العديد من المسلمين يعتقدون أنه يجب على النساء المسلمات تغطية شعرهم. فيما يلي تحليل متعمق يثبت أنه وفقاً للقرآن لا يجب على النساء تغطية شعرهم.
الحجاب
يشير العديد من المسلمين إلى غطاء رأس المرأة بـ “الحجاب”. لم تُذكَر كلمة “الحجاب” في القرآن كغطاء للرأس. فيما يلي جميع المراجع لكلمة “الحجاب” في القرآن ومعانيها.
للدلالة على الحجاب بين أصحاب الجنة (الجنة) وأصحاب النار (الجحيم) (7:46)
حجاب بين أولئك الذين لا يؤمنون بالآخرة (17:45)
الفصل/ العزلة/ الحجاب الذي طبقته ماري بينها وبين شعبها (19:17)
في إشارة إلى النبي سليمان (عليه السلام) وعلاقته فيما يتعلق بخيوله (38:32)
للدلالة على التحريم الذي سيتعرض له الظالمين من ربهم يوم القيامة (83:15)
للدلالة على انفصال زوجات الرسول (33:53)
ادعاء الكفار للدلالة على الحجاب بين ما يؤمنون به وبما يدعوهم النبي إليه (41.5)
وليضعن غطاء رؤوسهن (بِخُمُرِهِنَّ) على صدورهن (جُيُوبِهِنّ)
عدم إظهار زينتهن إلا لأزواجهن أو آبائهن
السياق
من أجل فهم صحيح للآية، يجب علينا فهم سياقها. من الواضح أن سياق هذه الآية يتعلق بزينة أو جمال المرأة، حيث أن هذه الآية تخبر النساء بعدم إظهارها. الكلمة العربية لـ “زينتهن” هي ( زِينَتَهُنَّ) التي استخدمت مرتين في هذه الآية. بشكل عام، تمنع الآية النساء من إظهار زينتهن. السبب وراء ذلك يتعلق بالآية 33:59 التي تخبر النساء بارتداء ثياب خارجية لتجنب تعرضهن للمضايقات مثل ارتداء ثياب خارجية يساعد على اخفاء جمال المرأة.
فيما يلي تفسير للكلمات الرئيسية في هذه الآية.
زِينَتَهُنَّ
أصلُ كلمة زِينَتَهُنَّ من الحروف الجذرية ز-ي-ن. وفقاً لمعجم إدوارد لينز، تشير هذه الكلمة “زينتهن” بوضوح إلى التبرج، تجميل النفس، أو الزينة إلى حد يمكن أن يصبح سبباً للجذب.
إِلَّا مَا ظَهَرَ مِنْهَا
تعني هذه العبارة “إِلَّا مَا ظَهَرَ مِنْهَا” والتي تشير إلى الزينة / الجمال (باللغة العربية: زينة).
بِخُمُرِهِنَّ
تعني هذه الكلمة ” بغطائهن”. كلمة “خمار” (جمع خُمُر) تعني الغطاء كما هو مشار إليه في معجم إدوارد لينز.
أي شيء يغطي شيء هو غطاء. غطاء الرأس هو نوع من أنواع الخمار حيث أنه يغطي الرأس وهذا ينطبق على كلاً من الرجال والنساء.على سبيل المثال، في الأجواء الحارة مثل الشرق الأوسط، ترى الرجال يغطون رؤوسهم بسبب الحر. في الولايات المتحدة، يلبس الرجال عادة قبعة إذا كان الطقس حاراً في الخارج. في سياق الآية 24:31 أعلاه، تعني هذه الكلمة غطاء الرأس.
جُيُوبِهِنَّ
أتت كلمة جُيُوبِهِنَّ من الحروف الجذرية جيب. وفقاً لمعجم إدوارد لينز، في سياق الآية القرآنية 24:31 أعلاه تعني صدر المرأة.
شرح الآية
الآن بعد فهمنا للكلمات الرئيسية، يمكننا شرح ماذا تقول الآية أعلاه.
البند 1 يخبر النساء بعدم إظهار زينتهن / جمالهن.
البند 2 يستثني الجمال / الزينة التي تعتبر كمظهر طبيعي، على سبيل المثال وجه جميل، عيون، إلخ.
البند 3 يخبر النساء بتغطية صدورهن. يأتي هذا البند بعد البند 2 لأنه يوضح أن الصدر، على الرغم من أنه يعتبر جمال طبيعي، ليس جزءاً من الاستثناء في العبارة 2 أعلاه. على الرغم من أن الآية تخبر النساء ليضعن غطاء رؤوسهن على صدورهن، لا يعني هذا أنه على النساء تغطية رؤوسهن أو شعرهن. عندما نزلت هذه الآية، من المحتمل أن كلاً من الرجال والنساء كانوا يغطون شعرهم لأن شبه الجزيرة العربية كانت ولا تزال منطقة حارة جداً.
لا. لا تشير هذه الآية في أي موضع إلى كلمة ” شعر”. إذا كان الله يريد حقاً من النساء تغطية شعرهن، كان من الممكن أن يقول ببساطة “واجعلهنّ يضعن غطاء على رؤوسهن وصدورهن”، لكنه لم يقل.
هل تطلب هذه الأية من النساء تغطية رؤوسهن؟
لا، إن الإشارة إلى ” غطاء الرأس” ليست أمراً لتغطية الرأس. نظراً لأنه يجب ارتداء أغطية الرأس عادة في شبه الجزيرة العربية عندما نزلت الآية، فإن الآية تشير إلى أن تغطية الصدر يمكن القيام به عن طريق ارتداء غطاء رأس طويل على الصدر. في الوقت الحاضر بالطبع، يستطيع القميص أن يفعل ما هو أفضل بتغطية صدر المرأة أكثر مما يفعله غطاء الرأس.
Head coverings to protect from heat
Some people may argue that head coverings (Arabic: khimaar) used in Arabia when the verse was revealed were not meant to protect people from the heat but rather specifically to hide a women’s hair from men in general. This argument seems invalid since verse 16:81 indicates that God created garments one kind of which was to protect people (both men and women) from the heat.
The first reference to “garments” in the verse above must refer to head coverings because if it’s hot outside, people all over the world would cover their head. Other types of garments (e.g. shirt, pants, etc), do not protect people from the heat but rather make them feel more hot, unless the protection from heat was to prevent skin cancer, which was probably not the intent of this verse.
Also note that the Arabic word used for “garments” is “sarabeel” which according to the Edward Lanes Lexicon means “anything that is worn” so a head-covering falls into that category.
الشعر كــ زينة
سيجادل بعض الناس أن شعر المرأة زينة ولذلك لا يجب عليها إظهاره وفقاً للبند 1. هذا الجدال غير صالح بسبب
الجمال الطبيعي لشعر الشخص مشابه تماماً للجمال الطبيعي لوجه الشخص وبالتالي هو مستثنى وفقاً للبند 2.
من غير المنطقي أن نعتبر الشعر في نفس فئة الصدر، خصوصاً وأن الرجال أيضاً يمتلكون شعر والذي قد يكون سبباً للجذب عند النساء.
ليست كل النساء لديها شعر جميل. بعض النساء تمتلك شعراً غير جذاب. بالنسبة لهن، فإن تغطية شعورهن في الواقع يجعلهن أكثر جمالاً. ولذلك لا يمكننا أن نفرض بأن الشعر “زينة” بنفس الطريقة التي يُعتبر فيها الصدر زينة.
الآية 7:26
كما ذُكر في الآية 25:33، فإن القرآن هو التفسير الأفضل. ولذلك، يجب أن ننظر إلى الآيات الأخرى في القرآن لشرح آيات مؤكدة أفضل من اتخاذ افتراضات متحيزة.
في الآية 7:26، نقرأ أن الله صنع لباساً للناس (الرجال والنساء معاً) لتغطية أعضائهم الشخصية والتي، إذا تم إظهارها، فهي سبب للعار. قد يوافق أكثر الناس أن شعر النساء ليس سبباً للعار أو عضو خاص وبنفس الأمر الصدر الذي يعتبر عضو خاص. وبصرف النظر عن هذا، يقول الله كيفما اخترت أن تغطي جسمك بالملابس ، فإن الأهم هو أن تتصرف باستقامة.
لاحظ كيف أن البر الحقيقي من وجهة نظر قرآنية لا علاقة له إطلاقاً بنوع الملابس التي ترتديها النساء أو كيف يرتدونها. بشكل واضح، يعتبر الله أن متطلبات الملابس المحددة أقل أهمية من الإيمان بالله وملائكته وكتبه ورسله وتقاسم الثروة والصلاة، إلخ. لعل ذلك يتجلى في أن الآيات المتعلقة بملابس النساء هي “توصيات” للنساء لتقليل الانتباه غير المرغوب به وإمكانية التعرض للمضايقة بدلاً من الوصايا المتشددة التي تحدد ما إذا كنت ستذهب إلى الجحيم أو لا.
جدال الحديث
سيجادل بعض المسلمين أنه في مكان ما في آلاف الأحاديث هناك قول يطلب من النساء تغطية شعرهن. إثبات أن الحديث لا يمكن استخدامه للشريعة الإسلامية يمكن الاطلاع عليه في
لدى اليهود الأرثوذكس ممارسات معينة مثل ختان الذكور، أساليب الذبح الخاصة لإنتاج لحم الكوشر و “الشعر المستعار”، وهو شرط المرأة المتزوجة لتغطية شعرها. لدى المسلمين ممارسات متشابهة حتى ولو كانت لم تُذكر ولم تُطلب في القرآن. من غير المثير للدهشة، أن الكتاب المقدس اليهودي لا يطلب من النساء تغطية شعرهن. على العكس، جاء هذا المطلب اليهودي من مصادر ثانوية يهودية (التلمود). تتناول هذه المقالة بالتفصيل الممارسات والأصول اليهودية فيما يتعلق بتغطية شعر المرأة. بناء على التشابه بين اليهودية والإسلام وحقيقة أن اليهودية جاءت قبل الإسلام، فمن الممكن والمعقول الاعتقاد بأن بعض العلماء المسلمين تأثروا منذ فترة طويلة باليهودية لتبني هذه الممارسات اليهودية في الإسلام.
الخلاصة
يجب أن يوضح التحليل أعلاه أن المرأة مطالبة بتغطية صدرها وليس شعرها.
مُلحق
تشابه للمساعدة على فهم الآية 24:31
سيستمر بعض الناس في جدال أن الآية 24:31 لا تزال تعني أنه على النساء تغطية رؤوسهن أو شعرهن لأنها تشير إلى “تغطية الرأس”. للمساعدة على فهم لماذا هم مخطئون، فيما يلي تشابه مكتوب مشابه للآية 24:31 بأربع بنود.
و قُلْ للأطفال ..
ألا يتركوا ألعابهم في أي مكان عندما ينتهون من اللعب
استثناء ألعاب معينة لا يمكن وضعها جانباً بسهولة
واجعلهم يضعون أقلام التلوين الخاصة بهم في حقائبهم
وعدم ترك ألعابهم في المطبخ وغرفة المعيش
السياق
من الواضح أن هذا البيان له علاقة بالأطفال وأين يضعون ألعابهم.
استثناء
بعض الألعاب مستثناه من وضعها جانباً لأنها قد تكون كبيرة جداً.
أقلام التلوين
أقلام التلوين، التي تعتبر ألعاب، ليست مستثناة من وضعها جانباً. بما أن كل طفل لديه حقيبة، فإنهم يستطيعون وضع أقلامهم التلوين في حقائبهم.
هل يطلب هذا البيان أن يرتدي الأطفال حقائبهم على ظهورهم مثل حقيبة الظهر؟
لا، كلمة “الظهر” لم يتم ذكرها في أي مكان في البيان.
هل يطلب هذا البيان أن يكون لدى الأطفال حقيبة؟
لا. الإشارة إلى “حقيبة” ليست أمراً بالحصول على حقيبة. بما أن الأطفال عادة يكون لديهم حقائب، على سبيل المثال حقيبة طعام، حقيبة ظهر، حقيبة رياضة، إلخ، يقترح البيان أنه يمكن وضع أقلام التلوين في حقائبهم. في هذه الأيام يرتدي الأطفال سراويل ب جيوب. يمكنهم ببساطة وضع أقلامهم التلوين في جيوبهم. لا ضرورة للحقيبة. علاوة على ذلك، فإن سياق البيان يتعلق بوضع الألعاب جانباً، وليس ما إذا كنت ستحمل حقيبة أو لا.
الخلاصة
من هذا التشابه، نرى على الرغم من أن البيان يقترح على الأطفال وضع أقلامهم التلوين في حقائبهم، هذا لا يعني حرفياً ولا يعني وفقاً للسياق أن الأطفال مطالبون بامتلاك حقيبة. هذا مشابه للآية 24:31 حيث يقترح الله من النساء بتغطية صدورهن بغطاء الرأس لإخفاء زينتهن. هذا لا يعني حرفياً ولا يعني وفقاً للسياق أن النساء مطالبات بتغطية شعرهن.
Artikel ini awalnya ditulis dalam bahasa Inggris. Ini adalah terjemahannya dalam bahasa Indonesia.
Sebagian besar orang Muslim, selain Al-Quran, percaya bahwa hadits adalah sumber hukum Islam yang sah. Argumen di bawah ini dengan mudah membuktikan menggunakan Al-Quran dan logika dasar bahwa kebanyakan Muslim tidak hanya salah, tetapi mereka juga kafir menurut Al-Quran, karena mereka menghakimi menggunakan hadits.
Mari kita mulai.
Hanya menghakimi dengan kitab suci Tuhan (Taurat, Al-Quran)
Sebelum Tuhan menurunkan Al-Quran kepada Muhammad, Ia mengirim Taurat kepada Musa untuk orang Yahudi menghakimi dengannya. Pada saat itu, para nabi, para rabi Yahudi dan para ulama Yahudi hanya menghakimi menggunakan Taurat. Ini dibuktikan dalam ayat 5:44 di mana Tuhan juga memberitahu orang-orang untuk tidak menukar ayat-ayat-Nya dengan yang lain, misalnya hukum buatan manusia, dan siapa pun yang tidak menghakimi dengan apa yang diturunkan Tuhan, misalnya Taurat dan Al-Quran, maka mereka adalah orang yang kafir.
Sungguh, Kami yang menurunkan (bahasa Arab: an-zal) Kitab Taurat; di dalamnya (ada) petunjuk dan cahaya. Dengan Kitab itu para nabi yang berserah diri kepada Tuhan menghakimi atas perkara orang Yahudi, demikian juga para rabi dan ulama mereka, sebab mereka diperintahkan memelihara kitab-kitab Tuhan dan mereka menjadi saksi terhadapnya. Karena itu janganlah kamu takut kepada manusia, (tetapi) takutlah kepada-Ku. Dan janganlah kamu jual ayat-ayat-Ku dengan harga murah. Barangsiapa tidak menghakimi dengan apa yang diturunkan (bahasa Arab: an-zal) Tuhan, maka mereka itulah orang-orang kafir. (Al-Quran: 5:44)
Setelah Musa meninggal, pada abad ke-2 para rabi Yahudi menyusun sebuah buku berjudul Talmud yang berisi
Mishnah (Taurat Lisan / perkataan yang diduga atau hadits Musa) Menurut tradisi Yahudi, Taurat Lisan diturunkan secara lisan di rantai tak terputus dari generasi ke generasi sampai akhirnya ditulis. Ini sangat mirip dengan hadits Islam / dugaan perkataan Muhammad).
Gemara Serangkaian komentar dan debat mengenai Mishnah.
Saat ini, sebagian besar orang Yahudi menghakimi dengan kitab suci (Taurat) dan Talmud yang berisi perkataan yang diduga dari Musa. Ini sangat mirip dengan bagaimana para pengikut Al-Quran pada awalnya hanya menghakimi dengan Al-Quran. Setelah buku-buku hadits (dugaan perkataan Muhammad) ditulis, pengikut Quran mulai menghakimi dengan Al-Quran dan hadits.
Garis waktu kejadian
Tahun
Kejadian
Dahulu kala
Tuhan menurunkan Taurat kepada Musa
Dahulu kala
Para nabi, rabi dan ulama Yahudi menghakimi hanya menggunakan Taurat
~200 CE
Para rabi Yahudi menulis Talmud yang berisi dugaan perkataan Musa
~ 200 CE ke depan
Orang-orang Yahudi menghakimi menggunakan Taurat dan Talmud
609 – 632 CE
Tuhan menurunkan Quran kepada Muhammad
~ 800 CE
Bukhari menulis hadits yang berisi dugaan perkataan Muhammad
~ 800 CE ke depan
Orang-orang Muslim menghakimi menggunakan Al-Quran dan hadits
Hanya hakim menggunakan Al-Quran
Quran ayat 45:6 secara khusus memberitahu orang-orang untuk hanya menghakimi dengan Al-Quran dan bukan hadits. Perhatikan bahwa kata Arab yang digunakan untuk hadits adalah hadits dan bukan kata lain.
Itulah ayat-ayat Tuhan yang Kami bacakan kepadamu dalam kebenaran; maka dengan hadits (bahasa Arab: ha-deeth) mana lagi mereka akan percaya setelah Tuhan dan ayat-ayat-Nya. (Al-Quran: 45:6)
Ayat-ayat Tuhan adalah Al-Quran. Hadits jelas bukan ayat Tuhan. Tidak ada orang yang waras, termasuk pengikut hadits, yang akan mengatakan bahwa hadits itu ayat-ayat dari Tuhan.
Al-Quran ayat 5:44 dengan jelas mengatakan bahwa siapa pun yang menghakimi dengan apa pun selain Al-Quran adalah orang kafir.
Barangsiapa tidak menghakimi dengan apa yang diturunkan (bahasa Arab: an-zal) Tuhan, maka mereka itulah orang-orang kafir. (Al-Quran: 5:44)
Apa yang “diturunkan” (bahasa Arab: an-zal) oleh Tuhan adalah Al-Quran, dan sebelum itu, Taurat. Keduanya adalah kitab suci dari Tuhan sendiri. Dugaan perkataan (hadits) Musa dan Muhammad tidak “diturunkan” oleh Tuhan. Perhatikan penggunaan kata “diturunkan” (bahasa Arab: an-zal) dalam ayat-ayat berikut yang menegaskan bahwa apa yang “diturunkan” Tuhan adalah Al-Quran dan bukan hadits.
Dan demikianlah Kami menurunkan (bahasa Arab: an-zal) Al-Qur’an dalam bahasa Arab, dan Kami telah menjelaskan berulang-ulang di dalamnya ancaman, agar mereka menghindari dari dosa, atau agar (Al-Qur’an) itu memberi peringatan bagi mereka. (Quran: 20:113)
Sekiranya Kami turunkan (bahasa Arab: an-zal) ini kepada sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Tuhan. Dan perumpamaan-perumpamaan itu Kami buat untuk manusia agar mereka berpikir. (Al-Quran: 59:21)
Dalam ayat 13:37, kita membaca bahwa Tuhan menurunkan “undang-undang Arab” yang menegaskan bahwa Al-Quran Arab adalah hukum yang harus dipakai untuk menghakimi dan bukan buku lain.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
Dan demikianlah Kami telah menurunkannya (bahasa Arab: an-zal) sebagai peraturan (yang benar) dalam bahasa Arab. … (Al-Quran: 13:37)
Hadits itu bukan wahyu
Sebagian pengikut hadits akan mengklaim bahwa, selain Al-Qur’an, perkataan sehari-hari Nabi Muhammad juga merupakan wahyu dari Tuhan. Mereka dapat dengan mudah dibuktikan salah sebagai berikut.
Bukti 1:
Quran ayat 66:1 menunjukkan situasi di mana Tuhan mempertanyakan Muhammad setelah Muhammad melarang sesuatu yang Tuhan buat sah. Jika semua yang dikatakan Muhammad adalah wahyu dari Tuhan, lalu mengapa Tuhan mempertanyakan Muhammad tentang sesuatu yang dikatakan Muhammad? Logikanya, karena tidak semua yang dikatakan Muhammad adalah wahyu dari Tuhan.
Wahai Nabi, mengapa kamu mengharamkan apa yang Tuhan telah membuat halal untukmu, mencari persetujuan dari istrimu? … (Quran 66:1)
Bukti2:
Dalam ayat 69:44-46, Tuhan mengancam akan membunuh Nabi Muhammad jika Muhammad membuat perkataan palsu tentang Tuhan. Ini membuktikan bahwa tidak semua yang dikatakan Muhammad adalah wahyu dari Tuhan karena jika semua perkataannya adalah wahyu, Tuhan tidak perlu membuat ancaman ini. Jika Tuhan ingin mengatakan bahwa setiap kata yang keluar dari mulut Muhammad adalah wahyu dari Tuhan, Dia bisa saja mengatakan itu tanpa membuat ancaman.
Dan jika dia (Muhammad) mengada-adakan perkataan atas (nama) Kami (Tuhan), pasti Kami akan pegang dia pada tangan kanannya; kemudian Kami akan potong pembuluh jantungnya. (Al-Quran 69:44-46)
Bukti 3:
Hadis Sahih al-Bukhari #1629 menunjukkan bahwa Muhammad melarang sholat saat matahari terbit (fajar) dan matahari terbenam (maghrib). Ini jelas adalah kontradiksi besar dengan Quran yang bahkan pasti disetujui oleh pengikut hadits.
Dikisahkan `Abdullah: Saya mendengar Nabi (ﷺ) melarang sholat pada saat matahari terbit dan terbenam.
Semua Muslim, bahkan mereka yang menggunakan hadits sebagai hukum Islam, akan terus sholat fajar dan maghrib meskipun hadits sahih ini melarangnya. Dalam hal ini, mereka dapat mengatakan bahwa meskipun hadits ini sahih, mereka memilih untuk mengabaikannya karena bertentangan dengan Al-Quran, tetapi mereka akan mengatakan bahwa hadits lain masih valid. Dengan kata lain, mereka akhirnya memilih untuk mengikuti beberapa hadits dan mengabaikan yang lain. Maka dari itu, tidak mengherankan bahwa Quran ayat 68:36-38 mempertanyakan orang-orang yang menghakimi dengan buku selain Quran (misalnya buku hadits) di mana mereka memilih semaunya hukum mana yang mereka ingin ikuti.
Mengapa kamu (berbuat demikian)? Bagaimana kamu menghakimi? Atau apakah kamu mempunyai buku yang kamu pelajari yang memang untuk kamu di dalamnya adalah apapun yang kamu pilih? (68:36-38)
Fakta bahwa pengikut hadits mengakui bahwa beberapa hadits sahih tidak dapat diterima seharusnya membuat mereka curiga dan mempertanyakan keaslian semua hadits lainnya, bahkan jika hadits lain kedengarannya benar.
Nabi Muhammad hanya memperingatkan menggunakan Al-Qur’an
Sebagian pengikut hadits, dengan berpikir bahwa mereka meniru Muhammad, akan menggunakan hadits untuk memperingatkan orang lain tentang hukum Islam. Ironisnya, Quran ayat 50:45 dan 6:19 membuktikan bahwa Muhammad sendiri hanya memperingatkan menggunakan Quran.
… فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ
… Maka berilah (ya Muhammad) peringatan dengan Al-Qur’an kepada siapa pun yang takut kepada ancaman-Ku. (50:45)
Al-Qur’an ini diwahyukan kepadaku agar dengannya aku memberi peringatan kepadamu dan kepada siapa pun yang mendapatnya… (6:19)
Nabi Muhammad hanya mengikuti Quran
Pengikut hadits berpikir bahwa mereka mengikuti jalan Muhammad dengan mengikuti hadits tentang dia. Ironisnya, Muhammad mengatakan dalam Quran ayat 50:45 bahwa dia sendiri hanya mengikuti Quran.
Dan apabila dibacakan kepada mereka ayat-ayat Kami dengan jelas, orang-orang yang tidak mengharapkan pertemuan dengan Kami berkata, “Datangkanlah kitab selain Al-Qur’an ini atau gantikan (isinya Al-Quran).” Katakanlah (Muhammad), “Tidaklah pantas bagiku menggantinya atas kemauanku sendiri. Aku hanya mengikuti apa yang diwahyukan kepadaku. …” (10:15)
Argumen “Bagaimana cara sholat”
Sebagian pengikut hadits pasti akan memberitahu Anda bahwa hadits diperlukan untuk hukum Islam karena hadits menjelaskan bagaimana cara sholat. Yang tidak disadari oleh orang-orang ini adalah bahwa
Tidak seorang pun belajar sholat dengan membaca hadits. Sebenarnya, mereka belajar dari orang lain seperti orang tua mereka.
Hadits tidak menjelaskan dengan jelas bagaimana cara sholat. Sholat adalah ritual sehari-hari. Fakta bahwa hadits tidak banyak bicara tentang bagaimana sholat seharusnya membuat Anda curiga tentang keaslian hadits.
Walaupun jika hadits benar-benar menjelaskan cara sholat, maka karena buku-buku hadits tidak ditulis sampai sekitar 200 tahun setelah kematian Muhammad, maka selama 2 abad setelah Muhammad wafat, tidak ada yang bisa sholat karena buku-buku hadits belum ditulis. Tidak masuk akal bahwa orang tidak bisa sholat selama 200 tahun karena mereka sedang menunggu Bukhari untuk menulis buku haditsnya.
Masuk akal bahwa Tuhan tidak memberikan petunjuk langkah demi langkah tentang cara sholat dalam Al-Quran karena Tuhan tahu bahwa orang pada awalnya akan belajar dengan mengikuti Muhammad dan kemudian setelah Muhammad meninggal, orang akan belajar dari masyarakat mereka, misalnya ketika mereka sholat di masjid pada hari Jumat. Kenyataannya, pengetahuan tentang cara sholat diturunkan dari satu generasi ke generasi lain, bukan dari membaca ribuan hadits mencoba mencari tahu seperti teka-teki yang besar.
Argumen “tafsir” (interpretasi)
Sebagian pengikut hadits akan berpendapat bahwa tafsir saya terhadap ayat-ayat di atas, atau ayat lain dalam hal ini, tidak benar. Mereka berpikir bahwa hanya tafsir mereka adalah tafsir yang benar. Al-Quran membahas masalah tafsir dalam ayat 3:7 di mana Tuhan mengatakan bahwa ada dua jenis ayat.
1. Ayat spesifik (jelas)
Ayat ini adalah dasar dari Al-Quran dan karena ayat-ayat ini sudah jelas, penafsiran tidak diperlukan.
2. Ayat tidak spesifik (tidak jelas)
Ayat ini adalah ayat yang tidak jelas dan hanya Tuhan yang tahu arti yang sebenarnya. Ayat-ayat yang tidak jelas ini adalah ujian bagi orang-orang yang ingin menafsirkannya dengan cara tertentu untuk mendukung pendapat dan minat pribadi mereka.
Dialah yang menurunkan (bahasa Arab: an-zal) Kitab (Al-Qur’an) kepadamu (Muhammad). Di antaranya ada ayat-ayat yang spesifik dan jelas, itulah dasar Kitab (Al-Qur’an), dan yang lain tidak spesifik. Orang-orang yang dalam hatinya ada penyimpangan [dari kebenaran], mereka mengikuti yang tidak spesifik untuk mencari-cari perselisihan dan untuk mencari-cari interpretasi yang sesuai dengan keinginannya, padahal tidak ada yang mengetahui arti yang sebenarnya kecuali Tuhan. Dan orang-orang yang berpengetahuan berkata, “Kami percaya kepadanya (Al-Qur’an), Seluruhnnya (Al-Quran) adalah dari Tuhan kita.” Tidak ada yang dapat mengambil pelajaran kecuali orang yang berakal. (3:7)
Karena ayat-ayat yang digunakan dalam argumen saya di atas jelas, maka argumen pengikut hadits bahwa interpretasi saya itu salah tidak valid.
Argumen “Tradisi”
Sebagian pengikut hadits berpendapat bahwa tradisi Islam harus dihormati dan dipertimbangkan dalam semua urusan Islam. Mereka juga berpendapat bahwa karena secara tradisional orang Muslim telah mengikuti hadits, maka umat Islam harus terus mengikuti hadits. Argumen ini tidak valid karena tidak semua tradisi benar dan tradisi bukanlah dasar agama. Tidak ada dalam Al-Qur’an yang mengatakan bahwa pengikutnya harus mengikuti tradisi dan praktik nenek moyang mereka. Sebaliknya, Al-Quran sebenarnya memberikan contoh yang dengan jelas menunjukkan bahwa tradisi tidak ada tempatnya dalam agama dan jelas bukan pengganti perintah Al-Quran yang jelas.
Dalam ayat 21:52-53 nabi Ibrahim bertanya kepada ayahnya dan kaumnya mengapa mereka menyembah patung. Jawaban mereka adalah bahwa mereka hanya mengikuti tradisi nenek moyang mereka. Jelas tradisi nenek moyang mereka salah.
Ketika dia (Ibrahim) berkata kepada ayahnya dan kaumnya, “Patung-patung apa ini yang kamu tekun menyembahnya?” Mereka menjawab, “Kami lihat nenek moyang kami menyembahnya.”
Dalam ayat 2:170, ayah dan kaum Ibrahim diperintahkan untuk mengikuti apa yang Tuhan turunkan tetapi mereka malah bersikeras mengikuti tradisi nenek moyang mereka. Tuhan kemudian berkata bahwa nenek moyang mereka tidak tahu apa-apa dan mereka tidak mendapat petunjuk (hidayah).
Dan apabila dikatakan kepada mereka, “Ikutilah apa yang telah diturunkan (bahasa Arab: an-zal) Tuhan.” Mereka menjawab, “Daripada itu, kami akan mengikuti apa yang dilakukan nenek moyang kami.” Padahal, nenek moyang mereka itu tidak mengetahui apa pun, dan tidak mendapat petunjuk (hidayah). (2:170)
Argumen “2,5% zakat”
Sebagian pengikut hadits berpendapat bahwa tanpa hadits, umat Islam tidak akan tahu bahwa mereka harus membayar 2,5% dari pendapatan mereka untuk memenuhi persyaratan zakat yang mereka yakini benar-benar hanya untuk orang miskin atau yang membutuhkan uang. Ada beberapa masalah dengan argumen ini.
1. Setiap orang harus membayar zakat, bukan hanya Muslim
Pengikut hadits secara keliru percaya bahwa hanya orang Muslim yang harus membayar zakat. Quran ayat 41:7 membuktikan bahwa bahkan orang yang bukan Muslim termasuk musyrik harus membayar zakat.
“… Dan celakalah kaum musyrik (41:6) yang tidak memberikan ‘Zakat’ dan di akhirat mereka adalah orang-orang kafir. (41:7)”
2. Orang sudah membayar zakat jauh sebelum Muhammad lahir
Dalam ayat 19:31, 19:55, 2:83, 7: 156, 5:12, 21:73, 4: 162, dan 98: 5 kita melihat bukti bahwa banyak sekali orang sudah membayar zakat jauh sebelum nabi Muhammad, misalnya nabi Ibrahim membayar zakat. Karena itu, berapa persentase pendapatan untuk membayar zakat tidak tergantung pada sesuatu yang diduga adalah perkataan oleh Muhammad (hadits).
Apa sebenarnya zakat itu?
Karena setiap orang harus membayar zakat dan uang zakat sering digunakan untuk membantu orang miskin, maka masuk akal jika zakat adalah pajak pemerintah karena pajak pendapatan digunakan untuk kepentingan masyarakat termasuk orang miskin. Di AS, lebih dari 15% pajak pendapatan federal digunakan untuk program sosial untuk membantu orang yang membutuhkan bantuan finansial. Ini adalah jumlah yang jauh lebih besar daripada 2,5% yang tertulis di hadits untuk memenuhi persyaratan zakat. Ironisnya, sebagian negara-negara Islam di mana orang-orang hanya membayar 2,5% untuk zakat adalah negara-negara termiskin di dunia. Sebaliknya, di AS tempat semua orang membayar zakat (pajak pendapatan), orang yang membutuhkan bantuan finansial bisa mendapatkannya dan keluar dari kemiskinan.
Hadis Terbaik
Tidak mengherankan bahwa hadits terbaik adalah hadits Tuhan, yaitu Al-Quran. Oleh karena itu, Tuhan mengatakan kepada semua orang untuk hanya menghakimi dengan Al-Quran dan bukan dengan sumber yang lain.
Tuhan telah menurunkan (bahasa Arab: an-zal) hadits (perkataan) yang paling baik – buku (Al-Qur’an) yang serupa (ayat-ayatnya) lagi berulang-ulang. (Al-Quran: 39:23)
Contoh-contoh
Berikut ini adalah beberapa contoh di mana hadits bertentangan dengan Alquran dan umat Islam menghakimi dengan hadits daripada Alquran.
Sholat Jum’at
Banyak orang Muslim percaya bahwa wanita tidak diharuskan sholat berjamaah pada hari Jumat. Kepercayaan ini berasal dari hadits. Namun, itu bertentangan langsung dengan Quran ayat 62:9 yang menginstruksikan semua orang yang beriman (pria dan wanita) untuk sholat bersama pada hari Jumat.
2,5% zakat
Sebagian besar orang Muslim percaya bahwa mereka hanya diharuskan membayar 2,5% dari pendapatan mereka untuk memenuhi persyaratan zakat. Batas ini ditemukan dalam hadits tetapi tidak ada dalam Al-Quran.
Emas dan sutra
Larangan bagi pria Muslim untuk memakai emas dan sutra berasal dari hadits. Tidak ada dalam Qur’an bahwa Tuhan melarang pemakaian emas dan sutra.
Musik dan bernyanyi
Larangan bagi umat Islam untuk mendengarkan musik dan bernyanyi berasal dari hadits. Tidak ada dalam Qur’an bahwa Tuhan melarang ini.
Haji tanpa “muhrim”
Seorang “muhrim” dipahami sebagai laki-laki yang tidak sah untuk menikahi wanita yang bersangkutan, misalnya ayah, saudara laki-laki, anak laki-laki, kakek, dll. Dengan demikian, wanita Muslim percaya bahwa mereka tidak boleh melakukan ibadah haji kecuali kalau salah satu dari “muhrim” mereka menemani mereka. Kepercayaan ini berasal dari hadits yang mengatakan bahwa tidak boleh ada laki-laki yang akan ditemani seorang wanita sendirian dan di tempat sunyi. Dengan jutaan peziarah haji mengunjungi Mekah setiap tahun, berada dalam keadaan “bersunyi-sunyian” adalah kebalikan dari apa yang sebenarnya terjadi. Kepercayaan ini biasa terjadi dalam budaya yang didominasi pria seperti di Arab Saudi di mana aturannya jelas tidak adil karena pembatasan ini tidak berlaku untuk pria. Tidak ada hukum seperti itu dalam Quran yang melarang wanita melakukan haji tanpa “muhrim”.
33% alokasi aset maksimum dalam wasiat
Sebagian orang Muslim berpendapat bahwa maksimum yang dapat Anda alokasikan dalam surat wasiat adalah 1/3 (33%) dari total aset Anda. Nilai ini tidak ditemukan di dalam Al-Quran. Itu berasal dari hadits.
Hadits sebagai tafsir (penjelasan) dari Quran
Banyak orang Muslim percaya bahwa hadits diperlukan untuk menjelaskan Quran. Namun, ini bertentangan langsung dengan Al-Quran yang mengatakan bahwa
Al-Quran adalah hadits terbaik (39:23)
Al-Quran lengkap (6:115)
Al-Quran tidak kehilangan apa-apa (6:38)
Al-Qur’an mengandung penjelasan yang rinci (6:114, 12:111, 41:3, 11:1)
Al-Qur’an adalah klarifikasi untuk semua hal (16:89)
Al-Qur’an adalah tafsir terbaik (penjelasan) dari dirinya sendiri (25:33)
Kesimpulan
Bukti-bukti di atas sangat dan cukup jelas bahwa hadits bukan hanya merupakan sumber hukum Islam yang tidak benar, tetapi mengikuti dan menghakimi dengan hadits, menurut Quran ayat 5:44, menjadikan Anda seorang kafir!
Most Muslims believe that, in addition to the Quran, the hadith is a valid source of Islamic law. The arguments below easily prove using the Quran and basic logic that most Muslims are not only wrong, but they are also kafir according to the Quran because they judge using the hadith.
Let’s begin.
Only judge by God’s scriptures (e.g. Torah, Quran)
Before God sent down the Quran to Muhammad, He sent down the Torah to Moses for Jews to judge by. At that time, prophets, Jewish rabbis and scholars only judged using the Torah. This is proven in verse 5:44 where God also tells people not to exchange His verses with anything else, e.g. man-made laws, and that whoever does not judge by what God sent down, e.g. Torah, Quran, then they are disbelievers.
Indeed, We sent down (Arabic: an-zal) the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of God, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what God has sent down (Arabic: an-zal), then it is those who are the disbelievers. (Quran: 5:44)
After Moses died in the 2nd century CE, rabbis compiled a book called the Talmud containing the
Mishnah (Oral Torah / supposed sayings or hadith of Moses) According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until it was finally committed to writing. This is very similar to Islamic hadith / supposed sayings of Muhammad). Hadith compilers, e.g. Bukhari, may have even gotten the idea to compile their hadith books from the Mishnah.
Gemara A series of running commentaries and debates concerning the Mishnah. The equivalent may be Quranic or hadith tafsir (exegesis).
Nowadays, most Jews judge by scripture (Torah) and the Talmud, which contains the supposed sayings of Moses. This is very similar to how followers of the Quran at first only judged by the Quran until the hadith books (supposed sayings of Muhammad) were written around 200 years after Muhammad’s death, at which time people began judging by both the Quran and the hadith.
Timeline of events
Year
Event
Very long time ago
God sent down the Torah to Moses
Very long time ago
Prophets, Jewish rabbis and scholars judged using only the Torah
~200 CE
Jewish rabbis wrote the Talmud containing supposed sayings of Moses
~ 200 CE onwards
Jews judged using both the Torah and the Talmud
609 – 632 CE
God sent down the Quran to Muhammad
~ 800 CE
Bukhari wrote the hadith containing supposed sayings of Muhammad
~ 800 CE onwards
Muslims judged using both the Quran and the hadith
Only judge by the Quran
Quran verse 45:6 explicitly tells people to only judge by the Quran and not the hadith. Note the Arabic word used for hadith is hadith.
These are the verses (ayat) of God which We recite to you in truth. Then in what hadith (Arabic: ha-deeth) after God and His verses will they believe? (Quran: 45:6)
The verses (ayat) of God are the Quran. The hadith are obviously not verses of God. No one in their right mind, including hadith followers, would say the hadith verses are from God.
Quran verse 5:44 clearly states that anyone who judges by anything besides the Quran is a disbeliever (kafir).
And whoever does not judge by what God has sent down (Arabic: an-zal) – then it is they who are the disbelievers (Arabic: kafirun). (Quran: 5:44)
What God “sent down” (Arabic: an-zal) was the Quran, and before that, the Torah, both of which are scriptures from God Himself. Supposed sayings (hadith) of Moses and Muhammad were not “sent down” by God. Notice the use of the phrase “sent down” (Arabic: an-zal) in the following verses, which confirm that what God “sent down” was the Quran and not the hadith.
And thus We have sent it down (Arabic: an-zal) as an Arabic Qur’an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance. (Quran: 20:113)
If We had sent down (Arabic: an-zal) this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. (Quran: 59:21)
In verse 13:37, we read that God sent down an “Arabic legislation” which confirms that the Arabic Quran is the law to judge by.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
And thus We have sent down (Arabic: an-zal) this as an Arabic legislation. … (Quran: 13:37)
The hadith is not a revelation
Some hadithers will claim that, in addition to the Quran, Prophet Muhammad’s day-to-day sayings are also somehow revelations from God. They can easily be proven wrong.
Proof 1:
Quran verse 66:1 indicates a situation where God questioned Muhammad after Muhammad forbade something that God made lawful. If everything Muhammad said was a revelation from God, then why would God question Muhammad about something Muhammad had said? Logically, because not everything Muhammad said was a revelation from God.
O Prophet, why do you forbid what God has made lawful for you, seeking the approval of your wives? … (Quran 66:1 part)
Proof 2:
In verses 69:44-46, God threatened to kill Prophet Muhammad if Muhammad ever made false statements about God. This proves that not everything Muhammad said was a revelation from God since if everything was, God would not have needed to make this threat. If God wanted to say that literally every word that came out of Muhammad’s mouth was a revelation from God, He could have just said that without making any threats.
And if he [Muhammad] had made up about Us [God] some [false] sayings, We would have seized him by the right hand; Then We would have cut from him the aorta. (Quran 69:44-46)
Proof 3:
Hadith Sahih al-Bukhari # 1629 indicates that Muhammad forbade praying at sunrise (fajr) and sunset (maghrib). This is a clear contradiction with the Quran, which even hadithers would agree with.
Narrated `Abdullah: I heard the Prophet (ﷺ) forbidding the offering of prayers at the time of sunrise and sunset.
All Muslims, even ones who use the hadith for Islamic law, would continue to pray fajr and maghrib despite this sahih hadith forbidding it. In this case, they may say that even though this hadith is sahih, they choose to ignore it because it contradicts the Quran, but they’ll say that other hadith are still valid. In other words, they end up choosing to follow some hadith and ignoring others. Unsurprisingly, Quran verse 68:36-38 questions these people who judge by a book (e.g. the hadith books) in which they pick and choose whichever laws they want to follow.
What is [the matter] with you? How do you judge? Or do you have a book in which you learn that indeed for you in it is whatever you choose? (68:36-38)
The fact that hadithers acknowledge that some sahih hadith are unacceptable should make them question the authenticity of all other hadith, even if they sound acceptable.
Prophet Muhammad only warned using the Quran
Some hadithers, in thinking that they are imitating Muhammad, will use the hadith to warn other people of Islamic laws. Ironically, Quran verses 50:45 and 6:19 prove that Muhammad himself only warned using the Quran.
… فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ
… Therefore [O Muhammad] remind by the Qur’an whoever fears My threat. (50:45 part)
… this Qur’an was revealed to me (Muhammad) that I may warn you thereby and whomever it reaches … (6:19 part)
Prophet Muhammad only followed the Quran
Hadithers think that they are following Muhammad’s way by following the hadith about him. Ironically, Muhammad says in Quran verse 50:45 that he himself only follows the Quran.
…And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, “Bring us a Qur’an other than this or change it.” Say, [O Muhammad], “It is not for me to change it on my own accord. I only follow what is revealed to me. … (10:15)
“How to pray” argument
Hadithers will inevitably tell you that the hadith are necessary for Islamic law because it explains how to pray. What these people don’t realize is that
No one learns how to pray by reading the hadith. Instead, they learn from other people like their parents.
The hadith does not clearly explain how to pray. Considering that prayer is a daily ritual, the fact that the hadith doesn’t say much about how to pray should make you question the authenticity of the hadith in general.
Even if the hadith did clearly explain how to pray, then since the hadith books were not written until ~200 years after Muhammad’s death, then for 2 centuries after Muhammad died, no one could pray because the hadith books had not been written yet. It is illogical to believe that people could not pray for 200 years because they were waiting for Bukhari to write his hadith book.
It is reasonable to believe that God did not provide step-by-step instructions on how to pray in the Quran because God knew that people would first learn by following Muhammad. Then after Muhammad died, people would learn from their communities, e.g. when they pray at mosques on Friday. In actuality, knowledge of how to pray is passed down from one generation to another, not from reading through thousands of hadith trying to figure it out like some huge jigsaw puzzle.
“Interpretation” argument
Some hadithers will argue that my interpretation of the verses above, or any other verse for that matter, is incorrect. They seem to think that only their interpretation is the correct interpretation. The Quran addresses the issue of interpretation in verse 3:7, where God states that there are two types of verses.
1. Specific (clear) verses
These verses are the foundation of the Quran, and since they are clear, interpretation isn’t necessary. The verses mean what they say because the meaning is literal.
2. Unspecific (unclear) verses
These verses are unclear, and only God knows the correct meaning. These unclear verses exist as a test for people who want to interpret them in a particular way so as to justify their personal opinion and interests.
It is He who has sent down (Arabic: an-zal) 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 God. 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. (3:7)
Since the verses used in my arguments above are clear, then the “incorrect interpretation” argument is invalid.
“Tradition” argument
Some hadithers will argue that Islamic tradition must be respected and taken into consideration and since traditionally Muslims have followed the hadith, then Muslims must continue to do so. This argument is invalid because not all traditions are correct and tradition is not a basis for religion. Nowhere in the Quran does it say that followers should follow tradition and the practices of their ancestors. Conversely, the Quran actually provides an example that clearly shows how tradition has no place in religion and is most definitely not a replacement for clear commandments in the Quran.
In verses 21:52-53 Abraham asked his own father and his people why they worshiped statues. Their answer was that they were just following the tradition of their forefathers which was obviously incorrect.
When he (Prophet Abraham) said to his father and his people, “What are these statues to which you are devoted?” They said, “We found our fathers worshippers of them.”
In verse 2:170, Abraham’s father and people were told to follow what God sent down but they instead insisted on following the tradition of their fathers. God then says that their fathers knew nothing and were not guided.
And when it is said to them, “Follow what God has sent down (Arabic: an-zal),” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided? (2:170)
“2.5% zakat” argument
Some hadithers will argue that without the hadith, Muslims wouldn’t know that they must pay 2.5% of their income to satisfy the requirements of zakat which they believe strictly goes to the poor or needy. There are some issues with this argument.
1. Everyone must pay zakat, not just Muslims
Hadithers incorrectly believe that only Muslims must pay zakat. Quran verse 41:7 proves that even non-Muslims including polytheists must pay zakat.
…and woe to the polytheists (41:6) who give not the ‘Zakat’ and in the Hereafter they are disbelievers. (41:7)
2. People paid zakat long before Muhammad was born
In verses 19:31, 19:55, 2:83, 7:156, 5:12, 21:73, 4:162, and 98:5 we see proof that many, many groups of people paid zakat going as far back as Abraham himself. Therefore, how much to pay for zakat was not dependent on something Muhammad supposedly said, i.e. the hadith.
What really is zakat?
Since everyone must pay zakat and zakat money is often used to help the poor, then it would make sense that zakat is government taxation since tax revenue is used for the benefit of the community including the poor. In the US, more than 15% of federal tax revenue goes to social programs to help people who need financial help. This is a much larger amount than the 2.5% hadithers claim is the correct amount only Muslims must pay to satisfy zakat requirements. Ironically, Islamic countries where people supposedly only pay 2.5% for zakat are some of the poorest countries in the world. Conversely, in the US where everyone pays zakat (taxes), people who need financial help are able to get it and get out of poverty. More interestingly, the tax rate in Denmark is around 50% and studies have concluded that Danes are the happiest people in the world. That’s maybe because Danes help other Danes via the Danish government (taxes) in many situations, e.g. free healthcare, education, unemployment, etc.
Unsurprisingly, the best hadith (statement) is the hadith of God, which is the Quran, which is why God told everyone to only judge by it and nothing else.
God has sent down (Arabic: an-zal) the best statement: a consistent Book wherein is reiteration. … (Quran: 39:23)
Examples
Following are some examples where the hadith contradict the Quran and Muslims have judged by the hadith instead of the Quran.
Friday prayer
Many Muslims believe that women are not required to pray in congregation on Friday. This belief originates from the hadith. However, it is in direct contradiction with Quran verse 62:9 which instructs all believers (men and women) to pray together on Fridays. Learn more
2.5% zakat
Most Muslims believe that they are only required to pay 2.5% of their income to satisfy zakat requirements. This limit is found in the hadith but nowhere in the Quran. Learn more
Gold and silk
The prohibition for Muslim men to wear gold and silk originates from the hadith. Nowhere in the Quran does God forbid this.
Music and singing
The prohibition for Muslims to listen to music and to sing originates from the hadith. Nowhere in the Quran does God forbid this. Learn more
Hajj without a “muhrim”
A “muhrim” is understood to be any male who is unlawful for marriage to certain women, e.g. a woman’s father, brother, son, grandfather, etc. As such, Muslim women believe that they can’t perform the Hajj unless one of their “muhrim”s accompany them. This belief originates from hadith that says that no man shall be in the company of a woman alone and in seclusion. With millions of Hajj pilgrims visiting Mecca every year, being in a state of “seclusion” is quite the opposite of what actually occurs. This belief is common in male-dominated cultures such as in Saudi Arabia where the rule is clearly one-sided as the restriction does not apply to men. Needless to say, there is no such law in the Quran that prohibits women from performing the Hajj without a “muhrim”. Learn more
33% maximum asset allocation in will
Some Muslims will argue that the most you can allocate in a will is 1/3 (33%) of your total assets. This value is nowhere to be found in the Quran. It comes from the hadith. Learn more
Hadith as tafsir (explanation) of Quran
Many Muslims believe that the hadith are necessary to explain the Quran. However, this is in direct contradiction to the Quran which states that
the Quran is the best hadith (39:23)
the Quran is complete (6:115)
the Quran is not missing anything (6:38)
the Quran is explained in detail (6:114, 12:111, 41:3, 11:1)
the Quran is clarification for all things (16:89)
the Quran is the best tafsir (explanation) of itself (25:33)
Conclusion
The proofs above should make it extremely clear that not only is the hadith an invalid source of Islamic law, but following and judging by the hadith, according to Quran verse 5:44, makes you a kafir!
And whoever does not judge by what God has sent down (Arabic: an-zal) (the Quran) – then it is they who are the disbelievers (Arabic: kafirun). (Quran: 5:44)
So Now What?
If you are a Muslim, especially one who was born in a Muslim country and raised as a Muslim, you may be in shock from what you have just read. That is normal. I was in shock myself after discovering this information after years of unbiased study of the Quran and Islam.
Qualifications
You may be wondering what qualifications I have for you to believe what I have written. I don’t have a long beard (by choice). I don’t dress like typical Islamic scholars. I was born and raised in a non-Islamic country (the United States). Instead of studying Islam at a prestigious Islamic university, e.g. Al Azhar, I studied engineering (B.Sc.) and computer science (M.Sc.) at secular universities (University of California, Berkeley and San Francisco State University). My qualifications are simple and they meet God’s requirements, namely, to use reason and study the Word of God (the Quran). The Quran does not require anyone to have a PhD in Islamic studies in order to understand it.
Popular Belief vs Logical Proof
You may think that the majority of Muslims and Islamic scholars who judge by the hadith could not possibly be wrong. Logically, majority belief does not equal correct belief. As stated in verses 21:52-53 and 2:170 above, Abraham’s father and community all believed that statues were gods. Though they represented the majority, they were all wrong and Abraham alone was right. The same can be said for Muhammad who, in the beginning, was the only Muslim in his community and, despite attacks from the statue-worshipping majority, he persevered. In other words, both Abraham and Muhammad followed proof and reason rather than existing popular belief.
Cows
You believe the Quran and you consider yourself a rational person, but you may be having a hard time accepting the Quranic statements (a.k.a God’s statements) above. You may be in denial because the clear proofs presented above contradict your long-standing tradition and beliefs. In that case, you may just be lying to yourself. Will you not heed the Quranic proofs which you have read with your own eyes. Or are you, as God puts it in verse 7:179, more astray than cattle?
And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. They are like cattle; rather, they are more astray. It is they who are the heedless. (7:179)
Of course, you are free to believe whatever you want. But if you choose to disagree with the arguments above, then to quote God Himself …
Many Muslims believe that Muslim women must cover their hair. Following is an in-depth analysis proving that according to the Quran, women do not have to cover their hair.
No pre-1970 hijab requirement in Saudi Arabia
Before we go into analyzing the Quran, it is important to acknowledge that the notion of the hijab being a mandatory garment for women in Saudi Arabia is relatively recent. While Saudi Arabia is widely known for imposing strict hijab requirements, including among tourists, historical video footage from the 1970s reveals that Saudi women were not previously required to wear the hijab. The following video clip was taken from the 2004 PBS Frontline documentary titled The House of Saud at timestamp 37:24. It shows a school teacher and many school girls. Not a single one covered their hair. They weren’t even wearing the long, black cloak (abaya). Instead, they were wearing a regular dress shirt.
This indicates that the mandate for wearing the hijab must have been instituted at some point after the 1970s.
Saudis take great pride in their tradition, and many old traditions are still practiced to this day. For example, Saudi men have been wearing a long, loose-fitting garment known as a thobe for at least a century. They have also been covering their head/hair, not because it’s required by Islamic law, but probably because that’s what you do in scorching hot climates.
Saudi men wearing traditional garb in the early 1900s
If Saudi women traditionally wore the hijab, then surely that tradition would have continued to be practiced by school girls in the 70s. It is therefore inconceivable to believe that wearing the hijab is now an Islamic mandate if it was not practiced nor required in ultra-orthodox and exceptionally traditional Arabia for approximately 1300 years from the time of Prophet Muhammad till the 1970s.
Hijab
Many Muslims refer to a woman’s head covering as “hijab”. The word “hijab” is never mentioned in the Quran as a head covering. Following are all references to the word “hijab” in the Quran and their meaning.
To signify the veil between the companions of the garden (Paradise) and the companions of the fire (Hell) (7:46)
The veil of partition between those who do not believe in the hereafter (17:45)
The separation / seclusion / screen Mary introduced between herself and her people (19:17)
In reference to Prophet Solomon (pbuh) and in relation to the narrative with regards his horses (38:32)
To signify the debarring that the transgressors will experience from their Lord on the Day of Judgement (83:15)
To signify the separation of the Prophet’s wives (33:53)
The claim of the disbelievers to signify the veil between what they believe and what the Prophet is calling them to (41.5)
The veil that God uses to speak to mankind (42:51)
And say to the believing women that they should lower their gaze and guard their genitals (Arabic: furujahunna); that they should not display their adornment (Arabic: Zeenatahunna) except what is apparent of it (ma zahara minha) and let them draw their head coverings (Arabic: Bi’khumurihinna) over their bosoms / chests (Arabic: Jayubihin) and not to display their adornment (Arabic: Zeenatahunna) 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 God, that ye may attain Bliss. (24:31)
Let’s analyze this verse by breaking it up into 4 clauses.
And say to the believing women…
to not display their adornment (Arabic: Zeenatahunna زِينَتَهُنَّ)
except what is apparent of it (Arabic: illa ma zahara minha إِلَّا مَا ظَهَرَ مِنْهَا)
and let them draw their head coverings (Arabic: Bi’khumurihinna بِخُمُرِهِنَّ) over their chests (Arabic: Juyubihinna جُيُوبِهِ)
and not to display their adornment (Arabic: Zeenatahunna زِينَتَهُنَّ) except to their husbands, their fathers,…
Context
In order to correctly understand this verse, we must understand its context. The context of this verse clearly has to do with a woman’s adornments / beauty which the verse tells women not to display. The Arabic word for “their adornments” is Zeenatahunna (زِينَتَهُنَّ)which is even used twice in this verse. In general, the verse prohibits women from showing off their beauty. The reason for this is likely related to verse 33:59 which tells women to wear an outer garment to avoid being harassed as wearing an outer garment helps hide a woman’s beauty.
Following is an explanation of key words in the verse.
zeenatahunna (زِينَتَهُنَّ)
The word zeenatahunna comes from the root letters ZAY-YA-NUN. According to Edward Lane’s lexicon, this word clearly indicates that zeenatahunna is a reference to make-up, beautifying oneself, or adornment to an extent that can become a cause of attraction.
Anything that covers something is a covering. A head covering is one kind of khimaar as it covers the head. This applies to both men and women. For example, in hot climates such as in the Middle East, you see men covering their heads due to the heat. In the US, people usually just wear a hat if it’s hot outside. In the context of verse 24:31 above, this word means head covering.
juyubihinna (جُيُوبِهِ)
The word juyubihinna comes from the root letters JIM-YA-BA. According to Edward Lane’s lexicon, in the context of the Quran verse 24:31 above it means bosoms, breasts or chest.
Now that we understand the key words, we can explain what the verse above is saying.
Clause 1 is telling women to not display their adornments / beauty
Clause 2 exempts adornments / beauty that are naturally apparent, e.g. beautiful face, eyes, etc.
Clause 3 tells women to cover their breasts. This clause comes after clause 2 because it clarifies that breasts are not part of the exemption in clause 2 above. And although the verse tells women to draw their head coverings over their breasts, that doesn’t mean that women must cover their heads or hair. When this verse was revealed, it’s likely that both men and women covered their hair because Arabia was and still is a naturally very hot place.
Clause 4 then tells women to not display their adornment / beauty except to certain relatives.
Does this verse require women to cover their hair?
No. Nowhere does this verse even mention the word “hair”. If God really wanted women to cover their hair, He could have simply said “and let them draw their head-coverings over their hair and bosoms / chests”, but He didn’t.
Does this verse require women to cover their head?
No. The reference to “head covering” isn’t an instruction to cover the head. Since head coverings must have been commonly worn in Arabia when the verse was revealed, the verse suggests that covering the breasts could be done by drawing a long head covering over the breasts. Of course, nowadays, a shirt would do a much better job at covering one’s breasts than a head covering could ever do.
Head coverings to protect from heat
Some people may argue that head coverings (Arabic: khimaar) used in Arabia when the verse was revealed were not meant to protect people from the heat but rather specifically to hide women’s hair from men. This argument seems invalid since verse 16:81 indicates that God created garments one kind of which was to protect people (both men and women) from the heat.
And God has made for you, from that which He has created, shadows and has made for you from the mountains, shelters and has made for you garments which protect you from the heat and garments which protect you from your [enemy in] battle. … (16:81)
The first reference to “garments” in the verse above must refer to head coverings because if it’s hot outside, people all over the world would cover their heads. Other types of garments (e.g. shirt, pants, etc), do not protect people from the heat but rather make them feel hotter, unless the protection from the heat was to prevent skin cancer, which was probably not the intent of this verse.
Also, note that the Arabic word used for “garments” is “sarabeel” which according to Edward Lane’s lexicon means “anything that is worn” so a head covering falls into that category.
Head coverings to protect from harassment
Some people may argue that head coverings (Arabic: khimaar) are necessary for women to protect themselves from being harassed or from unwanted sexual advances from men. First of all, there is no verse in the Quran that says a head covering per se is to protect women from being harassed (verse 33:59 mentions outer garments, not head covering, to avoid harassment). Secondly, women are just as attracted to as men are to women. Women can also harass men. This is even proven in Quran verse 12:23 where the wife of prophet Joseph’s master sought to seduce him.
And she, in whose house he was, sought to seduce him (prophet Joseph). She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” (12:23)
In verse 12:32, we see further proof that the wife of prophet Joseph’s master seduced prophet Joseph and even harassed and blackmailed him for refusing her.
She said, “That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.” (12:32)
In fact, not only did the wife of prophet Joseph’s master seduce, harass, and blackmail prophet Joseph, but she even got violent and ripped his shirt according to verses 12:26-29.
[Joseph] said, “It was she who sought to seduce me.” And a witness from her family testified, “If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful.” So when he [i.e., her husband] saw his shirt torn from the back, he said, “Indeed, it is of your [i.e., women’s] plan. Indeed, your plan is great [i.e., vehement]. And women in the city said, “The wife of al-ʿAzeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.” (12:26-29)
It should now be clear from the Quran that sexual attraction and harassment can go both ways. Considering this fact and the argument that women should cover their hair to avoid being harassed by men, then it must follow that men should also cover their hair to avoid being harassed by women. Obviously, there is no such requirement in the Quran and no one would think that men would need to cover their hair for this reason. Therefore, the argument that women must cover their hair to avoid being harassed is invalid and not supported by the Quran.
Hair as adornment
Some people will argue that a woman’s hair is an adornment and therefore must not be displayed according to clause 1. This argument is invalid because
The natural beauty of one’s hair is similar to the natural beauty of one’s face and is therefore exempt according to clause 2.
It is unreasonable to consider hair to be in the same category as breasts, especially since men also have hair which can be a cause of attraction for women.
Not all women have beautiful hair. Some women have unattractive hair. For them, covering their hair actually makes them more beautiful. Therefore, we cannot assume that hair is an “adornment” (زينة).
Hair as aurah
Many Muslims will make the baseless argument that a woman’s hair, but not a man’s hair, is their “aurah”, and therefore it should be covered.
In verse 7:26, we read that God created clothes for people (both men and women) to cover their private parts / genitalia which, if displayed, is a cause of shame. Most people would agree that a woman’s hair is 1) not genitalia, 2) not a cause of shame or a private part the same way their breasts are considered private. Regardless of this, God says that however you choose to cover your body with clothes, what’s most important is that you behave righteously.
O children of Adam, We have bestowed upon you clothing to conceal your private parts / genitalia (Arabic: saw-ah) and as adornment (Arabic: reesha). But the clothing of righteousness – that is best. … (7:26)
Note that according to Edward Lane’s lexicon, the definition of سَوْآتِكُمْ is
aurah (عَوْرَة)
“pudendam” (genitalia)
“external portion of the organs of generation” (reproductive parts)
Notice in the screenshot above I highlighted the word “au-rah” (عَوْرَة). It is a synonym for “saw-ah” (سَوْءَةٌ).
You may be wondering why God would need to tell people that He created clothes so people can cover their private parts and that women should, by the way, also cover their chests. This purpose of clothing may seem obvious to most but keep in mind that even today, there are still tribes in many places around the world of people wearing nothing or barely anything. For example, the people of Koma in the Northern part of Adamawa State in Nigeria are of the belief that if women wear clothes, they would incur the wrath of the gods which may lead to their death or barrenness. This belief is just as nonsensical as the belief that women’s hair, but not men’s hair, is among their private parts.
Nigeria’s Koma tribe, whose women don’t wear clothes for fear of death
Clothing of righteousness
Verse 7:26 above states that the clothing of righteousness is the best type of clothing. So what is righteousness? The answer can be found in Quran verse 2:177 below.
Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. (2:177)
Notice how righteousness from a Quranic point of view has absolutely nothing to do with the type of clothes women wear or how they wear them. Clearly, God considers specific clothing requirements less important than belief in God, His Angels, His Books, His Prophets, sharing wealth, praying, etc. That is probably because verses related to women’s clothing are recommendations for women to reduce unwanted attention and the possibility of being harassed as opposed to strict commandments that determine whether you go to Hell or not.
Head covering for Muslim identity
Some women will comment that wearing the hijab is necessary or encouraged to support their identity as a Muslim. First of all, there is no such thing as Islamic clothing from a Quranic point of view. What people call Islamic clothing is nothing more than traditional garb that is commonly worn in Islamic countries. There is no verse in the Quran that says Muslim women need to identify themselves by wearing a hijab. Furthermore, wearing a hijab most definitely doesn’t increase your chances of being allowed into Heaven. Consider, for example, the following people mentioned in the Quran. Their identity as being married to or descendants of prophets may make you think that they must be righteous when in fact they are the opposite.
Most of prophet Abraham and prophet Noah’s descendants were unrighteous. (57:26, 37:113, 2:124)
The wives of prophet Noah and prophet Lot, despite living with them, were unrighteous. (66:10)
Prophet Noah’s son was of evil conduct. (11:46)
Prophet Jacob’s sons tried to kill their brother, Joseph. (11:1-18)
Now, considering how evil Pharaoh was, you’re probably thinking his wife must have also been evil. Interestingly, and surprisingly, Pharaoh’s wife was actually righteous despite being married to one of the worse evildoers of all time. (66:11)
Similarly, one’s identity as a Muslim woman by wearing the hijab has nothing to do with righteousness from an Islamic point of view. This is no different than men who think they should have a long beard to identify themselves as religious Muslims. If having a long beard actually somehow made you more righteous than people without one, then what are men supposed to do who naturally don’t have any facial hair? Get a hair transplant?
Head covering for modesty
Some Muslim women will argue that they wear the hijab to be modest. There is no Quranic commandment to dress modestly or to behave modestly, although being modest and not arrogant is in line with the spirit of the Quran. If we look at the first part of verse 24:31, we find a few English translations where the translator (Pickthall and Yusuf Ali) incorrectly translated the meaning by replacing “genitals” with “modesty”. All other translators correctly used the term “genitals”.
Correct translation
And say to the believing women that they should lower their gaze and guard their genitals (Arabic: furuujahunna)… (24:31)
Pickthall translation
And tell the believing women to lower their gaze and be modest… (24:31)
Yusuf Ali translation
And say to the believing women that they should lower their gaze and guard their modesty … (24:31)
If you are in doubt about the true meaning of the Arabic word فُرُوجَهُنَّ (furuujahunna), then you can verify the correct meaning in Edward Lane’s lexicon (screenshot below).
To say that the meaning of فُرُوجَهُنَّ (furuujahunna) is “modesty” does injustice to the Quran and spreads confusion among innocent Muslims who mistakenly think that they can trust the accuracy of all translations.
Logically, covering one’s hair doesn’t automatically make someone modest. For example, one could wear a fancy hijab with various embellishments such as diamonds (fake or not) and gold patterns like the one pictured below. That hardly looks modest. In fact, it looks the opposite of modest. Of course, Muslim women don’t dress like that every day, but many do to varying degrees on special occasions.
Now, let’s say that one wears a plain hijab instead of a fancy one. But, they also wear make-up to embellish and prettify their face, which is actually very common. If the point of wearing the hijab is to make themselves appear modest, then they’ve negated that effort by spending probably a considerable amount of time wearing make-up, e.g. in the example picture below. Note that wearing make-up is an adornment (zeenah) which, according to the first clause of verse 24:31, is forbidden.
If one is concerned about modesty, they should focus on having a modest behavior and attitude, e.g. refusing to take credit for a big achievement, rather than incorrectly believing that covering their hair will suddenly make themselves and everyone around them think that they are modest.
If one is concerned about whether they are allowed to dress attractively, then keep in mind that according to Quran verse 7:26 (see above), God actually encourages people to dress attractively because He literally created clothes for two purposes:
to cover genitalia
as an adornment / beauty (Arabic: رِيشًا ree-sha)
According to Edward Lane’s lexicon, the definition of رِيشًا is clothing that signifies ornament and beauty (adornment).
If God created clothing so humans can look good in them, intentionally refusing to wear beautiful clothing is akin to not appreciating God’s creation. Consider Quran chapter 55 which mentions numerous creations of God followed by the question
So which of the favors of your Lord would you deny?
As if to drill it in your brain, that question was repeated 31 times, most likely to emphasize that the good things that God created for humans should be appreciated, not denied!
Orthodox Jews have certain practices such as male circumcision, particular slaughter methods to produce kosher meat, and “sheitel”, which is the requirement for married women to cover their hair. Muslims have very similar practices even though they are not mentioned nor required in the Quran. Unsurprisingly, the Jewish Bible / Torah also does not require women to cover their hair. Rather, this Jewish requirement came from Jewish secondary sources (Talmud). Note that the Jewish Bible / Torah is like the Quran whereas the Jewish Talmud is like the hadith.
Based on the similarity between Judaism and Islam and the fact that Judaism came before Islam, it is possible and not unreasonable to believe that some Muslim scholars long ago were influenced by Judaism to adopt these Jewish practices into Islam.
Conclusion
The analysis above should make it clear that women are required to cover their breasts but NOT their hair.
Addendum
Analogy to help understand verse 24:31
Some people will still argue that verse 24:31 still means that women must cover their head or hair because it mentions “head covering”. To help understand why they are wrong, the following is an analogy written similar to verse 24:31 with 4 clauses.
And say to the children …
to not leave their toys everywhere when they’re done playing
except certain toys that can’t be easily put away
and let them put away their crayons in their bags
and not to leave their toys in the kitchen, dining room, …
Context
This statement clearly has to do with children and where they put their toys.
Exemption
Some toys are exempt from being put away because maybe they are too big.
Crayons
Crayons, which are considered toys, are not exempt from being put away. Since each child typically has a bag, they can put their crayons in their bags.
Does this statement require children to wear their bags on their backs like a backpack?
No. The word “back” isn’t even mentioned anywhere in the statement.
Does this statement require children to have a bag?
No. The reference to “bag” isn’t an instruction to have a bag. Since children commonly have bags, e.g. lunch bags, backpacks, sports bags, etc, the statement suggests that crayons could be put in their bags. Of course, nowadays kids wear pants with pockets. They could just as easily put away their crayons in their pockets. No bag necessary. Furthermore, the context of the statement has to do with putting toys away, not with whether to carry a bag or not.
Conclusion
From this analogy, we see that although the statement suggests kids put away their crayons in their bags, it doesn’t literally nor based on context require kids to have a bag. This is similar to verse 24:31 where God suggests that women cover their breasts with their head coverings to hide their adornments. It doesn’t literally nor based on context require women to cover their hair.
يعتقد معظم المسلمين بالإضافة إلى القرآن أن الحديث مصدر صحيح للشريعة الإسلامية ، تثبت الحجج أدناه بسهولة إستخدام القرآن والمنطق الأساسي بأن معظم المسلمين ليسوا على خطأ فحسب ، بل أنهم كافرون وفقاً للقرآن لأنهم يحكمون بإستخدام الحديث.
هيا نبدأ
القضاء فقط من كتاب الله (التوراة ، القرآن)
قبل أن يُنزّل الله تعالى القرآن الكريم على محمد، أنزل الله التوراة على موسى ليحكم بين اليهود. في ذلك الوقت، كان النبيون والأحبار اليهود والربانيون يحكمون بالتوراة. ثبت ذلك في آية 5:44 عندما أخبر الله تعالى الناس بعدم استبدال آياته بشيء آخر، على سبيل المثال، قوانين من صنع الإنسان، ومن لا تحكم بما أنزله الله، على سبيل المثال التوراة والقرآن، فإنه كافر.
بعد وفاة موسى، في القرن الثاني من الحقبة الحالية قام الأحبار بتأليف كتاب يطلق عليه التلمود يتضمن كلاً من
المشناه (التوراة الشفهية / أقوال أو أحاديث مفترضة عن موسى عليه السلام) وفقاً للتقليد اليهودي، فإن التوراة الشفهية قد تناقلت شفهياً في سلسلة متصلة من جيل إلى آخر إلى أن تم التعهد بكتابتها. هذا مشابه جداً للحديث النبوي / الأقوال المنقولة عن محمد عليه السلام
الجِمارا سلسلة من التعليقات التفصيلية والحوارات المتعلقة بالمشناه
في هذه الأيام، يحكم معظم اليهود حسب الكتاب المقدس (التوراة) و التلمود الذي يتضمن أقوال مفترضة عن موسى عليه السلام. هذا مشابه جداً لكيفية حكم التابعين من خلال القرآن الكريم حتى ظهور كتب الأحاديث النبوية (الأحاديث المفترضة عن محمد عليه السلام). في ذلك الوقت، كان الناس يحكمون بالقرآن والحديث.
التسلسل الزمني للأحداث
السنة
الحدث
منذ زمن طويل جداً
أنزل الله التوراة على موسى عليه السلام
منذ زمن طويل جداً
حكم النبيون والأحبار اليهود والربانيون بالتوراة
~ 200 ميلادي
كتب الأحبار اليهود التلمود يتضمن أقوال مفترضة عن موسى عليه السلام
~ 200 ميلادي حتى الآن
حكم اليهود بكلاً من التوراة والتلمود
609-632 ميلادي
أنزل الله القرآن الكريم على محمد عليه السلام
~ 800 ميلادي
كتب البخاري الحديث المفترض عن محمد عليه السلام
800 ميلادي حتى الآن
يحكم المسلمون بالقرآن الكريم والحديث معاً
الحكم فقط بالقرآن الكريم
بوجه خاص، الآية رقم 45:6 في القرآن الكريم تخبر الناس بأن يحكموا بالقرآن الكريم وليس الحديث. لاحظ أن الكلمة العربية المستخدمة للحديث هي حديث
إن ما أنزله الله هو القرآن، وقبل ذلك أنزل التوراة، ويعتبر كلاهما من الكتب المقدسة من الله ولكن لم يُنزّل الله الحديث. لاحظ استخدام كلمة “أنزل” في الآيات التالية تؤكد أن ما أنزله الله القرآن وليس الحديث.c
في الآية 13:37 نقرأ أن الله أنزل “تشريعاً عربياً” الذي يؤكد أن القرآن العربي هو القانون الذي نحكم من خلاله.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
الحديث ليس وحياً
سوف يدّعي بعض تابعين الحديث أنه بالإضافة إلى القرآن، فإن الأحاديث اليومية عن محمد هي أيضاً وحي من الله. والتي يمكن إثبات الخطأ بها بسهولة.
الإثبات 1:
تشير الآية القرآنية 66:1 إلى وضع قد شكك فيه الله محمد بعد أن نهى محمد عن شيء جعله الله شرعاً. إن كان كل ما قاله محمد هو وحي من الله، فلماذا يشكك الله محمد عن شيء قاله محمد؟ منطقياً، لأن ليس كل ما قاله محمد هو وحي من الله.
في الآيات 69: 44-46، هدّد الله بقتل محمد إذا أدلى محمد ببيانات كاذبة عن الله. هذا يثبت أن ليس كل ما قاله محمد هو وحي من الله لأنه لو كان كل شيء كذلك، لما كان يتطلب ذلك أن يحتاج هذا التهديد. إذا كان الله يريد حرفياً أن يقول أن كل كلمة خرجت من فم محمد كانت وحياً من الله، كان بإمكانه أن يقول ذلك دون أي تهديدات.
يشير حديث صحيح البخاري #1629 أن محمد قد نهى عن أداء الصلاة وقت الفجر وغروب الشمس. هذا تناقض واضح مع القرآن الذي اتفق معه تابعين الحديث.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَنْهَى عَنِ الصَّلاَةِ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا. https://sunnah.com/bukhari/25/113
جميع المسلمون، حتى أولئك الذين يستخدمون الحديث للشريعة الإسلامية، سيواصلوا أداء صلاتي الفجر والمغرب رغم أن الحديث الصحيح يُحرّم ذلك. في هذه الحالة، قد يقولوا على الرغم من أن الحديث صحيح، إلا أنهم اختاروا تجاهله لأنه يتعارض مع القرآن، لكنهم سيقولون أن الأحاديث الأخرى لا زالت صالحة. بعبارة أخرى، ينتهي بهم الأمر بالاختيار لاتباع بعض الأحاديث ورفض الأخرى. ومن غير المثير للدهشة، أن الآية القرآنية 68: 36-38 تسأل هؤلاء الناس الذين يحكمون بالكتاب (على سبيل المثال كتب الحديث) حيث يأخذون ويختارون القوانين أياً كانت التي يريدون اتباعها.
الحقيقة أن تابعين الحديث يعترفوا بأن بعض الأحاديث الصحيحة غير مقبولة ويجب أن تجعلهم يشككوا في صحة الأحاديث الأخرى حتى لو كانت تبدو مقبولة.
حذر النبي محمد باستخدام القرآن فقط
يعتقد بعض تابعين الحديث بأنهم يقلدون محمد، وأنهم سيستخدمون الحديث لتحذير الناس الآخرين من الشريعة الإسلامية. ومن المفارقات، الآيات القرآنية 50:45 و 6:19 تثبت أن محمد نفسه قام بالتحذير باستخدام القرآن فقط.
من المحتم أن يخبرك تابعي الحديث أن الحديث ضروري جداً للشريعة الإسلامية لأنه يفسر لك كيفية الصلاة. ما لا يدركه هؤلاء الناس أن.
لا أحد يتعلم كيفية الصلاة من قراءة الحديث. بدلاً من ذلك، يتعلموا من الناس الآخرين مثل آباءهم.
لا يشرح الحديث كيفية الصلاة بشكل صحيح. باعتبار أن الصلاة شعائر يومية، في الواقع لا يقول الكثير عن كيفية الصلاة، يجعلك تتساءل عن صحة الحديث في العموم.
حتى لوكان الحديث يشرح بوضوح كيفية الصلاة، وبما أن كتب الحديث لم تُكتب حتى 200 سنة بعد وفاة محمد، لذلك لمدة قرنين بعد وفاة محمد، لم يستطع أحد الصلاة لأن كتب الحديث لم تُكتب بعد. من غير المنطقي أن الناس لم يستطيعوا الصلاة لمدة 200 عام لأنهم كانوا ينتظروا أن يكتب البخاري كتاب الحديث.
من المنطقي التصديق بأن الله لم يقدم إرشادات خطوة بخطوة عن كيفية الصلاة في القرآن لأنه منذ البداية كان الله يعلم بأن الناس ستتعلم من خلال اتباع محمد وبعد وفاة محمد، ستتعلم الناس من مجتمعاتها، على سبيل المثال عندما تذهب للصلاة في المسجد يوم الجمعة. في واقع الأمر، معرفة كيفية الصلاة تمر من جيل إلى آخر، وليس من خلال قراءة آلاف الأحاديث لمحاولة فهم الأمر مثل بعض الكلمات المتقاطعة الهائلة.
جدال “التفسير”
سيجادل بعض تابعين الحديث في أن تفسيري للآيات أعلاه أو أي آية أخرى بهذا الخصوص هي غير صحيحة. يبدو أنهم يعتقدون أن تفسيرهم فقط هو التفسير الصحيح. يتناول القرآن التفسير الصحيح للآية 3:7 حيث يذكر الله أن هناك نوعين من الآيات.
1. آيات محددة (واضحة)
هذه الآيات هي أساس القرآن وبما أنها واضحة فإذن التفسير غير ضروري. تعني الآيات ما يقولونه لأن المعنى حرفي.
2. آيات غير محددة (غير واضحة)
هذه الآيات غير واضحة والله فقط يعلم المعنى الصحيح. توجد هذه الآيات الغير واضحة كاختبار للناس الذي يريدون تفسيرها بطريقة معينة لتبرير آرائهم الشخصية ومصالحهم.
بما أن الآيات المستخدمة في الجدالات أعلاه واضحة، فإن “التفسير غير الصحيح” هو جدال غير صالح.
جدال “التقاليد”
سيجادل بعض تابعين الحديث بأنه يجب احترام التقاليد الإسلامية وأخدها بعين الاعتبار وبما أن المسلمين تقليدياً سيتبعون الحديث، فيجب على المسلمين الاستمرار في القيام بذلك. هذا الجدال غير صالح لأن ليس كل التقاليد صحيحة والتقاليد ليست أساس للدين. لا يوجد في القرآن ما يقول أنه ينبغي على تابعين الحديث اتباع تقاليد وممارسات أسلافهم. وفي المقابل، يقدم القرآن في الواقع مثال حيث يُظهر بوضوح كيف أن التقاليد لا مكان لها في الدين وهو بالتأكيد ليس بديلاً عن الوصايا الواضحة في القرآن.
في الآيات 21: 52-53 سأل إبراهيم عليه السلام والده وقومه لماذا يعبدون التماثيل. وكان جوابهم أنهم فقط يتبعون تقاليد آباءهم والتي كان من الواضح أنها غير صحيحة.
في الآية 2:170 أُمر والد إبراهيم وقومه باتباع ما أنزله الله لكنهم بدلاً من ذلك أصروا على اتباع تقاليد آباءهم. بعد ذلك، يقول الله أن آباءهم لم يعرفوا شيئاً ولم يكونوا يهتدون.
سيجادل بعض تابعين الحديث أنه بدون الحديث لن يعرف المسلمون أنه يجب عليهم دفع 2.5% من دخلهم لتلبية متطلبات الزكاة التي يعتقدون تماماً أنها تذهب للفقراء والمحتاجين. هناك بعض المسائل التي تتعلق بهذا الجدال.
1. يجب على الجميع دفع الزكاة، ليس المسلمين فقط
بشكل خاطئ، يعتقد تابعين الحديث أنه يجب على المسلمين فقط دفع الزكاة. الآية القرآنية 41:7 تثبت أنه حتى غير المسلمين بمن فيهم المشركين يجب عليهم دفع الزكاة.
في الآيات 19:31، 19:55، 2:83، 7:156، 5:12، 21:73، 4:162، و 98:5 نرى دليلاً على أن العديد من مجموعات الناس تدفع الزكاة تعود إلى زمن إبراهيم عليه السلام نفسه. لذلك، لم يكن مبلغ الزكاة يعتمد على شيء يفترض أن محمد قاله، على سبيل المثال الحديث.
ما هي الزكاة؟
نظراً لأن على الجميع دفع الزكاة وزكاة المال وهي غالباً ما تستخدم لمساعدة الفقراء، ولذا سيبدو منطقياً أن الزكاة هي الضرائب الحكومية حيث تُستخدم الإيرادات الضريبية لصالح المجتمع بما يشمل الفقراء. في الولايات المتحدة الأمريكية، أكثر من 15% من عائدات الضرائب الفيدرالية تذهب إلى البرامج الاجتماعية لمساعدة الناس المحتاجين للمساعدة المالية. هذا مبلغ أكبر بكثير من 2.5% التي يدّعي تابعين الحديث أنه المبلغ الصحيح الذي يتوجب على المسلمين دفعه لتلبية متطلبات الزكاة. من المفارقات أن الدول الإسلامية التي يفترض أن يدفع الناس 2.5% فقط للزكاة هي من بعض أشد الدول فقراً في العالم. في المقابل، حيث أن يدفع الجميع الزكاة (الضرائب) في الولايات المتحدة، والأشخاص الذين يحتاجون المساعدة المالية يحصلون عليها ويخرجون من الفقر.
الحديث الأفضل
مما لا يثير الدهشة أن الحديث الأفضل هو حديث الله، وهو القرآن، والذي على الأرجح السبب الذي جعل الله يخبر للجميع أن يحكموا بالقرآن فقط وليس شيئاً آخر.
فيما يلي بعض الأمثلة التي يتعارض فيها الحديث مع القرآن وقد حكم المسلمون بالحديث بدلاً من القرآن.
صلاة الجمعة
يعتقد العديد من المسلمين أن المرأة ليس مطلوباً منها صلاة الجماعة في يوم الجمعة. ينشأ هذا الاعتقاد من الحديث في https://sunnah.com/abudawud/2/678. ومع ذلك، هذا تعارض مباشر مع آية القرآن 62:9 التي تحث جميع المؤمنين (رجالاً ونساءً) للصلاة معاً يوم الجمعة.
الزكاة 2.5%
يعتقد غالبية المسلمين أنه مطلوب منهم دفع 2.5% من دخلهم لتلبية متطلبات الزكاة. هذا الحد موجود في الحديث ولكن ليس موجوداً في القرآن.
الذهب والحرير
تحريم لبس الذهب والحرير على الرجال المسلمين نبع من الحديث. لا يوجد في القرآن ما يثبت أن الله حرّم هذا.
الموسيقى والغناء
تحريم الاستماع إلى الموسيقى والغناء للمسلمين أتى من الحديث. لا يوجد في القرآن ما يثبت أن الله حرّم هذا.
الحج بدون “محرم”
المقصود بالمِحْرِم هو شخص لا يُسمح له شرعاً بالزواج من امرأة معينة، مثل والد الفتاة أو ابنها أو أخيها أو جدها، إلخ. ومن هذا المنطلق، تعتقد النساء المسلمات أنها لا تستطيع الحج إلا إذا رافقها أحد “المحارم”. ينشأ هذا الاعتقاد من الحديث الذي يقول أنه لا يجوز أن يكون الرجل في رفقة امرأة وحدها وفي عزلة. مع زيارة ملايين الحجاج إلى مكة كل عام ، فإن كونهم في حالة “عزلة” هو عكس ما يحدث بالفعل. هذا الاعتقاد شائع في الثقافات التي يسيطر عليها الذكور كما هو الحال في المملكة العربية السعودية حيث من الواضح أن القاعدة من جانب واحد لأن القيد لا ينطبق على الرجال. ولا حاجة للقول أنه لا يوجد مثل هذا القانون في القرآن يحظر على النساء أداء فريضة الحج بدون “محرم”.
33% الحد الأقصى من تخصيص أصول الوصية
سيجادل بعض العلماء أن أكثر ما يمكنك تخصيصه في وصية ما هو الثلث (33%) لإجمالي الأصول الخاصة بك. هذه القيمة غير موجودة في القرآن. إنها موجودة في الحديث.
الحديث مثل تفسير القرآن
يعتقد بعض المسلمين أن الحديث ضروري لتفسير القرآن. ومع ذلك، هذا تعارض مباشر مع القرآن الذي ينص على
القرآن هو الحديث الأفضل (39:23)
القرآن كامل (6:115)
القرآن لا ينقصه شيء (6:38)
القرآن شُرِحَ بالتفصيل (6:114، 12:111، 41:3، 11:1)
القرآن توضيح لكل شيء (16:89)
القرآن هو التفسير الأفضل (25:33)
الخلاصة
يجب أن تبين الأدلة أعلاه بوضوح أن الحديث ليس مصدر غير صالح للشريعة الإسلامية فقط، ولكن اتباع والحكم بالحديث وفقاً للآية القرآنية 5:44 يجعلك كافر!
إذا كنتَ مسلماً، ولا سيما إذا كنت شخصاً ولد في دولة مسلمة وترعرعت كمسلم، قد تكون في حالة صدمة مما قرأته للتو. هذا طبيعي. لقد كنتُ مصدوماً بعد اكتشافي لهذه المعلومات بعد سنوات من الدراسة الغير متحيزة للقرآن والإسلام.
المؤهلات
قد تتساءل عن المؤهلات التي حصلتُ عليها لكي تصدق ما كتبته. ليس لدي لحية طويلة (بمحض إرادتي). لا أرتدي زي العلماء المسلمين العاديين. لقد ولدت وترعرعت في دولة غير إسلامية (الولايات المتحدة). بدلاً من دراسة الإسلام في جامعة إسلامية رفيعة المستوى، على سبيل المثال الأزهر، درستُ الهندسة (درجة البكالوريوس) و علوم الحاسوب (درجة الماجستير) في الجامعات العلمانية (جامعة كاليفورنيا، بيركلي، جامعة ولاية سان فرانسيسكو). إن مؤهلاتي بسيطة وتفي بمتطلبات الله، أي استخدام العقل ودراسة كلمة الله (القرآن). لا يشترط القرآن على أحد بأن يكون حاصلاً على درجة الدكتوراه في الدراسات الإسلامية لفهمه.
الاعتقاد السائد مقابل الدليل المنطقي
قد تعتقد أن غالبية المسلمين والعلماء المسلمين الذين يحكمون بالحديث لا يمكن أن يكونوا مخطئين. منطقياً، لا يساوي اعتقاد الغالبية الاعتقاد الصحيح. كما ذُكر في الآيات 21: 52-53 والآية 2:170 أعلاه، اعتقد والد إبراهيم والمجتمع بأكمله أن التماثيل كانت إلهاً. برغم أنهم كانوا يمثلون الأغلبية إلا أنهم كانوا على خطأ وإبراهيم كان وحده على صواب. يمكن قول نفس الشيء بالنسبة لمحمد الذي كان منذ البداية هو المسلم الوحيد في مجتمعه وعلى الرغم من الهجمات من أغلبية عبدة التماثيل، لكنه تحمّل. بعبارة أخرى، اتبع كلاً من إبراهيم ومحمد الدليل والمنطق بدلاً من المعتقدات السائدة الموجودة.
البقر
أنت تؤمن بالقرآن، وتعتبر نفسك شخصاً عاقلاً، ولكن قد تمر بوقت عصيب في قبول العبارات القرآنية (المعروفة بعبارات الله) أعلاه. قد تكون في حالة إنكار لأن البراهين الواضحة الواردة أعلاه تتعارض مع تقاليدك ومعتقداتك القديمة. في هذه الحالة، قد تكذب على نفسك فقط. لن تهتم للأدلة القرآنية التي قرأتها بأم عينيك أو هل أنت كما قال الله في الآية 7:179 “أضل من الأنعام”؟
بالتأكيد لك كامل الحرية بأن تؤمن بما تشاء. لكن إذا أردت أن تختار عدم الاتفاق مع الجدالات أعلاه. إذاً، كما قال الله في الآية 2:111 أظهر دليلك، إذا كنتَ صادقاً.
Some Muslims believe that there are no aliens. However, the Quran indicates that there are living creatures beyond the Earth.
Definition of alien
Alien: “An extraterrestrial being. A form (s) of life assumed to exist outside the Earth or its atmosphere within other parts of the Universe”
What is the Arabic word “Da’aba”?
Da’aba means to go gently, crawl, creep or walk. The word basically captures whatsoever moves on the earth, especially that of animals and beasts of burden, quadrupeds, any moving creature, insects, and humans.
Daabatun (n.): Moving creature; Crawling animal.
Dawaabbun (n.plu.): Crawling animals.
Daba has been used to denote humans too (24:45; 35:45). It is also used negatively (16:61 8:22; 8.55).
Dabbah n.f. (pl. dawab) has been used many times in the Quran: 2:164, 6:38, 8:22, 8:55, 11:6, 11:56, 16:49, 16:61, 22:18, 24:45, 27:82, 29:60, 31:10, 34:14, 35:28, 35:45, 42:29, 45:4
What is the Arabic word “Samawaat (heavens)”?
The Quranic expression “Samawat wal ‘ard” means “The Heavens and the Earth”. It denotes the whole Universe in its entirety.
Indeed, your Lord is Allah, who created the heavens and the earth (Arabic: samawat wal ‘ard) in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember? (10:3)
Indeed, We have adorned the nearest heaven (Arabic: samaa) with an adornment of stars / planets. (37:6)
Based on the above verses, it should be clear that the Arabic word “samaa” (heaven) or plural “samawaat” (heavens) means the entire universe.
Proof of alien existence
Now that we know what da’ba (moving creature) and samawaat (heavens / universe) mean, we can see from verse 42:29 that there are moving creates in both the heavens and the earth.
And of his signs is the creation of the heavens and earth and what He has dispersed in both of them (Arabic: fi-hima) of creatures. And He, for gathering them when He wills, is competent.(42:29)
The basis of the question posed by the angels
In verse 2:30, there is a story about the angels questioning God regarding man’s vicegerency on the Earth.
And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a vicegerent.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.”(42:29)
For the angels to ask whether God was going to place on Earth a creature such as humans who will shed blood, they must have known about a similar creature that sheds blood, e.g. in some other part of the universe. If the angels had no prior knowledge of a similar creature that behaves that way, they wouldn’t have asked that question. At this point in the conversation with God, humans had not yet been created. Also, angels have no knowledge of the future as, according to the Quran, only God knows the future.
Many people associate Muslims with Arabs – possibly because the Quran is in Arabic and Prophet Muhammad was an Arab. However, statistics show that the majority of Muslims as of 2019 are from South Asia.
2017 Statistics
According to Wikipedia, as of 2017, here are the top 8 most populous Muslim countries, ordered by Muslim population.
Rank
Country
Muslim Population
Percentage of World Muslim Population
1
Indonesia
231,000,000
12.7%
2
Pakistan
212,300,000
11.1%
3
India
200,000,000
10.9%
4
Bangladesh
153,700,000
9.2%
5
Nigeria
95,000,000–103,000,000
5.3%
6
Egypt
85,000,000–90,000,000
4.9%
7
Iran
82,500,000
4.6%
8
Turkey
74,423,725
4.6%
Most Muslims don’t speak Arabic
All but one country, Egypt, in the list above are non-Arabic speaking countries and they make up more than half (58.7%) of the world Muslim population.
Most Muslims are from South / Southeast Asia
Furthermore, the first four countries in the list above are all in South/Southeast Asia and make up almost half (43.9%) of the world’s Muslim population. As of 2017, there were 986,420,000 Muslims in Asia and only 370,070,000 Muslims in the Middle East and North Africa (Arabic-speaking countries), i.e. there were 2.6 times as many Muslims in Asia as there were in the Middle East and North Africa.
Most populous Muslim country
Though Indonesia currently has the largest population of Muslims, it likely only became so as of 1947 when the British divided India into India and Pakistan. And in 1971, India was further divided into India and Bangladesh. Had either of these partitions not happened, India would by far have the largest percentage of Muslims worldwide. Furthermore, projections suggest that by 2050 India will have the world’s largest population of Muslims, with estimates expected to reach at least 300 million.
Islam to be largest religion by 2070
The Pew Research Center estimates that by 2070, Islam will overtake Christianity, due to a faster birth rate (2.7 children per family vs. 2.2 for Christian families). As of 2017, Islam is the fastest-growing religion in the world.
Many Muslims believe that certain people such as Prophet Muhammad’s wives, by virtue of being married to the prophet, are automatically righteous and are guaranteed paradise
However, the Quran makes it clear that no one is automatically righteous. In verse 2:124, we see proof that not all of Prophet Abraham’s offspring are righteous.
And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [ Allah ] said, “Indeed, I will make you a leader for the people.” [Abraham] said, “And of my descendants?” [ Allah ] said, “My covenant does not include the wrongdoers.” (2:124)
Similarly, this verse also means that the descendants of Prophet Muhammad can also be wrongdoers.
According to 2:134, the actions of others will have no bearing on us.
That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. (2:134)
According to 2:281, each soul carries the burden of their own actions on their own soul.
And fear a Day when you will be returned to Allah . Then every soul will be compensated for what it earned, and they will not be treated unjustly. (2:281)
Some points to consider:
Most of prophet Abraham and prophet Noah’s descendants were unrighteous (57:26, 37:113, 2:124)
The wives of prophet Noah and prophet Lot, despite living with then, remained unrighteous.(66:10)
Prophet Noah’s son was of evil conduct (11:46)
Prophet Jacob’s sons tried to kill their brother, Joseph. (11:1-18)
Pharaoh’s wife was righteous despite being married to one of the worse (11:46)
Prophet Muhammad’s (pbuh) wives were threatened with twice the punishment if their conduct was unrighteous. (33:30)
Conclusion
Righteousness is an individual matter. It cannot be ascribed to one based on lineage, relationship, companionship or indeed proximity. No one can know the true affairs of the heart except God. Each individual is subjected to their own circumstances, faculties, reason, judgment, resources and clarity of message that has reached them. Each person is unique as is their case with God.
Many Muslims believe that blasphemy (ridiculing) Islam or Prophet Muhammad demands a penalty. Some Muslims even take matters into their own hands and kill people who ridicule the prophet. However, the Quran does not prescribe any penalty for blasphemy. As a matter of fact, the Quran indicates that the prophet himself was often ridiculed in person and the prophet was told to simply ignore them as if to let God deal with them.
Blasphemy towards Prophet Muhammad, the Quran and God Himself
We see in the Quran that Prophet Muhammad
was mocked and ridiculed (37:12) like the messengers before him (13:32; 15:11; 21:41)
was called an inventor, forger, liar (16:101; 25:4)
was called a man who was bewitched (17:47; 25:8)
was called a possessed poet (37:36)
We also see in the Quran that it was called
“Muddled dreams” (21:5)
“Foreign, outlandish” (16:103
an invention, a forgery (38:7)
Tales of the men of the past (25:5)
Of course, the gravest blasphemy was that done against God Himself (7:180)
And to Allah belong the best names, so invoke Him by them. but shun such men as use profanity (Arabic: Yul’hiduna) in His names. They will be recompensed for what they have been doing. (7:180)
The Arabic word “yul-hiduna” means to blaspheme, deviate, violate, distort, pervert.
Nowhere in the Quran did any of these insults attract the death penalty. Rather, the advice given was to be patient as indicated in 38:17 and 20:130.
Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah ]. (38:17)
So be patient over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied. (38:17)
The Right to Kill
From the Quran’s perspective, the right to kill is only allowable in two circumstances.
As a retribution for murder (punishable by the state). (5:32)
As a retribution for causing ‘fasaad’ (gross mischief, spreading corruption, evil, beyond all bounds) in the land (punishable by the state). (5:33-34)
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. … (5:32)
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment. Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful. (5:33-34)
Note that 5:33 uses the word “strive” (Arabic: ya-ouna) which indicates that the corruption and evil done is one that is repeated with serious efforts. What’s also interesting to note about verses 5:33-34 are the punishment options:
Execution
Crucifixion
Exile
What is also significant is verse 5:34 which states that if evildoers repent before they are captured, then they should not be punished according to 5:33.
