53-469: Q111 may refer to: Quran 111 , al-masad , 111th chapter of the Islamic holy book Q111 , New York bus route [REDACTED] Topics referred to by the same term This disambiguation page lists articles associated with the same title formed as a letter–number combination. If an internal link led you here, you may wish to change the link to point directly to
106-540: A book which was not from God, written by the hands of men; they then attributed it to the Messenger of God." In the following years, the taboo against the writing and following of hadiths had receded to such an extent that the eighth Umayyad caliph Umar ibn Abd al-Aziz ( r. 717–720 ) ordered the first official collection of Hadith. Abu Bakr ibn Muhammad ibn Hazm and Ibn Shihab al-Zuhri , were among those who wrote Hadiths at Umar ibn Abd al-Aziz's behest. Despite
159-512: A day. The practice of praying five times daily does not appear in the Quran, but the practice originated in hadiths about Muhammad's Isra and Mi'raj. Some Quranists believe that it is sufficient to pray two or three times daily because Quran 11:114 says "Establish prayer ˹O Prophet˺ at both ends of the day and in the early part of the night." A minority of Quranists see the Arabic word ṣalāt as
212-610: A major departure from Wahhabism , King Salman bin Abdulaziz Al Saud ordered the establishment of an authority in Medina to scrutinise uses of the hadith that are used by preachers and jurists to support teachings and edicts on all aspects of life. According to Khmer Times , the reforms of Saudi Crown Prince Mohammed bin Salman (MBS) have been influenced by a Quranist group. Previously, in 2018, Saudi Quranist scholar Hassan al-Maliki
265-404: A mosque and that there is no catching up later once a prayer is missed. Quranist ablution in prayer ( wudu ) only includes washing the face, hands up to the elbows and stroking the head and feet, since only these steps are mentioned in the Quran 5:6 . In traditional Islam, giving zakat is a religious duty and amounts to 2.5 percent of the annual income. The Quranists give zakat based on
318-624: A spiritual contact or a spiritual devotion to God through the observance of the Quran and worship to God, and therefore not as a standard ritual to be performed. The blessings for Muhammad and Abraham , which are part of the traditional ritual, are not practiced by most Quranists in the call to prayer and in the prayer itself, arguing that the Quran mentions prayers are only for God, and the Quran tells believers to make no distinction between any messenger. There are other minor differences: for Quranists, menstruation does not constitute an obstacle to prayer, men and women are allowed to pray together in
371-543: Is la ilaha illa'llah ("There is nothing worthy of worship except God"). However, a number of Quranists also consider the Quranic verse 2:131 as the proper shahada, based on the command to “Submit”, and the response, “I submit to the Lord of the worlds.” Among Quranists, different views can be found in ritual prayer ( salah ). Some Quranists pray five times a day, like in traditional Islam, while others pray two or three times
424-599: Is a strict limit on the number of wives, which is four. Most Quranist movements interpret the "holy war" as a solely defensive war, because according to them that is the only type of war allowed in the Quran. A war is only "holy" when Muslims are threatened on their own lands. Therefore, unlike the Sunnis and Salafi -Jihadis, for the Quranists "holy war" does not refer to an offensive war against non-Muslim countries or communities in any circumstances. Quranists can eat food which
477-598: Is an Islamic movement that holds the belief that the Quran is the only valid source of religious belief, guidance, and law in Islam . Quranists believe that the Quran is clear, complete, and that it can be fully understood without recourse to the hadith and sunnah. Therefore, they use the Quran itself to interpret the Quran, an exegetical principle known as tafsir al-Qur'an bi al-Qur'an . In matters of faith, jurisprudence, and legislation, Quranists differ from Sunnis , who consider
530-460: Is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame And his wife [as well] – the carrier of firewood. Around her neck is a rope of [twisted] fiber. Perish the hands of the Father of Flame! Perish he! No profit to him from all his wealth, and all his gains! Burnt soon will he be in a Fire of Blazing Flame! His wife shall carry
583-450: Is no harm in using hadith to get a common idea on the history as long as they are not taken as historical facts. According to them, a hadith narration about history can be true or can be false, but a hadith narration adding rulings to religion is always completely false. They believe that the trustworthiness of the narrator is not enough to give credibility to the hadith as it is stated in the Quran that Muhammad himself could not recognize who
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#1732855521603636-525: Is not mentioned in the Quran as a source of Islamic theology and practice, was not recorded in written form until a century after the death of Muhammad, and contain internal errors and contradictions as well as contradictions with the Quran. For Sunni Muslims, the Sunnah , i.e the Sunnah (the way) of the prophet, is one of the two primary sources of Islamic law, and while the Quran has verses enjoining Muslims to obey
689-534: Is prepared by Christians and Jews as stated in the Quran, but some Quranists believe that animals which are raised by Christians and Jews should still be blessed before they are eaten. According to Quranists, the Quran forbids the inflicting of pain on the animal during its slaughter, thus for them, the techniques of slaughtering animals in the Western world are illegitimate. Unlike Sunnis, Quranists can eat food with both of their hands, even with their left hands because
742-1681: Is the 111th chapter ( sūrah ) of the Quran . It has 5 āyāt or verses and recounts the punishments that Abū Lahab and his wife will suffer in Hell . A study on Quranic manuscripts within the Vatican Library noted the titles Lahab (Flame); masad ; al-ḥaṭab ; and Abī Lahab . In the 1730s the chapter title was known as Abu Laheb by translator George Sale . بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ Bismi l-lāhi r-raḥmāni r-raḥīm(i) تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ ١ ¹ Tabbat yadā ’abī lahabi w-watab(ba) مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ ٢ ² Mā ’aghnā ‘anhu māluhū wamā kasab(a) سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ ٣ ³ Sayaṣlā Nāran dhāta lahab(in) وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ ٤ ⁴ Wamra’atuhū ḥammālata l-ḥaṭab(i) فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ ٥ ⁵ Fī jīdihā ḥablu m-mi m- masad (im) بِسۡمِ اِ۬للَّهِ اِ۬لرَّحۡمَٰنِ اِ۬لرَّحِيمِ Bismi l-lāhi r-raḥmāni r-raḥīm(i) تَبَّتۡ يَدَآ أَبِے لَهَبٍ وَتَبَّ ١ ¹ Tabbat yadā ’abī lahabi w-watab(ba) مَآ أَغۡ نَٜىٰ عَنۡهُ مَالُهُۥ وَمَا كَسَبَ ٢ ² Mā ’agh nā ‘anhu māluhū wamā kasab(a) سَيَصۡ لَىٰ نَارًا ذَاتَ لَهَبٍ ٣ ³ Sayaṣ lā Nāran dhāta lahab(in) وَامۡرَاَتُهُۥ حَمَّالَ ةُ اَ۬لۡحَطَبِ ٤ ⁴ Wamra’atuhū ḥammāla tu l-ḥaṭab(i) فِے جِيدِهَا حَبۡلٌ مِّن مَّسَدٍۭ ٥ ⁵ Fī jīdihā ḥablu m-mi m- masad (im) Perish
795-600: Is the method of commenting on the Quran using traditional sources, and tafsir al-Qur'an bi-l-Kitab , which refers to interpreting the Qur'an with/through the Bible , generally referred to in quranic studies as the Tawrat and the Injil . In the centuries following Muhammad's death, Quranists did not believe in naskh . The Kufan scholar Dirar ibn Amr's Quranist belief led him to deny in
848-462: The Bible , contained contradictions due to human interference. Instead, he believed that the beliefs and practices of Islam should be based on the Quran alone. Quranists believe that the Quran is the sole source of religious law and guidance in Islam and reject the authority of sources outside of the Quran like hadith and sunnah. Quranists suggest that vast majority of hadith literature are forged and that
901-645: The Dajjal , Punishment of the Grave , and Shafa'a in the 8th century. The Egyptian scholar Muhammad Abu Zayd's Quranist commentaries led him to reject the belief in the Isra and Mi'raj in the early 20th century. In his rationalist Quran commentary published in 1930, which uses the Quran itself to interpret the Quran, he claimed that verse 17:1 was an allusion to the Hijrah and not Isra and Mi'raj. Syed Ahmad Khan argued that, while
954-573: The Iranian Revolution . He has criticized the government in Iran for being undemocratic and totally alien to the "Islam of the Quran". Quranism also took on a political dimension in the 20th century when Muammar al-Gaddafi declared the Quran to be the constitution of Libya. Gaddafi asserted the transcendence of the Quran as the sole guide to Islamic governance and the unimpeded ability of every Muslim to read and interpret it. He had begun to attack
1007-414: The 'Battle of Uhud' where many of the male companions martyred; but other Quranist movements argue that although it is not explicitly banned, polygamy is a thing of the past because the regulations which are contained in the Quran are very strict and they have been fulfilled by almost nobody on Earth, therefore polygamy cannot be practiced anymore. In the extremely rare case in which it may be practiced, there
1060-415: The (crackling) wood - As fuel!- A twisted rope of palm-leaf fibre round her (own) neck! The power of Abu Lahab will perish, and he will perish. His wealth and gains will not exempt him. He will be plunged in flaming Fire, And his wife, the wood-carrier Will have upon her neck a halter of palm-fibre. Verse 1 mentions Abu Lahab ( father of flame ). Quranite Sam Gerrans chooses to maintain
1113-498: The Abbasid caliph Al-Ma'mun (r. 813-833), the adherents of Kalam were favoured and the supporters of Hadith were dealt harshly. Al-Ma'mun was inclined towards rational inquiry in religious matters, supported the proponents of Kalam and persecuted the adherents of Hadith. His two immediate successors, Al-Mu'tasim (r. 833-842) and Al-Wathiq (r. 842-847), followed his policies. Unlike his three predecessors, Al-Mutawakkil (r. 847-861)
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#17328555216031166-418: The Islamic prophet Muhammad entails obedience to hadiths, Quranists believe that obedience to Muhammad means obedience to the Qur'an. This methodological difference has led to considerable divergence between Quranists, and both Sunnis and Shias in matters of theology and law as well as the understanding of the Quran. Quranists date their beliefs back to the time of Muhammad, who they claim prohibited
1219-460: The Messenger, the Quran never talks about Sunnah in connection with Muhammad or other prophets. The term Sunnah appears several times, including in the phrase sunnat Allah (way of God), but not sunnat al-nabi (way of the prophet) – the phrase customarily used by proponents of hadith. The concept of tahrif has also been advocated by Quran alone Muslims such as Rashad Khalifa , who believed that previous revelations of God, such as
1272-615: The Muslim world. Quranism has been criticised by Sunnis and Shias . The Sunni belief is that "the Quran needs the Sunnah more than the Sunnah needs the Quran". The Sunni and Shia establishment argues that Islam can not be practised without hadith. In 2018, the Russian Council of Muftis issued a fatwa that, contrary to its apparent intent, contained statements supportive of Quran-centric views. The fatwa, ostensibly aimed at defending Sunnah, actually criticized hadith-centrism and emphasized
1325-799: The Prophet would have commanded its registration in writing, and God would have guaranteed its preservation. Like some of their counterparts in Egypt such as Muhammad Abu Zayd and Ahmed Subhy Mansour , some reformist scholars in Iran who adopted Quranist beliefs came from traditional institutions of higher learning. Shaykh Hadi Najmabadi, Mirza Rida Quli Shari'at-Sanglaji , Mohammad Sadeqi Tehrani , and Ayatollah Borqei were educated in traditional Shia universities in Najaf and Qom . However, they believed that some beliefs and practices that were taught in these universities, such as
1378-403: The Qur'an. "Quranists" ( Arabic : القرآنية , romanized : al-Qurʾāniyya ) are also referred to as "reformists" or "progressive Muslims" as well as "Quraniyoon" (those who ascribe to the Quran alone). Quranists believe that the Quran is clear, complete, and that it can be fully understood without recourse to the hadith and sunnah. Therefore, they use the Quran itself to interpret
1431-402: The Quran criticizes the hadith both in technical sense and general sense. Quranists claim that the Sunnis and Shias have distorted the meaning of the verses to support their agenda, especially in verses about women and war. Due to these differences in theology, there are differences between traditional Islamic and Quranist practices. The shahada accepted by a number of Quranists
1484-520: The Quran does not forbid it. Clothing does not play a key role in Quranism. All Quranist movements agree that Islam has no sets of traditional clothing, except for the rules described in the Quran. Therefore, beards and the hijab are not necessary. Quranists reject hadith altogether. Some Quranists believe that hadith – while not being reliable sources of religion – can be used as a reference to get an idea on historical events. They argue that there
1537-605: The Quran in the religious life of the Kufans that Umar described was quickly changing, however. A few decades later, a letter was sent to the Umayyad caliph Abd al-Malik ibn Marwan ( r. 685–705 ) regarding the Kufans: "They abandoned the judgement of their Lord and took hadiths for their religion; and they claim that they have obtained knowledge other than from the Koran . . . They believed in
1590-463: The Quran remained socially relevant, reliance on Hadith limits the vast potential of the Quran to a particular cultural and historical situation. The extent to which Quranists reject the authority of the Hadith and Sunnah varies, but the more established groups have thoroughly criticised the authority of the Hadith and reject it for many reasons. The most common view being the Quranists who say that Hadith
1643-408: The Quran, they reject this procedure. In addition, 2:256 , which states that "there shall be no compulsion/pressure in religion", is taken into account and everyone is allowed to freely decide on their religion. Some Quranist movements allow polygamy only on the condition of the adoption of orphans who have mothers and do not want to lose them, as the concerning verse 4:3 set the condition after
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1696-516: The Quran: [A] literal and holistic analysis of the text from a contemporary perspective and applying the exegetical principle of tafsir al-qur'an bi al-qur'an (explaining the Qur'an with the Qur'an) and the jurisprudential principle al-asl fi al-kalam al-haqiqah (the fundamental rule of speech is literalness), without refracting that Qur'anic usage through the lens of history and tradition. This methodology differs from tafsir bi'r-riwāyah , which
1749-499: The Quranic verses. In the opinion of many Quranists, zakat must be paid, but the Quran does not specify a percentage because it does not appear explicitly in the Quran. Other Quranists are in agreement with the 2.5 percent, but do not give the zakat annually, but from every money they earn. There is, in addition to the traditional idea of zakat, also an alternative idea that zakat itself does not mean to give charity alone, but to purify your character through righteous works, which includes
1802-511: The giving of charity. The majority of Quranists fast for all of Ramadan , but do not see the last day of Ramadan as a holy day. Extra-Quranic traditions in the hajj , such as kissing or hugging the black stone and the symbolic stoning of the devil by throwing stones are rejected and seen as shirk by Quranists. According to Sunni hadith, a Muslim who leaves his religion should be killed. However, since Quranists do not accept hadith and no command to kill apostates can be found in
1855-573: The hadith, scholarly opinions, opinions attributed to the sahaba , ijma and qiyas , and Islam's legislative authority in matters of law and creed in addition to the Quran. Hadith-espousing sects of Islam differ with one another over which hadith they view as reliable, but their hadith collections are mostly overlapping. In contrast, Quranists do not advance another corpus of assertedly authoritative hadith; rather, they criticize hadith altogether and do not recognize any as authoritative. Whereas hadith-followers believe that obedience to
1908-456: The infiltration of numerous absurd or corrupt traditions." Muhammad Tawfiq Sidqi wrote an article titled al-Islam Huwa ul-Qur'an Wahdahu ('Islam is the Qur'an Alone) that appeared in the Egyptian journal Al-Manar , which argues that the Quran is sufficient as guidance: What is obligatory for man does not go beyond God's Book. If anything other than the Qur'an had been necessary for religion,
1961-434: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Q111&oldid=1163865233 " Category : Letter–number combination disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Quran 111 Al-Masad ( Arabic : المسد , ( meaning: "Twisted Strands" or "The Palm Fiber" )
2014-458: The literal translation, "father of flame", denoting the type of person made perfectly clear from the context of the chapter. Traditional Islam names Abu Lahab as an adversary of the Islamic prophet Muhammad. This surah takes its name from verse 5 in which the phrase “ḥablun min masad” (meaning “a rope of palm fibre”) occurs that mentions the palm fibre rope that in hellfire shall be twisted around
2067-558: The neck of the wife of Muhammad's uncle, who bitterly opposed Islam; for she took great pride in wearing an ostentatious necklace she became known for and would slip by night to strew thorns and prickly plants in Muhammad's path to injure his feet. Thus, regarding the timing and contextual background of the revelation ( asbāb al-nuzūl ), it is believed an earlier " Meccan surah ". Quranite Including: Quranism ( Arabic : القرآنية , romanized : al-Qurʾāniyya )
2120-452: The people who promulgated Quranist beliefs in India at the time. In Egypt during the early 20th century, the ideas of Quranists like Muhammad Tawfiq Sidqi grew out of the reformist ideas of Muhammad Abduh , specifically a rejection of taqlid and an emphasis on the Quran. Muhammad Tawfiq Sidqi of Egypt "held that nothing of the Hadith was recorded until after enough time had elapsed to allow
2173-491: The primacy of the Quran. It suggested that an ideal Islamic society could be built solely on Quranic teachings, without the need for hadiths. This unexpected stance from a major Islamic authority in Russia sparked debate within the Muslim community, with some praising the fatwa's Quran-centric approach while others, particularly hadith-centrists, expressed concern over its implications for traditional Islamic scholarship. In 2023, in
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2226-489: The religious establishment and several fundamental aspects of Sunni Islam. He denigrated the roles of the ulama, imams, and Islamic jurists and questioned the authenticity of the hadith, and thereby the sunna, as a basis for Islamic law. Quranism also took on a militant dimension in the 20th century, with the Yan Tatsine movement, founded by Mohammed Marwa, better known by his nickname Maitatsine , which publicly adopted
2279-521: The slogan “Qur’an only” as the foundation of the religion. In the 21st century, Qur'anist rejection of the hadith has gained traction among modernist Muslims who want to throw out any hadith that they believe contradicts the Qur'an. Both modernist Muslims and Qur'anists believe that the problems in the Islamic world come partly from the traditional elements of the hadith and seek to reject those teachings. According to Dr. Aisha Y. Musa, Quranists in Egypt and elsewhere have stirred heated discussions in
2332-421: The time of Muhammad , who they claim prohibited the writing of hadiths. As they believe that hadith, while not being reliable sources of religion, can be used as a reference to get an idea on historical events, they point out several narrations about early Islam to support their beliefs. According to one of these narrations, Muhammad's companion and the second caliph Umar ( r. 634–644 ) also prohibited
2385-456: The trend towards hadiths, the questioning of their authority continued during the Abbasid dynasty and existed during the time of al-Shafi'i, when a group known as ahl al-kalam argued that the prophetic example of Muhammad "is found in following the Quran alone", rather than Hadith. The majority of Hadith, according to them, was mere guesswork, conjecture, and bid'a , while the book of God
2438-487: The two hands of Abu Lahab (an uncle of the Prophet), and perish he! His wealth will not avail him or that which he gained. He will be burnt in a Fire of blazing flames! And his wife too, who carries wood (thorns of Sadan which she used to put on the way of the Prophet (Peace be upon him), or use to slander him). In her neck is a twisted rope of Masad ( palm fibre). May the hands of Abu Lahab be ruined, and ruined
2491-712: The veneration of Imamzadeh and a belief in Raj'a , were irrational and superstitious and had no basis in the Quran. And rather than interpreting the Quran through the lens of hadith, they interpreted the Quran with the Quran ( tafsir al-qur'an bi al-qur'an ). These reformist beliefs provoked criticism from traditional Shia scholars like Ayatollah Khomeini , who attempted to refute the criticisms made by Sanglaji and other reformists in his book Kashf al-Asrar . Quran-centered beliefs have also spread among lay Muslims like Iranian American, Ali Behzadnia, who became Deputy Minister of Health and Welfare and acting Minister of Education shortly after
2544-462: The writing of hadith and destroyed existing collections during his reign. Similar reports claim when Umar appointed a governor to Kufa , he told him: "You will be coming to the people of a town for whom the buzzing of the Qur'an is as the buzzing of bees. Therefore, do not distract them with the Hadiths, and thus engage them. Bare the Qur'an and spare the Hadith from God's messenger!". The centrality of
2597-527: The writing of hadiths. As they believe that hadith, while not being reliable sources of religion, can serve as historical records, Quranists cite some early Islamic writings in support of their positions, including those attributed to caliph Umar (r. 634–644) and materials dating to the Umayyad and Abbasid caliphates. In the 21st century, the Quranist position on the hadith has gained traction among modernist Muslims who reject hadith that they believe contradict
2650-613: Was a genuine believer and who was a hypocrite . Moreover, Quranists quote Sahih Muslim 3004 to argue Muhammad forbid any hadith beside the Quran. Although there are Quranist tafsir works, for the most part Quranists do not have tafsir and do not think that it is needed. They believe the Quran does not give anyone the authority to interpret because, as stated in Quran, Allah sends guidance individually. The following aspects can be cited as further examples which, compared to traditional Islam, are rejected by Quranists or regarded as irrelevant: Quranists date their beliefs back to
2703-499: Was arrested and charged with the death penalty for his political views, one of opposition to the more strict Saudi Wahhabi ideology, and for promoting ideas that have been described as "Quranist", "moderate", "tolerant". Other Saudi intellectuals, like Abd al-Rahman al-Ahdal, continue to advocate for the abandonment of hadith and a return to the Quran. In 2015, Quranist men in Sudan were imprisoned and sentenced to death for recognizing
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#17328555216032756-467: Was complete and perfect, and did not require the Hadith to supplement or complement it. There were prominent scholars who rejected traditional hadith like Dirar ibn Amr. He wrote a book titled The Contradiction Within Hadith . However, the tide had changed from the earlier centuries to such an extent that Dirar was beaten up and had to remain in hiding until his death. Like Dirar ibn Amr, the scholar Abu Bakr al-Asamm also had little use for hadiths. Under
2809-713: Was not inclined to rational inquiry in religious matters, and strove to bolster the Hadith as a necessary source of the Sunnah. In South Asia during the 19th century, the Ahl-i Quran movement formed partially in reaction to the Ahl-i Hadith whom they considered to be placing too much emphasis on Hadith. Many Ahl-i Quran adherents from South Asia were formerly adherents of Ahle Hadith but found themselves incapable of accepting certain hadiths. Abdullah Chakralawi, Khwaja Ahmad Din Amritsari, Chiragh Ali , and Aslam Jairajpuri were among
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