Hi everyone,
I feel extremely conflicted with the last couple of verses of Ar-Rahman, that refer to beautiful untouched women in Paradise.
I find it extremely antifeministic and even misogynistic. How can I navigate this? For reference, I converted to islam and love my relationship with Allah swt.
Thanks in advance!
This topic has been discussed extensively, yet it continues to appear daily — sometimes multiple times a day. The common “wife-beating” narrative is frequently presented as though it were the only possible reading of Qur’an 4:34. In many cases, the discussion relies more on assumptions, inherited interpretations, or selective readings than on careful linguistic and contextual analysis of the Qur’anic text itself.
A useful discussion can be found here.
Sincere Ex-Muslim asks Muslim Girl TOUGH Questions!
Hadith Context
Sunan Ibn Majah was compiled in the 9th century CE by Ibn Majah (824–887 CE), approximately 220–250 years after the Qur’anic revelation period (610–632 CE).
Sunan Ibn Majah, Book of Marriage, Hadith 1851
Jamiʿ al-Tirmidhi, Hadith 1163
Sahih Muslim, Hadith 1218a (Farewell Sermon recension)
It is classified as ḥasan (“fair/good”) by Muhammad Nasiruddin al-Albani (the Albanian) who was a modern-day scholar (of Albanian origin).
Hadith says if they commit an immoral act i.e., an indecency clear which bi-fāḥishatin is not mentioned in Qur’an — “ لَيْسَ not تَمْلِكُونَ you possess / control مِنْهُنَّ of them شَيْئًا anything غَيْرَ except ذَلِكَ that إِلاَّ except if أَنْ that يَأْتِينَ they commit / bring they بِفَاحِشَةٍ bi-fāḥishatin — an immoral act / indecency / grave misconduct مُبَيِّنَةٍ mubayyinatin — clear / manifest فَإِنْ so/then if فَعَلْنَ they did so فَاهْجُرُوهُنَّ so/then leave ye them فِي in الْمَضَاجِعِ the beds / sleeping places وَاضْرِبُوهُنَّ Wa-Aḍribūhunna — and strike ye them ضَرْبًا ḍarban — a striking غَيْرَ not مُبَرِّحٍ non-severe / non-injurious striking (i.e., not causing harm).
The meaning of وَٱضْرِبُوهُنَّ (wa-aḍribūhunna) depends on context. While the root ضرب (ḍ-r-b) can mean “to strike,” it also carries other meanings in Arabic usage, including:
To cite, to separate, to withdraw, to leave, to turn away, to set forth, or to distance oneself.
Lane’s Lexicon includes figurative usages such as: ضَرَبَ الحجاب (Ḍaraba al-ḥijāb) “He set up a barrier" or "avoided by separating." ضَرَبَ عن الشيء (Ḍaraba ʿan al-shayʾ) “He turned away from the thing" or "forsook it."
Thus, the semantic range of the root is broader than a simplistic “hit/beat” translation.
Early Qur’anic Manuscripts
Qāf 47 and its partner manuscript MS. Or. Fol. 4313 (Carbon-14 dated 606–652 CE, 95.4%) are among the earliest Qur’anic manuscripts:
https://corpuscoranicum.de/en/manuscripts/73/page/14v?sura=4&verse=34
Q 4:34 ٱلرِّجَالُ Ar-Rijālu / the menfolk قَوَّٰمُونَ (qawwāmūn) are maintainers / upholders being (those who take continuous responsibility) عَلَى over (responsible for) ٱلنِّسَآءِ An-Nisā' / the womenfolk بِمَا in (by) what فَضَّلَ has favored ٱللَّهُ Allah بَعْضَهُمْ some of them عَلَىٰ over بَعْضٍ others (is intentionally general, not explicitly “men over women”) وَبِمَآ and in (by) what أَنفَقُوا spend they مِنْ from أَمْوَٰلِهِمْ wealth theirs فَٱلصَّٰلِحَٰتُ so the righteous (f. pl.) قَٰنِتَٰتٌ are devoutly obedient (f. pl.) (qānitāt implies obedience to Allah) حَٰفِظَٰتٌ guardians (f. pl.) لِّلْغَيْبِ to the unseen (private matters) بِمَا in (by) what حَفِظَ has safeguarded ٱللَّهُ Allah وَٱلَّٰتِى and the ones (f. pl.) تَخَافُونَ you fearing نُشُوزَهُنَّ discord / rebellion (nushūz means rising up, marital breach, disruption of harmony) theirs (f. pl.) فَعِظُوهُنَّ so admonish / advise ye them (f. pl.) وَٱهْجُرُوهُنَّ and leave ye them (f. pl.) (important nuance: this does not mean total separation; it is within the bed context) فِى in ٱلْمَضَاجِعِ the rest / sleeping places (beds) وَٱضْرِبُوهُنَّ (Wa-Aḍribūhunna) and shun / disengage / withdraw / separate / strike ye them (f. pl.) فَإِنْ so/then if أَطَعْنَكُمْ listen / obey they (f. pl.) you فَلَا so/then not تَبْغُوا seek / pursue ye عَلَيْهِنَّ against them (f. pl.) سَبِيلًا a way / path (blame / action / accountability) إِنَّ indeed ٱللَّهَ Allah كَانَ be / is (has always been) عَلِيًّا Most High كَبِيرًا Most Great
Whether one interprets it as shunning, withdrawing, disengaging, or striking without harm (using a toothbrush etc., as later narrations describe), the practical distinction becomes far narrower than polemical (argumentative, confrontational, or attacking an opposing view — especially in religious or ideological debates) presentations usually suggest.
The preferred interpretation should be the one best supported by: linguistic evidence, immediate Qur’anic context, broader Qur’anic ethics, and coherent internal consistency.
Q 39:18 ٱلَّذِينَ the ones يَسْتَمِعُونَ listening ٱلْقَوْلَ the speech / discussion / dialogue فَيَتَّبِعُونَ so following أَحْسَنَهُ best of it أُولَٰئِكَ those ٱلَّذِينَ the ones هَدَىٰهُمُ has guided them ٱللَّهُ Allah وَأُولَٰئِكَ and those هُمْ themselves أُولُوا holders / possessors of ٱلْأَلْبَٰبِ the comprehension / intellect
Additional Relevant Passage
Ma VI 165 (dated: 650–675 CE). Its first page is remarkably well-preserved, as if written today.
https://corpuscoranicum.de/en/manuscripts/107/page/1r?sura=17&verse=36
17:35 … (start text) ذَٰلِكَ such خَيْرٌ best وَأَحْسَنُ and very best تَأْوِيلًا elucidation of 17:36 وَلَا and not تَقْفُ thou pursue مَا what لَيْسَ not is لَكَ to you (sing.) بِهِ in it عِلْمٌ knowledge إِنَّ indeed السَّمْعَ the hearing وَالْبَصَرَ and the eyesight وَالْفُؤَادَ Wa Al-Fu'uāda / and the heart (inner emotion, sense of awareness, and the seat of conscious perception) كُلُّ each أُولَٰئِكَ those كَانَ be عَنْهُ about it مَسْؤُولًا questioned of 17:37 وَلَا and not تَمْشِ thou walk فِي in الْأَرْضِ the land مَرَحًا insolently إِنَّكَ indeed you (sing.) لَنْ never تَخْرِقَ breach الْأَرْضَ the land وَلَنْ and never تَبْلُغَ thou reach الْجِبَالَ the mountains طُولًا height 17:38 كُلُّ each ذَٰلِكَ such كَانَ be سَيِّئُهُ evil its عِنْدَ near رَبِّكَ Lord your (sing.) مَكْرُوهًا disliked 17:39 ذَٰلِكَ such/that مِمَّا from what أَوْحَىٰ inspires إِلَيْكَ to you (sing.) رَبُّكَ Lord your (sing.) مِنَ from الْحِكْمَةِ Al-Ĥikmati/The Wisdom وَلَا and not تَجْعَلْ thou make مَعَ with اللَّهِ Allah إِلَٰهًا a deity آخَرَ another فَتُلْقَىٰ so thou cast فِي in جَهَنَّمَ abyss (hellfire) مَلُومًا blameworthy of مَدْحُورًا forsaken of
Salaam
Parents are exmuslim but I've done my own research, so I'm not completely unaware of Islamic teachings, but obviously Quranism has different views on things, so what should I read up about?
But if you plan to live in a Muslim (Gulf) country, do you think people will find it strange to take your husband's name/tribal name? In Gulf countries I think they would see it as lying about your tribe.
This is regarding the security guard that was killed in the San Diego mosque shooting:
Jazakallahu khair, Amin Abdullah. You were martyred defending Muslims from a terrorist attack, and died an Islamic warrior's death. May allah grant you high ranks in Jannatuw firdaus. I imagine right now you have unlimitted access to king crab, virgin maidens, palaces, and anything else you wish, as was promised by Allah's Qur'an. Good job, hero. Enjoy peace
Asalamu Walaikum my dearest brothers and sisters
So we are told in the Quran that we are responsible for our bad deeds, but could we be responsible for other's good deeds?
If I were to do a good deed (charity) and I inspired someone to join me and do charity, could I possibly get credit (partial or w/e) for their good deeds? If it invited someone into Islam, and they perform many good deeds through the rest of their life, could I possibly get credit for all of their good deeds (partial or whatever)
I ask this not in a selfish "point game system" but out of genuine curiosity.
JazakAllah to anyone who shares their thought and wisdom
Hello,
Recently, I came across "NWario's" explanations here regarding certain religious texts, interpretations that many consider "wtf." Initially, I was among those who objected to him, which is perfectly understandable. However, I was unsettled by his translation of the words *rijāl* as "dominant structure" and *nisā'* as "potentially oppressed secondary structure." At first, I completely disagreed, because for me, these terms simply meant "men" and "women."
Later, I watched videos by a French Islamic scholar (whose name I've forgotten) about the Arab tribes of that era. She explained that society at the time was based on a power structure determined by the tribe's ability or inability to ensure its survival. The *nisā'* actually encompassed those deemed "incapable" (in the legal and physical sense of the time), namely orphans, the elderly, the disabled, and women. Men were expected to work and provide for the women, children, and the rest of the tribe.
Of course, roles were gendered: women took care of cooking, children, farming, or studies, while men were responsible for physical labor and defense.
Ultimately, I think NWario's argument is important for our community. It's interesting that he offers alternative translations of surahs based on this understanding, provided they are accompanied by clear explanations of the reasoning behind them. What do you think?
Okay so this is not click bait, this is real.. My older brother who I live with doesn't want me to sign up for a gym. Mind you we're in a Muslim country! So this gym that I wanted to sign up for is literally only for women !! Anyways these past few days I've been checking out multiple gyms and I have finally found one that I liked. I was gonna go with my cousin because she wants to sign up too and I told him about it and he was like wait until he ask his scholars and shaykhs so I did just that. Last night he came to me and to me its not permissible!?! Like what??? He told me why he believes that, 1. paranoia, he said that even though the gym is only for women there could be cameras and the mirrors could be two-way or someone can post a photo and i might be in the background, anywayss it was a lot of what ifs so idec for those reasons. 2. its impermissible for me to see other women awrahs, he knows im not gonna wear certain clothes like i was just gonna wear a simple t-shirt and sweatpants but he started talking about other women and what they might wear. 3. he stated a hadith that i don't know the name of but it goes along the line of its impermissible for a woman to take off her hijab outside of her home even in a area only for women???? While he was telling me all of this I genuinely was so annoyed. He ended his speech with it's not necessary to go out anyways so it's better if i just buy equipment and workout from home. I'm not joking my body felt so hot from annoyance! I told him okay because I didn't want there to be any conflicts but it's the next day and I have to tell my cousin some random excuse as to why I changed my mind. I'm remembering why I wanted to go to the gym in the first place and that's because I wanted to use the treadmill. I don't walk often and I want to change that, but these days it's unbearably hot to walk outside. He knows this and said I can go early in the morning or at night... it's still hot, like the temperature might go down but I can't stand being outside when it's 80+ so why would I want to go on a walk when it's that temperature at night/morning??? Anyways I'm gonna call my mom to see what she says, I think she will see that he's extreme but because he's my older brother she might just tell me to listen to him. This whole situation is so frustrating!
Long story short, a brother wanted to embrace Islam and take the Shahada. However, another brother at our local masjid told him not to, arguing that the Shahada as a complete statement is not found in the Qur’an, and that there is no verse explicitly instructing someone to take a formal Shahada to become Muslim.
He also claimed that the Shahada is derived from hadith, which he does not accept as authentic. Additionally, part of the Shahada involves testifying that Muhammad is the Messenger of Allah. Which he argues as nonnecessary.
This left me confused. Can someone explain what the Quranic way is for a person to embrace Islam?
Hello
Is it necessary to have a tutor for madinah books 1-3?
Or can you do it on your own ?
How did you complete it?
Thanks
The story of Prophet Musa AS and Khizr AS in Surah Kahf challenges secular knowledge and the very limits of human intellect.
In this story, Khizr’s actions like damaging a boat, killing a youth, and repairing a wall for ungrateful villagers directly contradicts human reason and secular ethics.The story directly challenges secular paradigms.
Secular knowledge relies heavily on sensory perception, logic and visible cause and effect. Khizr’s actions prove that true wisdom encompasses the unseen and the future, which the human mind cannot evaluate at face value.
Materialistic and secular philosophies judge events based purely on immediate outcomes. Khizr AS demonstrates that an outwardly tragic event (losing a boat) can be a hidden blessing (saving it from a tyrant), fundamentally questioning our ability to judge situations without knowing their divine purpose.
Prophet Musa AS was considered the most knowledgeable person on Earth and the lawgiver of his time. Yet, he could not comprehend the profound reality behind Khizr's actions.
This serves as an ultimate lesson in humility and a reminder that Divine knowledge is superior than Secular knowledge.
This may be a bit of a nitpicking question (I have OCD), but is saying "Bismillah ar-Rahman ar-Rahim" before reciting a Surah in prayer mandatory? Almost all Surah's in the Quran start with this, so to "recite" in prayer may include this. Like seeking refuge, then reciting Al Fatiha, then now I am reciting say Al-Falaq, do I need to say Bismillah ar Rahman ar Rahim again?
I have a lot of respect and reverence for Imam Ali, he was a great Muslim figure. A lot of Muslims (particularly Shias) associate the Zulfiqar with Ali and his values of courage and justice. I’m wondering if I would be able to wear one as a symbol of those values as well, even if I don’t look at Imam Ali in a same sense that Shias do.
What do you guys think about it, would that be fine? I expect that other Muslims would assume I am a Shia, to which I would be fine correcting them if any confusion arises.
Hi all, I grew up Sunni and have started to do my own exploration on the subject matter of my faith and recently realized that God is perfect and anything He reveals / wills should be clear without any doubt, which has led me to discovering the ideology of Quran only, which I now align very well with.
I try discussing with family but it always ends up in heated debates and refers back to one thing - the argument that if Hadith is unnecessary for religion, then does that mean all the scholars who propagate it are wrong?
Think scholars who’ve dedicated their life work to learning and preaching the hadith, both contemporary and ancient.
Although I am fine claiming that a) learning and propagation does not mean necessary, and b) there is potential bias within them to believe because of their own personal reasons.
But are there any solid concrete arguments against this point? Happy to explore.
EPIC City was a community in North Texas, tied to the East Plano Islamic Center, that was pitched as a Muslim-centered neighborhood with more than 1,000 homes, a mosque, faith based school, retail space, and other amenities near the Dallas area.
This project caused a lot of controversy and faced many oppositions from the right wing Christians. However as of the latest news, Texas judge has sided with the city developers so the project will probably be successful in the end. You can find all the news if you search in the internet.
However my question is should Quranists living in the US (especially Texas) purchase properties there? The good side would be that halal meat will be very easily available there and you will have a lot of Muslim neighbours. But my fear is that I think this will be a very judgemental community since the community will be tied to Epic Masjid which itself is conservative Sunni (obviously not radical like the Salafi Wahhabis but still within the mainstream conservative paradigm), so they might make you feel like you don't belong there if you publicly identify as a Quranist. I'm also afraid that you may face judgement from the community if you do not go to the mosque on Fridays. And there were some online dawah guys who even though did not like Yasir Qadhi and considered him to be too liberal were seemed interested about this Epic city project because it was advertised for Muslims, and I don't think those guys will let a Quranist live in peace.
So overall I am kinda torn in between. On one hand I would love to belong to a community and be around other Muslims but on the other hand I am also worried given how judgemental traditionalist Sunnis & Shias are about Quranists and Sahih Hadith skeptics.
No label protects a person from being led astray, not Sunni, not Shia, not “Quran alone.” Rejecting Hadith doesn’t automatically remove ego, bias, emotional reasoning, arrogance, or the human tendency to interpret things the way we want to.
I’ve seen people in this community (and every other community) go to extremes. Some become overly rigid, some become overly dismissive, and some become so convinced they’ve “escaped deception” that they stop questioning themselves completely.
You can reject Hadith and still:
• twist verses to fit your worldview,
• become intellectually arrogant,
• excuse harmful behavior,
• fall into conspiratorial thinking,
• dismiss all scholarship and history entirely,
• confuse cynicism with intelligence,
• or speak about God with more certainty than humility.
Some people equate rejecting more and more things with becoming more intelligent or enlightened, when in reality that constant dismissal without balance can become its own form of intellectual blindness.
The Quran repeatedly calls people toward reflection, sincerity, justice, humility, and self-awareness because human beings are still vulnerable to misleading themselves regardless of what group/ideology they identify with.
I think one of the best protections against extremism (in any direction) is the willingness to continuously reevaluate yourself with honesty and humility. Not because anyone can become perfectly objective, but because self-correction is part of staying sincere.
I feel happier and closer to god being a quranist but it’s incredibly isolating? Makes you doubt if you’re doing the right thing or if the MAJORITY of muslims are? Do you guys think they will end up in hell or not for attributing hadiths to Allah?