r/MuslimAcademics

The phrase وَأَنفِقُوا مِمَّا رَزَقْنَاكُمْ (“And spend from what We have provided you”) appears in multiple Qur’anic verses, generally written with the contracted form مِمَّا (مِنْ + مَا).

However, Q 63:10 is written مِن مَّا in the standard Cairo and Medina Mushafs, an unusual spelling that breaks the pattern found elsewhere.

Textual Comparison

Q 2:254: أَنفِقُوا مِمَّا رَزَقْنَاكُم — contracted spelling

Q 63:10: وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم — uncontracted spelling

The difference is orthographic, not semantic.

Both forms are recited mimmā in the canonical qirāʾāt.

Manuscript Evidence

Most of the early manuscript witnesses cited in this discussion, including Cod. or. 14.545c, Arabe 326c, and Corpus Coranicum MSS 878 and 599, write the contracted form مِمَّا in Q 63:10.

By contrast, Wetzstein II 1913 and “Emanet 13” reportedly preserve من ما, suggesting that the uncontracted spelling was an early variant. This evidence points to orthographic variation in early Qur’anic manuscripts.

Whether the uncontracted spelling reflects an early writing convention or another scribal choice requires further examination. Context may also be relevant, as the scribes may have intended to preserve a subtle nuance.

The unusual spelling in Q 63:10 stands out against the consistent contracted form in verses such as Q 2:254, 4:39, 13:22, 35:29, 36:47, and 57:7.

The spelling difference does not change the meaning or canonical recitation. Nevertheless, it raises an interesting question about how orthographic variations were preserved during the standardization of the written Qur’an. The survival of this spelling in the Cairo and Medina Mushafs warrants investigation, although the spelling alone does not establish why editors retained it.

I prefer the consistent spelling مِمَّا for clarity. This orthographic variation does not change the meaning. It does, however, affect numerical patterns such as “Code 19,” or other numerical codes, if someone is interested in that. Such patterns can be constructed using consistent methods across written texts by changing the digits and reporting the hits while overlooking the 18/19 failed trials. The probability of a hit is 1/19 (5.26%), while the probability of a miss is 18/19 (94.74%).

Q 63:10 وَأَنفِقُوا۟ and spend ye مِنْ from مَّا what / that which رَزَقْنَـٰكُم provided We you (pl.) مِنْ from قَبْلِ before أَن that يَأْتِيَ cometh أَحَدَكُم anyone of you (pl.) الْمَوْتُ the death فَيَقُولَ so he says رَبِّ Lord لَوْلَا why not أَخَّرْتَنِي delay Thou me إِلَىٰ until أَجَلٍ a term قَرِيبٍ near فَأَصَّدَّقَ so I give charity وَأَكُنْ and I be مِنَ among الصَّالِحِينَ the righteous

4th and 3rd line from the bottom (مِن from مَّا what — min mā) Wetzstein II 1913 (Ahlwardt 305) (660 - 710 CE)

https://corpuscoranicum.de/en/manuscripts/163/page/198r?sura=63&verse=10

5th line from the bottom (مِن from مَّا what — min mā) "Emanet 13" (650 - 750 CE)

https://corpuscoranicum.de/en/manuscripts/59/page/198r?sura=63&verse=10

4th line 2nd & 3rd words (مِن from مَّا what — min mā) Cod.or. 14.545c (660 - 710 CE)

https://corpuscoranicum.de/en/manuscripts/369/page/1v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) Rampur Raza Library

https://corpuscoranicum.de/en/manuscripts/878/page/327v?sura=63&verse=10

7th line (مِمَّا from what — mimmā) Arabe 326 (c)

https://corpuscoranicum.de/en/manuscripts/26/page/14v?sura=63&verse=10

2nd line from the bottom (مِمَّا from what — mimmā) Arabe 343

https://corpuscoranicum.de/en/manuscripts/599/page/208v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) "Saray 50385" (Gotthelf Bergsträßer archives)

https://corpuscoranicum.de/en/manuscripts/53/page/316v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) Brown University Library: 6682

https://corpuscoranicum.de/en/manuscripts/1745/page/1r?sura=63&verse=10

5th line (مِمَّا from what — mimmā) Imām ʿAlī Library

https://corpuscoranicum.de/en/manuscripts/2276/page/282v?sura=63&verse=10

I have some doubts about this case. From what I understand, a Sri Lankan man made some offensive remarks about Prophet Muhammad on social media. He later deleted the post and apologized. Initially, he was reportedly sentenced to five years in prison and a large fine, but later the punishment was changed to the death penalty. Now, due to diplomatic pressure, the death sentence has reportedly been withdrawn, and I think he may eventually be deported to Sri Lanka.

My question is: we know that Prophet Muhammad is someone Muslims learn from, and he was known to forgive people who insulted or wronged him. So why does Saudi Arabia have such strict laws regarding insulting the Prophet?

Wouldn't it be more consistent with the Prophet's teachings to give a fine, rehabilitation, or another form of punishment rather than the death penalty? What is the Islamic reasoning behind such a severe punishment?

I'm genuinely trying to understand this from an Islamic perspective. I feel that giving someone the death penalty simply for insulting the Prophet does not seem consistent with how Prophet Muhammad himself dealt with people who insulted or mistreated him.

I'm not trying to disrespect Islam or defend offensive speech. I genuinely want to understand how Islamic scholars reconcile these laws with the Prophet's examples of forgiveness.

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Assalamualaikum

I know a video exists online, but I'd rather have a text and the actual thesis. Could only find a summary or flattened versions online.

Also, a quick question, does he address the "playing with dolls" narrations, in it too? I have been mostly grappling with it. If someone could tell me the page too - Id appreciate.

Assalamualaikum

I am not Shia, but l am trying to understand how mainstream Sunni theology balances the concept of 'Adalah al-Sahaba (the position that all companions are upright and saved from hellfire) with the specific Hadith regarding the martyrdom of Ammar ibn Yasir. The Prophet explicitly stated: "The killer of Ammar and the one who plunders his belongings will be in the Hellfire." (Authenticated by Al-Albani). However, historical records show that the man who killed him, Abu al-Ghadiyah, was a recognized Sahabi who participated in the Pledge of Ridwan, about whom the Prophet said: "No one who pledged allegiance under the tree will enter the Hellfire." (Sahih Muslim). Since the text explicitly states that the killer is in the fire, how do Sunni scholars harmonize these two textually absolute promises? How does a companion committing an act with such a definitive warning affect the general rule that all Sahaba are viewed as pious and protected from the Fire? would appreciate the classical Sunni explanations on how these texts interact.

BarakAllahu Feekum.

Recently watched javed Hashmi video about religious exclusiveness and in his entire video he talked about righteous people of book!! There are many people in comments stretch this and said eastern religious follower, nones or philosophist who just belive in one god etc. who fullfill the Quranic criteria will get salvation. So i have question what work of prophetic scripture of it then when god said it's for all human kind?? If people being affiliated with their ancestral religion or believe the way they want and fulfill the Quranic criterion they will get salvation. So, what's value of god given guidance has impact in current world?? Are they unnecessary?? Or people if they aware of that need to accept those guidance??

A major problem I see in the Islamic World today is that Muslims use Hadith and traditionally transmitted historical narratives as a normal part of their discourse when it comes to Islam.

Ahadith are used to preach and justify Aqeedahs while there is no in-depth research or engagement with the Quran. Even within Hadith, the Isnad or Chain of Transmission is the part that is most focused on.

In my humble opinion, this acts as a Source of Deviation. Epistemologically speaking, making Ahadith or traditional historical narratives a basis for your belief is a very misinformed approach.

This is because Ahadith in the form we have today were compiled 200 to 300 years after the death of the Holy Prophet. So the sayings of a person are quite literally being compiled 200 to 300 years later after he died. That is automatically a red flag. On top of that, it was being transmitted orally majorly. It is a general understanding of informed observers that a message changes the more links it passes through in an oral chain of transmission. The margins of error are high, especially with the existence of issues such as false memory. Human cognition is fallible.

A Hadith, even if it is Sahih, only provides Probable Knowledge and not Certain Knowledge. Usul al-Hadith and other works of Hadith scholars are deeply appreciable, but Ahadith, especially Ahad, only give Probable Knowledge. There is no Certainty that Prophet Muhammad said it. A Hadith being graded Sahih instead of Daif just means it is more Probable. Infact, it is entirely possible that a Daif Hadith was said by Prophet Muhammad while a Sahih Hadith wasn't. I'll get back to this later.

Truth be told, academically speaking, traditional historical narratives come under the same category. I see this problem online that while people do question Ahadith, they operate from established traditional frameworks of Islamic History. To say something about early Islamic History with Certainty is difficult in reality. As per the Quranic Cosmological Pattern, Islam came again and again and always underwent Theological Evolution that later resulted in Transmitted Orthodoxies that rejected Messengers later. Why would something different happen this time?

Coming back to the vast majority of Muslims, I see it as quite hypocritical that they'll reject Skepticism and Caution towards Ahadith outright and rather aggressively while they would completely reject the Ahadith and traditional narratives of other traditions as completely fabricated and false attributions. The Sunnis and Shias would be very quick to disregard Ahadith and historical traditions of each other as dubious while their own tradition is somehow subject to perfect preservation of "true" Islam.

So what is the solution to this entire problem? Should we reject Ahadith and traditional narratives altogether?

The solution is Matn Analysis

Matn being Sound can give Certainty that words were actually uttered by Prophet Muhammad and the Imams. For example, we do not even need a Hadith to know that the Holy Prophet preached about One God and Day of Judgment. Reason establishes Certainty that Transmission cannot. We do not need a Hadith to establish that Prophet Muhammad preached against interest. This is established through Reason. Therefore, any Ahadith that condemn interest are automatically asserted as Certain Knowledge.

In a similar fashion, if the Matn of a Daif Hadith is Sound, it has more likelihood of being said by Prophet Muhammad than a Sahih Hadith that has a Weak Matn.

Reason can establish that adultery is bad. Therefore, Ahadith against adultery give Certain Knowledge and have Certainty of having been spoken by Prophet Muhammad.

On the other hand, if we have a Hadith that is justifying tyrants, we can establish that it is supposed to be rejected despite it being Sahih because there is Certainty that Prophet Muhammad would not have said it.

In this way all Islamic Evidence from Ahadith to traditional narratives should be subject to Matn Analysis where the aim is not transmission of established positions, but search of Objective Truth.

The Criteria is as follows:

1. Testing the transmitted Hadith or account against Aql or established Objective Truth

2. Testing the transmitted Hadith or account against the Quran

If the Hadith or traditional account is in sync with the Quran and Aql, it should be accepted as Certain Knowledge. Otherwise, it should be rejected. This is the only way to establish Certainty over Islamic Teachings and Islamic History.

However, before everyone jumps to analysing Ahadith and traditional narratives, we need to ask a few meta questions.

Who establishes what is Objective Reality? This is an important question because what seems logical to one person may seem illogical to another. Therefore, based on Matn they can argue differently about Certainty of a Hadith.

Who establishes Contradiction with the Quran? The same Hadith might appear contradictory to the Quran to one person and perfectly in sync to the other.

Therefore, it is important that this task is done by someone who is willing to test premises and work based on Sound arguments instead of being left to the whims of a particular community or group.

The greatest lesson from today's post is:

Evidence of Reason > Evidence of Transmission