Sunnah according to Sunni Orthodoxy, writing "it cannot be imagined that one reject the entire probativeness of the Sunna and remain a Muslim".<ref>Gibril Haddad - [{{Reference archive|1=http://www.livingislam.org/ps1-3_e.html|2=2012-01-16}} The Sunna as Evidence: The Probativeness of the Sunna] - Living Islam, August, 1999</ref><br />
<br />
The Grand Mufti of Pakistan {{wp|Muhammad Rafi Usmani}} has also criticised Qur'anists in his lecture Munkareen Hadith (refuters of Hadith); he states:<br />
<br />
{{Quote||The Qur’aan, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allaah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]}}<br />
<br />
==Why it is not possible==<br />
<br />
The Qur'anists have a major dilemma on their hands. Indeed, it is one of the reasons why reforms to Islam are an impossibility. The [[Qur'an]] alleges that it is entirely composed of [[Allah]]’s commands, not Muhammad’s, yet the Qur'an itself orders Muslims to obey the Messenger. <br />
<br />
{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}<br />
<br />
If you do not know what the Messenger had ordered, then this is impossible. The Qur’an also commands Muslims to follow the Messenger’s example, yet the only place this example is established is in the Sunnah. Without the Hadith, you cannot know Muhammad. Without knowing Muhammad, there is no [[Uswa Hasana]]. If you doubt the Hadith you are doubting the entirety of Islam. If you reject the hadiths, then you are in-turn rejecting Islam by going against the orders of the Qur'an and are therefore apostate/murtad/kafir (whichever may apply). Ultimately, to remain faithful to Allah and the Qur'an, the hadiths cannot be rejected.<br />
<br />
Islam means [[The Meaning of Islam|submission]] (contrary to popular belief that it means ''peace''), and more specifically it means ''submission to the will of Allah.'' What is the ''will of Allah'', one may ask. Qur'an-only Muslims would have us believe that the Qur'an clearly defines what exactly Allah's will is. But this is not the case.<br />
<br />
For one thing, the Qur'an is full of [[Contradictions in the Quran|contradictory verses]] and commands; sometimes commanding believers to seek out and kill pagans ({{Quran|9|5}}), other times commanding Muslims to leave pagans to practice their polytheistic religions in peace ({{Quran|109|1-6}}). Without the Hadith there would be no [[Abrogation (Naskh)|Abrogation]], the Qur'an can then be interpreted in multiple ways. The pacifist can decide to take from it a peaceful message by deliberately ignoring or twisting violent verses whereas the sadist can easily interpret a violent message by focusing on such verses as are found in Surah 9]]. Both Muslims could be selectively justified by the Qur'an because of its contradictory messages from [[Chronological_Order_of_the_Qur'an|Muhammad-in-Mecca versus Muhammad-in-Medina]].<br />
<br />
If one rejects the Hadith (ie. Bukhari, Muslim, Abu Dawud), the Tafsir (e.g. Ibn Kathir, Ibn Abbas, al-Jalalayn, Maududi), and the History (ie. al-Tabari, Ibn Sa'd, al-Waqidi, Ibn Ishaq), then the entire historical context of the Qur'an, along with proof of Muhammad's existence is lost. It simply becomes an ancient Arabic document of partially incoherent, repetitive, and often-times confusing statements and commands. The reader is left with such questions as: "Who wrote this and why?" and "Who is Abu Lahab, and why are he and his wife going to be tortured?" and "Why don't these stories match the ones found in the Bible?" and "Who is [[Isa|'Isa]]?". <br />
<br />
The often-levelled charge by the Qur'an-only sects that "Sunni's and Shi'ite's are following a deviant form of Islam by introducing these man-made books," is also questionable, considering most of the narrators of hadith are the very same people who passed down the Qur'an itself. The first Muslims ([[Sahabah]]- companions of Muhammad, which include all four [[Caliph|Rightly Guided Caliphs]]) who partook in the Hijra to [[Medina]], ''were not'' Qur'an-only Muslims as far as we can tell, nor the generation of Muslims that followed the death of Muhammad (the [[Tabi'un]]). And the generation of Muslims that followed them (Tabi' al-Tabi'un) ''were not'' Qur'an-only Muslims etc.. Recording and sorting through these narrations in written form was to codify and clarify already existing beliefs - though admittedly much later than the time of Muhammad, with the majority of compilations recorded in the 9th century (for a history on this, see the Britannica entry on [https://www.britannica.com/topic/Hadith Hadith]), leading to many [[Mawdu' (Fabricated) and Daif (Weak) Hadiths|Mawdu' (Fabricated) and Da'if (Weak) Hadiths]] being recorded. <br />
<br />
It can be argued that Qur'an only Muslims often reject the Hadith, a fundamental aspect of mainstream Islam, simply due to it highlighting the immoral truths of Muhammad, early Islam and its numerous [[Islamic laws|laws]]. They may deny this as the reason behind their rejection of Hadith, but this appears to fit the idea by many Qur'anists who accept Hadith essentially as a historical source for the emergence of Islam but dismiss it as a religious or law-giving one. Critics argue this approach is logically unfeasible - either the Hadith are a valid source of information for Muslims, or they are not. One should not be able to pick and choose which bits to keep and which bits to ignore when the 'good' and the 'bad' all originate from the same sources. <br />
<br />
===Other verses===<br />
<br />
{{Quote|{{Quran|16|44}}|(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; '''that thou mayest explain clearly to men what is sent for them''', and that they may give thought.}} <br />
The message (Qur'an) is explained and elaborated upon by the Prophet. Preserving the message (Qur'an) also requires preserving the Sunnah which explains the message, as the previous verse states.<br />
<br />
{{Quote|{{Quran|59|6}}|Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and '''whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back''', and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)}}<br />
This verse asks Muslims to follow everything Mohammad gives them, and abstain from everything he forbids. That means they are commanded by Allah to follow the Sunnah.<br />
<br />
==Five Pillars of Islam==<br />
The concept "[[Five Pillars of Islam|5 pillars in Islam]]" is practiced and preached widely in the Muslim world and is a crucial part of the Muslim way of life. Yet this concept is not described or defined in the Qur'an in any way. It is only found in the hadith. Looking at the pillars individually, four out of five of Islam’s Pillars would not make any sense without the Hadith, therefore making Islam impossible to practice.<br />
<br />
===Shahadah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|Allah’s Apostle said: “Islam is based on (the following) five (principles): <br />
<BR>1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.”}}<br />
<br />
These are Muhammad's words and are not found within the Qur'an. Therefore, Islam’s First Pillar is utterly meaningless, and impossible to implement, without the work of Muslim historians Ibn Ishaq (704-770 AD) and al-Tabari (838-923 AD). If there is no definition as to what the [[Shahadah]] should be (or indeed if there is one), it can be any arbitrary phrase in any language (or not be carried out at all). In fact there are at-least three different shahadahs used by various Qur'anist sects.<br />
<br />
===Salah===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“2. To offer the (compulsory congregational) prayers dutifully and perfectly.”}}<br />
<br />
Once again, this is not feasible. The “compulsory congregational [[Salah|prayer]]” is not described in the Qur’an at all. In fact, the Qur’an number of prayers could be interpreted several ways (Qur'anists do not even agree upon the number of daily prayers that should be offered. The various number of prayers should be offered are 0, 2, 3 or 5),<ref>''[https://en.wikipedia.org/wiki/Quranism#:~:text=Some%20Quranists%20pray%20five%20times,Isra'%20and%20Mi'raj. Quranism.]'' Wikipedia. Accessed 02/02/24.</ref> and none of which depict exactly how to pray, while the hadith clarify five. The only explanation of the obligatory prostration is found in the Sunnah, i.e. Muslims are performing a ritual without Qur’anic precedence. Also in the prayer itself, certain Arabic recitations and verses are recited. The Qur'an does not give specifications for these recitations so unless one follows hadiths and traditions, the recitations can be anything for a Qur'anist.<br />
<br />
===Zakat===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“3. To pay Zakat.”}}<br />
<br />
The terms of the [[Zakat]] are omitted from the Qur’an. The first to commit them to paper was Ishaq. A century later than that, Tabari referenced Ishaq’s Hadith. The only reason Muslims can pay the Zakat is because Ishaq explained it to them.<br />
<br />
===Hajj===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“4. To perform Hajj.”}}<br />
<br />
This is also missing instructions, as well as the purpose for the rituals described in the Quran.<ref>''Muhammad'' (Past Masters) Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 469-487). Kindle Edition. </ref> The only full explanations of the [[Hajj]] are found in the Sunnah. No aspect of the pilgrimage can be performed without referencing the Hadith. Muslims would essentially therefore be lost without it.<br />
<br />
===Sawm===<br />
<br />
{{Quote|{{Bukhari|1|2|7}}|“5. To observe fast during the month of Ramadan.”}}<br />
<br />
[[Sawm]], the final pillar of Islam is also not described in the Qur'an, the “perfect, detailed, and final revelation to mankind”. Though the Qur'an describes the fast, without the Hadith, Muslims wouldn’t know why Ramadan was so special to them. The accounts of the meaning of Ramadan are in the Traditions, initially chronicled by Ibn Ishaq and then copied by the hadith compliers such as Bukhari, Muslim etc. and historians/exegetes like Al-Tabari. <br />
<br />
Strangely, the one pillar that is actually described in the most detail in the Qur'an, is actually a borrowed [[Pagan Origins of Islam|pagan]] ritual Qusayy invented pre-dating Muhammad's Islam. Qusayy's family took a cut on merchandise sold during the “truce of the gods” fairs of Ramadhan.<br />
<br />
== Islamic Law ==<br />
This issue continues into many different aspects of Islamic law, as Islamic Scholar Michael Cook notes:<br />
{{Quote|Muhammad (Past Masters). Michael Cook. 1996 (Revision of 1983 original) 9780192876058 (ISBN10: 0192876058). (Kindle Locations 457-486). Kindle Edition.|In the early Islamic period there was a school of thought which saw the Koran as the sole and sufficient basis of Islamic law. God Himself, it was argued, describes the Koran as a book which makes everything clear. The consensus of Muslim scholars, however, was against this view. Too much is left unsaid in the Koran; for example, it tells the believer to pray, but omits essential information as to how he should do it. <br />
<br />
The bulk of Islamic law as it actually evolved is thus non-Koranic in substance. Some of what is missing is supplied from the innumerable traditions regarding the sayings and doings of Muhammad. A typical example of such a tradition was given in Chapter 2: at the conquest of Khaybar, Muhammad is said to have declared the eating of the flesh of the domesticated ass forbidden. At the same time, the lawyers had to rely, in one way or another, on their own legal reasoning. All this would bulk large in any survey of Islamic law as such; here, however, I shall focus on such law as there is in the Koran. <br />
<br />
Although it does not add up to a comprehensive law-code, the Koranic treatment of law covers a wide range of subject-matter. In the first place, it deals with specifically religious rituals and duties: washing, prayer, almsgiving, fasting, and pilgrimage to the sanctuary. The treatment is uneven; thus the instructions on the fast are fairly full, whereas no indication is given as to how much alms a believer should give. It is nonetheless clear from the way in which the topics are treated that God's interest as a lawgiver is not confined to generalities. <br />
<br />
For example, the believer in preparing himself for prayer is specifically instructed to wash his arms up to the elbows, and to wipe his feet to the ankles. In the second place, the Koran discusses a range of less narrowly religious aspects of law: marriage, divorce, inheritance, homicide, theft, usury, the drinking of wine, and the like. <br />
<br />
Again, the treatment is uneven: thieves are to be punished by having their hands cut off, but the fate of the unrepentant usurer is not prescribed (though he receives a dire warning that he will find himself at war with God and His messenger)..}}<br />
<br />
=== Sunni-Shia Split ===<br />
There is nothing mentioned about how religious leaders are rightfully meant to be chosen, nor how religious laws are meant to be administered. With no direct instructions for a successor, or how to chose one (or them) in the Quran, there was a civil war almost immediately after Muhammad's death - which according to traditional accounts lead to the Sunni-Shia split. A quick summary of this can be read in this history.com [https://www.history.com/news/sunni-shia-divide-islam-muslim article]. <br />
<br />
'''Characters in the Quran'''<br />
<br />
There are also characters supposedly contemporary to Muhammad such as [[Abu Lahab]] ({{Quran|111|1}} (and his wife {{Quran|111|4}})) and [https://en.wikipedia.org/wiki/Zayd_ibn_Haritha_al-Kalbi Zayd] ({{Quran|33|37}}), who have no equivalents in biblical literature to refer to, that are named but not introduced formally - so the meaning of the verses and who they are is highly obscure (if not impossible to understand fully) without secondary literature.<br />
<br />
==Criticism of hadiths==<br />
Critics wonder why if these secondary texts/examples/revelations, which include the hadith as well as biographies of the prophet, are so important, they could not simply be included in the main holy book to avoid ambiguity and misleading scripture (not to mention schisms in sects across Islam). Especially when the Qur'an is claiming it is the preserved word of God - yet extra secondary revelations are needed to understand it and add to it, with many contradicting each other (see [[Contradictions in the Hadith]] and further examples from a Muslim website [https://www.mohammedamin.com/Community_issues/How-reliable-are-hadith.html here]) as well as the Qur'an itself (as this Islamic [http://astudyofquran.org/wp/10-the-implications-of-hadith-for-islam/10-3-ways-the-hadith-contradicts-the-quran/ website] shows), not to mention science ([[Scientific Errors in the Hadith]]) and common sense (see [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]). <br />
<br />
The entire method of verifying isnads<ref>https://www.britannica.com/topic/isnad</ref> (a chain of narrators leading back to the prophet or his companions), and therefore the hadith, as being classed as authentic, good, weak or fabricated is also never mentioned in the Qur'an. These tell the reader whether they should be followed or not, so are of utter importance to the religion. However as Britannica notes, these are also a non-contemporary (to Muhammad or early companion's of his) invention:{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title=Britannica entry on 'Isnads'}}|During Muhammad’s lifetime and after his death, hadiths were usually quoted by his Companions and contemporaries and were not prefaced by isnāds; only after a generation or two (c. 700 CE) did the isnād appear to enhance the weight of its text. In the 2nd century AH (after 720 CE), when the example of the Prophet as embodied in hadiths—rather than local custom as developed in Muslim communities—was established as the norm (sunnah) for an Islamic way of life, a wholesale creation of hadiths, all “substantiated” by elaborate isnāds, resulted. Since hadiths were the basis of virtually all Islamic scholarship, especially Qurʾānic exegesis (tafsīr) and legal theory (fiqh), Muslim scholars had to determine scientifically which of them were authentic. This was done by a careful scrutiny of the isnāds, rating each hadith according to the completeness of its chain of transmitters and the reliability and orthodoxy of its authorities.}}This has resulted in many different large collections across different books, which examining them all and personally scrutinising these chains being such an enormous task, it is usually simply left to scholars to issue rulings on matters, rather than a personal reading.<br />
{{Quote|{{cite web|url=https://www.britannica.com/topic/isnad |title= Britannica entry on 'ʿilm al-ḥadīth'}}|Many scholars produced collections of hadiths, the earliest compilation being the great Musnad of Aḥmad ibn Ḥanbal, arranged by isnād. But only six collections, known as al-kutub al-sittah (“the six books”), arranged by matn—those of al-Bukhārī (died 870), Muslim ibn al-Ḥajjāj (died 875), Abū Dāʾūd (died 888), al-Tirmidhī (died 892), Ibn Mājāh (died 886), and al-Nasāʾī (died 915)—came to be recognized as canonical in orthodox Islam, though the books of al-Bukhārī and Muslim enjoy a prestige that virtually eclipses the other four.}}<br />
<br />
==See Also==<br />
<br />
*[[Uswa Hasana]]<br />
*[[Wife Beating in the Qur'an]]<br />
<br />
==External Links==<br />
<br />
*[http://www.faithfreedom.org/debates/EdipYukselindex.htm Debate - Edip Yuksel vs. Ali Sina] - ''Dr. Edip Yuksel, is a prominent member of the submitters (Qur'an-Only Muslims).''<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.islamic-awareness.org/Hadith/ Issues Concerning Ḥadīth] ''- collection of articles dealing with hadith criticism, from the Muslim site Islamic Awareness''<br />
*[http://www.themodernreligion.com/misc/cults/anti_muslim_hadithrejectors.html A Look at Hadith Rejecters' Claims] - ''from the Muslim site TheModernReligion, filed under "Pseudo-Islam Cults"''<br />
*[http://answering-christianity.com/bassam_zawadi/combat_kit_for_muslims.htm Combat Kit To Use Against the "Quran Only" Muslims]'' (article by a Muslim)''<br />
*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658489489&pagename=Zone-English-Living_Shariah%2FLSELayout The Importance of Hadith in Islam] ''- by Professor Shahul Hameed, consultant for IslamOnline.net''<br />
*[http://www.abc.se/~m9783/n/vih_e.html Various Issues About Hadiths] - ''by Shaykh Gibril Fouad Haddad''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Modern movements]]<br />
[[Category:Modernism]]<br />
[[Category:Hadith]]</div>Asmithhttps://wikiislamica.net/index.php?title=User:CPO675/Sandbox_1&diff=137852User:CPO675/Sandbox 12024-01-31T02:40:59Z<p>Asmith: /* Islamic Literature - The two seas in the story Moses and Al-Khidr */</p>
<hr />
<div>== A barrier between two seas and the cosmic oceans ==<br />
'''Main page image to upload (https://drive.google.com/file/d/1tSZVB0TTdpOtG0Y5sUbrCrsBiiHFZ-Io/view?usp=sharing). Rights brought from iStock to use on website.https://www.istockphoto.com/photo/estuary-difference-between-fresh-water-and-sea-water-from-above-gm1462114312-495765419?phrase=estuary+freshwater+saltwater&searchscope=image%2Cfilm'''<br />
<br />
=== Introduction ===<br />
The Quran refers to two different bodies of water, emphasising there is one sweet and one fresh, and that they meet but there is a barrier between them. Both early and medieval Muslims, and modern Academic scholarship, have identified this with an ancient belief of there being a cosmic ocean of water surrounding the world.<ref>Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, [https://lockwoodonlinejournals.com/index.php/jaos/article/view/1669 https://doi.org/10.7817/jameroriesoci.135.1.19.] https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</ref> Other classical scholars have attributed it to the way fresh water bodies of water are separate to the salty seas and oceans in general, rather than two specific bodies of water, not taking the verse literally.<ref>Tasfir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 verses 25:51-54]</ref><ref>Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/25.53 verse 25:53]</ref><br />
<br />
Some modern Muslims have tried to reconcile the relevant verses with natural phenomena, including estuaries meeting the sea, and different seas having different salt levels. However critics do not believe the verses accurately describe this, and actually conflicts with the description as will be stated in the article. When a fresh water river flows into the sea or ocean, there is a transition region in between. This transition region is called an estuary where the fresh water remains temporarily separated from the salt water. However, this separation is not absolute, is not permanent, and the different salinity levels between the two bodies of water eventually homogenize. The Qur'an, by contrast, suggests that there is a separation between two seas, one salty and one fresh water, maintained by some sort of divine barrier placed between them. <br />
=== The Qur'an ===<br />
There is a consistent theme of 'the two seas' ("al-baḥrayni, ٱلْبَحْرَيْنِ"), with the exact term being used 5 times in the Quran. <br />
<br />
We are told that there are two seas ("al-baḥrayni, ٱلْبَحْرَيْنِ"), one freshwater (palatable and sweet), and one seawater (salt and bitter), and that there is a barrier that it is forbidden to be pass, implying that they will ''never'' be passed. <br />
{{Quote|{{Quran|25|53}}|It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed.}}Q55:22 quoted below states that coral emerge from both seas. However, coral are found only in salt water oceans, and exposure to freshwater leads to coral bleaching.<ref>[https://ocean.si.edu/ocean-life/invertebrates/corals-and-coral-reefs ''Corals and Coral Reefs''] - Smithsonian Institution website</ref>{{Quote|{{Quran|55|19-22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}And again in Q35:12 we are told the two seas with one being freshwater (palatable and sweet), and one seawater (salt and bitter). But from both come fresh meat (presumably fish) and ornaments to wear come from both (presumably coral and pearl as mentioned above in verse Q 55:22).<br />
<br />
{{Quote|{{Quran|35|12}}|And the two seas are not alike: this, fresh, sweet, good to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.}}<br />
<br />
Again, there is a barrier between the two seas. {{Quote|{{Quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}<br />
<br />
Another reference to "the two seas" is found in the story of Moses and his servant, where he meets a man (Al-Khidr) who has special knowledge of events that have not yet happened from god, and tests Moses to carry out seemingly immoral tasks without asking him why: <br />
<br />
{{Quote|{{Quran|18|60-61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}<br />
<br />
The full story of Moses ad Al-Khidr can be found lower in the page for context.<br />
<br />
=== '''Apologists claims''' ===<br />
<br />
==== '''Estuaries and salt water''' ====<br />
Apologists claim that the Quran is referring to different bodies of water have different densities which causes them not to mix, creating a barrier between them, and even that the descriptions show advanced knowledge of science that could not have been known to a person from the 7th century. You can see the images referenced in this [https://www.islam-guide.com/ch1-1-e.htm link] which are repeated on many Islamic websites.<br />
<br />
The first claim is around fresh water from rivers meeting seas/oceans of salt water, with the transition stage known as [https://en.wikipedia.org/wiki/Estuary estuaries]: <br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a pycnocline zone with a marked density discontinuity separating the two layers. This partition (zone of separation) has a different salinity from the fresh water and from the salt water.<b> (see Figure 4)<br />
<br />
Figure 4: Longitudinal section showing salinity (parts per thousand ‰) in an estuary. We can see here the partition<br />
(zone of separation) between the fresh and the salt water. (Introductory Oceanography, Thurman, p. 301, with a slight enhancement.)</b><br />
<br />
This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water, salt water, and the partition (zone of separation).}}<br />
''Note that in the above referenced claim in the book (Introductory Oceanography, Thurman), they have added the words “Zone of Separation” and “The partition" onto Figure 4 (saying “with slight enhancement”), which the book itself does not have - clearly to link the word 'partition' (as translated into English by several official translators of the Quran) with the scientific book.''<br />
==== Issues with this interpretation ====<br />
<br />
===== Problems with miracle claim =====<br />
Critics point to issue's with inserting this is a scientific miracle (and even scientifically accurate):<br />
# Firstly as with all claims of scientific miracles in ancient scripture, nothing scientifically new was known/discovered from this verse as one would expect if it clear<nowiki/>ly described a new scientific fact - the method of 'discovering' falls into several typical categories used for these claims such as selective literalism, de-historicization and pseudo-corelation (''see [[Scientific Miracles in the Quran]]''), taking advantage of ambiguity in language to fit a modern reading..<br />
# The idea of the density of salt water being more than freshwater, separating the two was already known at least by the time of Aristotle ''(382 BC to 322 BC)''; ''“The drink''<nowiki/>''able, sweet water,'' ''l of it drawn up: the salt water is heavy and remains behind.”'''''<ref>[https://classics.mit.edu/Aristotle/meteorology.2.ii.html Meteorology.] Aristotle. ~350BC</ref> '''<br />
# This description is so basic and lacking any actual science (i.e. God creates a barrier between two seas which stops them merging), it could easily apply to someone sa<nowiki/>iling nearby or over one of these and passing on the descriptions as humans have sailed since ancient times,<ref>''[https://www.bu.edu/archaeology/files/2016/05/Ancient-mariners-may-have-set-sail-130000-years-ago-_-Register-_-The-Times-The-Sunday-Times.pdf Ancient mariners may have set sail 130,000 years ago].'' ARCHAEOLOGY. The Times. Norman Hammond. 2016. Boston University Archive</ref> and the colours are often different (as seen in the image on this page), leading people to assume there was an actual barrier placed by God between the two waters.<br />
# This description also seems to imply there is no mixing between them at all, and could just as easily be written by someone believing that someone incorrectly believin<nowiki/>g this.<br />
A deeper analysis can be found on the now defunct and archived former (''more polemical'') Wikiislam website' page on scientific miracles ''[https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran Meeting of Fresh and Salt Water in the Quran].'' <br />
<br />
===== Problems with general accuracy =====<br />
We are told that there are specifically '''the''' '''two seas (al-baḥrayni).''' <br />
<br />
* This uses the definite particle ''''al'''<nowiki/>' for 'the' for a specific two seas, not general.<br />
* '''<nowiki/>'baḥr'''' بحر for large body of water/sea.<br />
* the dual s'''<nowiki/>'''uffi<nowiki/>x/ending in '''<nowiki/>'ayni'''' -ين means there are two of them, as apposed to singular or plural (3 or more in Arabic).<br />
<br />
# Yet this happens in many places (there are over 1,200 documented estuaries,<ref>''[https://www.seaaroundus.org/about-estuaries-database/#:~:text=Specifically%2C%20this%20database%2C%20the%20first,and%20territories%20(Alder%202003). About Estuary Database].'' Sea Around Us. Jacqueline Alder. Citing: ''Alder J (2003) Putting the Coast in the Sea Around Us Project. The Sea Around Us Newsletter No. 15:1-2.''<br />
<br />
</ref> i.e. more than two) across the world - nowhere does the language suggest this is the case, as to match this Qur'an verse it must be referring to a single specific but unnamed estuary. There are many far better ways to phrase this if it meant this natural and general phenomena.<br />
# There are many different types of estuaries (e.g. Salt wedge, Fjord-type, Slightly Stratified - you can read about them [https://oceanservice.noaa.gov/education/tutorial_estuaries/est05_circulation.html here] and on [https://www.coastalwiki.org/wiki/Salt_wedge_estuaries CostalWiki] for accessible science f<nowiki/>or the general reader), however despite what it may look like on the surface ''they all mix to varying degrees'' - which is not a logic inference of having a barrier between them that they are forbidden to pass.<br />
# It does not use the word specifically for river (نھر "Nahar" - a word also used elsewhere in the Qur'an to describe a river) and sea, which would have been an accurate<nowiki/> way to describe it. <br />
# If the mixing zones isn't part of either 'sea' being mentioned but a 'barrier', then there are arguably<nowiki/> 3 bodies of water in this, and the language could reflect the m<nowiki/>ixing zone by stating that one of them is made of both sweet and salty water (brackish water<ref>[https://oceanservice.noaa.gov/education/tutorial_estuaries/est01_whatis.html#:~:text=The%20mixture%20of%20seawater%20and,%2C%20weather%2C%20or%20other%20factors. ''What is an Estuary?''] National Ocean Service. National Oceanic and Atmospheric Administration</ref>). This also would separate it from th<nowiki/>e other specific seas being referred to as we will discuss in the next section.<br />
<br />
==== '''Two actual seas''' ====<br />
Secondly, it states the verses not specifically mentioning sweet and salty waters are referring to different seas with different kinds of waters (again click the link to see the images):<br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density. For example, Mediterranean sea water is warm, saline, and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own warm, saline, and less dense characteristics. The Mediterranean water stabilizes at this depth <b>(see figure 13).<br />
<br />
<br />
Figure 13 (Click here to enlarge)<br />
<br />
Figure 13: The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology, Kuenen, p. 43, with a slight enhancement.)</b> (Click on the image to enlarge it.)}}<br />
<br />
===== Problems with miracle claim and general science =====<br />
* Firstly, it is a leap of faith to separate the sweet and salty seas from the other two 'seas' mentioned in Quran 55:19-20 from the others, as they all use the same phrase to refer to a specific two seas it is implied the audience is already familiar with.<br />
* Quran 35:12 states ornaments for us to wear are from both seas, salty and sweet linking the coral and pearl this to the sweet and salty seas as repeated in verse 55:22.<br />
* Again, using the definite particle 'al' and barrier between them implies this is for two specific seas, while this phenomena occurs in many places, even the North Atlantic, South Atlantic the Pacific Oceans have different salt levels.<ref>Joseph L. Reid, [https://www.sciencedirect.com/science/article/abs/pii/0146631361900442 On the temperature, salinity, and density differences between the Atlantic and Pacific oceans in the upper kilometre,] Deep Sea Research (1953), Volume 7, Issue 4, 1961, Pages 265-275, ISSN 0146-6313, <nowiki>https://doi.org/10.1016/0146-6313(61)90044-2</nowiki></ref> And there are more examples of aquatic sills<ref>[https://www.britannica.com/science/sill Sill.] Geology. Science & Tech. Britannica Entry.</ref>, with some notable examples given [https://en.wikipedia.org/wiki/Aquatic_sill here] - which does not match a single specific case as the definite article used in the Quran suggests. For vertically mixed zones where salinity changes rapidly, a pycnocline zone, and more specifically, a halocline zone<ref>''[https://www.britannica.com/science/halocline Halocline.]'' Oceanography. Science & Tech. Britannia Entry.</ref>, is always a mixture of fresh water and salt water - in fact it is a product of their mixing. <br />
* For the second point about the difference between the Atlantic and Mediterranean oceans not mixing, this is not true, as Piers Chapman of Texas A&M University writes on Waterencyclopedia<ref>[http://www.waterencyclopedia.com/Mi-Oc/Ocean-Mixing.html ''Ocean Mixing.''] Water Encyclopaedia. ''Piers Chapman.'' </ref>: ''<nowiki/>'Mixing in the ocean occurs on several scales.. The best-known example of this process, known as salt fingering, occurs where very salty water from the Mediterranean outflow mixes into the North Atlantic... Most mixing, however, takes place on larger scales in response to forcing by the wind'.''<br />
<br />
== Historical context ==<br />
<br />
=== Antiquity interpretation ===<br />
There is another interpretation for this verse which critics argue is the only one to accurately fit this verse on a literal reading, which is discussed below. This fits a prevalent antiquity (and pre-antiquity) view that was present across the region, and also held in biblical cosmology and later Christian/Jewish exegesis at the time of Mohammad, that this refers to a somewhat magical cosmic ocean surrounding the Earth.<br />
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This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". <br />
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Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.<br />
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The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The main discussion is on verses:<br />
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{{Quote|{{Quran|18|60-65}}|18:60 (Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages". 18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.<br />
18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." 18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!" 18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). 18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.}}<br />
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The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free by making an account, which provides a full overview.<br />
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The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayni), where he meets a Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them (for food) escaping. This is twice referred to, in Q18:61 and v63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators: <br />
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{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}<br />
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The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims<ref>''[https://quranx.com/Tafsir/Kathir/18.60 Tafsir ibn Kathir Verse 18:60-65].'' Ibn Kathir <abbr>c.</abbr> 1300 – 1373.</ref> starting from the mid-8th century exegesis, who often came up with miraculous/magical stories to link the dead fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life. Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}Islamic scholar Gabriel Said Reynolds also notes this 'junction between two seas' (and other verses mentioning the two seas) as likely meaning the waters of the heaven. He also provides a translation of the relevant sections from the Alexander Song in his 2018 book ''"The Quran and Bible: Text and Commentary",''<ref>[https://yalebooks.yale.edu/book/9780300181326/the-quran-and-the-bible/ T''he Quran and Bible:Text and Commentary''], New Haven: Yale University Press, 2018. Gabriel Said Reynolds.</ref> which seems to have influenced the story (''again see [[Dhul-Qarnayn and the Alexander Romance]]''):<br />
{{Quote|Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven: Yale University Press, 2018 pp. 464-465|The Macedonian king, the son of Philip spoke: / “I have determined to follow a great quest to reach the lands, / even the furthest lands, / to reach the seas, and the coasts, and the borders as they are; / Above all to enter and to see the land of darkness / if it is truly as I heard it is.”<br />
(Song of Alexander, recension 1, p. 26, ll. 33–38)<br />
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Then [Alexander’s cook] came to the spring, which contained the lifegiving water / he came close to it, in order to wash the fish in water, but it came alive and escaped; The poor man was afraid that the king would blame him / that he give back the [value of the] fish, which had come to life and which he did not stop. So he got down into the water, in order to catch it, but was unable / then he climbed out from there in order to tell the king that he had found [the spring] He called, but no one heard him, and so he went to a mountain from where they heard him / the king was glad when he heard about the spring. The king turned around in order to bathe [in the spring] as he had sought to do / and they went from the mountain in the middle of darkness, but they could not reach it.<br />
(Song of Alexander, recension 1, pp. 48–50, ll. 182–92)}}<br />
This also explains why the fish (which was their food, i.e. dead) then comes back to life and takes to the sea in a 'marvellous' way ''(it is worth pointing out the obvious that there is no sea on Earth that can revive dead animals)'':<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}<br />
Similar to other religious near-East sources:<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..<br />
<br />
..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...<br />
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In Quranic cosmology, this expression is possibly intended to designate a place that has a specific role in the passage of the heavenly waters to earth. In light of the above, one can imagine majmaʿ al-baḥrayn as the place where the heavenly and terrestrial oceans meet, and from where the sweet waters reach the earth, by way of an underground course alluded to by the expression saraban..}}<br />
=== The Biblical and Judeo-Christian background literature ===<br />
The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedents of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]. The bible itself also contains a sea above the Earth:<br />
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{{Quote|{{cite web| url=https://biblia.com/books/kjv1900/Ge1.6 | title=Genesis 1:10}}|(Genesis 1:6-10) 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day.<br />
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9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. }}<br />
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==== '''Pre-Islamic poetry''' ====<br />
The fact that the Qur'an addresses it's audience with the claim of the two (specific not general) seas, without giving more explanation or context about what they are or where, also suggests the initial audience were acquainted with it's meaning. We can see these views were also prevalent in Arabia at the time of Mohammad's preaching as this poem from a contemporary of Muhammad mentions the Earth being settled on the waters:<br />
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{{Quote|Poem attributed to Zayd b. 'Amr, as found for example in Ibn Al Jawzi's Al Muntazam,<ref name="IbnalJawzi">https://shamela.ws/book/12406/736</ref> and Ibn Ishaq's biography of Muhammad (as translated from Ibn Ishaq by Guillaume<ref name="Guillaume">https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf</ref> and transliterated by Bravmann<ref name="Bravmann">Bravmann, M. M. (1977) Studies in Semitic Philology, Leiden: Brill p.439</ref>)|daḥāhā falammā raʾādā istawat ʿalā l-māʾi arsā ʿalayhā l-jibālā / <br />
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He spread it out and when He saw that it was settled upon the waters, He fixed the mountains upon it}}<br />
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This view has more evidence from Islamic sources.<br />
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=== Islamic Literature - The two seas in the story Moses and Al-Khidr ===<br />
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In {{Quran|18|60}} Moses states that he won't give up until he reaches the two seas, or has progressed for many 'ages' (in Arabic huquban حُقُبًا) , with the word implying this junction is extremely far from land (many translators such as Yusuf Khan, Shakir and Muhsin Khan translate it as 'years'), taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> This suggests the author thought it was very far away from the Middle East where Moses is said to have preached. <br />
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This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses to be patient and not ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality. <br />
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However Moses cannot help but ask why they are doing them, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was about to be stolen by a king if they departed at that moment, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for fixing the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.<br />
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{{Quote|{{Quran|18|66-82}}|18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?” <br />
18:67 He said, “Indeed, with me you will never be able to have patience. <br />
18:68 And how can you have patience for what you do not encompass in knowledge?” <br />
18:69 [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.” <br />
18:70 He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.” <br />
18:71 So they set out, until when they had embarked on the ship, al-Khidr tore it open. [Moses] said, “Have you torn it open to drown its people? You have certainly done a grave thing.” <br />
18:72 [Al-Khidr] said, “Did I not say that with me you would never be able to have patience?” <br />
18:73 [Moses] said, “Do not blame me for what I forgot and do not cover me in my matter with difficulty.” <br />
18:74 So they set out, until when they met a boy, al-Khidr killed him. [Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.” <br />
18:75 [Al-Khidr] said, “Did I not tell you that with me you would never be able to have patience?” <br />
18:76 [Moses] said, “If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.” <br />
18:77 So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidr restored it. [Moses] said, “If you wished, you could have taken for it a payment.” <br />
18:78 [Al-Khidr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience. <br />
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force. <br />
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.<br />
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.<br />
18:82 And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."}}<br />
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This verse is expanded upon in a sahih/authentic hadith: {{Bukhari|4|55|613}}<br />
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We can see that the servants knowledge of events to come is so great he is able to teach a prophet as important as Moses, and even become annoyed with him and leave him for questioning him. This kind of knowledge is usually only reserved for God, which although not a direct piece of evidence, fits someone coming from a special sea in the sense they are so supernatural and unlike any other character in the Quran. The verses talking about the two seas also usually appear after important creation events: {{Quran|55|22}} is mentioned just after creating humans and jinn, {{Quran|35|12}} following creation of humans from clay, and {{Quran|27|61}} - a verse before mentions creating the heavens and the Earth; suggesting this is an important part of creation, which two specific but essentially random (as are never identified) seas are not as fitting.<br />
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=== Islamic Views - Hadith and Qur'an ===<br />
In the two most authoritative hadith collections, we see in Sahih Bukhari that Muhammad is recorded as saying that when going into the seven heavens on a night journey (see [[Buraq]]), the rivers in paradise came to Earth via the Nile and Euphrates. This clearly backs up the idea identified by Tommaso that fresh water comes into Earth via a freshwater cosmic ocean:<br />
{{Quote|{{Bukhari|4|54|429}}|...Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.'...}}<br />
And this idea is backed up in Sahih Muslim:<br />
{{Quote|{{Muslim|40|6807}}|Abu Huraira reported Allah's Messenger (ﷺ) as saying: Saihan, Jaihan, Euphrates and Nile are all among the rivers of Paradise.}}<br />
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From this Quran verse we see the God's throne was on 'the waters' during creation:<br />
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{{Quote|{{Quran|11|7}}|It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’}}Which were there before the universe was created (this hadith is rated Hasan/Good by Darussalam):<br />
{{Quote|{{Al Tirmidhi||5|44|3109}}|Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"}}<br />
As well as a hadith in Sunan Ibn Majah's collection, which although is rated 'Da'if/weak' (so unlikely to have come directly from Muhammad), show's early Muslim understanding of the verses as a cosmic sea in the sky, above the seventh heaven:{{Quote|{{Ibn Majah||1|1|193}}|"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. <b>'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another.</b> Then above that there are eight (angels in the form of) mountain goats..."}}<br />
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=== '''Islamic Commentaries''' ===<br />
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:) <br />
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}<br />
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}<br />
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[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir] commentary on verse 18:60, while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life reviving a dead fish, which pulls motifs from the near-East view of a magical cosmic waters with life giving qualities. ''(Once again it is worth pointing out the obvious that there is no magic fountain on Earth that can revive dead animals).''<br />
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It is also very difficult to imagine how one would know they had reached a junction of two seas, if this was referring to man-made sea boundaries as (such as the Persian and Roman seas) which many later commentaries guess at. However they would be more likely to know by reaching a magical barrier between the Earthly sea and cosmic ocean.<br />
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This idea of a cosmic ocean also has strong connections to the myth of the Islamic whale (''see [[The Islamic Whale]]'') swimming in the ocean with Earth on it's back, a view held by most major traditional Islamic scholars on their Qur'an commentaries such as Al-Tabari, Ibn Kathir, Al-Razi, Al Qurtubi etc.<br />
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Separately, in the story of Gog and Magog, also linked to [[Dhul-Qarnayn and the Alexander Romance|Dhul-Qarnayn/Alexander the Great]] and this tale, some Shi'i traditions locate the barrier (of Gog and Magog) either behind the Mediterranean, between the two mountains found there, whose rear part is the encircling sea/ocean of the world (Bahr al-muhit).<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall.'' Leiden: Brill. pp. 81. <nowiki>ISBN 9789004174160</nowiki>, 2010. The full book can be read on the ''Internet Archive [https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n98/mode/1up linked here].''</ref><br />
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As mentioned in the introductory paragraph, there are many classical scholars who have attributed the 'two seas' verses other than Moses reaching them (in Q18:60-65) as non-literal, in the sense that it is referring to the way that fresh water bodies of water are separate to the salty seas and oceans in general,<ref>Tafsir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 Verse 25:51.] </ref>usually by land.<ref>Tafsir Al-Jalalayn on verse [https://quranx.com/Tafsir/Jalal/25.53 25:53]</ref> However once again it should be noted that it is not supported by the actual language of the Quran which designates the verse to be talking about two specific large bodies of water, rather than the many, many separate but unconnected bodies of fresh water across Earth. This view for example by Ibn Kathir seems supported by the fact that no-where on Earth has a sea with fresh water rather than a linguistic analysis (let alone there is no-where on Earth a freshwater sea touches a saltwater sea without merging).<br />
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{{Quote|{{cite web| url=https://quranx.com/Tafsir/Kathir/25.51 | title=Tafsir Ibn Kathir on Verse 25:51}}|(And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter;) means, He has created the two kinds of water, sweet and salty. The sweet water is like that in rivers, springs and wells, which is fresh, sweet, palatable water. This was the view of Ibn Jurayj and of Ibn Jarir, and this is the meaning without a doubt, <b>for nowhere in creation is there a sea which is fresh and sweet.</b>}}<br />
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==== Folklore and maps ====<br />
Karen C. Pinto, a scholar who wrote a book on medieval Islamic maps, focusing on a distinct tradition of maps known collectively as the Book of Roads and Kingdoms (''Kitab al-Masalik wa al-Mamalik'', or KMMS)<ref>[https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html ''Medieval Islamic Maps: An Exploration''.] Karen C. Pinto. Edition, illustrated. Publisher, University of Chicago Press, 2016. ISBN, 022612696X, 9780226126968</ref>, shows this view, known as the encircling ocean ([https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-bahr-al-muhit-SIM_1064 al-Baḥr al-Muḥīṭ]), was also part of Islamic folklore and art:<br />
<br />
{{Quote|{{cite web| url=https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs | title=In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision | author=Karen C. Pinto | publisher=ESPACIO, TIEMPO Y FORMA Serie VII · historia del arte (n. época) | date=2017}}|...The crossing of this multivalent encircling sea is dangerous and forbidden to ordinary people because it separates the mundane earth from the heavenly cosmos. Only exceptional humans like Dhū ’l-Qarnayn (Alexander the Great), Khiḍr (the mythical green man), King Solomon and the perfect Sufi who has succeeded in extinguishing his individualistic identity can attempt such a crossing.<br />
It is composed of a series of radical opposites best described as ‘conceptual<br />
malleability’. It is, on the one hand, the finite end of the world, and, on the other, infinite because no one can determine if or where it ends. The sense conveyed in geographical texts is either that it is infinite and connects with the cosmos as part of the seven encircling seas or that it skirts the mountains of Qāf that encircle and stabilize the earth. It is the quintessential transitional body between the mundane world of humans and the cosmos of the divine...}}<br />
<br />
Images of this can be seen for free in her 2017 article [https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs ''In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision''] on P56 and P57. <br />
== External links ==<br />
<br />
* https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran - ''Previous archived Wikiislam page on the former site covering this 'miracle'''<br />
* [https://www.answering-islam.org/Responses/It-is-truth/chap13.htm Answering Islam - Facts About the Seas and Oceans]<br />
* [https://atheism-vs-islam.com/index.php/scientific-mistakes-in-the-revelation/139-the-rain-model-in-muhammad-s-mind-covering-the-entire-islamic-cosmology,-including-the-flat-earth-concept The Rain Model in Muhammad's Mind] - ''an article on Islam Vs Atheism.com covering this topic and other water cycle related verses in the Quran and hadith''<br />
* [https://www.youtube.com/watch?v=O9Voh0xLLUw&t=105s Waters that Never mix] - ''YouTube video''<br />
<br />
== References ==</div>Asmithhttps://wikiislamica.net/index.php?title=Maria_the_Copt_(Mariyah_Al-Qibtiyyah)&diff=137851Maria the Copt (Mariyah Al-Qibtiyyah)2024-01-30T07:31:19Z<p>Asmith: /* Scandal of Maria's Accused Fornication With Her Cousin and His Execution */</p>
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<div>{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}<br />
[[File:Maria Al Qibtiyya.png|220px|right|thumb|Islamic seal of Mariyah as a "mother of the believers"]]<br />
Mary the Copt (Arabic: مارية القبطية Mariyah Al-Qibtiyah), also known as Maria Qubtiyya, was one of the concubines/sex slaves of the prophet Muhammad. Although she is considered an ''umm al-mu'minin'' أم ألمؤمنين (Mother of the Believers) she was never actually the wife of the prophet according to the accepted historical sources by orthodox Sunni Islam.<ref>{{Cite web| title = Maria, the Copt: Prophet Muhammad's Wife or Concubine? {{!}} ICRAA.org| author = | work = ICRAA.org| date = | access-date = 18 November 2021| url = https://www.icraa.org/maria-copt-muhammad-wife-concubine/| quote = }}</ref><ref name="seek_WasM">{{Cite web| title = Was Mariya al-Qibtiyya Ever a Wife of the Prophet Muhammad? - SeekersHub Answers| author = | work = SeekersHub Answers| date = | access-date = 3 March 2016| url = https://seekersguidance.org/answers/general-counsel/was-mariya-al-qibtiyya-ever-a-wife-of-the-prophet-muhammad/| quote = }}</ref> The Muslim academic scholar Jonathan Brown has examined in detail the evidences cited by modern writers who believe Muhammad married Mariyah, but found in each case that the source was "both extremely rare and unreliable, or it is ambiguous".<ref>Jonathan A. C. Brown, ''Slavery & Islam'', Chapter 7: Concubines and consent, London: Oneworld Publications, 2019.<BR /><br />
Brown writes: <br />
{{Quote-text||The problem with this explanation is that it lacks any support whatsoever. It is a denial of history, not an interpretation of it. Aside from modern Muslim authors, there is simply no evidence that Mariya was not a slave woman of the Prophet who bore him a son."}}<br />
In Appendix 4: Was Māriya the Wife or Concubine of the Prophet?, Brown goes through the evidence cited by those who claim Muhammad married Mariyah, but finds in each case that these are ambiguous, or both extremely rare and unreliable, for example where a purported evidence relies on an anomalous manuscript that differs from other copies of the same work.</ref> According to the [[sira]] she was sent to Muhammad as a gift from the Christian Patriarch of Egypt. According to the [[hadith]] and the [[sirah]] her beauty and Muhammad's lust for her incited the jealousy of Muhammad's wives, in particular Hafsa and [[Aisha]]. The jealousy they had of her and Muhammad's response was actually the [[Asbab al-Nuzul (Revelational Circumstances of the Quran)|cause]] of the "revelation" of several Qur'an verses according to the tradition. Although she converted to Islam and bore the prophet a son who later died, as an ''umm-walad'' she remained a slave of the prophet until he died, according to most of the traditional scholars. The traditional sources compare her concubinage to that of Hajar to Ibrahim, and the son that Mariyah bore was named Ibrahim. According to classical Islamic sources, had her son Ibrahim lived, he too would have been a prophet. <br />
<br />
==Life Before Muhammad==<br />
<br />
Not much is known of Mariyah's life before she was gifted to the prophet as a sex slave. According to the traditional sources, she was the son of a certain Sham'un from the town of Hafn in the region of Ansina. According to the traditional sources, she was gifted to Muhammad with her sister Shirin; but since the shari'ah prohibits a man having concurrent sexual relations with a woman and her sister, Muhammad was forced to choose between the two, and chose Mariyah for her exceeding beauty, while giving her sister to the poet Hassan bin Thabit <ref name="Powers2011_1">{{cite book | author = David Powers | date = 15 March 2011 | title = Muhammad Is Not the Father of Any of Your Men: The Making of the Last Prophet | publisher = University of Pennsylvania Press | pages = 56| isbn = 978-0-8122-2149-7 | oclc = 1037937026 | url = https://books.google.com/books?id=OUxWN1VBnBEC}}</ref>.<br />
<br />
==Gifting to Muhammad and Conversion to Islam==<br />
According to the traditional sources, after the treaty of Hudaybiya, the prophet Muhammad sent letters to the heads of various Middle Eastern powers inviting them to convert to Islam. One of these letters went to a certain Al-Muqauqis, who is not immediately identifiable with any historical person but seems to be the Melkite Patriarch Cyril of Egypt.<ref name="Brill1954">{{cite book | date = 1954 |Öhrnberg, Kaj| title = The Encyclopaedia of Islam: Khe-Naz. Vol. 5-7 | publisher = Brill | pages = 511| isbn = 978-90-04-08112-3 | oclc = 1000117476 | url = https://books.google.com/books?id=d5kQzQEACAAJ}}</ref> He did not, apparently, accept the [[Dawah|call]] to Islam but in response sent Mariyah and her sister Shirin as sex slaves to Muhammad. That a Christian patriarch in Egypt would send Christian girls as sex slaves to this strange, obscure, and previously unknown heretic in Arabia was a question that apparently never arose on any side; there is no confirmation of any part of this story in contemporary Muslim or non-Muslim accounts from the 7th century, and the narrative itself only appears in Muslim sirah, tafsir and hadith literature written over a hundred years after the fact. On the way to Medina, she converted to Islam. When she and her sister arrived in Medina, since Muhammad could not have concurrent sexual relations with both sisters as per Islamic law, Muhammad chose Mariyah for her exceeding beauty. The prophet did not wed her, but rather kept her as his jaariyah (جارية) or surriyah (سرية), that is his sex slave. The prophet was very stricken with her gave her a house in the upper portion of Medina, which purportedly still exists to this day.<ref name="BRILL1990">{{cite book | author = BRILL | date = 1990 |F. Buhl| title = The Encyclopedia of Islam, Volume 6, Fascicules 114a: Preliminary Matter and Binder | publisher = BRILL | pages =575 | isbn = 978-90-04-09358-4 | oclc = 753138826 | url = https://books.google.com/books?id=hYlytQEACAAJ}}</ref><br />
<br />
==Scandal with Muhammad's Wives and Quranic Revelation==<br />
<br />
According to multiple tafsir and hadith traditions, the first 6 ayaat (verses) of surat-at-tahriim (surah 66) were revealed to Muhammad in regards to a sexual scandal within his household. According to the traditional reading, the verses admonish Muhammad's wives and command him to fulfill his desires as Allah has allowed to him:<br />
<br />
{{Quote|{{Quran-range|66|1|6}}|<br />
يَٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ ۖ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ<br />
قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ<br />
وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ<br />
إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَٰهَرَا عَلَيْهِ فَإِنَّ ٱللَّهَ هُوَ مَوْلَىٰهُ وَجِبْرِيلُ وَصَٰلِحُ ٱلْمُؤْمِنِينَ ۖ وَٱلْمَلَٰٓئِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ<br />
عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَٰتٍ مُّؤْمِنَٰتٍ قَٰنِتَٰتٍ تَٰٓئِبَٰتٍ عَٰبِدَٰتٍ سَٰٓئِحَٰتٍ ثَيِّبَٰتٍ وَأَبْكَارًا<br />
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ<br />
<br />
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.<br />
Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.<br />
And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."<br />
If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.<br />
Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins.<br />
O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.}}<br />
<br />
The entire scandal of Muhammad sleeping with Maria is explained in the tafsir of al-Jalalayn on surah 66 (at-tahrim) verse 1-3:<br />
<br />
{{Quote|Tafsir of Al-Jalalayn on Qur'an 66:1-3|<br />
يا أيّها النَّبِيّ لِمَ تُحَرِّم ما أحَلَّ اللَّه لَك﴾ مِن أمَتك مارِيَة القِبْطِيَّة لَمّا واقَعَها فِي بَيْت حَفْصَة وكانَتْ غائِبَة فَجاءَتْ وشَقَّ عَلَيْها كَوْن ذَلِكَ فِي بَيْتها وعَلى فِراشها حَيْثُ قُلْت: هِيَ حَرام عَلَيَّ ﴿تَبْتَغِي﴾ بِتَحْرِيمِها ﴿مَرْضاة أزْواجك﴾ أيْ رِضاهُنَّ ﴿واللَّه غَفُور رَحِيم﴾ غَفَرَ لَك هَذا التَّحْرِيم﴿<br />
قَدۡ فَرَضَ ٱللَّهُ لَكُمۡ تَحِلَّةَ أَیۡمَـٰنِكُمۡۚ وَٱللَّهُ مَوۡلَىٰكُمۡۖ وَهُوَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ﴾ [التحريم ٢]﴿<br />
قَدْ فَرَضَ اللَّه﴾ شَرَعَ ﴿لَكُمْ تَحِلَّة أيْمانكُمْ﴾ تَحْلِيلها بِالكَفّارَةِ المَذْكُورَة فِي سُورَة "المائِدَة" ومِن الأَيْمان تَحْرِيم الأَمَة وهَلْ كَفَّرَ ﷺ ؟ قالَ مُقاتِل: أعْتَقَ رَقَبَة فِي تَحْرِيم مارِيَة وقالَ الحَسَن: لَمْ يُكَفِّر لِأَنَّهُ ﷺ مَغْفُور لَهُ ﴿واللَّه مَوْلاكُمْ﴾ ناصِركُمْ﴿<br />
وَإِذۡ أَسَرَّ ٱلنَّبِیُّ إِلَىٰ بَعۡضِ أَزۡوَ ٰجِهِۦ حَدِیثࣰا فَلَمَّا نَبَّأَتۡ بِهِۦ وَأَظۡهَرَهُ ٱللَّهُ عَلَیۡهِ عَرَّفَ بَعۡضَهُۥ وَأَعۡرَضَ عَنۢ بَعۡضࣲۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتۡ مَنۡ أَنۢبَأَكَ هَـٰذَاۖ قَالَ نَبَّأَنِیَ ٱلۡعَلِیمُ ٱلۡخَبِیرُ﴾ [التحريم ٣]﴿<br />
و﴾ اذْكُرْ ﴿إذْ أسَرَّ النَّبِيّ إلى بَعْض أزْواجه﴾ هِيَ حَفْصَة ﴿حَدِيثًا﴾ هُوَ تَحْرِيم مارِيَة وقالَ لَها لا تُفْشِيه ﴿فَلَمّا نَبَّأَتْ بِهِ﴾ عائِشَة ظَنًّا مِنها أنْ لا حَرَج فِي ذَلِكَ ﴿وأَظْهَرَهُ اللَّه﴾ أطْلَعَهُ ﴿عَلَيْهِ﴾ عَلى المُنَبَّأ بِهِ ﴿عَرَّفَ بَعْضه﴾ لِحَفْصَةَ ﴿وأَعْرَضَ عَنْ بَعْض﴾ تَكَرُّمًا مِنهُ ﴿فَلَمّا نَبَّأَها بِهِ قالَتْ مَن أنْبَأَك هَذا قالَ نَبَّأَنِي العَلِيم الخَبِير﴾ أيْ اللَّه<br />
<br />
<br />
"O Prophet! Why do you prohibit what God has made lawful for you, in terms of your Coptic handmaiden Māriya"— when he lay with her in the house of Hafsa, who had been away, but who upon returning [and finding out] became upset by the fact that this had taken place in her own house and on her own bed — by saying, ‘She is unlawful for me!’, seeking, by making her unlawful [for you], to please your wives? And God is Forgiving, Merciful, having forgiven you this prohibition.<br />
"Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise."<br />
Verily God has prescribed, He has made lawful, for you [when necessary] the absolution of your oaths, to absolve them by expiation, as mentioned in the sūrat al-Mā’ida [Q. 5:89] and the forbidding of [sexual relations with] a handmaiden counts as an oath, so did the Prophet (s) expiate? Muqātil [b. Sulaymān] said, ‘He set free a slave [in expiation] for his prohibition of Māriya’; whereas al-Hasan [al-Basrī] said, ‘He never expiated, because the Prophet (s) has been forgiven [all errors]’. And God is your Protector, your Helper, and He is the Knower, the Wise.<br />
"And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, 'Who told you this?' He said, 'I was informed by the Knowing, the Acquainted.'"<br />
And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a certain matter, which was his prohibition of Māriya, telling her: ‘Do not reveal it!’; but when she divulged it, to ‘Ā’isha, reckoning there to be no blame in [doing] such a thing, and God apprised him, He informed him, of it, of what had been divulged, he announced part of it, to Hafsa, and passed over part, out of graciousness on his part. So when he told her about it, she said, ‘Who told you this?’ He said, ‘I was told by the Knower, the Aware’, namely, God. And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a certain matter, which was his prohibition of Māriya, telling her: ‘Do not reveal it!’; but when she divulged it, to ‘Ā’isha, reckoning there to be no blame in [doing] such a thing, and God apprised him, He informed him, of it, of what had been divulged, he announced part of it, to Hafsa, and passed over part, out of graciousness on his part. So when he told her about it, she said, ‘Who told you this?’ He said, ‘I was told by the Knower, the Aware’, namely, God.}}<br />
<br />
As the above tafsir lays out, according to the story preserved over many hadith and tafsir traditions Muhammad was caught in flagrante delicto having sexual relations with Maria in the house of Hafsa. Muhammad told Hafsah he would not do this again and begged her not to tell Aishah, but she disobeyed his wish and told her anyway. Allah sent down Qur'an 66:1 in order to chastise Muhammad for forbidding himself Mariyah. Not satisfied with having allowed Muhammad to have sex with their servant in Hafsah's house, Allah further chastised his wives and threatend them with hell fire for disobeying them: <br />
<br />
{{Quote|Tafsir Al-Jalalayn on Qur'an 66:4-5|﴿إنْ تَتُوبا﴾ أيْ حَفْصَة وعائِشَة ﴿إلى اللَّه فَقَدْ صَغَتْ قُلُوبكُما﴾ مالَتْ إلى تَحْرِيم مارِيَة أيْ سَرَّكُما ذَلِكَ مَعَ كَراهَة النَّبِيّ ﷺ لَهُ وذَلِكَ ذَنْب وجَواب الشَّرْط مَحْذُوف أيْ تَقَبُّلًا وأَطْلَقَ قُلُوب عَلى قَلْبَيْنِ ولَمْ يُعَبِّر بِهِ لِاسْتِثْقالِ الجَمْع بَيْن تَثْنِيَتَيْنِ فِيما هُوَ كالكَلِمَةِ الواحِدَة ﴿وإنْ تَظاهَرا﴾ بِإدْغامِ التّاء الثّانِيَة فِي الأَصْل فِي الظّاء وفِي قِراءَة بِدُونِها تَتَعاوَنا ﴿عَلَيْهِ﴾ أيْ النَّبِيّ فِيما يَكْرَههُ ﴿فَإنَّ اللَّه هُوَ﴾ فَصْل ﴿مَوْلاهُ﴾ ناصِره ﴿وجِبْرِيل وصالِح المُؤْمِنِينَ﴾ أبُو بَكْر وعُمَر رَضِيَ اللَّه عَنْهُما مَعْطُوف عَلى مَحَلّ اسْم إنْ فَيَكُونُونَ ناصِرِيهِ ﴿والمَلائِكَة بَعْد ذَلِكَ﴾ بَعْد نَصْر اللَّه والمَذْكُورِينَ ﴿ظَهِير﴾ ظُهَراء أعْوان لَهُ فِي نَصْره عَلَيْكُما<br />
﴿عَسَىٰ رَبُّهُۥۤ إِن طَلَّقَكُنَّ أَن یُبۡدِلَهُۥۤ أَزۡوَ ٰجًا خَیۡرࣰا مِّنكُنَّ مُسۡلِمَـٰتࣲ مُّؤۡمِنَـٰتࣲ قَـٰنِتَـٰتࣲ تَـٰۤىِٕبَـٰتٍ عَـٰبِدَ ٰتࣲ سَـٰۤىِٕحَـٰتࣲ ثَیِّبَـٰتࣲ وَأَبۡكَارࣰا﴾ [التحريم ٥]<br />
﴿عَسى رَبّه إنْ طَلَّقَكُنَّ﴾ أيْ طَلَّقَ النَّبِيّ أزْواجه ﴿أنْ يُبَدِّلهُ﴾ بِالتَّشْدِيدِ والتَّخْفِيف ﴿أزْواجًا خَيْرًا مِنكُنَّ﴾ خَبَر عَسى والجُمْلَة جَواب الشَّرْط ولَمْ يَقَع التَّبْدِيل لِعَدَمِ وُقُوع الشَّرْط ﴿مُسْلِمات﴾ مُقِرّات بِالإسْلامِ ﴿مُؤْمِنات﴾ مُخْلِصات ﴿قانِتات﴾ مُطِيعات ﴿تائِبات عابِدات سائِحات﴾ صائِمات أوْ مُهاجِرات <br />
<br />
"If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants."<br />
If the two of you, namely, Hafsa and ‘Ā’isha, repent to God … for your hearts were certainly inclined, towards the prohibition of Māriya, that is to say, your keeping this secret despite [knowing] the Prophet’s (s) dislike of it, which is itself a sin (the response to the conditional [‘if the two of you repent to God’] has been omitted, to be understood as, ‘it will be accepted of both of you’; the use of [the plural] qulūb, ‘hearts’, instead of [the dual] qalbayn, ‘both [your] hearts’, is on account of the cumbersomeness of putting two duals together in what is effectively the same word); and if you support one another (tazzāharā: the original second tā’ [of tatazāharā] has been assimilated with the zā’; a variant reading has it without [this assimilation, tazāharā]) against him, that is, the Prophet, in what he is averse to, then [know that] God, He (huwa, [a pronoun] for separation) is indeed his Protector, His supporter, and Gabriel, and the righteous among the believers, Abū Bakr and ‘Umar, may God be pleased with both of them (wa-Jibrīlu wa-sālihu’l-mu’minīna is a supplement to the [syntactical] locus of the subject of inna [sc. ‘God’]), who will [also] be his supporters, and the angels furthermore, further to the support of God and those mentioned, are his supporters, assistants of his, in supporting him [to prevail] over both of you.<br />
"Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins."<br />
It may be that, if he divorces you, that is, [if] the Prophet divorces his wives, his Lord will give him in [your] stead (read yubaddilahu or yubdilahu) wives better than you (azwājan khayran minkunna is the predicate of ‘asā, ‘it may be’, the sentence being the response to the conditional) — the replacement [of his wives by God] never took place because the condition [of his divorcing them] never arose — women submissive [to God], affirming Islam, believing, faithful, obedient, penitent, devout, given to fasting — or given to emigrating [in God’s way] — previously married and virgins.}}<br />
<br />
Ibn Kathir also recounts how Qur'an 66:1-6 were revealed to Muhammad by Allah because, in response to Hafsa and Aisha's complaints about Muhammad sleeping with Mariyah, Muhammad cut himself off sexually from Mariyah: <br />
{{Quote|Tafsir of ibn Kathir on Qur'an 66:1-3| أَنَّ رَسُولَ اللَّهِ ﷺ كَانَتْ لَهُ أَمَةٌ يَطَؤُهَا، فَلَمْ تَزَلْ بِهِ عَائِشَةُ وَحَفْصَةُ حَتَّى حَرَّمها، فَأَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ ؟ إِلَى آخِرِ الْآيَةِ(١) .<br />
وَقَالَ ابْنُ جَرِيرٍ...: أَنَّ رَسُولَ اللَّهِ ﷺ أَصَابَ أُمَّ إِبْرَاهِيمَ فِي بَيْتِ بَعْضِ نِسَائِهِ، فَقَالَتْ: أَيْ رَسُولَ اللَّهِ، فِي بَيْتِي وَعَلَى فِرَاشِي؟! فَجَعَلَهَا عَلَيْهِ حَرَامًا فَقَالَتْ: أيْ رَسُولَ اللَّهِ، كَيْفَ يَحْرُم عَلَيْكَ الْحَلَالُ؟ فَحَلَفَ لَهَا بِاللَّهِ لَا يُصِيبُهَا. فَأَنْزَلَ اللَّهُ: ﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ ؟ <br />
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The messenger of Allah, peace and prayer of Allah be upon him, was having sexual relations with a female slave which he had, but Aisha and Hafsa would not cease to bother him about it until he forbid himself to continue it, until Allah praised and glorious brought down a verse saying "O prophet, why do you forbid to yourself what Allah has allowed" until the end of the verse. Ibn Jarir said...The messenger of Allah, peace and prayer of Allah be upon him had sex with Um Ibrahim (Mariyah Al-Qibtiyah) in the house of some of his women. Then she (Hafsah?) said "Hey messenger of Allah! In my house and upon my bed?!" Then the prophet made it forbidden (for him to have sex with her). Then she said "Hey messenger of Allah, how will you forbid what is allowed to you?" Then he swore not to have sex with her. Then Allah revealed "Oh prophet why do you forbid what Allah has made allowable to you?"}}The slave in this case is usually said to be Mariyah. In response, according to the tradition, Allah sent down surat-at-tahreem, the surah of making things off limits. Hafsa was highly aggrieved by this and told [[Aisha]] who also rebuked the prophet for his sexual appetite and cruelty to Hafsa. {{Quote|{{Al Nasai|26|4|36|3411}}|أَخْبَرَنِي إِبْرَاهِيمُ بْنُ يُونُسَ بْنِ مُحَمَّدٍ، حَرَمِيٌّ - هُوَ لَقَبُهُ - قَالَ حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَتْ لَهُ أَمَةٌ يَطَؤُهَا فَلَمْ تَزَلْ بِهِ عَائِشَةُ وَحَفْصَةُ حَتَّى حَرَّمَهَا عَلَى نَفْسِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ { يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ } إِلَى آخِرِ الآيَةِ .<br />
<br />
It was narrated from Anas, that the Messenger of Allah had a female slave with whom he had intercourse, but 'Aishah and Hafsah would not leave him alone until he said that she was forbidden for him. Then Allah, the Mighty and Sublime, revealed:<br />
<br />
"O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' until the end of the Verse.}}<br />
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As the Encyclopedia of Islam states, other narratives exist around these verses, but considering how bad the original narrative looks for Muhammad it is unlikely that the any of the alternatives were the most primordial narrative; rather, the above narrative would appear to be the oldest, and the others were later fabrications meant to protect the reputation of the prophet<ref name="Brill">{{cite book | title = The Encyclopaedia of Islam: Mahk-Mid | publisher = Brill | pages = 575 | oclc = 399624 | url = https://books.google.com/books?id=9lbIwAEACAAJ}}</ref>.<br />
<br />
==Scandal of Maria's Accused Fornication With Her Cousin and His Execution==<br />
After the death of [[Khadijah bint Khuwaylid|Khadijah]], Muhammad took about 16 (+/-) wives and concubines for himself, but few of them bore him any children and none any boys. Maria, though, bore him a baby boy shortly after she was given in concubinage to Muhammad; since none of the prophet's other partners save Khadija bore him a boy and few a child, a rumor spread that it was actually Maria's male cousin Mabur, who had also been given as a slave to the prophet, who had impregnated Maria. When Muhammad heard those rumors, he ordered the killing of of Mabur without any court trial, which would have been required by [[Shari'ah (Islamic Law)]] in a similar case with any other person, and since this was fornication between two unmarried slaves the penalty should have been 50 lashes, not death. <br />
{{Quote|{{Muslim|37|6676}}|Anas reported that a person (a coptic slave whose name was "Mabur" and he was the cousin of Maria al-Qibtiyya) was charged with fornication with the slavegirl of Allah's Messenger (i.e. Maria al-Qibtiyya). Thereupon Allah's Messenger said to 'Ali: Go and strike his neck. 'Ali came to him and he found him in a well making his body cool. 'Ali said to him: Come out, and as he took hold of his hand and brought him out, he found that his sexual organ had been cut. Hadrat 'Ali refrained from striking his neck. He came to Allah's Apostle and said: Allah's Messenger, he has not even the sexual organ with him}}{{Quote|1=[https://web.archive.org/web/20211010105134/https://islamweb.net/ar/library/index.php?page=bookcontents&flag=1&bk_no=74&ID=6740 Al-Mustadrak 'ala al-Sahihayn (Arabic: المستدرك على الصحيحين) by Imam Hakim]|2=«عن عايشة قالت : اهديت مارية إلى رسول اللّه ومعها ابن عم لها . قالت : فوقع عليها وقعة فاستمرت حاملا . قالت : فعز لها عند ابن عمها . قالت : فقال اهل الافك والزور : «من حاجته إلى الولد ادعى ولد غيره» وكانت امّه قليلة اللبن فابتاعت له ضائنة لبون فكان يغذى بلبنها فحسن عليه لحمه . قالت عايشة : فدخل به علىّ النبى صلى الله عليه وآله وسلم ذات يوم فقال : «كيف ترين»؟ فقلت : من غذى بلحم الضأن يحسن لحمه . قال : «ولا الشبه» قالت : فحملنى ما يحمل النساء من الغيرة أن قلت : ما أرى شبها . قالت : وبلغ رسول اللّه ما يقول الناس فقال لعلى ... ». </br> Aisha said: " Maria" was presented to the prophet of Islam (as a slave woman) and her cousin (a coptic male slave) was with her. After a while Maria became pregnant. Upon that, the people started slandering that since he [the prophet of Islam] needed child, he related the son of that slave-man to himself. Since Maria, as a mother didn’t have enough breast milk, they fed him by sheep 's milk that’s why he (the son Ibrahim) was fat. 'Aisha said: Once the prophet brought him to me and asked what I thought about him, I replied, "everyone fed by sheep 's milk will get fat." The holy prophet said doesn’t he look like me? '''Aisha said, "I jealously said "No" ." and then the prophet heard of the untrue accusations of people to toward Maria. Upon that the prophet sent Ali to kill her cousin ...'''}}<br />
Yet Muhammad persisted in his jealousy, and the angel Jibreel had to come down and confirm him that Ibrahim was indeed his child: <br />
{{Quote|[http://al-hakawati.net/Books/BookDetails/7518/%D8%A7%D9%84%D8%AC%D8%B2%D8%A1-%D8%A7%D9%84%D8%AE%D8%A7%D9%85%D8%B3--%D9%85%D8%A7-%D8%A3%D8%B5%D8%A7%D8%A8-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%8A%D9%86-%D9%85%D9%86-%D8%A7%D9%84%D9%85%D8%B5%D9%8A%D8%A8%D8%A9-%D8%A8%D9%88%D9%81%D8%A7%D8%AA%D9%87-%D8%B5%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%84%D9%8A%D9%87-%D9%88%D8%B3%D9%84%D9%85 Al-Badaya wa Al-Nahaya by Ibn Kathir]|عن أنس قال: لما ولدت مارية إبراهيم كاد أن يقع في النَّبيّ صلَّى الله عليه وسلَّم منه شيء حتَّى نزل جبريل عليه السلام فقال: ((السلام عليك يا أبا إبراهيم)). </br>Anas said, when Ibrahim was born to Maria, then Muhammad became doubtful if Ibrahim was really his son or not. Upon that angel Jibrael came to him and said: Peace be upon you, O the Father of Ibrahim (i.e. confirmed to him that Ibrahim was indeed his son).}}<br />
In the end, since Mabur was a eunuch, he was not killed. Yet the ordering the extra-juridical killing of Mabur was in contravention of [[Shari'ah (Islamic Law)]]. In addition, the slander against Maria would be considered qadhf قذف or slander in an Islamic shari'ah court and theoretically should have been punished with lashing, as was done in the incident of Ifk with A'ishah. The case thus presents interesting examples of the prophet contravening what would later be codified as Islamic law. <br />
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==Son She Birthed to the Prophet==<br />
<br />
According to the sirah and hadith, Mariyah was an ''umm-walad'' أم ولد of the prophet, a status given to a slave-woman who bore her master a child. The son she bore him was named Ibrahim, after the prophet. The child died very young, within a year and a half of his birth, and Muhammad is said to have shed tears over his death. According to the traditional sources he died during an eclipse, which combined with the fact that he died only 5 months before his father would put his death on the 10th of Shawwal 10 AH or the 27th of January 623 CE <ref name="Powers2011_2">{{cite book | author = David Powers | date = 15 March 2011 | title = Muhammad Is Not the Father of Any of Your Men: The Making of the Last Prophet | publisher = University of Pennsylvania Press | pages = 56| isbn = 978-0-8122-2149-7 | oclc = 1037937026 | url = https://books.google.com/books?id=OUxWN1VBnBEC}}</ref>. Multiple ahadith tell that he would have been a prophet had he grown to adulthood. The hadith also speak of his death being necessary due to Muhammad being خاتم النبيين"khaatam al-nabiyyin'" or the "seal of the prophets<ref name="Powers2011_3">ibid, 57</ref>." This is also in line with the famous Quranic verse surat-al-ahzab (surah 33) verse 40:<br />
<br />
{{Quote|{{Quran|33|40}}| <br />
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّۦنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا<br />
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Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.}}<br />
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As such, according to this verse, Ibrahim could not have lived since Muhammad is not the father of any of the men of the believers.<br />
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==Influence on Islamic Law and Society==<br />
<br />
The use of Mariyah sexually by the prophet, like every aspect of the prophet's life, provides an example for later Muslims and the religious justification for the sexual exploitation of slave women by Muslim men <ref name="GordonHain2017_1">{{cite book | editor1 = Matthew Gordon | editor2 = Kathryn A. Hain | date = 2017 | title = Concubines and Courtesans: Women and Slavery in Islamic History | publisher = Oxford University Press | pages = 327| isbn = 978-0-19-062218-3 | oclc = 1014474115 | url = https://books.google.com/books?id=F3QzDwAAQBAJ}}</ref>. Her sexual exploitation by Muhammad was in continuity with the practice of the pagan Arabs and was continued by later Islamic empires and movements<ref name="Bosworth1989">{{cite book | author = Clifford Edmund Bosworth | date = 1 January 1989 | title = The Encyclopedia of Islam, Volume 6, Fascicules 107-108 | publisher = Brill Archive | pages = 575| isbn = 978-90-04-09082-8 | oclc = 60063572 | url = https://books.google.com/books?id=tPsUAAAAIAAJ}}</ref>, up to the very current day with the ISIS terrorist organization taking Yazidi girls in Iraq as sex slaves on the prophetic model. Since Mariyah also bore Muhammad a son, and was this an umm-walad أم ولد or mother of a boy for the prophet, her story was integral to later Islamic discourse about the place of the sons of slave women in Islamic societies (although the classical jurists of the 4 traditional Sunni madhabs do not usually invoke her example as a "proof text")<ref name="GordonHain2017_2">{{cite book | editor1 = Matthew Gordon | editor2 = Kathryn A. Hain | date = 2017 | title = Concubines and Courtesans: Women and Slavery in Islamic History | publisher = Oxford University Press | pages = 225| isbn = 978-0-19-062218-3 | oclc = 1014474115 | url = https://books.google.com/books?id=F3QzDwAAQBAJ}}</ref>. Since the raiding for sexual slaves formed a large part of the wealth-building enterprise undertaken by later Islamic caliphates and empires such as the Umayyads, Abbasids and many others the number of children born to slave women quickly proliferated in Islamic society. There were so many children of concubines in Islamic society that several contenders for the throne of the caliphate ended up being the children of slave women. The rightly guided-caliphs and the early Umayyads were all free-born Arab men, but in 740 Zayd bin Ali made an unsuccessful bid for the caliphate, and he was the child of a slave woman. His opponent used his lineage as the son of a sex slave to mock and belittle him, claiming that his birth to an un-free woman disqualified him from the throne<ref name="GordonHain2017">ibid, 238</ref>. Yet by 744, Yazid III became the first caliph born of a slave mother; thereafter, the next 3 Umayyad caliphs and most of the Abbasids caliphs were the sons of concubines. Zayd bin Ali in his arguments for why the son of a slave woman such as himself should be eligible for caliph made great reference to Isma'il and Hajar. Hajar's biography bears many resemblances to Mariyah's; both were from Egypt, both were the concubines of prophets, both suffered the jealousy of the rightful wife(wives) of the prophet, both bore sons for the prophet, with the name of the son of Mariyah being the name of the husband of Hajar. Later caliphs and other sons of concubines would invoke the legacy of Mariyah and her son Ibrahim, who might have been another prophet, to justify their place in Islamic society<ref>Ibid, 230</ref>. <br />
<br />
As Mariyah was an umm-walad of the prophet, and as the concept took on greater importance in Islamic society as the children of concubines, the example of Mariyah was used in Islamic discourse to discuss the rights, privileges and duties of an umm-walad and her offspring in Islamic societies. Although the umm-walad is elevated above the rank of the normal slave, she is still a slave. The husband has the right to avail himself of her sexually whenever he wants<ref name="Scribner1982">{{cite book | date = 1982 | title = Dictionary of the Middle Ages: Cabala-Crimea. Vol. 3 | publisher = Scribner | pages = 527| isbn = 978-0-684-16760-2 | oclc = 929425948 | url = https://books.google.com/books?id=FSN2tAEACAAJ}}</ref>, as Muhammad continued to with Mariyah (and as Allah instructed him to do). There was some discussion in Islamic sources such as ibn Kathir as to whether the umm-walad must be freed <ref name="BosworthDonzel1998_1">{{cite book | editor1 = C. E. Bosworth | editor2 = E. Van Donzel | author1 = Hamilton Alexander Rosskeen Gibb | author2 = International Union of Academies | date = 1998 | title = The Encyclopaedia of Islam: Volume X Fascicule 163-164 | publisher = BRILL | pages = 857| isbn = 978-90-04-11056-4 | oclc = 164878157 | url = https://books.google.com/books?id=Lc8OOQAACAAJ}}</ref>. There were ahadith to the affect that Muhammad freed Mariyah after she bore him Ibrahim; the conclusion of Islamic law is that this may or may not have happened but if it did this was done out of Muhammad's special love for Mariyah and is not applicable to slave women who bear children in general. The son of an umm-walad, though, was taken to be a free man, as Ibrahim would certainly have been free had he survived to adulthood<ref name="BosworthDonzel1998_2">ibid, 857</ref>. The umm-walad can also not be sold from her master or separated from her son. The prophetic example of Muhammad and Mariyah provides an example of the umm-walad in the biography of the prophet himself, and the exalted status of their son would prove a powerful rhetorical tool in the disputes over the places of the offspring of umm-walads in Islamic societies.<br />
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==Historicity==<br />
<br />
As noted above, the story of Mariyah is deeply reflective of the story of Abraham (Ibrahim)'s concubine Hagar (Hajar) in the Bible. Like Hajar she is Egyptian, and the tradition associates a number of sayings of the prophet to Muhammad that the Muslims should treat the Copts of Egypt well based on the prophet's love of Mariyah; similar hadith traditions exist about Hajar. Like Hajar Mariyah provided a son to the otherwise son-less Muhammad. The fact that Muhammad had so many wives but so few children in an age when it was considered a sign of god's favor for a man to have many children must have caused suspicion to arise--which is likely why the Qur'an verse above specifically mentions Muhammad by name, which is unusual in the Qur'an, and states that he is not the father of any of the men of the believers (which has led to the theory that the verse itself is perhaps an interpolation into the text after the death of the prophet). Like Hajar Mariyah became a devout believer in the message of her prophet, and like Hajar Mariyah aroused the jealousy of the prophet's household due to her youth and her fertility in bearing a son for the prophet. These parallels, as well as the convenient connection of her to some otherwise hard-to-explain verses in the Qur'an, have led some scholars to conclude that Mariyah either never existed or her story was embellished beyond recognition by elements lifted wholesale from the Hajar narrative<ref name="GordonHain2017_4">{{cite book | editor1 = Matthew Gordon | editor2 = Kathryn A. Hain | date = 2017 | title = Concubines and Courtesans: Women and Slavery in Islamic History | publisher = Oxford University Press | pages = 228| isbn = 978-0-19-062218-3 | oclc = 1014474115 | url = https://books.google.com/books?id=F3QzDwAAQBAJ}}</ref>. The constant pairing of Hajar and Mariyah in later Muslim debates about the concept of "umm-walad" in Islamic law underscore the close connection between these two figures. <br />
<br />
In addition to the biblical connections to Hajar, the tradition closely associated Muhammad with Ibrahim. In the sirah of Ibn Hisham/Ibn Ishaq, Muhammad is said to remark upon meeting Ibrahim that he is the person that most resembles himself<ref>{{Cite web| title = When Ibrahim (AS) Met Muhammad (SAW) {{!}} About Islam| author = | work = About Islam| date = | access-date = 24 November 2021| url = https://aboutislam.net/multimedia/videos/when-ibrahim-as-met-muhammad-saw/| quote = }}</ref>. In giving birth to "Ibrahim" Mariyah brings the entire circle around full in respect to the connection of her narrative to that of Ibrahim and Hajar. Even her name has antecedents--in the Shahnahmah (the epic poem describing the lives of the pre-Islamic shahs of Iran) the emperor Maurice (582-602 CE) gave his daughter Mariyah in marriage to the Persian shah Khusraw Parviz (590-628 CE). He ended up leaving her, though, for the love of his youth, Shirin. The royal antecedent for Mariyah is fitting, considering how at the time of the compilation of the Islamic narratives of the sirah and the hadith Muslim claimants to the throne of the caliph were claiming royal lineage through their slave mothers and citing the example of Mariyah<ref name="Öhrnberg1984">{{cite book | author = Kaj Öhrnberg | date = 1984 | title = Mariya Al-qibtiyya Unveiled | publisher = Finnish Oriental Society | pages = 298 | oclc = 28522109 | url = https://books.google.com/books?id=s_ZSwQEACAAJ}}</ref>. In addition to all of the above, the death of young Ibrahim serves to underscore the status of Muhammad as "khaatim al-nabiyyin" خاتم النبيين or the "seal of the prophets.<ref name="Powers2011_5">{{cite book | author = David Powers | date = 15 March 2011 | title = Muhammad Is Not the Father of Any of Your Men: The Making of the Last Prophet | publisher = University of Pennsylvania Press | pages = 57| isbn = 978-0-8122-2149-7 | oclc = 1037937026 | url = https://books.google.com/books?id=OUxWN1VBnBEC}}</ref>" Considering the literary and biblical allusions, it is quite likely that Mariyah in fact either never existed<ref name="Öhrnberg1984_2">{{cite book | author = Kaj Öhrnberg | date = 1984 | title = Mariya Al-qibtiyya Unveiled | publisher = Finnish Oriental Society | pages = 302 | oclc = 28522109 | url = https://books.google.com/books?id=s_ZSwQEACAAJ}}</ref> or that the major details of her story were literary embellishments meant to strengthen the connection of Muhammad to Ibrahim, provide a link with Muhammad to the people of Egypt, justify the norms around the "umm-walad" in the Islamic shari'ah, underline the doctrine of the seal of the prophets and reinforce the idea that Muhammad "Is not the father of any of your men."<br />
<br />
==References==<br />
<references /><br />
[[ar:مارية_القبطية]]</div>Asmithhttps://wikiislamica.net/index.php?title=User:CPO675/Sandbox_1&diff=137847User:CPO675/Sandbox 12024-01-28T23:27:34Z<p>Asmith: /* External links */</p>
<hr />
<div>== A barrier between two seas and the cosmic oceans ==<br />
'''Main page image to upload (https://drive.google.com/file/d/1tSZVB0TTdpOtG0Y5sUbrCrsBiiHFZ-Io/view?usp=sharing). Rights brought from iStock to use on website.https://www.istockphoto.com/photo/estuary-difference-between-fresh-water-and-sea-water-from-above-gm1462114312-495765419?phrase=estuary+freshwater+saltwater&searchscope=image%2Cfilm'''<br />
<br />
=== Introduction ===<br />
The Quran refers to two different bodies of water, emphasising there is one sweet and one fresh, and that they meet but there is a barrier between them. Both early and medieval Muslims, and modern Academic scholarship, have identified this with an ancient belief of there being a cosmic ocean of water surrounding the world.<ref>Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, [https://lockwoodonlinejournals.com/index.php/jaos/article/view/1669 https://doi.org/10.7817/jameroriesoci.135.1.19.] https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</ref> Other classical scholars have attributed it to the way fresh water bodies of water are separate to the salty seas and oceans in general, rather than two specific bodies of water, not taking the verse literally.<ref>Tasfir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 verses 25:51-54]</ref><ref>Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/25.53 verse 25:53]</ref><br />
<br />
Some modern Muslims have tried to reconcile the relevant verses with natural phenomena, including estuaries meeting the sea, and different seas having different salt levels. However critics do not believe the verses accurately describe this, and actually conflicts with the description as will be stated in the article. When a fresh water river flows into the sea or ocean, there is a transition region in between. This transition region is called an estuary where the fresh water remains temporarily separated from the salt water. However, this separation is not absolute, is not permanent, and the different salinity levels between the two bodies of water eventually homogenize. The Qur'an, by contrast, suggests that there is a separation between two seas, one salty and one fresh water, maintained by some sort of divine barrier placed between them. <br />
=== The Qur'an ===<br />
There is a consistent theme of 'the two seas' ("al-baḥrayni, ٱلْبَحْرَيْنِ"), with the exact term being used 5 times in the Quran. <br />
<br />
We are told that there are two seas ("al-baḥrayni, ٱلْبَحْرَيْنِ"), one freshwater (palatable and sweet), and one seawater (salt and bitter), and that there is a barrier that it is forbidden to be pass, implying that they will ''never'' be passed. <br />
{{Quote|{{Quran|25|53}}|It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed.}}Q55:22 quoted below states that coral emerge from both seas. However, coral are found only in salt water oceans, and exposure to freshwater leads to coral bleaching.<ref>[https://ocean.si.edu/ocean-life/invertebrates/corals-and-coral-reefs ''Corals and Coral Reefs''] - Smithsonian Institution website</ref>{{Quote|{{Quran|55|19-22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}And again in Q35:12 we are told the two seas with one being freshwater (palatable and sweet), and one seawater (salt and bitter). But from both come fresh meat (presumably fish) and ornaments to wear come from both (presumably coral and pearl as mentioned above in verse Q 55:22).<br />
<br />
{{Quote|{{Quran|35|12}}|And the two seas are not alike: this, fresh, sweet, good to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.}}<br />
<br />
Again, there is a barrier between the two seas. {{Quote|{{Quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}<br />
<br />
Another reference to "the two seas" is found in the story of Moses and his servant, where he meets a man (Al-Khidr) who has special knowledge of events that have not yet happened from god, and tests Moses to carry out seemingly immoral tasks without asking him why: <br />
<br />
{{Quote|{{Quran|18|60-61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}<br />
<br />
The full story of Moses ad Al-Khidr can be found lower in the page for context.<br />
<br />
=== '''Apologists claims''' ===<br />
<br />
==== '''Estuaries and salt water''' ====<br />
Apologists claim that the Quran is referring to different bodies of water have different densities which causes them not to mix, creating a barrier between them, and even that the descriptions show advanced knowledge of science that could not have been known to a person from the 7th century. You can see the images referenced in this [https://www.islam-guide.com/ch1-1-e.htm link] which are repeated on many Islamic websites.<br />
<br />
The first claim is around fresh water from rivers meeting seas/oceans of salt water, with the transition stage known as [https://en.wikipedia.org/wiki/Estuary estuaries]: <br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a pycnocline zone with a marked density discontinuity separating the two layers. This partition (zone of separation) has a different salinity from the fresh water and from the salt water.<b> (see Figure 4)<br />
<br />
Figure 4: Longitudinal section showing salinity (parts per thousand ‰) in an estuary. We can see here the partition<br />
(zone of separation) between the fresh and the salt water. (Introductory Oceanography, Thurman, p. 301, with a slight enhancement.)</b><br />
<br />
This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water, salt water, and the partition (zone of separation).}}<br />
''Note that in the above referenced claim in the book (Introductory Oceanography, Thurman), they have added the words “Zone of Separation” and “The partition" onto Figure 4 (saying “with slight enhancement”), which the book itself does not have - clearly to link the word 'partition' (as translated into English by several official translators of the Quran) with the scientific book.''<br />
==== Issues with this interpretation ====<br />
<br />
===== Problems with miracle claim =====<br />
Critics point to issue's with inserting this is a scientific miracle (and even scientifically accurate):<br />
# Firstly as with all claims of scientific miracles in ancient scripture, nothing scientifically new was known/discovered from this verse as one would expect if it clear<nowiki/>ly described a new scientific fact - the method of 'discovering' falls into several typical categories used for these claims such as selective literalism, de-historicization and pseudo-corelation (''see [[Scientific Miracles in the Quran]]''), taking advantage of ambiguity in language to fit a modern reading..<br />
# The idea of the density of salt water being more than freshwater, separating the two was already known at least by the time of Aristotle ''(382 BC to 322 BC)''; ''“The drink''<nowiki/>''able, sweet water,'' ''l of it drawn up: the salt water is heavy and remains behind.”'''''<ref>[https://classics.mit.edu/Aristotle/meteorology.2.ii.html Meteorology.] Aristotle. ~350BC</ref> '''<br />
# This description is so basic and lacking any actual science (i.e. God creates a barrier between two seas which stops them merging), it could easily apply to someone sa<nowiki/>iling nearby or over one of these and passing on the descriptions as humans have sailed since ancient times,<ref>''[https://www.bu.edu/archaeology/files/2016/05/Ancient-mariners-may-have-set-sail-130000-years-ago-_-Register-_-The-Times-The-Sunday-Times.pdf Ancient mariners may have set sail 130,000 years ago].'' ARCHAEOLOGY. The Times. Norman Hammond. 2016. Boston University Archive</ref> and the colours are often different (as seen in the image on this page), leading people to assume there was an actual barrier placed by God between the two waters.<br />
# This description also seems to imply there is no mixing between them at all, and could just as easily be written by someone believing that someone incorrectly believin<nowiki/>g this.<br />
A deeper analysis can be found on the now defunct and archived former (''more polemical'') Wikiislam website' page on scientific miracles ''[https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran Meeting of Fresh and Salt Water in the Quran].'' <br />
<br />
===== Problems with general accuracy =====<br />
We are told that there are specifically '''the''' '''two seas (al-baḥrayni).''' <br />
<br />
* This uses the definite particle ''''al'''<nowiki/>' for 'the' for a specific two seas, not general.<br />
* '''<nowiki/>'baḥr'''' بحر for large body of water/sea.<br />
* the dual s'''<nowiki/>'''uffi<nowiki/>x/ending in '''<nowiki/>'ayni'''' -ين means there are two of them, as apposed to singular or plural (3 or more in Arabic).<br />
<br />
# Yet this happens in many places (there are over 1,200 documented estuaries,<ref>''[https://www.seaaroundus.org/about-estuaries-database/#:~:text=Specifically%2C%20this%20database%2C%20the%20first,and%20territories%20(Alder%202003). About Estuary Database].'' Sea Around Us. Jacqueline Alder. Citing: ''Alder J (2003) Putting the Coast in the Sea Around Us Project. The Sea Around Us Newsletter No. 15:1-2.''<br />
<br />
</ref> i.e. more than two) across the world - nowhere does the language suggest this is the case, as to match this Qur'an verse it must be referring to a single specific but unnamed estuary. There are many far better ways to phrase this if it meant this natural and general phenomena.<br />
# There are many different types of estuaries (e.g. Salt wedge, Fjord-type, Slightly Stratified - you can read about them [https://oceanservice.noaa.gov/education/tutorial_estuaries/est05_circulation.html here] and on [https://www.coastalwiki.org/wiki/Salt_wedge_estuaries CostalWiki] for accessible science f<nowiki/>or the general reader), however despite what it may look like on the surface ''they all mix to varying degrees'' - which is not a logic inference of having a barrier between them that they are forbidden to pass.<br />
# It does not use the word specifically for river (نھر "Nahar" - a word also used elsewhere in the Qur'an to describe a river) and sea, which would have been an accurate<nowiki/> way to describe it. <br />
# If the mixing zones isn't part of either 'sea' being mentioned but a 'barrier', then there are arguably<nowiki/> 3 bodies of water in this, and the language could reflect the m<nowiki/>ixing zone by stating that one of them is made of both sweet and salty water (brackish water<ref>[https://oceanservice.noaa.gov/education/tutorial_estuaries/est01_whatis.html#:~:text=The%20mixture%20of%20seawater%20and,%2C%20weather%2C%20or%20other%20factors. ''What is an Estuary?''] National Ocean Service. National Oceanic and Atmospheric Administration</ref>). This also would separate it from th<nowiki/>e other specific seas being referred to as we will discuss in the next section.<br />
<br />
==== '''Two actual seas''' ====<br />
Secondly, it states the verses not specifically mentioning sweet and salty waters are referring to different seas with different kinds of waters (again click the link to see the images):<br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density. For example, Mediterranean sea water is warm, saline, and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own warm, saline, and less dense characteristics. The Mediterranean water stabilizes at this depth <b>(see figure 13).<br />
<br />
<br />
Figure 13 (Click here to enlarge)<br />
<br />
Figure 13: The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology, Kuenen, p. 43, with a slight enhancement.)</b> (Click on the image to enlarge it.)}}<br />
<br />
===== Problems with miracle claim and general science =====<br />
* Firstly, it is a leap of faith to separate the sweet and salty seas from the other two 'seas' mentioned in Quran 55:19-20 from the others, as they all use the same phrase to refer to a specific two seas it is implied the audience is already familiar with.<br />
* Quran 35:12 states ornaments for us to wear are from both seas, salty and sweet linking the coral and pearl this to the sweet and salty seas as repeated in verse 55:22.<br />
* Again, using the definite particle 'al' and barrier between them implies this is for two specific seas, while this phenomena occurs in many places, even the North Atlantic, South Atlantic the Pacific Oceans have different salt levels.<ref>Joseph L. Reid, [https://www.sciencedirect.com/science/article/abs/pii/0146631361900442 On the temperature, salinity, and density differences between the Atlantic and Pacific oceans in the upper kilometre,] Deep Sea Research (1953), Volume 7, Issue 4, 1961, Pages 265-275, ISSN 0146-6313, <nowiki>https://doi.org/10.1016/0146-6313(61)90044-2</nowiki></ref> And there are more examples of aquatic sills<ref>[https://www.britannica.com/science/sill Sill.] Geology. Science & Tech. Britannica Entry.</ref>, with some notable examples given [https://en.wikipedia.org/wiki/Aquatic_sill here] - which does not match a single specific case as the definite article used in the Quran suggests. For vertically mixed zones where salinity changes rapidly, a pycnocline zone, and more specifically, a halocline zone<ref>''[https://www.britannica.com/science/halocline Halocline.]'' Oceanography. Science & Tech. Britannia Entry.</ref>, is always a mixture of fresh water and salt water - in fact it is a product of their mixing. <br />
* For the second point about the difference between the Atlantic and Mediterranean oceans not mixing, this is not true, as Piers Chapman of Texas A&M University writes on Waterencyclopedia<ref>[http://www.waterencyclopedia.com/Mi-Oc/Ocean-Mixing.html ''Ocean Mixing.''] Water Encyclopaedia. ''Piers Chapman.'' </ref>: ''<nowiki/>'Mixing in the ocean occurs on several scales.. The best-known example of this process, known as salt fingering, occurs where very salty water from the Mediterranean outflow mixes into the North Atlantic... Most mixing, however, takes place on larger scales in response to forcing by the wind'.''<br />
<br />
== Historical context ==<br />
<br />
=== Antiquity interpretation ===<br />
There is another interpretation for this verse which critics argue is the only one to accurately fit this verse on a literal reading, which is discussed below. This fits a prevalent antiquity (and pre-antiquity) view that was present across the region, and also held in biblical cosmology and later Christian/Jewish exegesis at the time of Mohammad, that this refers to a somewhat magical cosmic ocean surrounding the Earth.<br />
<br />
This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". <br />
<br />
Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.<br />
<br />
The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The main discussion is on verses:<br />
<br />
{{Quote|{{Quran|18|60-65}}|18:60 (Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages". 18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.<br />
18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." 18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!" 18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). 18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.}}<br />
<br />
The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free by making an account, which provides a full overview.<br />
<br />
The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayni), where he meets a Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them (for food) escaping. This is twice referred to, in Q18:61 and v63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators: <br />
<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}<br />
<br />
The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims<ref>''[https://quranx.com/Tafsir/Kathir/18.60 Tafsir ibn Kathir Verse 18:60-65].'' Ibn Kathir <abbr>c.</abbr> 1300 – 1373.</ref> starting from the mid-8th century exegesis, who often came up with miraculous/magical stories to link the dead fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life. Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}Islamic scholar Gabriel Said Reynolds also notes this 'junction between two seas' (and other verses mentioning the two seas) as likely meaning the waters of the heaven. He also provides a translation of the relevant sections from the Alexander Song in his 2018 book ''"The Quran and Bible: Text and Commentary",''<ref>[https://yalebooks.yale.edu/book/9780300181326/the-quran-and-the-bible/ T''he Quran and Bible:Text and Commentary''], New Haven: Yale University Press, 2018. Gabriel Said Reynolds.</ref> which seems to have influenced the story (''again see [[Dhul-Qarnayn and the Alexander Romance]]''):<br />
{{Quote|Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven: Yale University Press, 2018 pp. 464-465|The Macedonian king, the son of Philip spoke: / “I have determined to follow a great quest to reach the lands, / even the furthest lands, / to reach the seas, and the coasts, and the borders as they are; / Above all to enter and to see the land of darkness / if it is truly as I heard it is.”<br />
(Song of Alexander, recension 1, p. 26, ll. 33–38)<br />
<br />
Then [Alexander’s cook] came to the spring, which contained the lifegiving water / he came close to it, in order to wash the fish in water, but it came alive and escaped; The poor man was afraid that the king would blame him / that he give back the [value of the] fish, which had come to life and which he did not stop. So he got down into the water, in order to catch it, but was unable / then he climbed out from there in order to tell the king that he had found [the spring] He called, but no one heard him, and so he went to a mountain from where they heard him / the king was glad when he heard about the spring. The king turned around in order to bathe [in the spring] as he had sought to do / and they went from the mountain in the middle of darkness, but they could not reach it.<br />
(Song of Alexander, recension 1, pp. 48–50, ll. 182–92)}}<br />
This also explains why the fish (which was their food, i.e. dead) then comes back to life and takes to the sea in a 'marvellous' way ''(it is worth pointing out the obvious that there is no sea on Earth that can revive dead animals)'':<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}<br />
Similar to other religious near-East sources:<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..<br />
<br />
..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...<br />
<br />
In Quranic cosmology, this expression is possibly intended to designate a place that has a specific role in the passage of the heavenly waters to earth. In light of the above, one can imagine majmaʿ al-baḥrayn as the place where the heavenly and terrestrial oceans meet, and from where the sweet waters reach the earth, by way of an underground course alluded to by the expression saraban..}}<br />
=== The Biblical and Judeo-Christian background literature ===<br />
The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedents of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]. The bible itself also contains a sea above the Earth:<br />
<br />
{{Quote|{{cite web| url=https://biblia.com/books/kjv1900/Ge1.6 | title=Genesis 1:10}}|(Genesis 1:6-10) 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day.<br />
<br />
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. }}<br />
<br />
==== '''Pre-Islamic poetry''' ====<br />
The fact that the Qur'an addresses it's audience with the claim of the two (specific not general) seas, without giving more explanation or context about what they are or where, also suggests the initial audience were acquainted with it's meaning. We can see these views were also prevalent in Arabia at the time of Mohammad's preaching as this poem from a contemporary of Muhammad mentions the Earth being settled on the waters:<br />
<br />
{{Quote|Poem attributed to Zayd b. 'Amr, as found for example in Ibn Al Jawzi's Al Muntazam,<ref name="IbnalJawzi">https://shamela.ws/book/12406/736</ref> and Ibn Ishaq's biography of Muhammad (as translated from Ibn Ishaq by Guillaume<ref name="Guillaume">https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf</ref> and transliterated by Bravmann<ref name="Bravmann">Bravmann, M. M. (1977) Studies in Semitic Philology, Leiden: Brill p.439</ref>)|daḥāhā falammā raʾādā istawat ʿalā l-māʾi arsā ʿalayhā l-jibālā / <br />
<br />
He spread it out and when He saw that it was settled upon the waters, He fixed the mountains upon it}}<br />
<br />
This view has more evidence from Islamic sources.<br />
<br />
=== Islamic Literature - The two seas in the story Moses and Al-Khidr ===<br />
<br />
{{Quran|18|60}} states he won't give up until he reaches the two seas, or has progressed for many 'ages', with the word implying this junction is extremely far from land (many translators such as Yusuf Khan, Shakir and Muhsin Khan translate it as 'years'), taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> This suggests the author thought it was very far away from the middle-east where Moses is said to have preached. <br />
<br />
This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses to be patient and not ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality. <br />
<br />
However Moses cannot help but ask why they are doing them, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was about to be stolen by a king if they departed at that moment, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for fixing the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.<br />
<br />
{{Quote|{{Quran|18|66-82}}|18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?” <br />
18:67 He said, “Indeed, with me you will never be able to have patience. <br />
18:68 And how can you have patience for what you do not encompass in knowledge?” <br />
18:69 [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.” <br />
18:70 He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.” <br />
18:71 So they set out, until when they had embarked on the ship, al-Khidr tore it open. [Moses] said, “Have you torn it open to drown its people? You have certainly done a grave thing.” <br />
18:72 [Al-Khidr] said, “Did I not say that with me you would never be able to have patience?” <br />
18:73 [Moses] said, “Do not blame me for what I forgot and do not cover me in my matter with difficulty.” <br />
18:74 So they set out, until when they met a boy, al-Khidr killed him. [Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.” <br />
18:75 [Al-Khidr] said, “Did I not tell you that with me you would never be able to have patience?” <br />
18:76 [Moses] said, “If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.” <br />
18:77 So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidr restored it. [Moses] said, “If you wished, you could have taken for it a payment.” <br />
18:78 [Al-Khidr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience. <br />
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force. <br />
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.<br />
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.<br />
18:82 And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."}}<br />
<br />
This verse is expanded upon in a sahih/authentic hadith: {{Bukhari|4|55|613}}<br />
<br />
We can see that the servants knowledge of events to come is so great he is able to teach a prophet as important as Moses, and even become annoyed with him and leave him for questioning him. This kind of knowledge is usually only reserved for God, which although not a direct piece of evidence, fits someone coming from a special sea in the sense they are so supernatural and unlike any other character in the Quran. The verses talking about the two seas also usually appear after important creation events: {{Quran|55|22}} is mentioned just after creating humans and jinn, {{Quran|35|12}} following creation of humans from clay, and {{Quran|27|61}} - a verse before mentions creating the heavens and the Earth; suggesting this is an important part of creation, which two specific but essentially random (as are never identified) seas are not as fitting.<br />
<br />
=== Islamic Views - Hadith and Qur'an ===<br />
In the two most authoritative hadith collections, we see in Sahih Bukhari that Muhammad is recorded as saying that when going into the seven heavens on a night journey (see [[Buraq]]), the rivers in paradise came to Earth via the Nile and Euphrates. This clearly backs up the idea identified by Tommaso that fresh water comes into Earth via a freshwater cosmic ocean:<br />
{{Quote|{{Bukhari|4|54|429}}|...Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.'...}}<br />
And this idea is backed up in Sahih Muslim:<br />
{{Quote|{{Muslim|40|6807}}|Abu Huraira reported Allah's Messenger (ﷺ) as saying: Saihan, Jaihan, Euphrates and Nile are all among the rivers of Paradise.}}<br />
<br />
From this Quran verse we see the God's throne was on 'the waters' during creation:<br />
<br />
{{Quote|{{Quran|11|7}}|It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’}}Which were there before the universe was created (this hadith is rated Hasan/Good by Darussalam):<br />
{{Quote|{{Al Tirmidhi||5|44|3109}}|Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"}}<br />
As well as a hadith in Sunan Ibn Majah's collection, which although is rated 'Da'if/weak' (so unlikely to have come directly from Muhammad), show's early Muslim understanding of the verses as a cosmic sea in the sky, above the seventh heaven:{{Quote|{{Ibn Majah||1|1|193}}|"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. <b>'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another.</b> Then above that there are eight (angels in the form of) mountain goats..."}}<br />
<br />
=== '''Islamic Commentaries''' ===<br />
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:) <br />
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}<br />
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}<br />
<br />
[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir] commentary on verse 18:60, while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life reviving a dead fish, which pulls motifs from the near-East view of a magical cosmic waters with life giving qualities. ''(Once again it is worth pointing out the obvious that there is no magic fountain on Earth that can revive dead animals).''<br />
<br />
It is also very difficult to imagine how one would know they had reached a junction of two seas, if this was referring to man-made sea boundaries as (such as the Persian and Roman seas) which many later commentaries guess at. However they would be more likely to know by reaching a magical barrier between the Earthly sea and cosmic ocean.<br />
<br />
This idea of a cosmic ocean also has strong connections to the myth of the Islamic whale (''see [[The Islamic Whale]]'') swimming in the ocean with Earth on it's back, a view held by most major traditional Islamic scholars on their Qur'an commentaries such as Al-Tabari, Ibn Kathir, Al-Razi, Al Qurtubi etc.<br />
<br />
Separately, in the story of Gog and Magog, also linked to [[Dhul-Qarnayn and the Alexander Romance|Dhul-Qarnayn/Alexander the Great]] and this tale, some Shi'i traditions locate the barrier (of Gog and Magog) either behind the Mediterranean, between the two mountains found there, whose rear part is the encircling sea/ocean of the world (Bahr al-muhit).<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall.'' Leiden: Brill. pp. 81. <nowiki>ISBN 9789004174160</nowiki>, 2010. The full book can be read on the ''Internet Archive [https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n98/mode/1up linked here].''</ref><br />
<br />
As mentioned in the introductory paragraph, there are many classical scholars who have attributed the 'two seas' verses other than Moses reaching them (in Q18:60-65) as non-literal, in the sense that it is referring to the way that fresh water bodies of water are separate to the salty seas and oceans in general,<ref>Tafsir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 Verse 25:51.] </ref>usually by land.<ref>Tafsir Al-Jalalayn on verse [https://quranx.com/Tafsir/Jalal/25.53 25:53]</ref> However once again it should be noted that it is not supported by the actual language of the Quran which designates the verse to be talking about two specific large bodies of water, rather than the many, many separate but unconnected bodies of fresh water across Earth. This view for example by Ibn Kathir seems supported by the fact that no-where on Earth has a sea with fresh water rather than a linguistic analysis (let alone there is no-where on Earth a freshwater sea touches a saltwater sea without merging).<br />
<br />
{{Quote|{{cite web| url=https://quranx.com/Tafsir/Kathir/25.51 | title=Tafsir Ibn Kathir on Verse 25:51}}|(And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter;) means, He has created the two kinds of water, sweet and salty. The sweet water is like that in rivers, springs and wells, which is fresh, sweet, palatable water. This was the view of Ibn Jurayj and of Ibn Jarir, and this is the meaning without a doubt, <b>for nowhere in creation is there a sea which is fresh and sweet.</b>}}<br />
<br />
==== Folklore and maps ====<br />
Karen C. Pinto, a scholar who wrote a book on medieval Islamic maps, focusing on a distinct tradition of maps known collectively as the Book of Roads and Kingdoms (''Kitab al-Masalik wa al-Mamalik'', or KMMS)<ref>[https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html ''Medieval Islamic Maps: An Exploration''.] Karen C. Pinto. Edition, illustrated. Publisher, University of Chicago Press, 2016. ISBN, 022612696X, 9780226126968</ref>, shows this view, known as the encircling ocean ([https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-bahr-al-muhit-SIM_1064 al-Baḥr al-Muḥīṭ]), was also part of Islamic folklore and art:<br />
<br />
{{Quote|{{cite web| url=https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs | title=In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision | author=Karen C. Pinto | publisher=ESPACIO, TIEMPO Y FORMA Serie VII · historia del arte (n. época) | date=2017}}|...The crossing of this multivalent encircling sea is dangerous and forbidden to ordinary people because it separates the mundane earth from the heavenly cosmos. Only exceptional humans like Dhū ’l-Qarnayn (Alexander the Great), Khiḍr (the mythical green man), King Solomon and the perfect Sufi who has succeeded in extinguishing his individualistic identity can attempt such a crossing.<br />
It is composed of a series of radical opposites best described as ‘conceptual<br />
malleability’. It is, on the one hand, the finite end of the world, and, on the other, infinite because no one can determine if or where it ends. The sense conveyed in geographical texts is either that it is infinite and connects with the cosmos as part of the seven encircling seas or that it skirts the mountains of Qāf that encircle and stabilize the earth. It is the quintessential transitional body between the mundane world of humans and the cosmos of the divine...}}<br />
<br />
Images of this can be seen for free in her 2017 article [https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs ''In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision''] on P56 and P57. <br />
== External links ==<br />
<br />
* https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran - ''Previous archived Wikiislam page on the former site covering this 'miracle'''<br />
* [https://www.answering-islam.org/Responses/It-is-truth/chap13.htm Answering Islam - Facts About the Seas and Oceans]<br />
* [https://atheism-vs-islam.com/index.php/scientific-mistakes-in-the-revelation/139-the-rain-model-in-muhammad-s-mind-covering-the-entire-islamic-cosmology,-including-the-flat-earth-concept The Rain Model in Muhammad's Mind] - ''an article on Islam Vs Atheism.com covering this topic and other water cycle related verses in the Quran and hadith''<br />
* [https://www.youtube.com/watch?v=O9Voh0xLLUw&t=105s Waters that Never mix] - ''YouTube video''<br />
<br />
== References ==</div>Asmithhttps://wikiislamica.net/index.php?title=User:CPO675/Sandbox_1&diff=137846User:CPO675/Sandbox 12024-01-28T23:10:00Z<p>Asmith: /* Problems with general accuracy */</p>
<hr />
<div>== A barrier between two seas and the cosmic oceans ==<br />
'''Main page image to upload (https://drive.google.com/file/d/1tSZVB0TTdpOtG0Y5sUbrCrsBiiHFZ-Io/view?usp=sharing). Rights brought from iStock to use on website.https://www.istockphoto.com/photo/estuary-difference-between-fresh-water-and-sea-water-from-above-gm1462114312-495765419?phrase=estuary+freshwater+saltwater&searchscope=image%2Cfilm'''<br />
<br />
=== Introduction ===<br />
The Quran refers to two different bodies of water, emphasising there is one sweet and one fresh, and that they meet but there is a barrier between them. Both early and medieval Muslims, and modern Academic scholarship, have identified this with an ancient belief of there being a cosmic ocean of water surrounding the world.<ref>Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, [https://lockwoodonlinejournals.com/index.php/jaos/article/view/1669 https://doi.org/10.7817/jameroriesoci.135.1.19.] https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</ref> Other classical scholars have attributed it to the way fresh water bodies of water are separate to the salty seas and oceans in general, rather than two specific bodies of water, not taking the verse literally.<ref>Tasfir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 verses 25:51-54]</ref><ref>Tafsir Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/25.53 verse 25:53]</ref><br />
<br />
Some modern Muslims have tried to reconcile the relevant verses with natural phenomena, including estuaries meeting the sea, and different seas having different salt levels. However critics do not believe the verses accurately describe this, and actually conflicts with the description as will be stated in the article. When a fresh water river flows into the sea or ocean, there is a transition region in between. This transition region is called an estuary where the fresh water remains temporarily separated from the salt water. However, this separation is not absolute, is not permanent, and the different salinity levels between the two bodies of water eventually homogenize. The Qur'an, by contrast, suggests that there is a separation between two seas, one salty and one fresh water, maintained by some sort of divine barrier placed between them. <br />
=== The Qur'an ===<br />
There is a consistent theme of 'the two seas' ("al-baḥrayni, ٱلْبَحْرَيْنِ"), with the exact term being used 5 times in the Quran. <br />
<br />
We are told that there are two seas ("al-baḥrayni, ٱلْبَحْرَيْنِ"), one freshwater (palatable and sweet), and one seawater (salt and bitter), and that there is a barrier that it is forbidden to be pass, implying that they will ''never'' be passed. <br />
{{Quote|{{Quran|25|53}}|It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed.}}Q55:22 quoted below states that coral emerge from both seas. However, coral are found only in salt water oceans, and exposure to freshwater leads to coral bleaching.<ref>[https://ocean.si.edu/ocean-life/invertebrates/corals-and-coral-reefs ''Corals and Coral Reefs''] - Smithsonian Institution website</ref>{{Quote|{{Quran|55|19-22}}|He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. So which of the favors of your Lord would you deny? From both of them emerge pearl and coral.}}And again in Q35:12 we are told the two seas with one being freshwater (palatable and sweet), and one seawater (salt and bitter). But from both come fresh meat (presumably fish) and ornaments to wear come from both (presumably coral and pearl as mentioned above in verse Q 55:22).<br />
<br />
{{Quote|{{Quran|35|12}}|And the two seas are not alike: this, fresh, sweet, good to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.}}<br />
<br />
Again, there is a barrier between the two seas. {{Quote|{{Quran|27|61}}|Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.}}<br />
<br />
Another reference to "the two seas" is found in the story of Moses and his servant, where he meets a man (Al-Khidr) who has special knowledge of events that have not yet happened from god, and tests Moses to carry out seemingly immoral tasks without asking him why: <br />
<br />
{{Quote|{{Quran|18|60-61}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}}<br />
<br />
The full story of Moses ad Al-Khidr can be found lower in the page for context.<br />
<br />
=== '''Apologists claims''' ===<br />
<br />
==== '''Estuaries and salt water''' ====<br />
Apologists claim that the Quran is referring to different bodies of water have different densities which causes them not to mix, creating a barrier between them, and even that the descriptions show advanced knowledge of science that could not have been known to a person from the 7th century. You can see the images referenced in this [https://www.islam-guide.com/ch1-1-e.htm link] which are repeated on many Islamic websites.<br />
<br />
The first claim is around fresh water from rivers meeting seas/oceans of salt water, with the transition stage known as [https://en.wikipedia.org/wiki/Estuary estuaries]: <br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a pycnocline zone with a marked density discontinuity separating the two layers. This partition (zone of separation) has a different salinity from the fresh water and from the salt water.<b> (see Figure 4)<br />
<br />
Figure 4: Longitudinal section showing salinity (parts per thousand ‰) in an estuary. We can see here the partition<br />
(zone of separation) between the fresh and the salt water. (Introductory Oceanography, Thurman, p. 301, with a slight enhancement.)</b><br />
<br />
This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water, salt water, and the partition (zone of separation).}}<br />
''Note that in the above referenced claim in the book (Introductory Oceanography, Thurman), they have added the words “Zone of Separation” and “The partition" onto Figure 4 (saying “with slight enhancement”), which the book itself does not have - clearly to link the word 'partition' (as translated into English by several official translators of the Quran) with the scientific book.''<br />
==== Issues with this interpretation ====<br />
<br />
===== Problems with miracle claim =====<br />
Critics point to issue's with inserting this is a scientific miracle (and even scientifically accurate):<br />
# Firstly as with all claims of scientific miracles in ancient scripture, nothing scientifically new was known/discovered from this verse as one would expect if it clear<nowiki/>ly described a new scientific fact - the method of 'discovering' falls into several typical categories used for these claims such as selective literalism, de-historicization and pseudo-corelation (''see [[Scientific Miracles in the Quran]]''), taking advantage of ambiguity in language to fit a modern reading..<br />
# The idea of the density of salt water being more than freshwater, separating the two was already known at least by the time of Aristotle ''(382 BC to 322 BC)''; ''“The drink''<nowiki/>''able, sweet water,'' ''l of it drawn up: the salt water is heavy and remains behind.”'''''<ref>[https://classics.mit.edu/Aristotle/meteorology.2.ii.html Meteorology.] Aristotle. ~350BC</ref> '''<br />
# This description is so basic and lacking any actual science (i.e. God creates a barrier between two seas which stops them merging), it could easily apply to someone sa<nowiki/>iling nearby or over one of these and passing on the descriptions as humans have sailed since ancient times,<ref>''[https://www.bu.edu/archaeology/files/2016/05/Ancient-mariners-may-have-set-sail-130000-years-ago-_-Register-_-The-Times-The-Sunday-Times.pdf Ancient mariners may have set sail 130,000 years ago].'' ARCHAEOLOGY. The Times. Norman Hammond. 2016. Boston University Archive</ref> and the colours are often different (as seen in the image on this page), leading people to assume there was an actual barrier placed by God between the two waters.<br />
# This description also seems to imply there is no mixing between them at all, and could just as easily be written by someone believing that someone incorrectly believin<nowiki/>g this.<br />
A deeper analysis can be found on the now defunct and archived former (''more polemical'') Wikiislam website' page on scientific miracles ''[https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran Meeting of Fresh and Salt Water in the Quran].'' <br />
<br />
===== Problems with general accuracy =====<br />
We are told that there are specifically '''the''' '''two seas (al-baḥrayni).''' <br />
<br />
* This uses the definite particle ''''al'''<nowiki/>' for 'the' for a specific two seas, not general.<br />
* '''<nowiki/>'baḥr'''' بحر for large body of water/sea.<br />
* the dual s'''<nowiki/>'''uffi<nowiki/>x/ending in '''<nowiki/>'ayni'''' -ين means there are two of them, as apposed to singular or plural (3 or more in Arabic).<br />
<br />
# Yet this happens in many places (there are over 1,200 documented estuaries,<ref>''[https://www.seaaroundus.org/about-estuaries-database/#:~:text=Specifically%2C%20this%20database%2C%20the%20first,and%20territories%20(Alder%202003). About Estuary Database].'' Sea Around Us. Jacqueline Alder. Citing: ''Alder J (2003) Putting the Coast in the Sea Around Us Project. The Sea Around Us Newsletter No. 15:1-2.''<br />
<br />
</ref> i.e. more than two) across the world - nowhere does the language suggest this is the case, as to match this Qur'an verse it must be referring to a single specific but unnamed estuary. There are many far better ways to phrase this if it meant this natural and general phenomena.<br />
# There are many different types of estuaries (e.g. Salt wedge, Fjord-type, Slightly Stratified - you can read about them [https://oceanservice.noaa.gov/education/tutorial_estuaries/est05_circulation.html here] and on [https://www.coastalwiki.org/wiki/Salt_wedge_estuaries CostalWiki] for accessible science f<nowiki/>or the general reader), however despite what it may look like on the surface ''they all mix to varying degrees'' - which is not a logic inference of having a barrier between them that they are forbidden to pass.<br />
# It does not use the word specifically for river (نھر "Nahar" - a word also used elsewhere in the Qur'an to describe a river) and sea, which would have been an accurate<nowiki/> way to describe it. <br />
# If the mixing zones isn't part of either 'sea' being mentioned but a 'barrier', then there are arguably<nowiki/> 3 bodies of water in this, and the language could reflect the m<nowiki/>ixing zone by stating that one of them is made of both sweet and salty water (brackish water<ref>[https://oceanservice.noaa.gov/education/tutorial_estuaries/est01_whatis.html#:~:text=The%20mixture%20of%20seawater%20and,%2C%20weather%2C%20or%20other%20factors. ''What is an Estuary?''] National Ocean Service. National Oceanic and Atmospheric Administration</ref>). This also would separate it from th<nowiki/>e other specific seas being referred to as we will discuss in the next section.<br />
<br />
==== '''Two actual seas''' ====<br />
Secondly, it states the verses not specifically mentioning sweet and salty waters are referring to different seas with different kinds of waters (again click the link to see the images):<br />
{{Quote|{{cite web| url=https://www.islam-guide.com/ch1-1-e.htm | title=From A Brief Illustrated Guide to Understanding Islam. E) The Quran on Seas and Rivers. islam-guide.com.}}|Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density. For example, Mediterranean sea water is warm, saline, and less dense, compared to Atlantic ocean water. When Mediterranean sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own warm, saline, and less dense characteristics. The Mediterranean water stabilizes at this depth <b>(see figure 13).<br />
<br />
<br />
Figure 13 (Click here to enlarge)<br />
<br />
Figure 13: The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology, Kuenen, p. 43, with a slight enhancement.)</b> (Click on the image to enlarge it.)}}<br />
<br />
===== Problems with miracle claim and general science =====<br />
* Firstly, it is a leap of faith to separate the sweet and salty seas from the other two 'seas' mentioned in Quran 55:19-20 from the others, as they all use the same phrase to refer to a specific two seas it is implied the audience is already familiar with.<br />
* Quran 35:12 states ornaments for us to wear are from both seas, salty and sweet linking the coral and pearl this to the sweet and salty seas as repeated in verse 55:22.<br />
* Again, using the definite particle 'al' and barrier between them implies this is for two specific seas, while this phenomena occurs in many places, even the North Atlantic, South Atlantic the Pacific Oceans have different salt levels.<ref>Joseph L. Reid, [https://www.sciencedirect.com/science/article/abs/pii/0146631361900442 On the temperature, salinity, and density differences between the Atlantic and Pacific oceans in the upper kilometre,] Deep Sea Research (1953), Volume 7, Issue 4, 1961, Pages 265-275, ISSN 0146-6313, <nowiki>https://doi.org/10.1016/0146-6313(61)90044-2</nowiki></ref> And there are more examples of aquatic sills<ref>[https://www.britannica.com/science/sill Sill.] Geology. Science & Tech. Britannica Entry.</ref>, with some notable examples given [https://en.wikipedia.org/wiki/Aquatic_sill here] - which does not match a single specific case as the definite article used in the Quran suggests. For vertically mixed zones where salinity changes rapidly, a pycnocline zone, and more specifically, a halocline zone<ref>''[https://www.britannica.com/science/halocline Halocline.]'' Oceanography. Science & Tech. Britannia Entry.</ref>, is always a mixture of fresh water and salt water - in fact it is a product of their mixing. <br />
* For the second point about the difference between the Atlantic and Mediterranean oceans not mixing, this is not true, as Piers Chapman of Texas A&M University writes on Waterencyclopedia<ref>[http://www.waterencyclopedia.com/Mi-Oc/Ocean-Mixing.html ''Ocean Mixing.''] Water Encyclopaedia. ''Piers Chapman.'' </ref>: ''<nowiki/>'Mixing in the ocean occurs on several scales.. The best-known example of this process, known as salt fingering, occurs where very salty water from the Mediterranean outflow mixes into the North Atlantic... Most mixing, however, takes place on larger scales in response to forcing by the wind'.''<br />
<br />
== Historical context ==<br />
<br />
=== Antiquity interpretation ===<br />
There is another interpretation for this verse which critics argue is the only one to accurately fit this verse on a literal reading, which is discussed below. This fits a prevalent antiquity (and pre-antiquity) view that was present across the region, and also held in biblical cosmology and later Christian/Jewish exegesis at the time of Mohammad, that this refers to a somewhat magical cosmic ocean surrounding the Earth.<br />
<br />
This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". <br />
<br />
Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.<br />
<br />
The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The main discussion is on verses:<br />
<br />
{{Quote|{{Quran|18|60-65}}|18:60 (Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages". 18:61 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.<br />
18:62 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." 18:63 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!" 18:64 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). 18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.}}<br />
<br />
The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free by making an account, which provides a full overview.<br />
<br />
The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayni), where he meets a Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them (for food) escaping. This is twice referred to, in Q18:61 and v63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators: <br />
<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}<br />
<br />
The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims<ref>''[https://quranx.com/Tafsir/Kathir/18.60 Tafsir ibn Kathir Verse 18:60-65].'' Ibn Kathir <abbr>c.</abbr> 1300 – 1373.</ref> starting from the mid-8th century exegesis, who often came up with miraculous/magical stories to link the dead fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life. Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}Islamic scholar Gabriel Said Reynolds also notes this 'junction between two seas' (and other verses mentioning the two seas) as likely meaning the waters of the heaven. He also provides a translation of the relevant sections from the Alexander Song in his 2018 book ''"The Quran and Bible: Text and Commentary",''<ref>[https://yalebooks.yale.edu/book/9780300181326/the-quran-and-the-bible/ T''he Quran and Bible:Text and Commentary''], New Haven: Yale University Press, 2018. Gabriel Said Reynolds.</ref> which seems to have influenced the story (''again see [[Dhul-Qarnayn and the Alexander Romance]]''):<br />
{{Quote|Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven: Yale University Press, 2018 pp. 464-465|The Macedonian king, the son of Philip spoke: / “I have determined to follow a great quest to reach the lands, / even the furthest lands, / to reach the seas, and the coasts, and the borders as they are; / Above all to enter and to see the land of darkness / if it is truly as I heard it is.”<br />
(Song of Alexander, recension 1, p. 26, ll. 33–38)<br />
<br />
Then [Alexander’s cook] came to the spring, which contained the lifegiving water / he came close to it, in order to wash the fish in water, but it came alive and escaped; The poor man was afraid that the king would blame him / that he give back the [value of the] fish, which had come to life and which he did not stop. So he got down into the water, in order to catch it, but was unable / then he climbed out from there in order to tell the king that he had found [the spring] He called, but no one heard him, and so he went to a mountain from where they heard him / the king was glad when he heard about the spring. The king turned around in order to bathe [in the spring] as he had sought to do / and they went from the mountain in the middle of darkness, but they could not reach it.<br />
(Song of Alexander, recension 1, pp. 48–50, ll. 182–92)}}<br />
This also explains why the fish (which was their food, i.e. dead) then comes back to life and takes to the sea in a 'marvellous' way ''(it is worth pointing out the obvious that there is no sea on Earth that can revive dead animals)'':<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}<br />
Similar to other religious near-East sources:<br />
{{Quote|{{cite web| url=https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 | title=Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. Tommaso Tesei. American Oriental Society. Vol. 135, No. 1 (January-March 2015), pp. 19-32}}|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..<br />
<br />
..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...<br />
<br />
In Quranic cosmology, this expression is possibly intended to designate a place that has a specific role in the passage of the heavenly waters to earth. In light of the above, one can imagine majmaʿ al-baḥrayn as the place where the heavenly and terrestrial oceans meet, and from where the sweet waters reach the earth, by way of an underground course alluded to by the expression saraban..}}<br />
=== The Biblical and Judeo-Christian background literature ===<br />
The story of Moses and his servant is one of four stories in Surah al-Kahf. Modern academic scholarship has identified antecedents of each story in the lore of late antiquity. This particular story is almost unanimously considered to derive from a legend about Alexander the Great and his search for the water of life. For details see the section on the four stories in Surah al-Kahf in the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]. The bible itself also contains a sea above the Earth:<br />
<br />
{{Quote|{{cite web| url=https://biblia.com/books/kjv1900/Ge1.6 | title=Genesis 1:10}}|(Genesis 1:6-10) 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day.<br />
<br />
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. }}<br />
<br />
==== '''Pre-Islamic poetry''' ====<br />
The fact that the Qur'an addresses it's audience with the claim of the two (specific not general) seas, without giving more explanation or context about what they are or where, also suggests the initial audience were acquainted with it's meaning. We can see these views were also prevalent in Arabia at the time of Mohammad's preaching as this poem from a contemporary of Muhammad mentions the Earth being settled on the waters:<br />
<br />
{{Quote|Poem attributed to Zayd b. 'Amr, as found for example in Ibn Al Jawzi's Al Muntazam,<ref name="IbnalJawzi">https://shamela.ws/book/12406/736</ref> and Ibn Ishaq's biography of Muhammad (as translated from Ibn Ishaq by Guillaume<ref name="Guillaume">https://www.justislam.co.uk/images/Ibn%20Ishaq%20-%20Sirat%20Rasul%20Allah.pdf</ref> and transliterated by Bravmann<ref name="Bravmann">Bravmann, M. M. (1977) Studies in Semitic Philology, Leiden: Brill p.439</ref>)|daḥāhā falammā raʾādā istawat ʿalā l-māʾi arsā ʿalayhā l-jibālā / <br />
<br />
He spread it out and when He saw that it was settled upon the waters, He fixed the mountains upon it}}<br />
<br />
This view has more evidence from Islamic sources.<br />
<br />
=== Islamic Literature - The two seas in the story Moses and Al-Khidr ===<br />
<br />
{{Quran|18|60}} states he won't give up until he reaches the two seas, or has progressed for many 'ages', with the word implying this junction is extremely far from land (many translators such as Yusuf Khan, Shakir and Muhsin Khan translate it as 'years'), taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> This suggests the author thought it was very far away from the middle-east where Moses is said to have preached. <br />
<br />
This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses to be patient and not ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality. <br />
<br />
However Moses cannot help but ask why they are doing them, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was about to be stolen by a king if they departed at that moment, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for fixing the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.<br />
<br />
{{Quote|{{Quran|18|66-82}}|18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?” <br />
18:67 He said, “Indeed, with me you will never be able to have patience. <br />
18:68 And how can you have patience for what you do not encompass in knowledge?” <br />
18:69 [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.” <br />
18:70 He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.” <br />
18:71 So they set out, until when they had embarked on the ship, al-Khidr tore it open. [Moses] said, “Have you torn it open to drown its people? You have certainly done a grave thing.” <br />
18:72 [Al-Khidr] said, “Did I not say that with me you would never be able to have patience?” <br />
18:73 [Moses] said, “Do not blame me for what I forgot and do not cover me in my matter with difficulty.” <br />
18:74 So they set out, until when they met a boy, al-Khidr killed him. [Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.” <br />
18:75 [Al-Khidr] said, “Did I not tell you that with me you would never be able to have patience?” <br />
18:76 [Moses] said, “If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.” <br />
18:77 So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidr restored it. [Moses] said, “If you wished, you could have taken for it a payment.” <br />
18:78 [Al-Khidr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience. <br />
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force. <br />
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.<br />
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.<br />
18:82 And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."}}<br />
<br />
This verse is expanded upon in a sahih/authentic hadith: {{Bukhari|4|55|613}}<br />
<br />
We can see that the servants knowledge of events to come is so great he is able to teach a prophet as important as Moses, and even become annoyed with him and leave him for questioning him. This kind of knowledge is usually only reserved for God, which although not a direct piece of evidence, fits someone coming from a special sea in the sense they are so supernatural and unlike any other character in the Quran. The verses talking about the two seas also usually appear after important creation events: {{Quran|55|22}} is mentioned just after creating humans and jinn, {{Quran|35|12}} following creation of humans from clay, and {{Quran|27|61}} - a verse before mentions creating the heavens and the Earth; suggesting this is an important part of creation, which two specific but essentially random (as are never identified) seas are not as fitting.<br />
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=== Islamic Views - Hadith and Qur'an ===<br />
In the two most authoritative hadith collections, we see in Sahih Bukhari that Muhammad is recorded as saying that when going into the seven heavens on a night journey (see [[Buraq]]), the rivers in paradise came to Earth via the Nile and Euphrates. This clearly backs up the idea identified by Tommaso that fresh water comes into Earth via a freshwater cosmic ocean:<br />
{{Quote|{{Bukhari|4|54|429}}|...Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.'...}}<br />
And this idea is backed up in Sahih Muslim:<br />
{{Quote|{{Muslim|40|6807}}|Abu Huraira reported Allah's Messenger (ﷺ) as saying: Saihan, Jaihan, Euphrates and Nile are all among the rivers of Paradise.}}<br />
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From this Quran verse we see the God's throne was on 'the waters' during creation:<br />
<br />
{{Quote|{{Quran|11|7}}|It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’}}Which were there before the universe was created (this hadith is rated Hasan/Good by Darussalam):<br />
{{Quote|{{Al Tirmidhi||5|44|3109}}|Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"}}<br />
As well as a hadith in Sunan Ibn Majah's collection, which although is rated 'Da'if/weak' (so unlikely to have come directly from Muhammad), show's early Muslim understanding of the verses as a cosmic sea in the sky, above the seventh heaven:{{Quote|{{Ibn Majah||1|1|193}}|"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. <b>'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another.</b> Then above that there are eight (angels in the form of) mountain goats..."}}<br />
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=== '''Islamic Commentaries''' ===<br />
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:) <br />
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}<br />
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}<br />
<br />
[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir] commentary on verse 18:60, while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life reviving a dead fish, which pulls motifs from the near-East view of a magical cosmic waters with life giving qualities. ''(Once again it is worth pointing out the obvious that there is no magic fountain on Earth that can revive dead animals).''<br />
<br />
It is also very difficult to imagine how one would know they had reached a junction of two seas, if this was referring to man-made sea boundaries as (such as the Persian and Roman seas) which many later commentaries guess at. However they would be more likely to know by reaching a magical barrier between the Earthly sea and cosmic ocean.<br />
<br />
This idea of a cosmic ocean also has strong connections to the myth of the Islamic whale (''see [[The Islamic Whale]]'') swimming in the ocean with Earth on it's back, a view held by most major traditional Islamic scholars on their Qur'an commentaries such as Al-Tabari, Ibn Kathir, Al-Razi, Al Qurtubi etc.<br />
<br />
Separately, in the story of Gog and Magog, also linked to [[Dhul-Qarnayn and the Alexander Romance|Dhul-Qarnayn/Alexander the Great]] and this tale, some Shi'i traditions locate the barrier (of Gog and Magog) either behind the Mediterranean, between the two mountains found there, whose rear part is the encircling sea/ocean of the world (Bahr al-muhit).<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall.'' Leiden: Brill. pp. 81. <nowiki>ISBN 9789004174160</nowiki>, 2010. The full book can be read on the ''Internet Archive [https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n98/mode/1up linked here].''</ref><br />
<br />
As mentioned in the introductory paragraph, there are many classical scholars who have attributed the 'two seas' verses other than Moses reaching them (in Q18:60-65) as non-literal, in the sense that it is referring to the way that fresh water bodies of water are separate to the salty seas and oceans in general,<ref>Tafsir Ibn Kathir on [https://quranx.com/Tafsir/Kathir/25.51 Verse 25:51.] </ref>usually by land.<ref>Tafsir Al-Jalalayn on verse [https://quranx.com/Tafsir/Jalal/25.53 25:53]</ref> However once again it should be noted that it is not supported by the actual language of the Quran which designates the verse to be talking about two specific large bodies of water, rather than the many, many separate but unconnected bodies of fresh water across Earth. This view for example by Ibn Kathir seems supported by the fact that no-where on Earth has a sea with fresh water rather than a linguistic analysis (let alone there is no-where on Earth a freshwater sea touches a saltwater sea without merging).<br />
<br />
{{Quote|{{cite web| url=https://quranx.com/Tafsir/Kathir/25.51 | title=Tafsir Ibn Kathir on Verse 25:51}}|(And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter;) means, He has created the two kinds of water, sweet and salty. The sweet water is like that in rivers, springs and wells, which is fresh, sweet, palatable water. This was the view of Ibn Jurayj and of Ibn Jarir, and this is the meaning without a doubt, <b>for nowhere in creation is there a sea which is fresh and sweet.</b>}}<br />
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==== Folklore and maps ====<br />
Karen C. Pinto, a scholar who wrote a book on medieval Islamic maps, focusing on a distinct tradition of maps known collectively as the Book of Roads and Kingdoms (''Kitab al-Masalik wa al-Mamalik'', or KMMS)<ref>[https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html ''Medieval Islamic Maps: An Exploration''.] Karen C. Pinto. Edition, illustrated. Publisher, University of Chicago Press, 2016. ISBN, 022612696X, 9780226126968</ref>, shows this view, known as the encircling ocean ([https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-bahr-al-muhit-SIM_1064 al-Baḥr al-Muḥīṭ]), was also part of Islamic folklore and art:<br />
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{{Quote|{{cite web| url=https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs | title=In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision | author=Karen C. Pinto | publisher=ESPACIO, TIEMPO Y FORMA Serie VII · historia del arte (n. época) | date=2017}}|...The crossing of this multivalent encircling sea is dangerous and forbidden to ordinary people because it separates the mundane earth from the heavenly cosmos. Only exceptional humans like Dhū ’l-Qarnayn (Alexander the Great), Khiḍr (the mythical green man), King Solomon and the perfect Sufi who has succeeded in extinguishing his individualistic identity can attempt such a crossing.<br />
It is composed of a series of radical opposites best described as ‘conceptual<br />
malleability’. It is, on the one hand, the finite end of the world, and, on the other, infinite because no one can determine if or where it ends. The sense conveyed in geographical texts is either that it is infinite and connects with the cosmos as part of the seven encircling seas or that it skirts the mountains of Qāf that encircle and stabilize the earth. It is the quintessential transitional body between the mundane world of humans and the cosmos of the divine...}}<br />
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Images of this can be seen for free in her 2017 article [https://scholarworks.boisestate.edu/cgi/viewcontent.cgi?article=1116&context=history_facpubs ''In God's Eyes: The Sacrality of the Seas in the Islamic Cartographic Vision''] on P56 and P57. <br />
== External links ==<br />
<br />
* https://archive.wikiislam.net/wiki/Meeting_of_Fresh_and_Salt_Water_in_the_Quran - ''Previous archived Wikiislam page on the former site covering this 'miracle'''<br />
* [https://atheism-vs-islam.com/index.php/scientific-mistakes-in-the-revelation/139-the-rain-model-in-muhammad-s-mind-covering-the-entire-islamic-cosmology,-including-the-flat-earth-concept The Rain Model in Muhammad's Mind] - ''an article on Islam Vs Atheism.com covering this topic and other water cycle related verses in the Quran and hadith''<br />
* [https://www.youtube.com/watch?v=O9Voh0xLLUw&t=105s Waters that Never mix] - ''YouTube video''<br />
<br />
== References ==</div>Asmithhttps://wikiislamica.net/index.php?title=User_talk:Asmith&diff=137829User talk:Asmith2024-01-25T05:27:55Z<p>Asmith: /* Hello, are you currently reviewing updates please? */</p>
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<div>== score guide? ==<br />
Hello. Can you tell me if there is any score guide? [[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 10:38, 8 August 2020 (UTC)<br />
:See the article scoring rubric here: https://wikiislam.net/wiki/Template:QualityScore. Going to post this on your talk page as well. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 20:27, 22 August 2021 (UTC)<br />
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== Thanks ==<br />
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Thanks for making me an editor here Alan. Can I create articles here now?-[[User:Raman|Raman]] ([[User talk:Raman|talk]]) 17:49, 26 November 2020 (UTC)<br />
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No problem. Glad to have you on board. You can submit ideas for articles but we will need to see more contributions from you, and then we will grant you that privilege. --[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 22:08, 27 November 2020 (UTC)<br />
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== Possibly incorrect permissions for new users ==<br />
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Hey ASmith. We talked via email a week or two back.<br />
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I'm getting around WikiIslam, and I noticed that the novice users page creation permissions appear to be set up incorrectly.<br />
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Recall [[WikiIslam:Sandbox]],<br />
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<blockquote>You can also create sandboxes under your username such as User:Your username/Sandbox 1 if you expect yourself to be the only editor of the page.</blockquote><br />
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I go to [[User:Graves/Sandbox_1]], which I cannot edit. If I go to https://wikiislam.net/wiki/User:Graves/Sandbox_1&action=edit , I get<br />
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<blockquote> You do not have permission to create this page, for the following reason:<br />
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You do not have permission to create new pages.</blockquote><br />
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The same applies for UNcreated (yet) Wiki sandbox pages such as [[WikiIslam:Sandbox/Hello]]<br />
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HOWEVER, this isn't the case for,<br />
* [[User_talk:Graves/Sandbox_1]] (user talk sandbox page - NOTICE, not the [[User:Graves/Sandbox_1]] )<br />
* [[User_talk:Asmith/Sandbox_1]] (yours, not mine, user talk sandbox page)<br />
* [[WikiIslam:Sandbox/Muslimské_statistiky]] (someone's written, <b>already created</b>, sandbox page)<br />
* [[User:Asmith]] (yes, I can edit your user-page page)<br />
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I think this is a mis-confuration, so I let you know.<br />
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[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 17:31, 2 June 2021 (UTC)<br />
:Thanks for bringing this up. It needs to be fixed and I updated the public sandbox for now to make it clear that new users should request these pages to be made for them for now (once made, new users can edit these without admin approval). I made three of them for you at your preferred url: https://wikiislam.net/wiki/User:Graves/Sandbox_1, https://wikiislam.net/wiki/User:Graves/Sandbox_2, https://wikiislam.net/wiki/User:Graves/Sandbox_3<br />
:Let me know if you need anything else. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 18:59, 2 June 2021 (UTC)<br />
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== Request to upload image to WikiIslam ==<br />
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I need to upload an image for an upcoming article. I cannot upload images directly to WikiIslam (no permissions), so I temporarily mirrored it here, https://ibb.co/KrPWJzm<br />
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Can one of the admins upload it to WikiIslam? Thanks<br />
[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 09:40, 27 July 2021 (UTC)<br />
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Done. The file name is Al-Bari-page.png . Do you have a link to the Discord? The Discord would be the best way to discuss such things imo.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 17:04, 27 July 2021 (UTC)<br />
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<hr><br />
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Hi ASmith. I'd be interested in joining the Discord server, but I don't have a link. Can you send one to the email address I registered with (to keep it discreet)? Thanks. <br />
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And thanks for uploading the image.<br />
[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 18:13, 27 July 2021 (UTC)<br />
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== Request to create an article ==<br />
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Hello. I would like to create an article on Spinning Wheel. Regarding the propaganda claim that Islamic science invented the spinning wheel. I have gathered many source that expose this claim. Can you start a blank article or a sandbox? I am also not able to make a sandbox. [[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 18:11, 4 August 2021 (UTC)<br />
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:Hi [[User:Guillotino|Guillotino]]. Thank you for your idea, but after discussion with out team we came to the conclusion that this does not fit our scope. Please see our page [[WikiIslam:Scope and Article Relevance]]. This is a subject that would be better discussed on our Discord I think, do you have a link?--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 06:44, 8 August 2021 (UTC)<br />
:No I dont have any Discord link. Can you give it? [[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 20:40, 14 August 2021 (UTC)<br />
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Can you create an article for Historical Errors? There are many errors. [[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 08:59, 22 August 2021 (UTC)<br />
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You can find the article here [[Historical Errors in the Qur'an]]. Thanks!--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 20:52, 22 August 2021 (UTC)<br />
:We actually already have a section on historical errors in the scientific errors in the Quran page, so in that case this would lead to a lot duplication. I think it has always worked well on the scientific errors page because people refer to it for all the strong Quranic factual errors in one convenient page (whether natural world or history). Regarding the one about the Kaaba as a place of safety that was deleted, I think you were probably in any case right to remove it for others reasons, which is that one of the verses quoted, Q. 5:97 says "Allah made the Ka'ba, the Sacred House, an asylum of security [haram, forbidden] for men, as also the Sacred Months". Of course, no-one would consider this as a prophecy that the sacred months would never be violated, since that was already happening, so similarly with the Kaaba, Muslims would just say this was one of its appointed purposes, not a promise of divine protection nor a prophecy.[[User:Lightyears|Lightyears]] ([[User talk:Lightyears|talk]]) 21:48, 22 August 2021 (UTC)<br />
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::I know it's there, but I think it might be useful to move it out to another page. That article is already big enough. I think the the best course is this: the historical errors should be summarized on the scientific errors page, and then a redirect should be placed to the historical errors page. That is the general Wikipedia standard operating procedure, I think it would fit here.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 00:12, 23 August 2021 (UTC)<br />
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:::Specifically I think we'd leave a few important examples of historical errors on the scientific errors page along w a summary of the section and then link at the top to the new page where we could proceed to list say dozens of historical errors. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 00:17, 23 August 2021 (UTC)<br />
:::Pending any other arguments I'll go ahead and implement this tomorrow. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 00:19, 23 August 2021 (UTC)<br />
::::That sounds a good approach. If I may recommend which ones to move from (rather than having also on) the sci errors page to the new historical errors page, it'd be the less interesting or famous ones which a visitor on the fence might more easily rationalise away as a mere absense of evidence thing or alternative meaning apologetics: Samaritans in ancient Egypt, John the Baptist's original name; Supernatural destruction of cities; Humans lived hundreds of years, Ancient mosque in Jerusalem. That would leave ones that people often mention as effecting them plus one or two that are quite new and need good exposure: Wall of iron; Mary part of the trinity; Mary and Miriam (popular and significant, though somewhat divides academics); Ezra; David invented coats of mail (very strong but quite new, needs more exposure); crucifixions in ancient Egypt (ditto); Singular Pharaoh; The three Noah's flood sections (a major topic - possibly could become even more concise on this page. The oven boiled is a pretty strong new point that needs the exposure). It's so useful to be able to just share one link rather than two for all types of factual errors (only a small percentage of people would click through to the main historical errors page). I do so regularly, as do countless others, so I'm glad the historical stuff is not being moved completely.[[User:Lightyears|Lightyears]] ([[User talk:Lightyears|talk]]) 10:24, 23 August 2021 (UTC)<br />
::::: Great points you made; implemented the change as you suggested. The pages can evolve on their own now and if we keep around 10 solid ones on the scientific errors page, that should suffice the sharing-one-link purpose. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 12:43, 25 August 2021 (UTC)<br />
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==Hadith templates guide==<br />
Hi, I replaced a couple of recent hard coded hadith refs with the templates. There is a page which details how to cite the various alternative hadith referencing systems available on quranx (such as the Dar-us-Salam system) using the templates. I can never remember which page it is at first so here's the link https://wikiislam.net/wiki/WikiIslam:Source_Editing#Referencing_Hadith <br />
It seems there are lots of legacy al-Tirmidhi hard coded refs around the site (often with sunnah.com's erroneous book numbers) but it would take a long time to replace those with the templates. [[User:Lightyears|Lightyears]] ([[User talk:Lightyears|talk]]) 00:47, 16 October 2021 (UTC)<br />
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Thank you! Which pages had the hard-coded hadith references?--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:12, 16 October 2021 (UTC)<br />
:No prob :) It was [[Scientific_Errors_in_the_Hadith]] It had a couple of new direct links to quranx and sunnah.com in order to link Ibn Majah and an Abu Dawud hadith using the Dar-us-Salam ref system (since the default USC index only has half the hadiths for that collection). Both can be linked using the templates so I changed those to illustrate. There are a dozen or so links to al Tirmidhi hadiths on sunnah.com still on the page and more throughout the site, especially the QHS pages (probably other hadith collections too besides Tirmidhi). [[User:Lightyears|Lightyears]] ([[User talk:Lightyears|talk]]) 01:21, 16 October 2021 (UTC)<br />
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== New article ==<br />
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You created a link in the [[Slavery in Islamic Law]] article to the Wikipedia article that has the url https://en.wikipedia.org/wiki/Maria_al-Qibtiyya for, "Maria the Copt" but I believe you can create an article here on wikiIslam itself using the Quotations in Arabic from that Wikipedia article. I also observed that the [[Slavery in Islamic Law]] article is not online yet. Please do the needful. Thanks! -[[User:Raman|Raman]] ([[User talk:Raman|talk]]) 19:40, 27 October 2021 (UTC)<br />
== Iddah article ==<br />
[https://www.iium.edu.my/deed/lawbase/risalah_maliki/book33.html This] may be interesting for you!-[[User:Mushrik|Mushrik]] ([[User talk:Mushrik|talk]]) 21:54, 10 December 2021 (UTC)<br />
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Thanks for the link to the article @[[User:Mushrik|Mushrik]]. The 'Iddah in Li'an is missing in our article. But I want to first write down a separate article upon Li'an, and then add the 'Iddah in Li'an in the 'Iddah article. [[User:Lehrasap|Lehrasap]] ([[User talk:Lehrasap|talk]]) 09:38, 13 December 2021 (UTC)<br />
== New article ==<br />
I want to create a new article, so please create a draft page I can use. Thanks!-[[User:Mushrik|Mushrik]] ([[User talk:Mushrik|talk]]) 18:26, 15 December 2021 (UTC)<br />
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@ [[User:Mushrik|Mushrik]], I am also relatively new here. I have learnt that admins will soon create a separate sandbox with your name, where you could write your articles. Once you complete your article, then admins will create the new draft page and transfer your article there. In the meantime, you could create your article in the common [https://wikiislam.net/wiki/WikiIslam:Sandbox Sandbox] (as I did in my early days), and then notify the admins. [[User:Lehrasap|Lehrasap]] ([[User talk:Lehrasap|talk]]) 20:34, 15 December 2021 (UTC)<br />
:@[[User:Lehrasap|Lehrasap]], It says, "There is currently no text in this page. You can search for this page title in other pages, or search the related logs, but you do not have permission to create this page." I am unable to create any Sandbox, whatever the combination.[[User:Mushrik|Mushrik]] ([[User talk:Mushrik|talk]]) 01:55, 16 December 2021 (UTC)<br />
::[[User:Mushrik|Mushrik]] I have created a sandbox for you here [[User:Mushrik/Sandbox]]--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 03:57, 16 December 2021 (UTC)<br />
:::Thanks!-[[User:Mushrik|Mushrik]] ([[User talk:Mushrik|talk]]) 17:41, 16 December 2021 (UTC)<br />
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== Possibly Admins don't get the Notifications ==<br />
I completed the first drafts of two more articles, and want the feedback from the admins:</br><br />
1. [https://wikiislam.net/wiki/User:Lehrasap/Sandbox_1 Remarriage to Ex-Spouse after the Divorce]</br><br />
2. [https://wikiislam.net/wiki/User:Lehrasap/Sandbox_3 Blasphemy laws and the insult of Non-Muslims in Quran/Hadith]</br><br />
[[User:Lehrasap|Lehrasap]] ([[User talk:Lehrasap|talk]]) 10:03, 6 February 2022 (UTC)<br />
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== Créer et éditer des pages ==<br />
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Salut. Peux-tu me permettre de créer et d'éditer des pages car çame pénalise. En fait, j'aimerais être responsable de la partie française de wikiislam. Merci [[User:SOS|SOS]] ([[User talk:SOS|talk]]) 12:21, 24 August 2023 (UTC)<br />
::J'ai répondu par email--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 01:53, 27 August 2023 (UTC)<br />
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== Hello, are you currently reviewing updates please? ==<br />
<br />
Hey ASmith - I hope you are well and have had a great holiday period! Other users previously reviewed and accepted/edited many of my updates but I've not had a response in about a month from them - so I was just checking if they were still coming through okay, as some have been here for about a month? Or if you're taking a break just let me know and I'll reach out to another editor. Cheers, CPO675<br />
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No problem at all! The work you do here is amazing btw :) So thank you<br />
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Keep up the good work! Also you can sign your name and time with 4 tildes--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 05:27, 25 January 2024 (UTC)</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Mischief&diff=137827Qur'an, Hadith and Scholars:Mischief2024-01-23T02:30:25Z<p>Asmith: </p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=2|Structure=3|Content=2|Language=2|References=2}}Two Arabic words are commonly translated as "mischief." "sharr" "شر" means evil in the abstract sense, or maliciousness; the devil may be referred to in Arabic as "ash-sharir" الشرير or "the evil one." "Fasaad" "فساد" on the other hand means "corruption" and can be used to refer to common corruption such as bribery; in Urdu, its derivative meaning is that of a riot. The Qur'an and the hadith treat both as expressions of rebellion against the divine will of Allah. You can read more about each in these two articles: <br />
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[[Qur'an, Hadith and Scholars:Fasaad(Corruption)]] <br />
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[[Qur'an, Hadith and Scholars:Sharr(Evil)]]<br />
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[[Category:QHS]]<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[ar:القرآن_والحديث_والعلماء:_الشر_والفساد]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Mischief&diff=137826Qur'an, Hadith and Scholars:Mischief2024-01-23T02:27:39Z<p>Asmith: Replaced content with "{{QuranHadithScholarsIndex}} {{QualityScore|Lead=2|Structure=3|Content=2|Language=2|References=2}}Two Arabic words are commonly translated as "mischief." "sharr" "شر" means evil in the abstract sense, or maliciousness; the devil may be referred to in Arabic as "ash-sharir" الشرير or "the evil one." "Fasaad" "فساد" on the other hand means "corruption" and can be used to refer to common corruption such as bribery; in Urdu, its derivative meaning is that of..."</p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=2|Structure=3|Content=2|Language=2|References=2}}Two Arabic words are commonly translated as "mischief." "sharr" "شر" means evil in the abstract sense, or maliciousness; the devil may be referred to in Arabic as "ash-sharir" الشرير or "the evil one." "Fasaad" "فساد" on the other hand means "corruption" and can be used to refer to common corruption such as bribery; in Urdu, its derivative meaning is that of a riot. The Qur'an and the hadith treat both as expressions of rebellion against the divine will of Allah. You can read more about each in these two articles: <br />
[[Qur'an, Hadith and Scholars:Fasaad(Corruption)]] <br />
[[Qur'an, Hadith and Scholars:Sharr(Evil)]]<br />
<br />
<br />
[[Category:QHS]]<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[ar:القرآن_والحديث_والعلماء:_الشر_والفساد]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Mischief&diff=137825Qur'an, Hadith and Scholars:Mischief2024-01-23T02:27:10Z<p>Asmith: </p>
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<div>{{QuranHadithScholarsIndex}}<br />
{{QualityScore|Lead=2|Structure=3|Content=2|Language=2|References=2}}Two Arabic words are commonly translated as "mischief." "sharr" "شر" means evil in the abstract sense, or maliciousness; the devil may be referred to in Arabic as "ash-sharir" الشرير or "the evil one." "Fasaad" "فساد" on the other hand means "corruption" and can be used to refer to common corruption such as bribery; in Urdu, its derivative meaning is that of a riot. The Qur'an and the hadith treat both as expressions of rebellion against the divine will of Allah. You can read more about each in these two articles: <br />
[[Qur'an, Hadith and Scholars:Fasaad(Corruption)]] <br />
[[Qur'an, Hadith and Scholars:Sharr(Evil)]]<br />
<br />
<br />
==Qur'an==<br />
<br />
===Disputing Islam is making mischief===<br />
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{{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}}<br />
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===Rejecting Allah is making mischief===<br />
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{{Quote|{{Quran|7|103}}|Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.}}<br />
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===Mischief-makers should be murdered, crucified, or dismembered===<br />
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{{quote | {{Quran|5|32}} | <br />
32. For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land. <br />
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33. The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement, }}<br />
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==Hadith==<br />
<br />
===Believers can do mischief===<br />
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{{quote |{{Bukhari|4|52|45}} | Narrated Abu Said Al-Khudri:<br />
<br />
Somebody asked, "O Allah's Apostle! Who is the best among the people?" Allah's Apostle replied "A believer who strives his utmost in Allah's Cause with his life and property." They asked, "Who is next?" He replied, "A believer who stays in one of the mountain paths worshipping Allah and leaving the people secure from his mischief." }}<br />
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{{quote | {{Muslim|20|4652}} | It has been narrated on the authority of Abu Sa'id Khudri that a man came to the Holy Prophet (may peace he upon him) and said: Who is the best of men? He replied: A man who fights in the way of Allah spending his wealth and staking his life. The man then asked: Who is next to him (in excellence)? He said: Next to him is a believer who lives in a mountain gorge worshipping hid Lord and sparing men from his mischief. }}<br />
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{{quote | {{Muslim|20|4653}} | It has been narrated (through a diferent chain of transmetters) on the same authority (i. e. Abu Sa'id Khadri) who said: A man asked: Messenger of Allah, which of men is the best? He said: A believer who fights staking his life and spending his wealth in the way of Allah. He asked: Who is next to him (in excellence)? He said:[b] Next to him is a man who lives an isolated life in a mountain gorge, worshipping his Lord and sparing men from his mischief. }}<br />
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{{quote | {{Muslim|1|149}} | Abu Dharr reported: I said: Messenger of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief in Allah and Jihad in His cause. I again asked: Who is the slave whose emancipation is the best? He (the Holy Prophet) replied: One who is valuable for his master and whose price is high. I said: If I can't afford to do it? He (the Holy Prophet) replied: Help an artisan or make anything for the unskilled (labourer). I (Abu Dharr) said: Messenger of Allah, you see that I am helpless in doing some of these deeds. He (the Holy Prophet) replied: Desist from doing mischief to the people. That is the charity of your person on your behalf. }}<br />
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{{quote | {{Muslim|4|890}} | Ibn 'Umar reported: Grant permission to women for going to the mosque in the night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of the Messenger of Allah (may peace be upon him), and you say: No! }} <br />
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{{quote | {{Abudawud|14|2509}} | Narrated Mu'adh ibn Jabal:<br />
<br />
The Prophet (peace be upon him) said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame. }}<br />
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===Satan does mischief===<br />
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{{quote | {{Muslim|29|5619}} | Abu Salama replied: I used to see (such horrible dreams) that I fell ill. I saw Abu Qatada who also said: I used to see dreams which made me sick until I heard Allah's Messenger (may peace be upon him) as saying: Good dreams are from Allah, so if any one of you sees which he likes he should not disclose it to one but whow he loves, but if he sees something which he does not like he should spit on his left side thrice and seek refuge with Allah from the mischief of the satan and its mischief (i. e. of the dream), and he should not relate it to anyone, then it would not harm him. }}<br />
{{quote | {{Muslim|39|6759}} | A'isha the wife of Allah's Apostle (may peace be upon him), reported that one day Allah's Messenger (may peace be upon him) came out of her (apartment) during the night and she felt jealous. Then he came and he saw me (in what agitated state of mind) I was. He said: A'isha, what has happened to you? Do you feel jealous? Thereupon she said: How can it he (that a woman like me) should not feel jealous in regard to a husband like you. Thereupon Allah's Messenger (may peace be upon him) said: It was your devil who had come to you, and she said: Allah's Mes- senger, is there along with me a devil? He said: Yes. I said: Is devil attached to everyone? He said: Yes. I (Aisha) again said: Allah's Messenger, is it with you also? He said: Yes, but my Lord has helped me against him and as such I am absolutely safe from his mischief. }}<br />
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===Worldly desires cause mischief in the land===<br />
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{{quote |https://sunnah.com/bukhari:7112| Narrated Abu Al-Minhal:<br />
<br />
When Ibn Ziyad and Marwan were in Sham and Ibn Az-Zubair took over the authority in Mecca and Qurra' (the Kharijites) revolted in Basra, I went out with my father to Abu Barza Al-Aslami till we entered upon him in his house while he was sitting in the shade of a room built of cane. So we sat with him and my father started talking to him saying, "O Abu Barza! Don't you see in what dilemma the people has fallen?" The first thing heard him saying "I seek reward from Allah for myself because of being angry and scornful at the Quraish tribe. O you Arabs! You know very well that you were in misery and were few in number and misguided, and that Allah has brought you out of all that with Islam and with Muhammad till He brought you to this state (of prosperity and happiness) which you see now; and it is this worldly wealth and pleasures which has caused mischief to appear among you. The one who is in Sham (i.e., Marwan), by Allah, is not fighting except for the sake of worldly gain: and those who are among you, by Allah, are not fighting except for the sake of worldly gain; and that one who is in Mecca (i.e., Ibn Az-Zubair) by Allah, is not fighting except for the sake of worldly gain." }}<br />
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===Non-Muslims were causing mischief in the land===<br />
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{{quote | {{Muslim|1|176}} | It is narrated on the authority of Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to the Apostle (may peace be upon him). The Messenger of Allah (may peace be upon him) said: Did he profess" There is no god but Allah," and even then you killed him? I said: Messenger of Allah, he made a profession of it out of the fear of the weapon. He (the Holy Prophet) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repeating it to me till I wished I had embraced Islam that day. Sa'd said: By Allah, I would never kill any Muslim so long as a person with a heavy belly, i. e., Usama, would not kill. Upon this a person remarked: Did Allah not say this: And fight them until there is no more mischief and religion is wholly for Allah? Sa'd said: We fought so that there should be no mischief, but you and your companions wish to fight so that there should be mischief. }}<br />
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{{quote | {{Muslim|19|4453}} | It has been narrated on the authority of Anas that, on the Day of Hunain. Umm Sulaim took out a dagger she had in her possession. Abiu Talha saw her and said: Messenger of Allah, this is Umm Sulaim. She is holding a dagger. The Messenger of Allah (may peace be upon him) asked (her): What for are you holding this dagger? She said: I took it up so that I may tear open the belly of a polytheist who comes near me. The Messenger of Allah (may peace be upon him) began to smile (at these words). She said: Messenger of Allah, kill all those people-other than us-whom thou hast declared to be free (on the day of the Conquest of Mecca). (They embraced Islam because) they were defeated at your hands (and as such their Islam is not dependable). The Messenger of Allah (may peace be upon him) said: Umm Sulaim. God is sufficient (against the mischief of the polytheists) and He will be kind to us (so you need not carry this dagger). }}<br />
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===Waging war on Allah and his apostle===<br />
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{{quote | {{Abudawud|38|4357}} | Narrated AbuzZinad:<br />
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When the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion." }}<br />
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{{quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas:<br />
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The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment which he deserves. }}<br />
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==Tafsir==<br />
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===Mischief means disbelief and disobeying Allah===<br />
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{{quote |1=[http://www.theholybook.org/content/view/6333/2/ The Meaning of Mischief]<BR>Tafsir Ibn Kathir| 2=<br />
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In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud commented,<br />
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﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ﴾<br />
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(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') "They are the hypocrites. As for,<br />
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﴿لاَ تُفْسِدُواْ فِى الأَرْضِ﴾<br />
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("Do not make mischief on the earth''), that is disbelief and acts of disobedience.'' Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,<br />
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﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ﴾<br />
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(And when it is said to them: "Do not make mischief on the earth,''), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).'' Ar-Rabi` bin Anas and Qatadah said similarly.}}<br />
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===The punishment of those who cause mischief in the land=== <br />
<br />
{{quote |1=[http://www.theholybook.org/content/view/6968/2/ The Punishment of those Who Cause Mischief in the Land]<BR>Tafsir Ibn Kathir| 2=<br />
Allah said next,<br />
<br />
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﴿إِنَّمَا جَزَآءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِى الاٌّرْضِ فَسَاداً أَن يُقَتَّلُواْ أَوْ يُصَلَّبُواْ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَـفٍ أَوْ يُنفَوْاْ مِنَ الاٌّرْضِ﴾<br />
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(The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil. Ibn Jarir recorded that `Ikrimah and Al-Hasan Al-Basri said that the Ayat,<br />
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﴿إِنَّمَا جَزَآءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾<br />
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(The recompense of those who wage war against Allah and His Messenger) until,<br />
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﴿إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ﴾<br />
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(Allah is Of-Forgiving, Most Merciful,) "Were revealed about the idolators. Therefore, the Ayah decrees that, whoever among them repents before you apprehend them, then you have no right to punish them. This Ayah does not save a Muslim from punishment if he kills, causes mischief in the land or wages war against Allah and His Messenger and then joins rank with the disbelievers, before the Muslims are able to catch him. He will still be liable for punishment for the crimes he committed.'' Abu Dawud and An-Nasa'i recorded that `Ikrimah said that Ibn `Abbas said that the Ayah,<br />
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﴿إِنَّمَا جَزَآءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِى الاٌّرْضِ فَسَاداً﴾<br />
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(The recompense of those who wage war against Allah and His Messenger and do mischief in the land...) "Was revealed concerning the idolators, those among them who repent before being apprehended, they will still be liable for punishment for the crimes they committed.'' The correct opinion is that this Ayah is general in meaning and includes the idolators and all others who commit the types of crimes the Ayah mentioned. Al-Bukhari and Muslim recorded that Abu Qilabah `Abdullah bin Zayd Al-Jarmi, said that Anas bin Malik said, "Eight people of the `Ukl tribe came to the Messenger of Allah and gave him their pledge to follow Islam. Al-Madinah's climate did not suit them and they became sick and complained to Allah's Messenger . So he said,<br />
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«أَلَا تَخْرُجُونَ مَعَ رَاعِينَا فِي إِبِلِهِ، فَتُصِيبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا»<br />
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(Go with our shepherd to be treated by the milk and urine of his camels.) So they went as directed, and after they drank from the camels' milk and urine, they became healthy, and they killed the shepherd and drove away all the camels. The news reached the Prophet and he sent (men) in their pursuit and they were captured. He then ordered that their hands and feet be cut off (and it was done), and their eyes were branded with heated pieces of iron. Next, they were put in the sun until they died.'' This is the wording of Muslim. In another narration for this Hadith, it was mentioned that these people were from the tribes of `Ukl or `Uraynah. Another narration reported that these people were put in the Harrah area (of Al-Madinah), and when they asked for water, no water was given to them. Allah said,<br />
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﴿أَن يُقَتَّلُواْ أَوْ يُصَلَّبُواْ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَـفٍ أَوْ يُنفَوْاْ مِنَ الاٌّرْضِ﴾<br />
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(they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Ali bin Abi Talhah said that Ibn `Abbas said about this Ayah, `He who takes up arms in Muslim land and spreads fear in the fairways and is captured, the Muslim Leader has the choice to either have him killed, crucified or cut off his hands and feet.'' Similar was said by Sa`id bin Al-Musayyib, Mujahid, `Ata', Al-Hasan Al-Basri, Ibrahim An-Nakha`i and Ad-Dahhak, as Abu Ja`far Ibn Jarir recorded. This view is supported by the fact that the word Aw (or), indicates a choice. As Allah said,<br />
<br />
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﴿فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنْكُمْ هَدْياً بَـلِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَـكِينَ أَو عَدْلُ ذلِكَ صِيَاماً﴾<br />
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(The penalty is an offering, brought to the Ka`bah, of an eatable animal equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed the poor, or its equivalent in fasting.)﴿5:95﴾ Allah said,<br />
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﴿فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾<br />
<br />
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(And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a ransom of either fasting or giving charity or offering a sacrifice.) and,<br />
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﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَـكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ﴾<br />
<br />
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(...for its expiation feed ten of the poor, on a scale of the average of that with which you feed your own families, or clothe them, or free a slave.) All of these Ayat offer a choice, just as the Ayah above. As for Allah's statement,<br />
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﴿أَوْ يُنفَوْاْ مِنَ الاٌّرْضِ﴾<br />
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(or be exiled from the land.) some said that it means, he is actively pursued until he is captured, and thus receives his prescribed punishment, or otherwise he escapes from the land of Islam, as Ibn Jarir recorded from Ibn `Abbas, Anas bin Malik, Sa`id bin Jubayr, Ad-Dahhak, Ar-Rabi` bin Anas, Az-Zuhri, Al-Layth bin Sa`d and Malik bin Anas. Some said that the Ayah means these people are expelled to another land, or to another state by the Muslims authorities. Sa`id bin Jubayr, Abu Ash-Sha`tha', Al-Hasan, Az-Zuhri, Ad-Dahhak and Muqatil bin Hayyan said that he is expelled, but not outside of the land of Islam, while others said that he is to be imprisoned. Allah's statement,<br />
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﴿ذَلِكَ لَهُمْ خِزْىٌ فِى الدُّنْيَا وَلَهُمْ فِى الاٌّخِرَةِ عَذَابٌ عَظِيمٌ﴾<br />
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(That is their disgrace in this world, and a great torment is theirs in the Hereafter.) means, the punishment We prescribed, killing these aggressors, crucifying them, cutting off their hands and feet on opposite sides, or expelling them from the land is a disgrace for them among mankind in this life, along with the tremendous torment Allah has prepared for them in the Hereafter. This view supports the opinion that these Ayat were revealed about the idolators. As for Muslims, in his Sahih, Muslim recorded that `Ubadah bin As-Samit said, "The Messenger of Allah took the same pledge from us that he also took from women: That we do not associate anything with Allah in worship, we do not steal, commit adultery, or kill our children, and that we do not spread falsehood about each other. He said that he who keeps this pledge, then his reward will be with Allah. He who falls into shortcomings and was punished, then this will be his expiation. And those whose errors were covered by Allah, then their matter is for Allah: If He wills, He will punish them and If He wills, He will pardon them.'' `Ali narrated that the Messenger of Allah said,<br />
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«مَنْ أَذْنَبَ ذَنْبًا فِي الدُّنْيَا فَعُوقِبَ بِهِ، فَاللهُ أَعْدَلُ مِنْ أَنْ يُثَنِّيَ عُقُوبَتَهُ عَلى عَبْدِهِ، وَمَنْ أَذْنَبَ ذَنْبًا فِي الدُّنْيَا فَسَتَرهُ اللهُ عَلَيْهِ وَعَفَا عَنْهُ، فَاللهُ أَكْرَمُ مِنْ أَنْ يَعُودَ عَلَيْهِ فِي شَيْءٍ قَدْ عَفَا عَنْه»<br />
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(He who sins in this life and was punished for it, then Allah is far more just than to combine two punishments on His servant. He who commits an error in this life and Allah hides this error and pardons him, then Allah is far more generous than to punish the servant for something that He has already pardoned.) iRecorded by Ahmad, Ibn Majah and At-Tirmidhi who said, "Hasan Gharib.''Al-Hafiz Ad-Daraqutni was asked about this Hadith, and he said that it was related to the Prophet in some narrations, and it was related to the Companions in others, and that this narration from the Prophet is Sahih. Ibn Jarir commented on Allah's statement,<br />
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﴿ذَلِكَ لَهُمْ خِزْىٌ فِى الدُّنْيَا﴾<br />
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(That is their disgrace in this world,) "Meaning, shame, humiliation, punishment, contempt and torment in this life, before the Hereafter,<br />
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﴿وَلَهُمْ فِى الاٌّخِرَةِ عَذَابٌ عَظِيمٌ﴾<br />
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(and a great torment is theirs in the Hereafter.) if they do not repent from these errors until death overcomes them. In this case, they will be stricken by the punishment that We prescribed for them in this life and the torment that We prepared for them therein,<br />
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﴿عَذَابٌ عظِيمٌ﴾<br />
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(a great torment) in the Fire of Jahannam.'' }}<br />
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==See Also==<br />
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{{Hub4|Mischief|Mischief}}<br />
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[[Category:QHS]]<br />
[[Category:Qur'an]]<br />
[[Category:Shariah (Islamic Law)]]<br />
[[ar:القرآن_والحديث_والعلماء:_الشر_والفساد]]</div>Asmithhttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Fasaad(Corruption)&diff=137824Qur'an, Hadith and Scholars:Fasaad(Corruption)2024-01-23T01:53:02Z<p>Asmith: Created page with "Fasaad (فساد) in Arabic means corruption or degeneration, it is often translated as "mischief" in Islamic scriptures and is used to designate the evils deeds of both men and supernatural entities. ===Disputing Islam is making mischief=== {{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together..."</p>
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<div>Fasaad (فساد) in Arabic means corruption or degeneration, it is often translated as "mischief" in Islamic scriptures and is used to designate the evils deeds of both men and supernatural entities. <br />
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===Disputing Islam is making mischief===<br />
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{{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}}<br />
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===Rejecting Allah is making mischief===<br />
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{{Quote|{{Quran|7|103}}|Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.}}<br />
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===Mischief-makers should be murdered, crucified, or dismembered===<br />
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{{quote | {{Quran|5|32}} | <br />
32. For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land. <br />
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33. The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement, }}<br />
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{{quote | {{Abudawud|14|2509}} | Narrated Mu'adh ibn Jabal:<br />
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The Prophet (peace be upon him) said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame. }}<br />
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{{quote |https://sunnah.com/bukhari:7112| Narrated Abu Al-Minhal:<br />
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When Ibn Ziyad and Marwan were in Sham and Ibn Az-Zubair took over the authority in Mecca and Qurra' (the Kharijites) revolted in Basra, I went out with my father to Abu Barza Al-Aslami till we entered upon him in his house while he was sitting in the shade of a room built of cane. So we sat with him and my father started talking to him saying, "O Abu Barza! Don't you see in what dilemma the people has fallen?" The first thing heard him saying "I seek reward from Allah for myself because of being angry and scornful at the Quraish tribe. O you Arabs! You know very well that you were in misery and were few in number and misguided, and that Allah has brought you out of all that with Islam and with Muhammad till He brought you to this state (of prosperity and happiness) which you see now; and it is this worldly wealth and pleasures which has caused mischief to appear among you. The one who is in Sham (i.e., Marwan), by Allah, is not fighting except for the sake of worldly gain: and those who are among you, by Allah, are not fighting except for the sake of worldly gain; and that one who is in Mecca (i.e., Ibn Az-Zubair) by Allah, is not fighting except for the sake of worldly gain." }}<br />
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{{quote | {{Abudawud|38|4357}} | Narrated AbuzZinad:<br />
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When the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion." }}<br />
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{{quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas:<br />
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The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment which he deserves. }}<br />
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{{quote |1=[http://www.theholybook.org/content/view/6333/2/ The Meaning of Mischief]<BR>Tafsir Ibn Kathir| 2=<br />
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In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud commented,<br />
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﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ﴾<br />
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(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') "They are the hypocrites. As for,<br />
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﴿لاَ تُفْسِدُواْ فِى الأَرْضِ﴾<br />
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("Do not make mischief on the earth''), that is disbelief and acts of disobedience.'' Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,<br />
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﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ﴾<br />
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(And when it is said to them: "Do not make mischief on the earth,''), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).'' Ar-Rabi` bin Anas and Qatadah said similarly.}}</div>Asmith