Quranic Odyssey-2

December 5, 2023

69

In the Name if Allah, the Most Gracious, the Most Merciful

Past to Present
Introduction

In Part-1^[1], we delved into the diminishing trajectory of Islamic thought from its vibrant historical roots, examining the perspectives of Allama Iqbal^[2] and the apprehensions expressed by Dr.Baraq^[3] in his efforts to align it with the teachings of the Qur’an. The narrative underscores a steadfast dedication to the exploration of Islamic thought, with a specific emphasis on the Quran^[4] and its enduring principles. This compilation is the culmination of a two-decade-long journey through the Quran, reflecting extensive research into the deviance^[5] from considering the Quran as the exclusive divine guide for humanity. This divergence occurred as a result of the compilation of additional texts, a process neither undertaken nor endorsed by Prophet Muhammad (peace be upon him) and his successors (Caliphs).

The central focus remains on understanding the Quran in its purest form, devoid of personal interpretations. Extensive Quranic study involved a thorough examination of the original Arabic text of critical verses which was complemented by the analysis of approximately 75 translations^[6] and consultation of 25 exegesis (Tafseers) authored by renowned scholars spanning various eras. Word-by-word translations were cross-referenced using English-to-Arabic and Arabic-to-Arabic Lexicons^[7] to ensure a nuanced grasp of the text’s true meanings. The digital landscape offered unprecedented research opportunities. The primary objective was not to impose personal interpretations but to identify and emphasize differences in understanding when necessary. Engaging in discussions and dialogues with scholars and knowledgeable individuals, despite occasional challenges, revealed common areas of focus.^[8]. The non-sectarian approach adopted aimed to minimize biases, recognizing that ultimate knowledge and understanding reside with Allah.

The approach adopted by the author is non-sectarian, minimizing biases, and the outcome has been made accessible in Urdu^[9] and English across various platforms. Thereaders are encouraged to set aside preconceived notions, engage with comprehensive references given in this paper. The goal is to contribute to the reinvigoration of dynamic and progressive Islamic thought focused on the Quran echoing the visionary spirit of Allama Iqbal^[10].

Differences in Jurisprudence Regarding Worship & Other Practices

Sectarian distinctions within and between major sects primarily center around variations in worship practices and rituals. As far as the important command and matters of faith are well explained by Quran, Allah says; “It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord. And no one will be reminded except those of understanding.” (Quran 3:7)^[11]. This verse establishes the Umm-al-Kitab (Foundation of the book)^[12] and the “The Hadith of Gabriel” as the Um-al-Sunnah (Foundation of the Sunnah)^[13], eliminating any ambiguity or uncertainty. (both already explained in Part-1)^[14]

Engaging in disputes over minor divergences in jurisprudence related to worship and other non-fundamental^[15]aspects of Islam are deemed inappropriate. This is because each school of thought draws its evidence from the Quran (specifically the five pillars) and the Sunnah (practical traditions). Blindly following an Imam or religious leader is discouraged, as adherence should be based on clear evidence from the Quran and Sunnah, even if it differs from another jurisprudential school. Allah’s wise plan or our test may be attributed to the absence of explicit mention in the Quran for certain acts, such as the sequence of prayer (salah), leaving these details to the Sunnah.

On the other hand, aspects like ablution (wudu), dry ablution (tayammum), and cleanliness (tahara) are explicitly addressed in the Quran in just one verse:

“O believers! When you rise up for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet to the ankle* s. And if you are in a state of ˹full˺ impurity, then take a full bath. But if you are ill, on a journey, or have relieved yourselves, or have been intimate with your wives and cannot find water, then purify yourselves with clean earth by wiping your faces and hands. It is not Allah’s Will to burden you, but to purify you and complete His favor upon you, so perhaps you will be grateful”. (Quran;5:6, see 22 exegesis^[16] ]

With 518 Hadiths in Sihah Sitta elaborating on the subject of tahara, forming 518 groups or fewer (sects/subsects) based on this single issue is not challenging. Each group possesses the authority of a Hadith. However, when they collectively align with one verse of the Quran (5:6), distinctions dissolve like vapor.

The details of prayer are not explicitly stated, but the method of prayer taught by the Prophet Muhammad (PBUH) is entirely based on Quranic indications. However, no one could arrange the posture of prayer in the exact same way as the Prophet (PBUH). The Prophet (PBUH) prohibited the written recording of Hadiths as a book^[17], because previous communities (Jews and Christians) had gone astray after writing down books other than the Book of Allah (Torah, Gospel)^[18]. This mistake was not to be repeated by the last Ummah (community), the Muslims. After extensive consultation and Istikhara (seeking guidance from Allah), the decision was made, by Caliph Umer not to write Hadith books^[19]. The decision was obeyed faithfully till the 2nd century. The Sunnah (practices and sayings of the Prophet PBUH) were transmitted from generation to generation, through practice, orally, linguistic expressions, the personal notes were used for memorization which is used as argument in favor of writing Hadith books much later.

Is there any skepticism among the intellectuals of subsequent generations regarding the intentions, wisdom, knowledge, and sincerity of four Rightly guided caliphs and the companions (Sahaba)?^[20] They steadfastly followed the command of the Prophet PBUH, which entailed a resolute adherence to his [Sunnah of Prophet Muhammad PBUH] and the Sunnah (practices) of four rightly guided caliphs (which could be additional as per circumstances).

Many sects, sub-sects, and splinter groups have emerged due to a failure to adhere to the explicit commands of the Quran and Sunnah. Instead of following the clear guidance provided by these sources, some individuals have opted to blindly adhere to the interpretations of religious authorities named as parallel Rabb (Lords)^[21]. Over time, some of these sects have disappeared, while others have emerged. The number of hadiths has reached into the thousands and even millions, and this number has continued to grow over time, rather it should decrease after careful research and re-compilation.^[22]

Many scholars, instead of upholding the true and simple religion, continue to create new sects and names (of scholars, buildings, books, city or place etc) by gathering their preferred content from various interpretations and vast collections of hadiths. They conceal^[23] opposing valid evidence, while “Islam & Muslims”^[24] is the name given by Allah, it does not require any prefix or suffix, the religion is complete, any innovation (bida) will only make it imperfect.

Analytical discoveries

1. The basis of Islam i.e., “Islamic Standard Constants” have been define through Foundation of Hadiths, (“Umm-al-Sunnah), the Hadith Jibril, they are based on the Command verses from Quran, called as Foundations of the Book (Umm al-Kitab)^[25], all described. Islam, the perfected religion is based on them, any innovations change, is (کُلُّ بِدْعَۃٍ ضَلَالَۃ) great deviation leading to misguidance.

2. Some of the new measures taken by the Rightly Guided Caliphs are not addition to Islamic fundamentals (explained by Umm al-Sunnah) and therefore they are not included in (کُلُّ بِدْعَۃٍ ضَلَالَۃ) great deviation, misguidance.

3. Following the Sunnah (individual or collective practices) of the Righteous Caliphs (Sunnah) is actually like following the command of the Messenger (PBUH) of Allah, because the Messenger (PBUH) of God, ordered the Muslims to hold to the Sunnah of the Righteous Caliphs with his molar teeth, cling with it.^[26] Mentioning Sunnah of Caliphs separately implies that some of it were to be different to the Sunnah of Prophet (PBUH), hence some innovations but not deviations being not touching the fundamentals. Therefore the criticism of the Sunnah of the Rashidun Caliphs is actually a criticism of the Messenger of Allah (PBUH).

Bida

Bida is innovation, something new, extra added to religion (parameters of Islam and faith have been described above in Hadith Jibril). Its deviation is heresy (“کُلُّ بِدْعَۃٍ ضَلَالَۃٌ “), which may lead to destruction of faith (iman).
Read : https://SalaamOne.com/Bida^[27]

Suggestions

1. While preaching to fellow Muslims as part of your obligation “Enjoining good and forbidding evil” (Amr bil-Mruf Nahi al-Munkar), Muslims should emphasize on the matters which are of fundamental nature and are agreed upon, for there is no compromise on twelve Fundamentals explained by angel Jibril^[28], no deviation or interpretations are unacceptable.

2. No doctrine, principle or commandment is acceptable without unambiguous proof from the Command verses (Aayat Mukhathams)^[29].

3. Engaging in public debates on fiqh differences, rooted in Hadiths and interpretations that lack unanimous agreement, is a futile endeavor. This domain should be entrusted to scholars, who, in presenting their perspectives, must not only avoid insistence on their own views but also demonstrate flexibility in accepting alternative interpretations.

4. Worship (Ibadah) is important, there is a weakness in the affairs of the society, the rights of fellow humans are frequently denied, trespassed and abused, which need a lot of attention.^[30]

5. Guidance should always be sought from Quran, it must never be abandoned, Allah says:

“.. So whoever follows my guidance will neither go astray nor suffer pain. (20:123)

“And the Messenger will say: O my Lord! Verily my Ummah had abandoned this Qur’an (25:30)^[31]

6. The scourge of polytheism is spreading rapidly on the basis of interpretations which must be confronted with full power of arguments.

Wrap-Up Thoughts

As we draw our narrative to a close, it is essential to explore the concluding ideas that encapsulate the essence of our discussion. There is no need for the creation of new religions or sects because Islam is the complete and perfected faith^[32]. This truth is beautifully conveyed in the “Umm al-Sunnah” Hadith of Gabriel^[33]. The individual’s journey of faith is a personal one, to be determined independently.

Islam, originating in the heart of Arabia, has grown into a global religion with followers from diverse cultural backgrounds and regions. Consequently, Muslims have developed a wide array of cultural practices and traditions that may vary from one place to another.

These practices encompass areas such as attire, cuisine, social customs, celebratory rituals and much more. The diversity of these cultural practices is not a detriment but rather an enrichment of the Muslim Ummah. It demonstrates Islam’s adaptability to different societies and its ability to coexist harmoniously with local customs and traditions.

Innovations are strictly not acceptable in the “Umm al-Sunnah” Hadith of Gabriel, However, when it comes to inventions in fields like science, technology, economics, and medicine etc, these are not considered religious innovations even if they help in the religious obligations. In fact, they are not only accepted but also encouraged, provided they do not conflict with Islamic principles and ethics.

Islam has a rich tradition of intellectual inquiry and encourages the pursuit of knowledge and development for the betterment of society. Muslims, as a dynamic and forward-thinking community, embrace progress and changes in the world while upholding the foundational tenets of Islam.

The responsibility of adhering to the straight path and advising others to do the same is a duty that falls upon every Muslim. Ultimately, on the Day of Judgment, Allah alone will hold each person accountable.

It is the responsibility of every Muslim to follow the straight path and to advise others.

˹Today˺ you have come back to Us all alone as We created you the first time—leaving behind everything We have provided you with. We do not see your intercessors^[34] with you—those you claimed were Allah’s partners ˹in worship˺. All your ties have been broken and all your claims have let you down.” (Qur’an: 6:94)^[35]

Practical Measures

1. Wherever one stands, continue to do so, but should re-examine the beliefs and theories against the “Firm, Command verses” (Ayat Muhkamat) of the Qur’an^[36], and “Umm al-Sunnah” (Hadith of Gabriel), and make necessary corrections.

2. Do Not accept interpretations (tawelat). For matters that do not contradict the clear verses of the Qur’an, one should refrain from rejecting them due to differences in jurisprudence. However, if there are variations in narration of Hadiths, (till completion of recompilation project) then those Hadith can be considered, which do not contradict the Quran, intellect and ‘Hadith verification principles’^[37] derived from Quran and the available narrations of the Prophet (PBUH).

3. With a firm foundation in the fundamental parameters of faith and Islam as decreed by God, cultural and social activities that do not conflict with these should not be regarded as integral to the religion, nor should they be subject to condemnation.

4. For the compilation and interpretation of Hadith, there is a need for a “Hadith Recompilation Project” based on the standards and principles of the Quran and the sayings of the Prophet Muhammad (PBUH) ‘Hadith verification principles’^[38]. (‘Hadith verification principles’^[39]). It is not a difficult task for the scholars and experts, to sit down and take assistance of digital technology and AI (Artificial Intelligence). The Chain of narrators is important but the authenticity of content, text is more important.

5. These articles on “Odyssey” are merely an introduction; the next step is to study the “Summary of Research”^[40] followed by the Research Thesis. The eBooks and articles are also available on websites. This study is a long process that can be pursued gradually in phases.

6. Obey and worship Allah, the Lord of all worlds (رَبِّ الْعَالَمِينَ)^[41], obedience to available sunnah of Prophet (PBUH) needs through verification as per given criteria^[42]. Obedience to scholars (Ulema) is strictly conditional with obedience to Quran and confirmed, verified Sunnah as above, don’t make them religious Lords^[43], it’s shirk/ polytheism. advise your companions and scholars, however If someone does not heed to the advice and follows interpretations of his scholars, leaders, religious guides^[44], or follow his own desires, it means that he/she takes them as his Lord (رب), then leaves them, you have fulfilled your duty.

“And our duty is only to deliver ˹the message˺ clearly.”(Quran 36:17)^[45]

But continue to offer advice intermittently.

Key Findings from Study Insights

1. “Islamic Standard Constants” form the foundation of Islam, the concepts are based on “Umm-al-Sunnah,” the Hadith of Jibril^[46], and Command verses from the Quran referred to as “Foundations of the Book” (Umm al-Kitab)^[47]. Innovations or changes to these core principles are considered “Bid’ah^[48]” signifying severe deviations leading to misguidance.

2. Some of the measures taken by the Rightly Guided Caliphs are not additions to Islamic fundamentals and, therefore, do not constitute “Bid’ah.” It provides guidance.

3. Following the Sunnah of the Righteous Caliphs^[49] is essentially following the command of the Messenger of Allah, as the Prophet Muhammad‘s (PBUH) instruction to Muslims to cling to their Sunnah “with his molar teeth.^[50]” Criticizing the Sunnah of the Caliphs implies criticism of the Messenger of Allah.

4. Differences in jurisprudence regarding worship practices, particularly minor ones, should not be a point of contention, as each school of thought has evidence from the Quran and Sunnah to support its practices. The focus should be on fundamental principles.

5. The creation of sects and the continuous growth of Hadith collections is a result of not adhering to the clear commands of the Quran and Sunnah, with many scholars creating new sects and names while concealing opposing valid evidence. Blindly following the interpretations of religious Lords^[51], should be avoided.

6. The importance of adhering to the straight path and advising others to do the same is a shared responsibility among Muslims. Ultimately, on the Day of Judgment, each person will be held accountable by Allah.

7. It is emphasized that there is no need for new religions or sects within Islam, as the faith is complete and perfected^[52]. Muslims^[53] should uphold the foundational tenets of the faith and continue to embrace progress and changes in various fields, including science, technology, economics, and medicine. The responsibility of advising others to follow the straight path remains a fundamental duty for all Muslims.

Moving Forward with Practical Measures:

8. Muslims should re-examine their present beliefs and theories against the “Firm, Command verses’ ‘ of the Quran (Ayat Muhkamat) and the “Umm al-Sunnah” (Hadith of Gabriel) and make necessary corrections. Avoid accepting interpretations (tawelat) by religious Lords.

9. There is a need for a “Hadith Recompilation Project”^[54]. to compile and interpret Hadiths based on the standards and principles of the Quran and the sayings of the Prophet Muhammad (PBUH). This can be facilitated with the assistance of digital technology and AI (Artificial Intelligence)^[55]. Focus on the authenticity of the content and text, while the chain of narrators is important.

10. Worship and obey Allah, the Lord of all worlds (رَبِّ الْعَالَمِين). Obedience to the available Sunnah of the Prophet (PBUH) should be based on verification according to the given criteria. Obedience to scholars (Ulema) is conditional upon their adherence to the Quran and confirmed, verified Sunnah, without elevating them to the status of religious Lords. Offer advice to your companions and scholars, but if someone does not heed the advice and follows interpretations of their scholars, leaders, or personal desires, they are essentially taking them as their Lords (رب). In such cases, you have fulfilled your duty of delivering the message. Remember that your duty is solely to deliver the message clearly, as stated in the Quran (36:17).

11.This writeup is merely an introduction; the next step is to study the “Summary of Research”^[56] followed by the Research Thesis. The eBooks and articles are also available on websites. This study is a long process that can be pursued gradually in phases.

12. The final reminder underscores the importance of adhering to the commandments of Allah and refraining from associating partners with Him. With a firm foundation in the fundamental parameters of faith and Islam as decreed by God, cultural and social activities that do not conflict with these should not be regarded as integral to the religion, nor should they be subject to condemnation. While offering advice to others is a duty, individuals should fulfill their obligations and leave the decision to those they advise. The concept of SHIRK (polytheism) and the importance of worshiping only Allah are emphasized, as per the clear commands of the Quran.

Remember the Command of Allah:

Besides the wise, no one accepts advice. (Quran 2:269)^[57].

Monotheism (Tawheed) is the foundation of Islam, while Atheism and Polytheism contrast with Monotheism. Allah is the sole ruler of the universe. Whoever ascribes partners to Allah or obeys one of His creations, then takes him as Lord (9:31), he has indeed committed a great sin. Allah will not forgive the sin of associating anyone with it, and He will forgive the sin of whom He wills (4:116, 4:48)^[58]. This is a strong warning that is very important to understand so that to avoid any form or similitude of shirk. Included in the category of Shirk (polytheism) , are:

• Those who blindly follow their religious leaders (Quran;9:31)^[59]

• Those who worship their own desire (45:23)

• Those who indulge in human worship and in sectarianism (30:31-32), (42:21).

• Those who follow man-made books in lieu of the Book of Allah (Quran;45;6, 77:50, 7:185, 52:34, 2:23, 10:38, 11:13,17:88)^[60],^[61]

• Those who claim or believe in any Prophet or guide after Muhammad (pbuh) (33:40)^[62] or reincarnation, rebirth or fina-fi-rasool.

• Believe in any revelation after the Qur’an, in any form, including claims of attaining Divine knowledge through mystical experience (7:173,2:134, 39:7,7:191)^[63].

• The name Islam, given by Allah, those who consider it incomplete and use prefix and suffix for sectarianism (9:31, 39:12, 22:78).

• Those who uphold Trinity (4:171)^[64] (5:72-73.) and claim that God has a son.

• Such people fall from the high station of humanity. Worshiping any entity other than Allah, sinks the human “Self” down to subhuman levels (22:31)^[65].

• Most of those who claim belief (and call themselves Muslims), indulge in SHIRK (polytheism) (12:106)

“… Whoever follows My guidance will neither go astray ˹in this life˺ nor suffer ˹in the next˺.” (Quran;20:123)^[66]

Abridged from eBook, available at: https://SalaamOne.com/Odyssey

Concluded
References/Links:

[1] https://defencejournal.com/2023/11/08/quranic-odyssey-1-reflections/

[2] https://bit.ly/Reconstruction-Iqbal \ http://www.zindgienau.com/Issues/2017/September2017/images/unicode_files/heading3.htm

[3] https://salaamone.com/2islam/

[4] https://wp.me/sbruvK-faith

[5] https://bit.ly/QuranAbandoned

[6] http://www.islamawakened.com/index.php/qur-an , https://tanzil.net/#1:1, http://www.equranlibrary.com/ , https://trueorators.com/quran-translations/12/106 , https://www.islamicstudies.info/tafheem.php

[7] http://arabiclexicon.hawramani.com/william-edward-lane-arabic-english-lexicon/ , https://corpus.quran.com/qurandictionary.jsp , https://www.islamicurdubooks.com/

[8] https://salaamone.com/muslim-only/ https://quran1book.blogspot.com/2020/06/QA19.html ,