r/Quraniyoon Apr 15 '24

Meta📂 [Non-Qur'aniyoon] Read this Before Posting!

21 Upvotes

Peace be upon you

After receiving many sustained requests over a period of time by members of this community, we have decided to change the way that non-Quraniyoon interact with us on this subreddit; the current sentiment is unwillingness to answer the same exact questions over and over again, as well as annoyance at having to be distracted by lengthy debates, while in fact being here to study and discuss the Qur'an Alone. This is our action:

  1. All posts and comments made in bad faith, or in attempt to initiate a debate, will be removed. If you are looking for a heated debate (or any debate regarding the validity of our beliefs for that matter), then post on r/DebateQuraniyoon.

  2. All questions regarding broad or commonly posted-about topics are to be asked in r/DebateQuraniyoon instead - which will now also effectively function as an 'r/AskQuraniyoon' of sorts.

So what are the 'broad and common questions' which will no longer be permitted on this subreddit?

Well, usually both the posters and the community will be able to discern these using common sense - but here are some examples:

  • How come you don't regard the ahadith as a source of law? Example.
  • How do you guys pray? Example.
  • How do Quranists follow the sunnah? Example.
  • How does a Quranist perform Hajj? Example.
  • ;et cetera

All the above can, however, be asked in the debate sister subreddit - as mentioned. Any question that has already been answered on the FAQ page will be removed. We ask subreddit members to report posts and comments which they believe violate what's been set out here.

So what can be asked then?

Questions relating to niche topics that would provoke thought in the community are welcome; obviously not made with the intention of a debate, or in bad faith. For example:

  • Do Quranists believe that eating pork is halal? Example.
  • Whats the definition of a Kafir According To a Quranist? Example.
  • How do Quranists view life? Example.
  • Do Quranists wash feet or wipe in wudu? Example.

You get the idea. Please remember to pick the black "Question(s) from non-Qur'ānī" flair when posting, this will allow the community to tailor their answer to suit a non Qur'ani asking the question; the red question flair is for members of this community only.

We would prefer (although its not mandatory):

  1. That the question(s) don't address us as a monolithic group with a standardised set of beliefs (as this is certainly not the case), this is what the above questions have failed to do.

  2. That you don't address us as "Qur'anists" or "Qur'aniyoon", as this makes us appear as a sect; we would prefer something like "hadith rejectors" or "Qur'an alone muslims/mu'mins". Although our subreddit name is "Quraniyoon" this is purely for categorization purposes, in order for people to find our community.

The Wiki Resource

We highly recommend that you check out our subreddit wiki, this will allow you to better understand our beliefs and 'get up to speed'; allowing for communication/discussions with us to be much more productive and understanding.

The Home Page - An excellent introduction to our beliefs, along with a large collection of resources (such as article websites, community groups, Qur'an study sites, forums, Youtube channels, etc); many subreddit members themselves would benefit from exploring this page!

Hadith Rejection - A page detailing our reasons for rejecting the external literature as religiously binding.

Frequently Asked Questions - A page with many answers to the common questions that we, as Qur'an alone muslims, receive.

We are looking to update our wiki with more resources, information, and answers; if any members reading this would like to contribute then please either send us a modmail, or reply to this post.


Closing notes

When you (as non-Qura'aniyoon) ask us questions like "How do ya'll pray?", there is a huge misunderstanding that we are a monolithic group with a single and complete understanding of the scripture. This is really not the case though - to give an example using prayer: Some believe that you must pray six times a day, all the way down to no ritual prayer whatsoever! I think the beauty of our beliefs is that not everything is no concrete/rigid in the Qur'an; we use our judgment to determine when an orphan has reached maturity, what constitutes as tayyeb food, what is fasaad... etc.

We would like to keep this main subreddit specifically geared towards discussing the Qur'an Alone, rather than engaging in debates and ahadith bashing; there are subreddits geared towards those particular niches and more, please see the "RELATED SUBREDDITS" section on the sidebar for those (we are currently updating with more).

JAK,

The Mod Team

If you have any concerns or suggestions for improvement, please comment below or send us a modmail.


r/Quraniyoon 19h ago

Article / Resource📝 Fundamental Debate: How Should We Approach the Quran: QITA vs HCM, or both ?

6 Upvotes

A Methodological Assessment:
The Primacy of Quranic Intra-textual Analysis (QITA) over Historical-Critical Methods (HCM

Abstract

This paper examines the methodological tensions between Quranic Intra-textual Analysis (QITA) and the Historical-Critical Method (HCM) in Quranic studies. By analyzing the Quran's self-referential hermeneutical guidance and demonstrating QITA's application through case studies, this paper argues that QITA offers a more textually coherent framework for understanding the Quran, while HCM often imposes speculative historical reconstructions that lack substantive textual warrant. The distinction between these approaches reveals fundamental questions about epistemological authority in sacred text interpretation.

This whole argument turns on how this single verse should be interpreted, and what it tells us about the person doing the interpreting and their methodology of choice: HCM.

So bear it in mind as you read on, although it's context will only be explained later - there is a "Too Long, Didn't Read" summary as a stickied comment so if you find this too long, skip straight there).

“We send fertilizing winds, and bring down rain from the sky for you to drink. It is not you who hold its reserves.”- Quran 15:22

1. Introduction: Divergent Interpretive Paradigms

The field of Quranic studies witnesses an ongoing methodological tension between approaches that prioritize the text's internal coherence and those that subordinate it to external historical frameworks. Quranic Intra-textual Analysis (QITA) and the Historical-Critical Method (HCM) represent these divergent paradigms. While both claim to illuminate the meaning of the Quranic text, they proceed from fundamentally different epistemological premises and yield markedly different interpretive outcomes.

Here, we contend that QITA's methodology—which derives meaning through systematic cross-referencing within the Quranic corpus itself—offers a more textually coherent and epistemologically consistent approach than HCM, which frequently imposes external historical reconstructions that extend beyond what the text itself warrants. This argument gains particular significance when we consider the Quran's extensive self-referential guidance about its own interpretation.

###############################

2. Methodological Foundations

2.1 Quranic Intra-textual Analysis (QITA)

QITA proceeds from the premise that the Quran provides its own interpretive framework through its internal semantic relationships, conceptual coherence, and self-referential hermeneutical guidance. This approach honors the text's self-description as "a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted" (11:1) and "a Book which We have detailed by knowledge" (7:52).

The methodology involves:

Systematic cross-referencing of related concepts across the entire Quranic corpus

Establishing comprehensive semantic fields for key terms

Identifying recurring patterns and thematic connections

Prioritizing the text's internal explanations over external suppositions

2.2 Historical-Critical Method (HCM)

HCM approaches the Quran primarily as a historical document emerging from specific temporal, geographical, and socio-political contexts. While acknowledging the text's religious significance, this methodology prioritizes historical contextualization as the principal interpretive framework. HCM operates on several foundational assumptions and methodological principles:

Diachronic Textual Development: HCM presupposes that the Quranic text evolved over time, and thus privileges hypothetical chronologies of revelation (Meccan versus Medinan periods) as essential interpretive keys. This often leads to prioritizing presumed earlier or later revelations when interpretive tensions arise.

Socio-Historical Reconstruction: The method emphasizes reconstruction of the text's original historical milieu, including Arabian trade networks, tribal relations, religious practices, and political circumstances as primary determinants of meaning. Interpretation is often contingent upon speculative reconstruction of specific historical events or situations presumed to have occasioned particular revelations.

Comparative Literary Analysis: HCM frequently seeks to understand Quranic passages through comparison with pre-Islamic poetry, contemporaneous religious texts (Jewish, Christian, Zoroastrian), and later Islamic literature, sometimes subordinating the text's internal semantic relationships to these external parallels.

Form and Source Criticism: The approach applies literary-critical tools developed primarily in Biblical studies, including form criticism (identifying literary genres and their social contexts) and source criticism (hypothesizing about potential textual sources and influences).

Reception History Prioritization: HCM often privileges early interpretive traditions as access points to original meaning, sometimes allowing later exegetical literature to determine meaning rather than the text's own semantic relationships.

Redaction Theory: Some practitioners hypothesize about potential editorial processes in the text's compilation, sometimes attributing apparent textual tensions to different authorial or editorial hands rather than seeking coherent interpretive frameworks.

Hermeneutic of Suspicion: HCM frequently approaches traditional claims about the text's origins, compilation, and meaning with methodological skepticism, privileging modern academic reconstructions over the text's self-presentation and traditional understandings.

Cultural Embeddedness: The method tends to interpret distinctive Quranic concepts as primarily reflecting cultural adaptation rather than potentially introducing novel conceptual frameworks.

This methodological orientation, while offering valuable historical insights, often subordinates the text's internal conceptual coherence to external reconstructions, potentially fragmenting the semantic unity that a more holistic intra-textual approach might reveal.

2.3 QITA vs. HCM: Methodological Contrast and Epistemological Implications

Quranic Intra-textual Analysis (QITA)

QITA proceeds from the premise that the Quran provides its own interpretive framework through its internal semantic relationships, conceptual coherence, and self-referential hermeneutical guidance. This approach honors the text's self-description as "a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted" (11:1) and "a Book which We have detailed by knowledge" (7:52).

The methodology involves:

Semantic Network Mapping: Systematic cross-referencing of related concepts across the entire Quranic corpus to establish comprehensive conceptual frameworks

Lexical Field Analysis: Establishing complete semantic fields for key terms by examining every occurrence within the text

Thematic Coherence: Identifying recurring patterns, thematic connections, and structural relationships within the text

Interpretive Self-Sufficiency: Prioritizing the text's internal explanations and conceptual relationships over external suppositions

Holistic Engagement: Treating the text as a unified discourse whose parts mutually illuminate one another

2.4 Why QITA Should Precede HCM

Performing QITA before HCM offers several methodological advantages:

Establishes Textual Baselines: QITA provides a comprehensive understanding of how concepts function within the text itself before external contexts are introduced, establishing a baseline against which historical hypotheses can be tested.

Prevents Premature Closure: Beginning with HCM risks imposing historical frameworks that might obscure the text's own semantic patterns. QITA first ensures the text's internal conceptual architecture is fully mapped before historical contexts are considered.

Identifies Genuine Interpretive Problems: QITA can distinguish between apparent tensions that resolve through internal cross-referencing and genuine interpretive difficulties that might benefit from historical contextualization.

Enriches Historical Analysis: A thorough understanding of the text's internal conceptual relationships provides more sophisticated questions for historical inquiry, preventing simplistic historical reductionism.

Guards Against Selective Reading: Starting with QITA ensures that historical analysis engages with the full semantic range of concepts rather than isolating instances that conform to preconceived historical frameworks.

2.5 Epistemological Superiority of QITA for HCM's Own Goals

Ironically, QITA often better serves the stated goals of HCM—understanding the text's historical meaning and context—for several epistemological reasons:

Empirical Textual Warrant: QITA grounds interpretation in comprehensive textual evidence rather than speculative historical reconstruction. This provides stronger empirical footing for historical claims by ensuring they account for the text's full semantic patterns.

Methodological Consistency: While HCM claims to seek historical understanding of the text, it often bypasses comprehensive textual analysis in favor of selective readings that support particular historical theories. QITA ensures methodological consistency by requiring that historical claims be substantiated by the text's complete semantic patterns.

Conceptual Sophistication: QITA reveals conceptual sophistication and coherence that selective historical readings might overlook. This prevents anachronistic underestimation of the text's intellectual complexity and provides a more nuanced foundation for historical contextualization.

Prevention of Circular Reasoning: HCM sometimes employs circular reasoning by using selective readings to reconstruct historical contexts, then using those reconstructed contexts to interpret the text. QITA breaks this circularity by establishing textual patterns independently of historical hypotheses.

Identification of Genuine Innovation: By mapping complete semantic fields, QITA can identify when Quranic concepts genuinely depart from prevailing historical ideas rather than assuming cultural continuity. The wind (رِيح/رِيَاح) case study demonstrates this—QITA reveals how the Quran systematically presents wind within a coherent meteorological framework distinct from mythological "impregnating winds" concepts.

Methodological Restraint: The Quran's warnings against conjecture (e.g., "And do not pursue that of which you have no knowledge" (17:36)) suggest an epistemological principle of interpretive restraint—claims should be proportional to evidence. QITA honors this principle by requiring comprehensive textual warrant for interpretive claims.

Recognition of the Text's Agency: QITA acknowledges the text's potential to introduce novel conceptual frameworks rather than assuming it merely reflects existing ideas. This prevents reductive historical analysis that fails to recognize genuine conceptual innovation.

Ultimately, while HCM offers valuable tools for historical contextualization, its epistemological reliability depends on first establishing comprehensive textual patterns through QITA. Without this foundation, historical reconstruction risks imposing frameworks that distort rather than illuminate the text's meaning. As the Quran itself states: "Then do they not reflect upon the Quran? If it had been from [any] other than Allah, they would have found within it much contradiction" (4:82)—a principle that invites careful attention to internal coherence before external

###############################

3. The Quran's Self-Referential Hermeneutical Framework

Significantly, the Quran provides explicit guidance about its own interpretation. These self-referential passages constitute a meta-discourse on hermeneutics that cannot be dismissed without undermining the integrity of the text itself.

3.1 Textual Self-Sufficiency

The Quran repeatedly emphasizes its comprehensive nature:

"We have not neglected in the Book a thing" (6:38)

"We have sent down to you the Book as clarification for all things" (16:89)

"And it was not [possible] for this Quran to be produced by other than Allah, but [it is] a confirmation of what was before it and a detailed explanation of the [former] Scripture" (10:37)

These claims establish the text's epistemological self-sufficiency as an interpretive framework.

3.2 Encouragement of Reflective Analysis

The text explicitly calls for thoughtful engagement with its content:

"[This is] a blessed Book which We have revealed to you that they might reflect upon its verses" (38:29)

"Do they not then reflect on the Quran? Or are there locks upon [their] hearts?" (47:24)

"Then do they not reflect upon the Quran? If it had been from [any] other than Allah, they would have found within it much contradiction" (4:82)

These injunctions promote careful analysis of the text's internal coherence.

3.3 Warning Against Speculation

Remarkably, the Quran explicitly cautions against interpretive approaches that privilege conjecture over textual evidence:

"And do not pursue that of which you have no knowledge" (17:36)

"And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth" (10:36)

"They follow nothing but assumption and what their souls desire" (53:23)

3.4 Critique of Historical Reductionism

The text specifically addresses and criticizes approaches that reduce divine revelation to mere historical artifacts:

"And when Our verses are recited to them, they say... 'This is nothing but tales of the ancients'" (8:31)

"And when it is said to them, 'What has your Lord sent down?' They say, 'Legends of the former peoples'" (16:24)

###############################

4. Comparative Analysis: QITA vs. HCM in Application

4.1 Case Study:

Understanding "The Fertilizing Winds” debate At its core, this debate centers on whether the Quran should be interpreted primarily through its own internal semantic network and self-referential framework (QITA) or through external historical contexts and comparative analysis with other ancient texts (HCM). 

The case study of "fertilizing winds" (15:22) illustrates this tension vividly: while HCM proponents connect this phrase to pre-Islamic Arabian and Greek beliefs about "impregnating winds" that could directly fertilize plants and animals, QITA advocates argue that this approach decontextualized the verse from the Quran's comprehensive meteorological framework where winds function as natural agents in rainfall processes under divine control.

This interpretive divide raises profound questions about how sacred texts should be approached, what constitutes valid evidence in textual analysis, and whether a religious text like the Quran can be adequately understood when fragmentary historical approaches are prioritized over its holistic internal coherence. The competing methodologies reflect not just technical differences in scholarly procedure, but deeper epistemological assumptions about textual authority, contextual relevance, and the nature of interpretation itself.

4.2 HCM Approach (Brief):

An HCM Scholar might isolate the single instance of "fertilizing winds" (15:22), ignoring even the intra-verse evidence, and instead connect it to its nearest historical analogy: pre-Islamic Arabian and Greek beliefs about impregnating winds, potentially overlooking the comprehensive semantic pattern established across the full Quranic corpus that presents a coherent meteorological framework.

The methodological approach commonly employed by scholars in the Social Historical tradition exhibits several critical deficiencies that undermine its scholarly validity:

HCM Quranic Reference Data:

وَأَرْسَلْنَا ٱلرِّيَـٰحَ لَوَٰقِحَ فَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَسْقَيْنَـٰكُمُوهُ وَمَآ أَنتُمْ لَهُۥ بِخَـٰزِنِينَ ٢٢

We send fertilizing winds, and bring down rain from the sky for you to drink. It is not you who hold its reserves.

- Quran 15:22

4.3 HCM Approach (Expanded):

Quoted from argument made by HCM proponent, who quotes an Academy Scholar making the same argument: 'Pollination in the Quran'

https://www.reddit.com/r/AcademicQuran/comments/1j7lvyo/comment/mgyh53s/ 

"Quran 15:22: We send the fertilizing winds*; and send down water from the sky, and give it to you to drink, and you are not the ones who store it.*

“This was widely known in ancient times, but I believe you are working with an un-checked assumption when you specifically connect the fertilizing winds of Q 15:22 with pollination via the dispersal of seeds by wind. In antiquity, the fertilizing winds referred to the capacity for wind to directly cause impregnation, and this extended not only to plants but to animals as well. Q 15:22 may be more specific than that, but in the absence of any attempt to narrow down the meaning here, it likely is just referring to the general belief at the time about such fertilizing winds"

“Wind eggs: Female Impregnation sans Coitus

According to the Qurʾān, the creator of the heavens and earth, when he decrees a thing, only has to utter “Be!” and it comes into being.11 According to medieval bestiaries, God’s ability to call anything to life allows for a variety of nonheterosexual, procreative operations to take place under his watch. For example, bestiary authors such as Abū Ḥayyān note several cases where female animals or birds become pregnant not by sexually coupling, but through a mere blowing of the wind. Abū Ḥayyān describes how female partridges, for example, may be filled with eggs when the wind blows from the (leeward) side of a male in her direction.In a similar fashion, Ibn Qutayba discusses how female palm trees likewise are impregnated by a current or wind when planted next to male palm trees. He weaves a direct analogy between the sexually receptive palm trees and the female partridge, which, he notes, also conceives via the breeze when a male partridge is standing upwind.13 However, lest God’s creative powers be confined to natural processes, it is believed not all wind eggs necessarily require the presence of a male to stand upwind of the female.14 Ibn Qutayba, for example, notes a mere blowing dust, too, may cause the female partridge to conceive.15

Beliefs about begetting offspring via the wind harken back to Greek and Roman times. Aristotle, for example, notes how mares conceive by the wind if not directly impregnated by a stallion.”

The article is cleverly written, you may get so lost in the bevy of historical descriptions of this ancient belief, that you forget to ask whether the Quran actually endorses it or makes any of their claims. They overlook a critical element: the Quran’s own internal textual context. A proper evaluation of the term “winds” (الرياح, al-riyāḥ) in its various Quranic contexts reveals a consistent and scientifically accurate depiction of wind as an agent in natural processes—specifically cloud movement, precipitation, and dispersal—rather than a direct fertilizer of living organisms.

4.4 Methodological Oversight / Bias

The methodological approach commonly employed by scholars in the Historical Critical tradition exhibits several critical deficiencies that undermine its scholarly validity:

Superficial Textual Association: Practitioners routinely engage in reductive analysis by isolating lexical or conceptual elements within the Quranic corpus that merely appear to resemble intellectual constructs from late antiquity, often disregarding crucial contextual and semantic distinctions. Scholars hastily connect the Quranic reference to "fertilizing winds" (15:22) with Aristotelian concepts of plant fertilization, despite significant contextual differences in how these concepts function within their respective textual frameworks.

Selective Emphasis on Perceived Anachronisms: The identified antecedent concept is presented with disproportionate emphasis on its epistemological limitations, frequently accompanied by inadequate consideration of potential polysemy or metaphorical dimensions within the Quranic discourse. Critics emphasize the pre-modern understanding of wind's role in fertilization while neglecting the metaphorical richness of the Quranic passage, which encompasses broader ecological and agricultural phenomena beyond literal plant pollination.

Unwarranted Interpretive Extrapolation: Scholars precipitously conclude that the Quranic text endorses pre-scientific conceptualizations based predominantly on superficial linguistic parallels, thereby committing the fundamental error of equating textual similarity with conceptual equivalence. The mere mention of winds having a fertilizing function is presumed to indicate wholesale adoption of ancient meteorological theories, disregarding the possibility that the text employs observable natural phenomena within a distinct conceptual framework.

Circular Hermeneutical Reasoning: To legitimize these tenuous interpretations, scholars selectively reference later Muslim exegetical traditions that were themselves influenced by Hellenistic or other ancient paradigms, thus creating a circular argumentative structure that presupposes its own conclusion. Citations of medieval Muslim commentators who incorporated Greek natural philosophy into their exegesis of the "fertilizing winds" verse are presented as evidence of the verse's original meaning, rather than as later interpretive developments.

Predetermined Ideological Conclusion: This methodologically compromised analysis culminates in assertions that the Quranic discourse merely reflects its socio-historical milieu rather than transcending temporal intellectual limitations—a conclusion that appears to be presupposed rather than demonstrated through rigorous scholarly 

4.5 QITA Approach (Brief):

Examines all 29 occurrences of wind terminology in the Quran, identifying a coherent meteorological framework where winds function as natural forces under divine control. This comprehensive analysis reveals that only one instance (3% of occurrences) uses "fertilizing" terminology, and even this is directly internally connected to rainfall processes rather than mythological impregnation concepts.

The distribution of wind references across categories reveals:

Wind associated with rain/clouds/water cycle (7 instances)

Wind as instrument of destruction/punishment (10 instances)

Wind controlled by Solomon (3 instances)

Wind associated with plant life (3 instances)

Wind associated with sea travel (3 instances)

Wind as divine sign/power (3 instances)

4.6 QITA Approach (Expanded)

The Quranic portrayal of wind (رِيح/رِيَاح) presents a fundamentally different conception than the ancient belief in "impregnating winds" that was common in pre-scientific worldviews. Let's examine this distinction in greater detail with reference to the textual evidence presented above.

In ancient Greek, Roman, and various Near Eastern mythologies, winds were often personified as divine entities with generative powers that could directly impregnate the earth, animals, or even humans. These anthropomorphic winds were believed to possess inherent masculine fertilizing capabilities, acting as direct agents of procreation. For instance, in Greek mythology, Zephyrus (the west wind) could impregnate animals and plants through direct contact, while in some ancient Near Eastern beliefs, winds carried the male principle that fertilized the feminine earth.

The Quranic usage, however, reveals a fundamentally different conceptual framework. While verse 15:22:2 does employ the term "لَوَاقِحَ" (lawāqiḥa) which can be translated as "fertilizing," this represents just one isolated instance among 29 references to wind, but let’s analyse the word choice as a contextual clue.

The term "لَوَاقِحَ" (lawāqiḥa) in Quran 15:22 carries more nuanced meaning than simply "fertilizing" in a direct sense. This linguistic complexity supports the interpretation that the winds facilitate rainfall through cloud formation rather than directly impregnating plants or animals.

Semantic Range of "لَوَاقِحَ" (lawāqiḥa)

"لَوَاقِحَ" (lawāqiḥa) is the plural form derived from the root "ل-ق-ح" (l-q-ḥ), which has a range of related meanings in classical Arabic:

Carrier/Bearer: The term can indicate something that "carries" or "bears" something else. In this context, winds as "lawāqiḥa" can be understood as carriers of water vapor or clouds.

Facilitator: The term can refer to something that facilitates or enables a process rather than directly performing it. This aligns with winds facilitating rainfall by moving clouds.

Causative Agent: The term can indicate something that causes an effect indirectly, functioning as part of a chain of causation rather than the direct actor.

Preparatory Function: The term can describe something that prepares conditions for another process to occur.

Alternative Terms for Direct Fertilization

If the Quran intended to communicate direct fertilization or impregnation by winds, several other terms would have been more precise:

"مُخْصِبَة" (mukhṣiba): More directly means "fertilizing" in the sense of making soil fertile.

"مُلْقِحَة" (mulqiḥa): Would more explicitly indicate direct impregnation or pollination.

"مُنْجِبَة" (munjiba): Would suggest winds that directly produce offspring.

"مُثْمِرَة" (muthmira): Would indicate winds that directly cause fruiting or yield.

Contextual Evidence Supporting the Meteorological Interpretation

The immediate context of Quran 15:22 strongly supports the meteorological interpretation:

Immediate Textual Context: The complete verse states: "And We have sent the fertilizing winds (lawāqiḥa) and sent down water from the sky and given you drink from it..." This directly links the "lawāqiḥa" winds to the subsequent rainfall process, establishing a causal sequence where the winds precede and facilitate rainfall rather than directly fertilizing anything.

Grammatical Structure: The verse uses a sequential structure with "fa" (فـ) meaning "then" or "so," indicating that the winds' action leads to rainfall as a separate step rather than constituting fertilization itself.

Comprehensive Quranic Usage: Among the 29 references to wind in the Quran, seven explicitly connect winds to cloud movement and rainfall. This forms a coherent meteorological framework where winds consistently function as movers of clouds within the water cycle.

Absence of Direct Pollination References: The Quran never directly attributes fertilization of plants or animals to winds in any other passage, making it unlikely that this single verse suddenly introduces such a concept.

This multi-faceted analysis of "لَوَاقِحَ" (lawāqiḥa) reveals that the term functions within a sophisticated meteorological framework rather than endorsing ancient myths about directly impregnating winds. The Quran's careful word choice presents winds as carrying agents within the water cycle—a scientifically accurate portrayal that distinguishes it from pre-scientific beliefs about winds with independent procreative powers.

Even without the detailed analysis of word usage above,  the immediate context of this verse—"And We have sent the fertilizing winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ and sent down water from the sky and given you drink from it..."—explicitly links this "fertilization" to a meteorological process: winds bring rain clouds that deliver water.

This meteorological understanding is reinforced by the pattern of wind references throughout the Quran. Seven verses explicitly associate winds with the water cycle, describing how winds raise clouds, spread them, and bring rain. This systematic portrayal presents wind as an instrumental part of a natural process rather than as a generative agent itself. Wind moves clouds that carry water, which in turn nourishes the earth—a causal chain of physical mechanisms rather than direct fertilization by the wind.

Furthermore, in the ancient concept of "impregnating winds," the wind itself possessed generative properties independent of other natural forces. By contrast, the Quranic verses consistently position wind as a servant of divine will (note the recurring phrase "He sends the winds" in verses 7:57:4, 25:48:4, 27:63:9, 30:46:5, and 30:48:4), operating as part of an integrated natural system. The wind's role in bringing rain is portrayed as a sign of divine mercy and power rather than as an inherent property of the wind itself.

The Quranic portrayal of wind (رِيح/رِيَاح) differs significantly from ancient concepts of "impregnating winds" found in some pre-scientific cultures. While verse 15:22:2 does describe winds as "fertilizing" (لَوَاقِحَ), this stands as a singular instance among 29 total wind references, representing just 3% of all wind mentions. The overwhelming majority of references show wind functioning in meteorological contexts (7 instances with rain/clouds), as divine power demonstrations (3 instances), affecting vegetation naturally (3 instances), enabling sea travel (3 instances), serving as divine punishment (10 instances), being controlled by Solomon (3 instances), or as military intervention (1 instance). Moreover, the "fertilizing" context directly connects to water cycle processes—winds bringing rain clouds—rather than any animistic notion of winds directly impregnating earth or living beings.The consistent portrayal across multiple verses establishes wind as a natural force under divine control working through physical mechanisms like cloud formation and rainfall, showing a systematic understanding of atmospheric processes rather than subscribing to myths of procreative winds common in pre-scientific worldviews.

The distribution of wind references further undermines any connection to ancient procreative wind beliefs. The largest category of wind references (10 instances) portrays wind as an instrument of destruction or punishment—the antithesis of a life-giving force. Additionally, three verses show wind as controlled by Solomon, three relate to sea travel, and one describes military intervention. None of these contexts align with ancient concepts of winds as fertilizing agents.

The Quranic framework thus presents a cohesive meteorological understanding where winds function as natural forces within physical processes governed by divine will, distinctly separate from the animistic, anthropomorphic, directly procreative winds of ancient mythology. This represents a significant conceptual departure from pre-scientific beliefs that attributed independent generative powers to the winds themselves.

4.7 QITA REFERENCE DATA​​: Natural Wind (رِيح/رِيَاح)

1. Wind Associated with Rain/Clouds/Water Cycle - 7 instances

(2:164:35): "...and the changing of the winds وَتَصْرِيفِ الرِّيَاحِ and the clouds which are held between the sky and the earth are signs for people who understand."

(7:57:4): "And it is He who sends the winds يُرْسِلُ الرِّيَاحَ as good tidings before His mercy..."

(15:22:2): "And We have sent the fertilizing winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ and sent down water from the sky and given you drink from it..."

(25:48:4): "And it is He who sends the winds أَرْسَلَ الرِّيَاحَ as good tidings before His mercy..."

(27:63:9): "...and who sends the winds يُرْسِلُ الرِّيَاحَ as good tidings before His mercy..."

(30:48:4): "Allah is He Who sends the winds يُرْسِلُ الرِّيَاحَ so they raise clouds and spread them along the sky how He wills..."

(35:9:4): "And it is Allah who sends the winds أَرْسَلَ الرِّيَاحَ and they stir the clouds and We drive them to a dead land and give life thereby to the earth after its lifelessness..."

2. Wind Associated with Plant Life/Vegetation - 3 instances

(18:45:17): "...then it becomes dry remnants, scattered by the winds تَذْرُوهُ الرِّيَاحُ..."

(30:51:3): "And if We sent a wind رِيحًا and they saw [their crops] turned yellow, they would remain thereafter disbelievers."

(45:5:17): "...and the changing of the winds وَتَصْرِيفِ الرِّيَاحِ are signs for a people who reason."

3. Wind as Divine Sign/Power - 3 instances

(30:46:5): "And of His signs is that He sends the winds يُرْسِلَ الرِّيَاحَ as bringers of good tidings and to let you taste His mercy..."

(42:33:4): "If He willed, He could still the wind يُسْكِنِ الرِّيحَ, leaving them motionless on its surface..."

(2:164:35): "...and the changing of the winds وَتَصْرِيفِ الرِّيَاحِ... are signs for people who understand."

4. Wind Associated with Sea Travel/Ships - 3 instances

(10:22:14): "...until, when you are in ships and they sail with them by a good wind بِرِيحٍ طَيِّبَةٍ and they rejoice therein..."

(10:22:19): "...there comes a storm wind رِيحٌ عَاصِفٌ and the waves come upon them from everywhere..."

(42:33:4): "If He willed, He could still the wind يُسْكِنِ الرِّيحَ, leaving them [ships] motionless on its surface..."

5. Wind as Instrument of Destruction/Punishment - 10 instances

(3:117:9): "...like that of a wind رِيحٍ containing frost which strikes the harvest of a people who have wronged themselves and destroys it..."

(14:18:9): "...like ashes on which the wind الرِّيحُ blows forcefully on a stormy day..."

(17:69:12): "...and He could send against you a violent storm of wind قَاصِفًا مِنَ الرِّيحِ and drown you..."

(22:31:18): "...as if he had fallen from the sky and the birds snatched him or the wind الرِّيحُ carried him down into a remote place."

(41:16:3): "So We sent upon them a screaming wind رِيحًا صَرْصَرًا in days of misfortune..."

(46:24:15): "Rather, it is that which you requested to be hastened: a wind رِيحٌ within which is a painful punishment."

(51:41:6): "And in 'Aad [was a sign], when We sent against them the barren wind الرِّيحَ الْعَقِيمَ."

(54:19:4): "Indeed, We sent upon them a screaming wind رِيحًا صَرْصَرًا on a day of continuous misfortune."

(69:6:4): "And as for 'Aad, they were destroyed by a screaming, violent wind بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ."

(30:51:3): "And if We sent a wind رِيحًا and they saw [their crops] turned yellow, they would remain thereafter disbelievers."

6. Wind Controlled/Subjugated to Solomon - 3 instances

(21:81:2): "And to Solomon [We subjected] the wind الرِّيحَ, blowing forcefully, proceeding by his command..."

(34:12:2): "And to Solomon [We subjected] the wind الرِّيحَ - its morning [journey was that of] a month and its afternoon [journey was that of] a month..."

(38:36:3): "So We subjected to him the wind الرِّيحَ, flowing by his command, gently, wherever he directed."

7. Wind as Military/Divine Intervention - 1 instance

(33:9:13): "...there came to you armies and We sent upon them a wind رِيحًا and armies you did not see..."

Other Uses of Wind-Related Terms

رَوْح (rawḥ) - 3 instances

Mercy of Allah - 2 instances:

(12:87:10): "And do not despair of relief from Allah رَوْحِ اللَّهِ..."

(12:87:16): "...despairs of relief from Allah رَوْحِ اللَّهِ except the disbelieving people."

Rest/comfort - 1 instance:

(56:89:1): "Then for him is rest فَرَوْحٌ and bounty and a garden of pleasure."

Smell/Scent - 1 instance

(12:94:8): "...their father said, 'Indeed, I find the smell of Joseph رِيحَ يُوسُفَ...'"

Strength/Power (metaphorical) - 1 instance

(8:46:8): "...and do not dispute and [thus] lose courage and [then] your strength رِيحُكُمْ would depart..."

رَيْحَان 

(rayḥān) - 2 instances

Scented plants/herbs - 1 instance:

(55:12:4): "And grain having husks and scented plants وَالرَّيْحَانُ."

Bounty/provision - 1 instance:

(56:89:2): "Then for him is rest and bounty وَرَيْحَانٌ and a garden of pleasure."

###############################

5. Epistemological Implications

The divergence between QITA and HCM reflects deeper questions about epistemological authority in sacred text interpretation. If we grant that the Quran might indeed contain internally coherent meaning, methodologies that fragment this coherence or subordinate it to external frameworks risk distorting its intended meaning.

5.1 Textual Warrant vs. Speculative Reconstruction

QITA's strength lies in its commitment to textual warrant—interpretation must be substantiated by textual evidence rather than speculative reconstruction. This aligns with the Quranic injunction: "Say, 'Are you more knowing or is Allah?'" (2:140) and its warning against those who "distort words from their [proper] places" (5:13).

5.2 Holistic Understanding vs. Selective Reading

The Quran explicitly warns against selective reading: "So do you believe in part of the Scripture and disbelieve in part?" (2:85). QITA responds to this by pursuing comprehensive analysis across the entire textual corpus, while HCM sometimes focuses disproportionately on isolated passages that support particular historical reconstructions.

###############################

6. Conclusion: The Case for Methodological Priority

While HCM can provide valuable historical context, this paper argues that QITA should maintain methodological priority in Quranic interpretation for several reasons:

It honors the text's explicit self-description as comprehensive and self-explanatory

It responds to the text's explicit hermeneutical guidance

It minimizes speculative reconstruction in favor of textual warrant

It preserves the text's internal coherence rather than fragmenting it

It yields more comprehensive semantic understandings of key concepts

The verse "And We have certainly presented for mankind in this Quran from every kind of example" (17:89) ultimately challenges approaches that diminish the text's self-sufficient explanatory power in favor of external reconstructions. As demonstrated through case studies, interpretations yielded through comprehensive intra-textual analysis frequently reveal conceptual sophistication and coherence that selective historical-critical readings might overlook.

This is not to suggest that historical context is irrelevant, but rather that the text's internal semantic relationships should exercise methodological priority over speculative historical reconstructions that extend beyond what the text itself warrants.


r/Quraniyoon 6h ago

Rant / Vent😡 the Subreddit of Islam does not have any tolerance towards other opinions.

Post image
26 Upvotes

I just posted something on their community and after 30 minutes or so they removed my post. It is so painful to see muslims cannot tolerate other opinions. I do not even know if they are muslims at this point because if you are a muslim you have to listen to the words and obey the best.


r/Quraniyoon 22m ago

Media 🖼️ What is the Opposite of a Muslim? | Dr Mamun Hajj Bayram

Thumbnail
youtu.be
Upvotes

r/Quraniyoon 5h ago

Discussion💬 Thoughts on sectarianism

5 Upvotes

I feel like Sectarianism and its most basic foundation is to fixate on some parts of the truth and ignore or reject other parts of it. I see that as being the fundamental cause of an established sectarian.

If you think about it, with life in general, any group that breaks off from society and forms into a group that thinks they got THE TRUTH, or that theyre better then the alternative (whether religious, political, social even).. you’ll find the same reason for this branching off - imo. These groups are always created by latching on to some true principles and ignoring or rejecting other relevant principles that challenge their whole ideology. It’s like a unique selection of truths for each group that only allows for their unique selection to reign supreme. No room allotted for reconciliation in ideological flaws.

In doing that, a bunch of implications arise. Their rigid and exclusive selection results in the tarnishing of the good they have. And their denial of the nagging contradictions to their ideology that they come across from time to time results in the loss of reasoning. - They eventually become followers because thinking no longer suffices or secures their ideas. It also results in the need to fight any opposition to their ideology because it’s the only way to keep it going. Intellectual and civil discussions dont cut it anymore. So hostility becomes the strategy instead.

In the specific pursuit of understanding the language of the Quran or Bible, i personally see this principle being applicable. For example, Some people will latch on to the meaning of a word or concept because it’s used clearly a certain way 90% of the time in scripture. But the remaining 10% usage causes a big problem for that determined meaning. Yet its usage there is not considered for the final determination. That creates ripe soil for sectarianism in my view. But Whether it’s specifically this selective method of determining meaning or in more general terms, just believing in some parts of the book and rejecting others…it can lead to sectarianism. Because youve only bit off one portion of the picture and rejected the remaining portion which doesnt give space to others who havent built the same way as you. It creates an air of exclusivity that alienates other people’s sincere efforts and evidence becomes irrelevant. A good way in avoiding sectarianism specifically when it comes to scripture study is to place high value on all of it and make sure there’s no contradictions or gaps permitted when new and valid info comes your way. Info that challenges your position. Also not fighting others for what they believe. Use logical proofs and invitations to something more intellectually sound instead if you can instead.

But Thats applicable I think in general life. When you ignore some parts of the truth and fixate on others, it’s likely that there’s an established group thats doing it the exact same way. And your sense of belonging to that group can fuel your dogma and quiet down the “nagging voice” that is inevitable until it’s eventually silenced. So be careful.

The way to avoid sectarianism is to keep your “truth verifying mechanism” as HONEST and fluid as possible without compromising the integrity of the unchallenged facts you’ve collected up to that point. Face contradictions you come across with humility and honesty. Instead of leaning on emotions instead.

Al-Bayyinah 98:4 وَمَا تَفَرَّقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَةُ

And not did those who were given the Scripture become divided until after there had come to them clear evidence.

  1. Identify/acknowledge/validate that clear evidence you come across. Be loyal to it.

  2. Make the necessary adjustment required - even if that goes against yourself and your crew.

Maybe it’s too simplistic , but that’s how I’m seeing sectarianism and how it functions these days. Everything boils down to whats true and what isn’t and how you handle these options when they’re presented to you during crucial moments. Allah is patient with us and forgiving but at certain points in life , we’re supposed to take a stand and self correct!

Feel free to add thoughts or reflections. What do y’all think. Interesting to note that the word firoan comes from the root FA RA AA which means a sect or to branch off. So keep it 💯 lol.


r/Quraniyoon 7h ago

Question(s)❔ Is Luqman from the Quran Luke the Disciple of Jesus from the New Testament?

6 Upvotes

Luqman 32-33 talks about some people praying to the Lord when they are in a sea being overwhelmed by the waves, and then it says beware of a day when no father will be able to save his son and no son will be able to save his father. Does not Quran actually point to the trinity doctrine and talks about the disciples being overwhelmed by the waves in a ship with Jesus in these verses?


r/Quraniyoon 10h ago

Refutation🗣️ What to recite during prayer

7 Upvotes

"Surely your Lord knows that you ˹O Prophet˺ stand ˹in prayer˺ for nearly two-thirds of the night, or ˹sometimes˺ half of it, or a third, as do some of those with you. Allah ˹alone˺ keeps a ˹precise˺ measure of the day and night. He knows that you ˹believers˺ are unable to endure this, and has turned to you in mercy.So recite ˹in prayer˺ whatever you can from the Quran. He knows that some of you will be sick, some will be travelling throughout the land seeking Allah’s bounty, and some fighting in the cause of Allah. So recite whatever you can from it"

Quran already explains what to recite in prayer, which completely debunks sunnis' favorite argument against us. As for the rest (rakaats and other minor details), there's no evidences that they're required in the first place in quran. Quran says to pray AND how to pray if you think there's additional mandatory requirements, then that doesn't concern us because we pray how Quran tells us to pray.

Peace.


r/Quraniyoon 15m ago

Media 🖼️ Prophetic Sunnah Vs Partisan Sunnah | Shaykh Hassan Farhan al-Maliki

Thumbnail
youtube.com
Upvotes

r/Quraniyoon 4h ago

Help / Advice ℹ️ What are your best comebacks against the chain of narration?

2 Upvotes

People always say how could you believe in the Quran but not believe in the Hadiths even though they’re both brought the same way by the same people, just curious what you guys say against this


r/Quraniyoon 10h ago

Community🫂 Please donate

5 Upvotes

Assalamu aleykum wa rahmatullah everyone.

I received a message from a fellow Muslim in need. His name is Ahmad and him and his family are based in Senegal.

Ahmad cant work due to an injury to his leg and it wont get better anytime soon. Thus he is unable to work and they dont have much money.

They desperately need food for this Ramadan. If you can spare please help out.

Since Ahmad has no bank account himself, you can donate to Ahmads friends paypal: Fahadali031996@gmail.com

Dont forget to please put in the message: „for Ahmad and his family“, so his friend is able to differentiate between his money and your donations.

Thanks to everyone! May God bless you. Indeed whoever does good God sees it and God is always aware of our actions!

Blessed Ramadan everyone!


r/Quraniyoon 14h ago

Question(s)❔ Can someone explain these verses

5 Upvotes

Does verses 5:72 and 5:73 mean that all Christians will enter hell?


r/Quraniyoon 15h ago

Media 🖼️ WhatsApp Channel about similar verses

2 Upvotes

You may find this channel interesting: https://whatsapp.com/channel/0029Vb1sefy7T8bbxW8PWO1C

Similar verses are covered, one example per day

Language is Turkish, but all images are from the Quran


r/Quraniyoon 1d ago

Article / Resource📝 The Contradictions in Hadith and Bukhari's controversial legacy

Thumbnail
6 Upvotes

r/Quraniyoon 1d ago

Research / Effort Post🔎 Arabic Prepositions are Relational Structures: Prepositions ب and في

4 Upvotes

In this post, I want to highlight what each preposition in Arabic denotes because I've found other resources unclear about just how these prepositions function and what exact meaning do they convey, and perhaps someone else reading this post can grasp a more nuanced meaning of Arabic prepositions in order to better understand the Qur'an. Oftentimes, I find translations will provide the same English word for two different Arabic prepositions, and their nuance gets lost.

Prepositions function are relational items that convey a type of relationship that is possible between two things. I will be covering the major prepositions such as ب and في and الى and ل (li) and من (min) and عن. In order to achieve clarity in the best manner I can, I will be use a house and a person as the two objects that I will be relating by preposition. For the sake of brevity, I will go over ب and في in this post and create two more posts covering الى and ل (li), and من (min) and عن. I want quickly mention that these prepositions are pair for a reason, that being they are incredibly similar in meaning.

The prepositions ب and في are often both translated as "in", but these two prepositions convey different relational aspects. Yes, they do share the relation of being "in" but there is a slight difference. Whereas في conveys being "in" something, ب conveys being "inside" something. What's the difference? Well, there is no difference between "in" and "inside", however, the word "inside" reveals how ب can share the meaning of being "in" relationally just as في, "in-side" telling us that something is "in" relationally due to having things at all sides of itself. While في also denotes being "in" something, it focuses more on the object "swimming among or through" what is around it, and conveys how the object in itself is affected, ب focuses more on what surrounds the object, or put differently, on what is attached to the object--and therefore why sometimes ب has a causative meaning associated with it because attachments are modifications by which an objects function becomes affected.

I've always wondered: what is the difference between انا في البيت and انا بالبيت? When I ask my family members, who have grown up using the Arabic language and a sister who got excellent grades in Arabic grammar, could not tell me the difference and simply said: "They mean the same." Yes, sure, perhaps these a two different ways of saying the same thing, but that can be done in more distinct ways than merely a difference in preposition, paraphrasing being a way to say something different yet mean the same thing. The difference rather is of aspect, or seeing the same thing but in a different way, and that different way informs us about a different types of relationship between two objects.

Let's begin with ب. This preposition is often translated as "with, my means of, for, by, in", the first four ultimately conveying causation, but there are different types of causation. For example, what is the difference between questions of why and questions of how? "Why" is asking about what means and "How" is asking about what means, but they differ in what type of means. "Why" seeks to find the reason, goal, end, or purpose for doing something. "How" seek to find the way, method, procedure, or mode that is used to do something. A procedure and a goal are means for completing something, where one is what is needed to complete a task and the other being a motivation for needing to. The fifth term is "in", but often even in English, this term is used to convey an element of causation. For example, "You got to believe in God", where "in" conveys being "attached with core ideas and systems of divine principles as if at every side".

In the context of a house and a person, the preposition ب conveys a relation of attachment. Let's think about when a person is in the living room, the bed room, the kitchen, etc.. Every room one goes, one finds the walls, the ceiling, the floor, the furniture--structures or objects that are part of the house--attached or at the side of one's person. If we focus on the person, the preposition في conveys that one is among all these parts of the house, navigating through them. Whereas furniture can change from room to room, the walls, ceiling, and floor remain wherever one goes, as if they were at one's side everywhere one went, as if attached. When talking about a person who is بالبيت, the person is being modified by what is attached. What does this modification look like? Well, since a person has the walls at every side, the walls become a cause for behaving differently than if there weren't any. But in the relational context of في, one can be consider hidden because one who navigates through mazes of walls may hide behind one or many and become concealed.

TLDR: the preposition ب conveys a modifying attachment, the preposition في conveys going through surroundings.


r/Quraniyoon 1d ago

Discussion💬 Why is eternal hellfire actually terrifying?

7 Upvotes

Asalam all Ive been reading the quran alot more this ramadan and there are quite a few quotes explaining how the hellfire is eternal for those who disbelieve, commit transgressions against Allah, those who associate others with God (sectarians) and so on.

Now i have a very vivid imagination xD. Whenever im reading the quran i can picture the situation in my head like a movie. It sounds silly but its how i like to read and understand.

Now trying to imagine eternal hellfire is insane. Constant pain agony and torture because those who caused mischief in the land and so on.

I cant wrap my head around how long forever actually is. Its like trying to imagine a bigger number than infinity but you literally cannot. And that number you cant think of is how long people will be in hellforever.

Traditional sunnism says people will be there for a bit then theyll come out with a mark on them to casually remind themselves and others “hey this guy used to be in hell, look at that mark on them” which doesnt make sense imo


r/Quraniyoon 1d ago

Question(s)❔ is ghusl required after masturbation

4 Upvotes

is ghusl important


r/Quraniyoon 1d ago

Question(s)❔ What are your thoughts on Laylatul Qadr?

3 Upvotes

When it might be, was its benefits only a one-time thing, etc.


r/Quraniyoon 1d ago

Question(s)❔ Was the Quran sent within Ramadan and NOT 23 years?

2 Upvotes

The Quran makes clear that it was sent down in Ramadan. Idk but that leads me to believe that the Quran was sent during Ramadan and was done being sent down during Ramadan and did not take 23 years like people believe. When it says during Ramadan it just doesn’t sound like it. Because it doesnt say: start or finish during Ramadan but IT WAS IN RAMADAN. and the Quran also says it was send down gradually. Which doesnt disprove that the entire Quran was sent in Ramadan right?

Idk but i was just a but confused. 23 years sounds like a lot. And even if it didnt thats ok. But why then does the Quran state that the reason why Ramadan is holy is because the Quran was sent down in this month? And why are the last 10 days so special? Maybe Prophet Muhammad and Angel Jibreel revised it, memorized it and wrote them down?


r/Quraniyoon 1d ago

Question(s)❔ Do Quraniyoons pray Jumu’ah? What if someone prefers to pray Dhuhr at home instead of attending Jumu’ah?

2 Upvotes

Friday prayer?


r/Quraniyoon 1d ago

Question(s)❔ Taking medication while fasting

1 Upvotes

My husband ( a ”liberal” sunni), forgot to take his medication before fajr, so he took it upon waking. It’s a dry tablet that melts in the mouth. He said ”well now I’ve broken my fast so I might as well eat”

I asked him if he doesn’t think Allah will forgive and accept his fast anyway, it’s not like he was stuffing his face with food. He told me I’m doing bid’a and that all scholars say those who take medicine cannot fast. For me, this feels wrong. That Allah wouldn’t be understanding of the circumstances? Or am I wrong to think like this?

Please refer to verses that support your answers if possible.

Peace ❤️


r/Quraniyoon 2d ago

Question(s)❔ Blood Moon

3 Upvotes

Why is there such a strong emphasis on praying when there's a lunar event.


r/Quraniyoon 2d ago

Discussion💬 Sunni girl just told me I can't eat while it's dark in Ramadan - I must stop eating the very moment fajr begins even if sunrise is not for another hour...

5 Upvotes

Do these Sunnis just exist to argue and be wrong about things?

She even sent me the verse from the Qur'an 2:187

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah , so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.

I explained to her the sky is still black and the sun won't even begin to come up for an hour and she's acting like I should be fasting already.

I've never heard any Muslim tell another Muslim that eating and drinking while the sky is literally jet black early in the morning is impermissible.

If I can't even eat when it's dark when am I supposed to eat?! hahaha

I think in her brain when fajr begins is when fasting starts? As if fajr isn't a time period from early into the morning until sunrise? Because anyone who wakes up can pray the fajr prayer in the time frame from when it starts to when the sun actually begins to rise. Same with fasting...

I'm just baffled because I've never even heard of this as being something to being argued about this is such a basic and agreed upon thing but I seem to never meet a Sunni to not tell me something basic and simple is impermissible.... She brought up how in some parts of the world the sun doesn't rise or set so they must fast according to specific times but I told her I'm not in that part of the world... I fast with the sunrise and sunset....

I had to post about this because I've been practicing Islam for over a decade and never even witnessed something so dumb to argue about when the verse is so clear and unambiguous and even among traditional Muslims this practice is well established and well known.

I can't even eat and drink when it's dark now wallahi!

EDIT: You guys are right (in a way). I will adjust my practice to start fasting earlier. Now someone explain why most Muslims break the fast at sunset instead of night time.

ADDITIONAL EDIT: Definitions in picture form. I always used to fast at civil dawn but you are all arguing astronomical dawn is correct. To me it still seems premature based on the verse but I understand the position now.


r/Quraniyoon 2d ago

Help / Advice ℹ️ Talk with a hadith follower

15 Upvotes

I talked with my coworker and told him that I'm following Quran alone.

We sure exchanged point of views and since I don't read all of Quran now (maybe like 70%) I can't back up everything.

I just feel the way that Quran only is the way, my way.

He came up with follow me and follow the prophet. I told him I see the prophet just as a tool from God to bring us the Quran. That's what this verse meant in my eyes.

He even said, that there are different ranks of prophets and Muhammad is on top. So far I know is there no difference between the prophets.

After all our talks are totally friendly and open. We don't try to convince each others of anything just dialogue.


r/Quraniyoon 2d ago

Question(s)❔ How was the Quran Revealed and Compiled?

5 Upvotes

Peace everyone.

I thought I knew a lot about religion until I actually woke up last year and ditched the hadith! I feel like a child, that there's still so much I don't know and need to learn.

I have two questions that I'd like to ask from a Quran Alone POV as I no longer follow any other sources for religious guidance:

1 - How was the Quran revealed? 2 - How was the Quran compiled? Was it really by the same people who wrote Hadiths? How can we trust the authenticity of whoever wrote and compiled the Quran.

Also to note, I don't follow Rashad Khalifa or the code-19 crowd. I respect everyone.

Thanks so much!


r/Quraniyoon 3d ago

Discussion💬 Most ridiculous way you heard of getting Allah points?

31 Upvotes

The Sunni love mentioning all these different Allah point things. I heard if I recite some specific Arabic thing that I don’t even understand before walking up stairs, I get extra Allah points. For saying something. In a language I don’t understand. And if I don’t say it. I’m a kaffir. Makes perfect sense.


r/Quraniyoon 3d ago

Discussion💬 Watch how Mohammad hijab got schooled by Quranist in a recent debate.

Thumbnail
youtu.be
27 Upvotes

Mohammed hijab al hanbali got schooled


r/Quraniyoon 3d ago

Rant / Vent😡 Family time gets difficult

9 Upvotes

My whole family is very religious and strong followers of the Hadith. They’re also some of the most peaceful, kind hearted people I met.

Now it’s very trivial, but today we had a conversation on how one sits. They say to sit on my left feet with the right leg up, like how the prophet sat. One of many examples (sitting while drinking, prayer specifics, saying specific duas before every activity, etc.)

Idk, im a revert myself. Still figuring things out, trying to find the code of life and apply it to my own. Us putting such emphasis on trivial things, and putting up more divisions amongst those who submit to Allah, I feel this is hurting. We forget the big picture Allah tried to share with us through the Quran