Islam and Scripture - Revision history

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-12T19:13:46Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

← Older revision		Revision as of 19:13, 12 November 2025
Line 96:		Line 96:
	{{Main\|Mawdu' (Fabricated Hadith)}}While traditional Islamic scholars have generally disallowed the very weak and fabricated hadiths from playing any role whatsoever in the formation of doctrine and law, many of them have, in varying capacities, permitted the use of unreliable hadiths in preaching, particularly where the hadith regards a topic without legal or doctrinal consequence. Examples of this include hadiths which give details about stories regarding the lives of other prophets, stories without legal consequence having to do with the life of Muhammad, and hadiths which comment on the merit or dis-merit of some deed and what its consequences will be in the hereafter. An example of the second of these three common genres is the story regarding Muhammad visiting the vicious Jew he had for a neighbor while she was sick. The last of these three genres most very often feature hadiths which say something to the effect of how many good deeds or heavenly rewards a believer gets if they recite some prayer or set of verses a given number of times.		{{Main\|Mawdu' (Fabricated Hadith)}}While traditional Islamic scholars have generally disallowed the very weak and fabricated hadiths from playing any role whatsoever in the formation of doctrine and law, many of them have, in varying capacities, permitted the use of unreliable hadiths in preaching, particularly where the hadith regards a topic without legal or doctrinal consequence. Examples of this include hadiths which give details about stories regarding the lives of other prophets, stories without legal consequence having to do with the life of Muhammad, and hadiths which comment on the merit or dis-merit of some deed and what its consequences will be in the hereafter. An example of the second of these three common genres is the story regarding Muhammad visiting the vicious Jew he had for a neighbor while she was sick. The last of these three genres most very often feature hadiths which say something to the effect of how many good deeds or heavenly rewards a believer gets if they recite some prayer or set of verses a given number of times.
	===Contradictions===		===Contradictions===
	{{Main\|Contradictions in the Hadith}}While the sheer vastness of the hadith literature coupled with the large percentage of it that is admittedly inauthentic virtually necessitates the presence of contradictions, critics and historians have pointed out that even among those limited number of traditions graded as very reliable by Muslim scholars, there exist contradictions which can only be resolved through the most inventive hermeneutical techniques, which, needless to say, strain credulity. Historians have referenced these contradictions to argue that traditional system whereby Islamic scholars have tried to ascertain the reliability of hadiths is itself not reliable.{{Quote\|{{Muslim\|41\|~~7005~~}}\|		{{Main\|Contradictions in the Hadith}}While the sheer vastness of the hadith literature coupled with the large percentage of it that is admittedly inauthentic virtually necessitates the presence of contradictions, critics and historians have pointed out that even among those limited number of traditions graded as very reliable by Muslim scholars, there exist contradictions which can only be resolved through the most inventive hermeneutical techniques, which, needless to say, strain credulity. Historians have referenced these contradictions to argue that traditional system whereby Islamic scholars have tried to ascertain the reliability of hadiths is itself not reliable.{{Quote\|{{Muslim\|\|169e\|reference}}\|

	Ibn Umar reported that Allah's Messenger (may peace be upon him). made a mention of Dajjil in the presence of the people and said: Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.}}{{Quote\|{{Muslim\|41\|~~7010~~}}\|		Ibn Umar reported that Allah's Messenger (may peace be upon him). made a mention of Dajjil in the presence of the people and said: Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.}}{{Quote\|{{Muslim\|\|2934a\|reference}}\|

	Hudhalfa reported that Allah's Messenger (may peace be upon him) said: Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.}}		Hudhalfa reported that Allah's Messenger (may peace be upon him) said: Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.}}
Line 104:		Line 104:
	{{Main\|Scientific Errors in the Hadith}}A common criticism of the [[Hadith]], [[Scientific Errors in the Quran\|as with the Quran]], is that they contain numerous [[Islam and Science\|scientific]] and historical errors, with no obvious attempts to differentiate their 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 hadiths. 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 guide the avoidance of statements in the Hadith 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.		{{Main\|Scientific Errors in the Hadith}}A common criticism of the [[Hadith]], [[Scientific Errors in the Quran\|as with the Quran]], is that they contain numerous [[Islam and Science\|scientific]] and historical errors, with no obvious attempts to differentiate their 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 hadiths. 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 guide the avoidance of statements in the Hadith 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.
	===Absurdities===		===Absurdities===
	{{Main\|Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions}}The Islamic tradition is truly vast, and covers an impressive number of different topics, often including surprising stories, anecdotes and injunctions. Some of these traditions are truly strange or noteworthy in their own right. As with contradictions, historians and critics (who also cite the scientific errors), have argued that the presence of absurd anecdotes among those hadiths that have been graded very reliable by traditional scholars directly undermines the traditional method of grading hadiths.{{Quote\|{{Muslim\|30\|~~5654~~}}\|Jabir b. Samura reported Allah's Messenger (may peace be upon him) as saying : I recognise the stone in Mecca which used to pay me salutations before my advent as a Prophet and I recognise that even now.}}{{Quote\|{{Bukhari\|5\|58\|~~188~~}}\|Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.}}		{{Main\|Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions}}The Islamic tradition is truly vast, and covers an impressive number of different topics, often including surprising stories, anecdotes and injunctions. Some of these traditions are truly strange or noteworthy in their own right. As with contradictions, historians and critics (who also cite the scientific errors), have argued that the presence of absurd anecdotes among those hadiths that have been graded very reliable by traditional scholars directly undermines the traditional method of grading hadiths.{{Quote\|{{Muslim\|\|2277\|reference}}\|Jabir b. Samura reported Allah's Messenger (may peace be upon him) as saying : I recognise the stone in Mecca which used to pay me salutations before my advent as a Prophet and I recognise that even now.}}{{Quote\|{{Bukhari\|\|\|3849\|darussalam}}\|Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.}}
	==Other important texts==		==Other important texts==
	===Tafsirs===		===Tafsirs===

Lightyears at 03:30, 12 January 2023

2023-01-12T03:30:48Z

← Older revision		Revision as of 03:30, 12 January 2023
Line 25:		Line 25:

	When discussing the applicability of the commands of the Qur'an in modern times, some modern Islamic scholars have argued that the less agreeable verses contained in the Quran apply only to their original revalational circumstances. However, such ideas regarding the evolution and changing of Islamic law are generally considered heresy in traditional formulations of orthodox Sunni Islam, which adjudicates that the relevance and applicability of Quranic verses is 'by the generality of the word (''umoom al-lafdh'') and not by the specificity of the circumstance (''khusus al-sabab'')". With more than a millennium of tradition militating against this revisionary perspective, it is perhaps unsurprising that the overwhelming majority of Islamic scholars have been unwelcoming to attempts at historicizing parts of the Quran.		When discussing the applicability of the commands of the Qur'an in modern times, some modern Islamic scholars have argued that the less agreeable verses contained in the Quran apply only to their original revalational circumstances. However, such ideas regarding the evolution and changing of Islamic law are generally considered heresy in traditional formulations of orthodox Sunni Islam, which adjudicates that the relevance and applicability of Quranic verses is 'by the generality of the word (''umoom al-lafdh'') and not by the specificity of the circumstance (''khusus al-sabab'')". With more than a millennium of tradition militating against this revisionary perspective, it is perhaps unsurprising that the overwhelming majority of Islamic scholars have been unwelcoming to attempts at historicizing parts of the Quran.
	====Parallelism with ~~the Bible~~====		====Parallelism with Extra-Biblical stories====
	{{Main\|~~Parallelism~~ Between the Qur'an and Judeo-Christian ~~Scriptures~~}}The thematic and narrative contents of Islamic scripture (and hence Islam) draw heavily on the Abrahamic tradition as it existed in and around Arabia in late antiquity. Where the contents of scripture diverge from or even directly contradict (at times pointing out the disagreement) this heritage, Islamic scholars hold that this is due to the [[Corruption of Previous Scriptures\|corruption of the previous scriptures]] which Muhammad's revelation only seeks to correct. Historians, however, do not see the Islamic scriptures as in any way correcting the biblical narratives so as to make them more historically accurate (Indeed, the stories that comprise the Abrahamic tradition are, for the most part, of very limited historical merit to begin with). Instead, historians hold that ~~Islamic scriptures present adaptations~~ of ~~pre~~-~~existing ideas~~ to ~~fit~~ the ~~needs and beliefs~~ of ~~Islam~~.		{{Main\|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature}}The thematic and narrative contents of Islamic scripture (and hence Islam) draw heavily on the Abrahamic tradition as it existed in and around Arabia in late antiquity. Where the contents of scripture diverge from or even directly contradict (at times pointing out the disagreement) this heritage, Islamic scholars hold that this is due to the [[Corruption of Previous Scriptures\|corruption of the previous scriptures]] which Muhammad's revelation only seeks to correct. Historians, however, do not see the Islamic scriptures as in any way correcting the biblical narratives so as to make them more historically accurate (Indeed, the stories that comprise the Abrahamic tradition are, for the most part, of very limited historical merit to begin with). Instead, historians hold that Quran makes use of relatively late extra-Biblical sources (stories found in Judeo-Christian apocrypha and legends, the Talmud and Mishnah, and Syriac Christian homilies), adaptating them to the theological stance of its author.

	Specific items that appear in ~~Islamic scriptures~~ which draw on and develop what is covered in the ~~Bible~~ include: the story of ~~the talking baby Jesus, the character(~~s~~) of Mary and Miriam~~, the ~~contents~~ of ~~Sanhedrin 37a~~, the story of the ~~burial of Abel~~ and the ~~raven, the trinity~~, the story of Jesus and the clay birds, ~~the story of Mary's upbringing~~ and ~~her relationship with Zachariah,~~ the story of Mary delivering Jesus involving a palm tree~~, the story of Satan's refusal to prostrate before Adam, the story of the queen of Sheba, the story of the wealth of Korah, and the story of Abraham and the idols~~.		Specific items that appear in the Quran which draw on and develop what is covered in the extra-Biblical sources include: the story of Satan's refusal to prostrate before Adam, the boiling waters of Noah's flood, the story of the Abraham and the idols, the story of Jesus and the clay birds, and the story of Mary delivering Jesus involving a palm tree.
	===Contents of the Quran===		===Contents of the Quran===
	====Al-Fatiha====		====Al-Fatiha====
Line 49:		Line 49:
	{{Main\|Scientific Errors in the Quran}}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, 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 [[w:Phenomenology (philosophy)\|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.		{{Main\|Scientific Errors in the Quran}}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, 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 [[w:Phenomenology (philosophy)\|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.
	===Misrepresentations of the Quran in English===		===Misrepresentations of the Quran in English===
	{{Main\|Misrepresentations of Islamic Scripture (English)}}Critics have ~~pointed out~~ that ~~translations~~ of the Quran in English in general, and particularly ~~those translations used~~ in evangelical and interfaith contexts, have distorted the plain meaning of the most controversial and troubling verses in the Quran while at the same time idealizing those verse which, when read a certain way, appeal to modern values, presumably to make it appear more acceptable to a Western audience. Verses most often ~~distorted~~ include {{Quran\|5\|32}} (which regards murder), {{Quran\|2\|256}} (which regards religious tolerance), {{Quran\|2\|195}} (which regards participation in Jihad), {{Quran\|8\|61}} (which regards military reconciliation), {{Quran\|2\|79}} (which regards the 'corruption of previous scriptures'), {{Quran\|4\|3}} (which regards the treatment of wives and orphans), {{Quran\|2\|190}} (which regards defensive Jihad), {{Quran\|4\|129}} (which regards the treatment of wives), {{Quran-range\|109\|1\|6}} (which regards pluralism), {{Quran\|2\|62}} (which regards the salvation of 'people of the book'), and {{Quran\|2\|62}} (which regards the extent of Jihad).{{Quote\|Qur'an~~\|“If anyone slays a person, it would be~~ as ~~if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”~~<ref>Jacob Bender - [http://www.theamericanmuslim.org/tam.php/features/print/jewish_muslim_dialogue_and_the_value_of_peace/ Jewish-Muslim Dialogue and the Value of Peace] - The American Muslim, July 19, 2007</ref>}}{{Quote\|{{Quran\|5\|32}}\|On that account: ~~'''~~We ordained for the Children of Israel~~'''~~ that if anyone slew a person - unless it be in retaliation for murder or for spreading mischief in the land - it would be as if he slew all mankind: and if anyone saved a life, it would be as if he saved the life of all humanity. }}		{{Main\|Misrepresentations of Islamic Scripture (English)}}Critics have argued that interpretations of the Quran in English in general, and particularly in evangelical and interfaith contexts, have distorted the plain meaning of the most controversial and troubling verses in the Quran while at the same time idealizing those verse which, when read a certain way, appeal to modern values, presumably to make it appear more acceptable to a Western audience.

			Academic and Islamic modernist scholars have argued on the other hand that medieval Islamic scholars sometimes misinterpreted the original meaning of certain verses or claimed that they had been abrogated in order to fit the imperial political context of the emerging empire.

			Verses most often claimed to be misused or misrepresented include {{Quran\|5\|32}} (which regards murder), {{Quran\|2\|256}} (which regards religious tolerance), {{Quran\|2\|195}} (which regards participation in Jihad), {{Quran\|8\|61}} (which regards military reconciliation), {{Quran\|2\|79}} (which regards the 'corruption of previous scriptures'), {{Quran\|4\|3}} (which regards the treatment of wives and orphans), {{Quran\|2\|190}} (which regards defensive Jihad), {{Quran\|4\|129}} (which regards the treatment of wives), {{Quran-range\|109\|1\|6}} (which regards pluralism), {{Quran\|2\|62}} (which regards the salvation of 'people of the book'), and {{Quran\|2\|62}} (which regards the extent of Jihad).{{Quote\|Qur'an as sometimes paraphrased<ref>Jacob Bender - [http://www.theamericanmuslim.org/tam.php/features/print/jewish_muslim_dialogue_and_the_value_of_peace/ Jewish-Muslim Dialogue and the Value of Peace] - The American Muslim, July 19, 2007</ref>\|“If anyone slays a person, it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”}}{{Quote\|{{Quran\|5\|32}}\|On that account: We ordained for the Children of Israel that if anyone slew a person - unless it be in retaliation for murder or for spreading mischief in the land - it would be as if he slew all mankind: and if anyone saved a life, it would be as if he saved the life of all humanity. }}
	===Mistranslations of the Quran in English===		===Mistranslations of the Quran in English===
	{{Main\|Mistranslations of Islamic Scripture (English)}}In some cases, published English translations of the Quran have opted for incorrect translations. Critics have suggested that this is for the same evangelical and interfaith-based reasons for which the scripture is often misrepresented in the first place. Translations with apparently deliberate errors include well known editions, such as the Yusuf Ali, Rashad Khalifa, and Muhammad Asad translations. Whereas scripture, critics argue, is frequently misrepresented in various contexts in the name of various levels of expedience, published mistranslations tend to deliberately err only in those instances where the original text poses a very acute challenge to Western values and sensibilities, particularly with respect to human rights and science. The verses most often distorted in published translations include {{Quran\|4\|34}} (which regards wife-beating), {{Quran\|67\|5}} (which regards the nature of stars, meteors, and/or comets), {{Quran\|86\|7}} (which regards the origin of semen), {{Quran\|21\|91}} & {{Quran\|66\|12}} (which regard the birth of Jesus), {{Quran\|3\|52}} (which describes Allah as 'the best deceiver'), and the various verses which employ the word ''qatal'', which means 'kill', 'massacre', or 'slaughter'.		{{Main\|Mistranslations of Islamic Scripture (English)}}In some cases, published English translations of the Quran have opted for incorrect translations. Critics have suggested that this is for the same evangelical and interfaith-based reasons for which the scripture is often misrepresented in the first place. Translations with apparently deliberate errors include well known editions, such as the Yusuf Ali, Rashad Khalifa, and Muhammad Asad translations. Whereas scripture, critics argue, is frequently misrepresented in various contexts in the name of various levels of expedience, published mistranslations tend to deliberately err only in those instances where the original text poses a very acute challenge to Western values and sensibilities, particularly with respect to human rights and science. The verses most often distorted in published translations include {{Quran\|4\|34}} (which regards wife-beating), {{Quran\|67\|5}} (which regards the nature of stars, meteors, and/or comets), {{Quran\|86\|7}} (which regards the origin of semen), {{Quran\|21\|91}} & {{Quran\|66\|12}} (which regard the birth of Jesus), {{Quran\|3\|52}} (which describes Allah as 'the best deceiver'), and the various verses which employ the word ''qatal'', which means 'kill', 'massacre', or 'slaughter'.

IbnPinker at 00:44, 8 March 2021

2021-03-08T00:44:22Z

← Older revision		Revision as of 00:44, 8 March 2021
Line 71:		Line 71:
	==The hadith==		==The hadith==

	:''Main Article:'' ''[[Hadith ~~(definition)~~\|Hadith]]''		:''Main Article:'' ''[[Hadith\|Hadith]]''

	The ''Hadith'' (الحديث ahadith, plural) are traditions of Muhammad which provide information about him and his life. They are usually narrations about a certain incident in which he said, did, or tacitly approved of something. Unlike the Qur'an, the books that contain them are usually arranged in some logical fashion. The majority of Islamic law and belief derives from the hadiths. The hadith are said to be of varying authenticity according to the Islamic tradition, with some considered to be so reliable that to reject them would be tantamount to disbelief. Historians are less certain about the reliability of the hadith, as they were supposedly transmitted orally and written down, for the most part, some 150-200 years after Muhammad's death.		The ''Hadith'' (الحديث ahadith, plural) are traditions of Muhammad which provide information about him and his life. They are usually narrations about a certain incident in which he said, did, or tacitly approved of something. Unlike the Qur'an, the books that contain them are usually arranged in some logical fashion. The majority of Islamic law and belief derives from the hadiths. The hadith are said to be of varying authenticity according to the Islamic tradition, with some considered to be so reliable that to reject them would be tantamount to disbelief. Historians are less certain about the reliability of the hadith, as they were supposedly transmitted orally and written down, for the most part, some 150-200 years after Muhammad's death.

IbnPinker at 00:01, 8 March 2021

2021-03-08T00:01:17Z

← Older revision		Revision as of 00:01, 8 March 2021
Line 54:		Line 54:
	The pages listed below cover some of these mistranslations individually:{{col-float\|width=25em}}		The pages listed below cover some of these mistranslations individually:{{col-float\|width=25em}}

	*[[~~Beat your Wives or Separate from Them - Quran 4-34\|Beat your Wives or "Separate from Them"? (~~Qur'an ~~4:34)~~]]		*[[Wife Beating in the Qur'an]]

	*[[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|Mistranslations of Qur'an 67:5]]		*[[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|Mistranslations of Qur'an 67:5]]

IbnPinker at 23:55, 7 March 2021

2021-03-07T23:55:56Z

← Older revision		Revision as of 23:55, 7 March 2021
Line 4:		Line 4:
	==The Quran==		==The Quran==

	:''Main Article:'' ''[[~~Qur'an (definition)\|~~Qur'an]]''		:''Main Article:'' ''[[Qur'an]]''

	The ''Qur'ān'' (القرآن) is the central religious text of Islam and is held to be the final and perfect guidance for all of mankind.<ref>[{{Quran-url-only\|33\|40}} Qur'an, Chapter 33, Verse 40]</ref><ref>Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4</ref> The text in its original Arabic is believed to be the literal word of Allah<ref>[{{Quran-url-only\|2\|23}} Qur'ān, Chapter 2, Verses 23-24]</ref> revealed by the angel [[Jibreel (Angel Gabriel)\|Jibreel (Gabriel)]] to Prophet Muhammad 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><ref>[{{Quran-url-only\|17\|106}} Qur'an, Chapter 17, Verse 106]</ref>		The ''Qur'ān'' (القرآن) is the central religious text of Islam and is held to be the final and perfect guidance for all of mankind.<ref>[{{Quran-url-only\|33\|40}} Qur'an, Chapter 33, Verse 40]</ref><ref>Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4</ref> The text in its original Arabic is believed to be the literal word of Allah<ref>[{{Quran-url-only\|2\|23}} Qur'ān, Chapter 2, Verses 23-24]</ref> revealed by the angel [[Jibreel (Angel Gabriel)\|Jibreel (Gabriel)]] to Prophet Muhammad 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><ref>[{{Quran-url-only\|17\|106}} Qur'an, Chapter 17, Verse 106]</ref>

IbnPinker at 23:02, 7 March 2021

2021-03-07T23:02:46Z

← Older revision		Revision as of 23:02, 7 March 2021
Line 56:		Line 56:
	*[[Beat your Wives or Separate from Them - Quran 4-34\|Beat your Wives or "Separate from Them"? (Qur'an 4:34)]]		*[[Beat your Wives or Separate from Them - Quran 4-34\|Beat your Wives or "Separate from Them"? (Qur'an 4:34)]]

	*[[~~Mistranslations of Quran 67-~~5\|Mistranslations of Qur'an 67:5]]		*[[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|Mistranslations of Qur'an 67:5]]

	*[[Quran and Semen Production\|Qur'an and Semen Production (Qur'an 86:7)]]		*[[Quran and Semen Production\|Qur'an and Semen Production (Qur'an 86:7)]]

IbnPinker at 02:26, 7 March 2021

2021-03-07T02:26:34Z

← Older revision		Revision as of 02:26, 7 March 2021
Line 85:		Line 85:
	{{Main\|Sahih}}''Sahih'' (صَحِيْح) is an Arabic word that means genuine/authentic/sound. It is used in classification of ahadith and is the highest level of authenticity given to a narration that passes the highest level of traditional methods of authentication. Therefore, in orthodox Islam, when refusing to accept the content of a narration, one must generally prove that a sahih hadith is in fact inauthentic in order to reject it, since rejection based on a dislike for the attested actions/statements of the prophet is not considered a rigorous, consistent, or reliable basis for rejection. Historians assessments of hadiths follow a different methodology and cannot be predicted reliably based on the traditional authentication given to a hadith alone, although this can be a factor (often indirectly) in their analysis.		{{Main\|Sahih}}''Sahih'' (صَحِيْح) is an Arabic word that means genuine/authentic/sound. It is used in classification of ahadith and is the highest level of authenticity given to a narration that passes the highest level of traditional methods of authentication. Therefore, in orthodox Islam, when refusing to accept the content of a narration, one must generally prove that a sahih hadith is in fact inauthentic in order to reject it, since rejection based on a dislike for the attested actions/statements of the prophet is not considered a rigorous, consistent, or reliable basis for rejection. Historians assessments of hadiths follow a different methodology and cannot be predicted reliably based on the traditional authentication given to a hadith alone, although this can be a factor (often indirectly) in their analysis.
	===Daleel===		===Daleel===
	{{Main\|Daleel}}Daleel (دليل, pl. ''adillah'') is an Arabic word meaning evidence or proof, and in the terminology of [[Islamic jurisprudence]], the word refers to anything that is used to deduce and justify a ruling or [[fatwa]] from the [[Shariah]], or [[Islamic Law]]. While there exist numerous specific types of daleels arranged in a hierarchy, as understood variously by the different schools of Islamic law, all generally agree today that among the most important daleels are, in order, the [[Qur'an]], [[Hadith]], Ijma (consensus of Islamic scholars or [[Muhammad]]'s [[companions]]), and some form of Qiyas (analogical reasoning).		{{Main\|Daleel}}Daleel (دليل, pl. ''adillah'') is an Arabic word meaning evidence or proof, and in the terminology of [[Islamic jurisprudence]], the word refers to anything that is used to deduce and justify a ruling or [[fatwa]] from the [[Shari'ah (Islamic Law)\|Shariah]], or [[Islamic Law]]. While there exist numerous specific types of daleels arranged in a hierarchy, as understood variously by the different schools of Islamic law, all generally agree today that among the most important daleels are, in order, the [[Qur'an]], [[Hadith]], Ijma (consensus of Islamic scholars or [[Muhammad]]'s [[companions]]), and some form of Qiyas (analogical reasoning).

	In regards to Islamic hadith, Daleel can either be Maudu (fabricated), Da`if (weak), Hasan (good), or Sahih (authentic). Generally in Islam, only the authentic (sahih) and good (hasan) hadiths are used in deriving the rules. The weak (da`if) hadiths are of much lesser value for the purpose of formulating sharia, and the fabricated (Maudu) narrations are not even considered to be hadith at all (but can sometimes be useful as representatives of common perspectives circulating at the time of the fabricated hadith's origination).		In regards to Islamic hadith, Daleel can either be Maudu (fabricated), Da`if (weak), Hasan (good), or Sahih (authentic). Generally in Islam, only the authentic (sahih) and good (hasan) hadiths are used in deriving the rules. The weak (da`if) hadiths are of much lesser value for the purpose of formulating sharia, and the fabricated (Maudu) narrations are not even considered to be hadith at all (but can sometimes be useful as representatives of common perspectives circulating at the time of the fabricated hadith's origination).

Asmith: /* References */

2021-02-25T00:15:17Z

References

← Older revision		Revision as of 00:15, 25 February 2021
Line 130:		Line 130:
	[[Category:Qur'an]]		[[Category:Qur'an]]
	[[Category:Qur'anic textual history]]		[[Category:Qur'anic textual history]]
	[[~~Categroy~~:Tafsir]]		[[Category:Tafsir]]
	[[Category:Traditional Scholars]]		[[Category:Traditional Scholars]]
	[[Category:Revelation]]		[[Category:Revelation]]
	[[~~Categorey~~: Islamic History]]		[[Category:Islamic History]]

Asmith at 00:13, 25 February 2021

2021-02-25T00:13:54Z

@@ Line 1: / Line 1: @@
 {{QualityScore|Lead=3|Structure=4|Content=3|Language=4|References=3}}Islam acknowledges two primary varieties of '''scripture''', the [[Quran]] and the [[hadith]]. The Quran is believed to be directly spoken, eternal, and yet "uncreated" word of Allah, while the hadith comprise reports of varying authenticity from [[Sahabah|Muhammad's companions (the ''sahabah'')]], transmitted through various members of successive generations regarding specific actions, statements, or 'tacit approvals' of Muhammad. The 'tacit approvals' of Muhammad include any event where Muhammad was present or regarding which Muhammad was aware of or made aware of and against which he did not protest - his silence in these cases is held to count as his approval. [[Textual History of the Qur'an|The textual history of the Quran]] is complex and subject to interminable debate, but it is generally agreed that some final version of the Quran was compiled and authorized by the [[Rashidun Caliphs|''Rashidun'' ("rightly guided") Caliphs]] within a decade of [[Muhammad's Death|Muhammad's death]], with all competing versions being outlawed and destroyed. While a select few hadiths were written down in the first century after Muhammad's death, these were, as a rule, not recorded with their chains of transmission (pl. ''asaneed'', s. ''Isnad''). Vastly more hadiths were compiled in writing in the period 150-200 years following Muhammad's death. While Islamic scholars to this day place great faith in the historicity and preservation of the [[sahih]] ("reliable") hadith and especially the Quran, the traditional narrative regarding the preservation of either has been increasingly challenged by professional historians. The hadith in particular have been subjected to wide-ranging criticism and are said to bear the clear marks of early sectarian influence, hagiographic idealization, and the competing fancies of early scholars of [[Fiqh (Islamic Jurisprudence)|Islamic jurisprudence (''fiqh'')]].
@@ Line 130: / Line 126: @@
 ==References==
 {{reflist}}

IbnPinker at 21:10, 18 February 2021

2021-02-18T21:10:19Z

← Older revision		Revision as of 21:10, 18 February 2021
Line 3:		Line 3:
	[[Category:Qur'an]]		[[Category:Qur'an]]
	[[Category:Qur'anic textual history]]		[[Category:Qur'anic textual history]]
	{{QualityScore\|Lead=3\|Structure=4\|Content=3\|Language=2\|References=3}}Islam acknowledges two primary varieties of '''scripture''', the [[Quran]] and the [[hadith]]. The Quran is believed to be directly spoken, eternal, and yet "uncreated" word of Allah, while the hadith comprise reports of varying authenticity from [[Sahabah\|Muhammad's companions (the ''sahabah'')]], transmitted through various members of successive generations regarding specific actions, statements, or 'tacit approvals' of Muhammad. The 'tacit approvals' of Muhammad include any event where Muhammad was present or regarding which Muhammad was aware of or made aware of and against which he did not protest - his silence in these cases is held to count as his approval. [[Textual History of the Qur'an\|The textual history of the Quran]] is complex and subject to interminable debate, but it is generally agreed that some final version of the Quran was compiled and authorized by the [[Rashidun Caliphs\|''Rashidun'' ("rightly guided") Caliphs]] within a decade of [[Muhammad's Death\|Muhammad's death]], with all competing versions being outlawed and destroyed. While a select few hadiths were written down in the first century after Muhammad's death, these were, as a rule, not recorded with their chains of transmission (pl. ''asaneed'', s. ''Isnad''). Vastly more hadiths were compiled in writing in the period 150-200 years following Muhammad's death. While Islamic scholars to this day place great faith in the historicity and preservation of the [[sahih]] ("reliable") hadith and especially the Quran, the traditional narrative regarding the preservation of either has been increasingly challenged by professional historians. The hadith in particular have been subjected to wide-ranging criticism and are said to bear the clear marks of early sectarian influence, hagiographic idealization, and the competing fancies of early scholars of [[Fiqh (Islamic Jurisprudence)\|Islamic jurisprudence (''fiqh'')]].		{{QualityScore\|Lead=3\|Structure=4\|Content=3\|Language=4\|References=3}}Islam acknowledges two primary varieties of '''scripture''', the [[Quran]] and the [[hadith]]. The Quran is believed to be directly spoken, eternal, and yet "uncreated" word of Allah, while the hadith comprise reports of varying authenticity from [[Sahabah\|Muhammad's companions (the ''sahabah'')]], transmitted through various members of successive generations regarding specific actions, statements, or 'tacit approvals' of Muhammad. The 'tacit approvals' of Muhammad include any event where Muhammad was present or regarding which Muhammad was aware of or made aware of and against which he did not protest - his silence in these cases is held to count as his approval. [[Textual History of the Qur'an\|The textual history of the Quran]] is complex and subject to interminable debate, but it is generally agreed that some final version of the Quran was compiled and authorized by the [[Rashidun Caliphs\|''Rashidun'' ("rightly guided") Caliphs]] within a decade of [[Muhammad's Death\|Muhammad's death]], with all competing versions being outlawed and destroyed. While a select few hadiths were written down in the first century after Muhammad's death, these were, as a rule, not recorded with their chains of transmission (pl. ''asaneed'', s. ''Isnad''). Vastly more hadiths were compiled in writing in the period 150-200 years following Muhammad's death. While Islamic scholars to this day place great faith in the historicity and preservation of the [[sahih]] ("reliable") hadith and especially the Quran, the traditional narrative regarding the preservation of either has been increasingly challenged by professional historians. The hadith in particular have been subjected to wide-ranging criticism and are said to bear the clear marks of early sectarian influence, hagiographic idealization, and the competing fancies of early scholars of [[Fiqh (Islamic Jurisprudence)\|Islamic jurisprudence (''fiqh'')]].

	The two most authoritative, sahih collections of hadith are [[Sahih Bukhari]] and [[Sahih Muslim]].		The two most authoritative, sahih collections of hadith are [[Sahih Bukhari]] and [[Sahih Muslim]].

← Older revision		Revision as of 23:02, 7 March 2021
Line 56:		Line 56:
	*[[Beat your Wives or Separate from Them - Quran 4-34\|Beat your Wives or "Separate from Them"? (Qur'an 4:34)]]		*[[Beat your Wives or Separate from Them - Quran 4-34\|Beat your Wives or "Separate from Them"? (Qur'an 4:34)]]

	*[[~~Mistranslations of Quran 67-~~5\|Mistranslations of Qur'an 67:5]]		*[[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|Mistranslations of Qur'an 67:5]]

	*[[Quran and Semen Production\|Qur'an and Semen Production (Qur'an 86:7)]]		*[[Quran and Semen Production\|Qur'an and Semen Production (Qur'an 86:7)]]