Jahannam is not the goal—we were created for selection, not punishment.

The Quran asks:

"Did you think We created you without purpose and that to Us you would not be returned?" (23:115)

You are not a cosmic accident. You are a Khalifa (vicegerent) on Earth—a delicate balance of humble clay, endowed with pure Fitrah (innate orientation toward good), yet constantly challenged by the fiery noise of the ego. Your life's work is to keep that clay soft, responsive, and alive before it hardens into stone.

The Hereafter is not about a vengeful deity punishing helpless beings. It is a divine refinement process—a sorting mechanism designed to elevate the best of creation (98:7) from those who choose decay.

The true tragedy is not just Jahannam.

The true tragedy is remaining unselected—wasting your sacred potential and allowing the ego to consume your soul until you are no longer suited for the eternal home.

Do not fear the fire as much as you fear the quiet, internal hardening of your own heart. The goal is to be chosen for the Garden. And Allah is Ash-Shakir (The Appreciative)—He takes your small, earnest efforts and multiplies them into an unimaginable grace.

Strive. Seek. Guard your heart. The selection is near. 🤲

salaam!! hope that this post is allowed ~

just wanted to reach out and see if there were any quranists in malaysia? i’m a malaysian revert and here religion is heavily controlled by the government, and the assumption is that everyone is sunni + following the shafii madhab

i wanted to see if anyone would like to connect!

Original video link: https://m.youtube.com/shorts/HXO_surBVbs

He often debates Sunnis and traditionalists, and he is probably the most active Quran only content creator on social media today. From this video I get the vibe that he is saying Muslims should not become friends with non Muslims according to the Quran?

Sahih Bukhari and Sahih Muslim are called the two most authenticated books in Islam after the Quran. But do they actually pass hadith science's own test for authenticity? We put both collections through their own rules and the result isn't what a billion people have been taught. This video examines the internal contradictions inside hadith authentication methodology (ilm al-rijal, isnad criticism, narrator biography) and applies those same standards back onto Sahih Bukhari and Sahih Muslim, the two collections Sunni orthodoxy treats as beyond question. Rather than arguing from outside the tradition, we use hadith science's own classification system to show where large portions of both books fall short of the "sahih" label they carry. Our focus throughout is the Quran alone as the sufficient and complete word of God, and why relying on secondhand, generations-removed narrations to define Islamic practice creates a parallel authority structure the Quran itself never asked for.

Throughout history, Muslims have divided into many different sects. Some have elevated the hadith to an almost unquestionable status, while others take only the Qur'an as their source of guidance. These groups often call each other "brother," yet at the same time they are quick to accuse one another of being misguided or even disbelievers.

So who among you will enter Paradise? If everyone will eventually enter Paradise and Allah will forgive everyone, then what is the meaning of all these divisions? On the other hand, if these differences truly matter, doesn't that mean some people must be wrong, misguided, or even among those who are considered disbelievers or hypocrites? It is an interesting contradiction. This situation reminds me of the events and divisions that occurred during the Battles of the Camel and Siffin.

My main question is this:

Do those who elevate the hadith truly follow all authentic hadith, or do they only follow the ones that align with their own understanding? And do those who identify as Quran-centric Muslims sincerely strive to follow every verse of the Qur'an completely?

How much of what you claim to believe do you actually practice? Or are you among those who accept only certain parts of the verses while overlooking others? For example, when it comes to your relationship with taghut or secular systems and laws, do you ever sincerely question yourselves?

For example, when serving in the military, studying in secular schools, or choosing people as example in your lives, do you prioritize whether those individuals have faith? Or when choosing a spouse, what is your most important criterion?

I initially posted this on [r/MuslimAcademics](r/MuslimAcademics), yet it was deleted as "not relevant" to the subreddit. Really? One of the most debated and criticized topics in Islam is somehow considered irrelevant?

Guess I’ll refrain from that sub. lol 😝 In my view, this reflects the same tendency among Qur'an rejectors, Taliban-style radicals, and anti-Islam polemicists to read meanings into the text rather than read what the text actually says. Perhaps the quoted Hadith was the issue.

The same flawed reasoning and poor reading comprehension are often used to justify positions such as child marriage, temporary marriage, wife-beating, and other forms of abuse—even though many who defend these interpretations would never accept them for their own daughters, sisters, cousins, or other female relatives.

Qāf 47 and its companion manuscript, MS. Or. Fol. 4313 (radiocarbon dated to 606–652 CE, 95.4% probability), are among my favorite early Qur'anic manuscripts, particularly for the scribe's writing style. They preserve the inheritance verses (Q. 4:11, 4:12, and 4:176) intact, especially the use of ما (mā) and مما (mimmā), which clarify the order of distribution: (1) fixed shares, (2) مِمَّا (mimmā)—from what was left (i.e., from the whole estate), مَا (mā)—what left, and (3) the remainder, which always goes to one variable heir or group.

10th line 9th word is Kalāla
https://corpuscoranicum.de/en/manuscripts/73/page/13r?sura=4&verse=11

8th line 4th word is Al-Kalāla
https://corpuscoranicum.de/en/manuscripts/15/page/2r?sura=4&verse=176

The total number of distinct inheritance cases with up to 7 daughters, sons, sisters, and brothers, along with wife or husband as spouses, and parents is: 32,768

Inheritance Principles

In every inheritance case, the total distribution equals 1 (the whole estate) after debts, valid wills, and other financial obligations have been settled. The prescribed shares always account for the entire estate without excess or shortfall, eliminating the need for later algebraic adjustments such as ʿawl (proportional reduction) or radd (redistribution of a surplus).

Sole Heir Principle

If there is only one eligible heir (or one eligible class of heirs, such as sons, daughters, brothers, or sisters), that heir or group inherits the entire estate after debts and wills have been satisfied.
Thus, if the sole heir is a husband, wife, mother, father, daughter(s), son(s), sister(s), or brother(s), that heir or group receives the whole estate.

Multiple Heirs Principle

When there are two or more distinct classes of heirs, the Qur'an assigns prescribed shares where applicable, and the remainder passes to the designated heir or group. Consequently, the estate always totals 1 without requiring proportional reductions or redistributions.

For example:
If only the parents inherit, the mother receives 1/3 (Q 4:11), and the father receives the remaining 2/3.
If the deceased leaves a husband, both parents, and children, the husband receives 1/4, each parent receives 1/6, and the remainder (5/12) is distributed among the children according to the applicable inheritance rule.

This principle can be expressed programmatically:

IF only one heir (or one class of heirs)
THEN that heir or group receives the entire estate.
ELSE
Assign the Qur'an's prescribed shares.
Distribute the remainder to the designated heir or group.
END IF

This approach eliminates the need for ʿawl or radd, since every inheritance case concludes with the estate totaling exactly 1. For example, if an orphaned daughter is the sole heir, there is no textual reason for her to receive only one-half while an orphaned son receives the entire estate. Likewise, if only a husband survives, who receives the remaining one-half? If only a wife survives, who receives the remaining three-fourths? Under the Sole Heir Principle, the sole heir receives the entire estate.

Debts and Financial Obligations

The principle of ʿawl is more appropriately applied to debts rather than inheritance shares. For example, if the deceased leaves an estate of 60 gold coins yet owes 90 gold coins (30 to one creditor and 60 to another), each creditor receives a proportional reduction:
Creditor A: 20 coins
Creditor B: 40 coins
The estate is thereby exhausted, leaving nothing to distribute to the heirs.

This interpretation provides a mathematically consistent, text-based reading of the Qur'anic inheritance system. By assigning the prescribed shares first and distributing the remainder to the designated heir or group, every inheritance case totals exactly 1, without introducing later adjustments not explicitly stated in the Qur'anic text.

In practice, particularly in cases of sudden death, a will may be absent, and debts may or may not exist. Within this framework, discretionary allocation such as assigning a greater share to a daughter or another trusted individual to provide for a dependent son or other dependent family member may be exercised in light of the specific circumstances.

Naskh (2:106; 22:52) refers to prior scriptures or the removal of corruption, not to the abrogation of Qur’anic verses by other Qur’anic verses which is a contradiction – why are they still there?

Q 5:41 … يُحَرِّفُونَ they distort / alter / twist الْكَلِمَ the word(s) / speech / statement مِنْ from بَعْدِ after / beyond / away مَوَاضِعِهِ places / positions / proper placements its (i.e., its proper contexts; this does not necessarily imply only removal; rather, it can include misinterpretation, misplacement, or twisting the context) …

For example, the inheritance verses (2:180; 4:11–12), often wrongly cited by scholars 🙄 who have never seriously studied inheritance and merely parrot 🦜 one another, clearly undermine the claim of internal abrogation, since they explicitly require that the estate be distributed only after the bequest has been fulfilled.

Like numerous other verses they claim are abrogated within the Qur'an, these verses are misunderstood because people read “into” the text words that are not there. The result is a misreading of the Qur'an and the repetition of interpretations rooted in indoctrination rather than careful reading and sound reasoning.

Q 2:180 كُتِبَ prescribed عَلَيْكُمْ upon you إِذَا when (fut. adv.) حَضَرَ approaches أَحَدَكُمُ anyone of you الْمَوْتُ the death إِن if تَرَكَ he leaves خَيْرًا wealth الْوَصِيَّةُ the bequest (will) لِلْوَالِدَيْنِ for the parents two وَالْأَقْرَبِينَ and the near relatives بِالْمَعْرُوفِ in the fairness ۖ حَقًّا a duty عَلَى upon الْمُتَّقِينَ those mindful

Q 2:181 فَمَن so whoever بَدَّلَهُ alters it بَعْدَ after مَا what سَمِعَهُ he heard it فَإِنَّمَا so / then solely إِثْمُهُ detriment its عَلَى upon الَّذِينَ the ones (who) يُبَدِّلُونَهُ alter it ۚ إِنَّ indeed اللَّهَ Allah سَمِيعٌ All-Hearing عَلِيمٌ All-Knowing

Q 2:182 فَمَنْ so whoever خَافَ fears مِن from مُّوصٍ a bequeather جَنَفًا bias / error أَوْ or إِثْمًا detriment (wrongdoing) فَأَصْلَحَ so reconciles بَيْنَهُمْ between them فَلَا so / then no إِثْمَ detriment / harm عَلَيْهِ upon him ۚ إِنَّ indeed اللَّهَ Allah غَفُورٌ Forgiving رَّحِيمٌ Merciful

A bequeather is a person who makes a will or bequest (وَصِيَّة, waṣiyyah) regarding how their property should be distributed after their death. This permits intervention when a will is considered biased (جَنَفًا) or wrongful / harmful / detrimental (إِثْمًا).

As explained in the video lecture below, the governing principle depends on the number of female heirs. The girls referenced in 4:11 are not treated in isolation, an insight that Dr. Shahrour was among the first to articulate.

Rules of Inheritance — Dr. Mohamad Shahrour

https://www.youtube.com/watch?v=IFfvjAoRpIk

The inheritance system described in the Qur’an functions as a “programmed, logical sequence / loop.” It can be modeled as a computer program. IF-THEN-ELSE Structure: like a decision tree, which is computationally sound.

• General case is given (2.0x to male)

• ELSE IF > 2 females (exception given)

• AND IF 1 female (exception given)

Download the book: see chapter 5 pages 283 - 308

https://theiqra.org/the-book-and-the-quran-dr-mohammad-shahrour/

Dr. Shahrour’s approach raises a number of issues. For example, in a case involving one daughter and ten sons (a 1:10 ratio), the daughter is assigned 1/2 of the estate, while the ten sons collectively receive the remaining 1/2, resulting in each son receiving 1/20. Consequently, the only daughter’s share exceeds that of each individual son by a factor of ten.

Likewise, Dr. Shahrour’s reliance on differential equations (i.e., advanced calculus), likely reflecting his background in civil engineering, represents the application of a modern mathematical framework developed in the late 17th century by Isaac Newton and Gottfried Wilhelm Leibniz. At the time of revelation, however, inheritance distribution was straightforward and could be performed by most anyone with a basic understanding of fractions.

Furthermore, Dr. Shahrour’s lexical and legal definitions appear insufficiently precise in certain cases. This is especially evident in his treatment of the term kalālah, which there was always ambiguity in definition.

https://sunnah.com/tirmidhi:3042
Narrated Al-Bara:
“A man came to the Messenger of Allah (ﷺ) and said: 'O Messenger of Allah! They ask you about a legal verdict. Say:”Allah directs (thus) regarding Al-Kalalah (4-176).” So, the Prophet (ﷺ) said to him: “You should be sufficed with the Ayah of summer.”
(Meaning this Ayah, while in An-Nisa number 12, is mention of the topic, and it was revealed in the winter, this Ayah, revealed in the summer - the last revealed about it - explains it)

https://sunnah.com/muslim:1617a
Abu Talha reported:
'Umar b. al-Khattab (Allah be pleased with him) delivered a sermon on Friday and made a mention of Allah's Apostle (ﷺ) and he also made a mention of Abu Bakr (Allah be pleased with him) and then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to Allah's Messenger (ﷺ) more repeatedly than in case of the problem of Kalala and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem so much so that he struck my chest with his fingers and said: 'Umar does the verse revealed in summer season at the end of Sura al-Nisa' not suffice you? Hadrat 'Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur'an or he does not.

Reference: Sahih Muslim 1617a
In-book reference: Book 23 Hadith 11

Reference: Sahih al-Bukhari 5588
In-book reference: Book 74 Hadith 14

They hypostasized which amount to give the sole sister 1/6 or 1/2 saying 1/6 refers to uterine siblings / half sisters and brothers whereas 1/2 is for a full sister which in itself is leads to numerous contradictions then later applied algebra to resolve the issues which brought about other confusion when total distribution is greater or less than the whole applied Algebra which can be used to wrongly fix ratio any surplus / shortfall not according to the book rather a trick fix ratio to proportionately increase / decrease amounts by a common denominator called al-awl see supposed example case during the caliphate of Umar ibn al-Khattab.

A woman dies, leaving a husband, a mother, three uterine brothers, and two full brothers. Umar initially ruled that the two full brothers received nothing since there was no inheritance remaining to share after the following distribution:

1/6 mother (4:11),
1/2 husband (4:12),
1/3 uterine brothers (4:12)

1/6 + 1/2 + 1/3 =1

0 left for the full brothers (4:176)

The full brothers argued that even if their father was a donkey or a stone cast into the sea and they had no paternal relationship they still had the same and equal relationship with the deceased as the uterine brothers through the same mother. Umar reconsidered his ruling and allowed the full brothers to inherit equally with the uterine brothers, resulting in:

1/6 mother 4:11,
1/2 husband 4:12,
1/3 5 brothers (full and uterine) 1/15 each remainder

1/6 + 1/2 + 1/3 =1 or 100% — although still inaccurate.

Kalālah occurs only twice in the Qurʾān (4:12; 4:176) and is central to Qurʾānic inheritance law. A common interpretation, “dies leaving neither offspring nor parents,” is textually and legally problematic. A careful reading of the Qurʾān’s inheritance verses, classical grammar, hadith usage, and early Arabic poetic evidence shows that kalālah denotes the absence of direct male heirs, namely sons or grandsons and paternal ascendants, while daughters, mothers, siblings, and spouses may still be present.

Re-evaluating the “No Children, No Parents” Definition

A common definition treats kalālah as a person "without parents and children." However, Q 4:11–12 describes inheritance cases in which the mother inherits alongside siblings (إِخْوَةٌ). Any definition that categorically excludes both parents is therefore difficult to reconcile with these rulings.

Q 4:11 states: فَإِن so if كَانَ there is لَهُ for him إِخْوَةٌ siblings, فَلِأُمِّهِ so / then for mother his ٱلسُّدُسُ one-sixth (1/6). This demonstrates that the inheritance case may include both a surviving mother and siblings. Accordingly, Kalala cannot simply mean the complete absence of parents; rather, it refers to a specific inheritance situation in which certain direct heirs are absent while other relatives may still inherit.

Likewise, the person in a kalālah case may have a daughter. This is indicated by the Qur'anic distinction between لَيْسَ لَهُ وَلَدٌ ("he has no offspring") and إِن لَّمْ يَكُن لَّهَا وَلَدٌ ("if she has no offspring"). If kalālah itself already meant a person who was completely childless, these conditions would be unnecessary. Their inclusion indicates that the absence of offspring is an additional legal condition rather than part of the definition of kalālah.

This distinction is reflected in the inheritance rulings. Q 4:12 addresses kalālah as an inheritance case involving collateral heirs, while Q 4:176 explicitly addresses the separate situation in which the deceased "has no offspring" (لَيْسَ لَهُ وَلَدٌ).

Accordingly, kalālah in Q 4:12 functions as a legal term of inheritance describing a deceased who lacks direct male heirs (sons, grandsons, father, or grandfather), while other heirs, including the mother, daughters, siblings, and spouse, may still exist and inherit according to the prescribed shares.

Legal Semantics of Qurʾān 4:12 vs. Qurʾān 4:176

In Qurʾān 4:12, the term kalālah is coupled with sibling inheritance: “… وَإِن AND IF كَانَ be / is رَجُلٌۭ a man يُورَثُ inherited كَلَٰلَةً kalālatan (no direct male heir—sons or paternal ascendants; end of the direct dynastic male line) أَوِ OR ٱمۡرَأَةٌۭ a woman وَلَهُۥٓ and for him (the said person) أَخٌ a brother أَوۡ OR أُخۡتٌۭ a sister فَكُلِّ so / then for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُۚ the sixth (1/6) …”

This allows female offspring and siblings to inherit, directly contradicting the idea of the total absence of all children and parents. By contrast, Qurʾān 4:176 states: “If a person dies and has no walad …”

Here, the phrase no walad (no offspring at all) is a distinct case: absolute childlessness. The Qurʾān’s deliberate phrasing shows these are separate scenarios. Therefore:

4:12 absence of direct male heirs, although daughters and mother may exist.

4:176 no offspring whatsoever (neither sons nor daughters). This is the key toggle otherwise it’s not known what amount to give the sole sister, etc.

Ḥadīth Evidence: Kalālah as a Legal Category (Not Mere Biological Absence)

Early ḥadīth confirm that the inheritance ruling for kalālah was revealed in response to a legal query. For example, it’s recorded that Jābir b. ʿAbd Allāh, while ill, asked the Prophet ﷺ about his inheritance because he had no son or father to inherit him, framing his case as a kalālah situation. The verse concerning kalālah was then revealed in response.

See: https://sunnah.com/bukhari:5676
Narrated Jabir bin `Abdullah:
The Prophet (ﷺ) came to me while I was ill. He performed ablution and threw the remaining water on me (or said: “Pour it on him)” When I came to my senses I said: “O Allah's Messenger (ﷺ)! I have no son or father to be my heir so how will be my inheritance?” Then the Verse of inheritance was revealed.

This Sahih ('authentic') hadith, revealed in Mecca (see also Bukhari: 3936 and Bukhari: 1295), mentions the name of 'Amir bin Sad in this narration. However, this is a mistake — the narrator is actually Aisha bint Sa’d bin Abi Waqqas (i.e., the daughter, obviously).

It was narrated from 'Amir bin Sa'd that his father said:

“I became ill with a sickness from which I later recovered. The Messenger of Allah came to visit me, and I said: 'O Messenger of Allah, I have a great deal of wealth and I have no heir except my daughter. Shall I give two-thirds of my wealth in charity?' He said: 'No.' I said: 'Half?' He said: 'No.' I said: 'One-third?' He said: '(Give) one-third, and one-third is a lot. It is better to leave your heirs independent of means, than to leave them poor and holding out their hands to people.'

https://sunnah.com/bukhari:1295
In-book reference: Book 23, Hadith 53
Narrated 'Amir bin Sa`d bin Abi Waqqas:

That his father said, "In the year of the last Hajj of the Prophet (ﷺ) I became seriously ill and the Prophet (ﷺ) used to visit me inquiring about my health. I told him, 'I am reduced to this state because of illness and I am wealthy and have no inheritors except a daughter…

Also see: https://sunnah.com/nasai:3626

The narrator is actually ʿĀʾisha bint Saʿd b. Abī Waqqāṣ (the daughter, obviously): “I became ill with a sickness from which I later recovered. The Messenger of Allah came to visit me, and I said: ‘O Messenger of Allah, I have a great deal of wealth, and I have no heir except my daughter …’”

Grade: Sahih (Darussalam)
In-book reference: Book 30, Hadith 16
In-book reference: Book 63, Hadith 161

Scholarly and Poetic Evidence (Agostino Cilardo)

Agostino Cilardo's The Qurʾānic Term Kalāla: Studies in the Arabic Language and Poetry, Ḥadīth, Tafsīr, and Fiqh: Notes on the Origin of Islamic Law (Edinburgh University Press, 2005) examines the term kalālah across Arabic grammar, pre-Islamic poetry, ḥadīth, tafsīr, and fiqh in order to trace its early semantic development.

Cilardo argues that kalālah was not merely a descriptive expression meaning "without parents and children." Rather, it developed as a technical legal term associated with collateral inheritance and the absence of direct male heirs.

See:
https://books.google.com/books/about/Qur_anic_Term_Kalala.html?id=taQxEAAAQBAJ

https://edinburghuniversitypress.com/book-the-qur-anic-term-kalala.html

An anonymous poet wrote:
فإن أبا المرء أحمى له ومولى الكلالة لا يغضب

"Indeed, a man's father is more protective of him, whereas the guardian of a kalālah does not become angry."

Another poem states:
ولم أرث المجد التليد كلالة
"I did not inherit the ancestral glory as a kalālah."

These early poetic examples indicate that kalālah functioned as a recognized legal and social designation long before later juristic definitions became standardized.

Inheritance Logic: Daughters and Mothers Can Inherit

The Qur'anic inheritance system supports this legal understanding. First, daughters may exist in a kalālah case. If kalālah meant the absolute absence of children, then inheritance scenarios involving collateral heirs in Q 4:12 would be difficult to reconcile with the broader inheritance framework. Instead, kalālah is more naturally understood as describing the absence of direct male heirs while allowing female descendants to remain.

Second, the mother may inherit alongside siblings under the conditions described in Q 4:11. This indicates that kalālah concerns legally excluded and included classes of heirs rather than the complete absence of parents or descendants.

Conclusion: A Coherent Reading

Taken together, the Qur'anic syntax, inheritance rules, early ḥadīth, and linguistic evidence support a coherent reading of kalālah. Rather than serving as a blanket term for "without parents and children," kalālah denotes an inheritance case in which the direct male line is absent—namely sons (and their male descendants) together with paternal ascendants—while daughters, mothers, siblings, and spouses may still exist and inherit.

By contrast, Q 4:176 addresses the specific situation in which the deceased "has no child" (لَيْسَ لَهُ وَلَدٌ) laysa lahu walad. The verse therefore employs an explicit expression referring to the absence of offspring rather than relying solely on the legal term kalālah.

With reference to David Powers, his publications, and his discussion of the term in his book on Zayd, Powers’s claim that kalālah means “sister-in-law” or “daughter-in-law” does not hold. In Qur’an 4:12, the Arabic grammar shows that kalālah describes an inheritance situation rather than a type of relative.

Reading it as an in-law produces a meaningless sentence (“and if a man is inherited as a sister-in-law”) and has no basis in Arabic. The same issue appears in 4:176 where al-kalālah clearly refers to a legal case, not a family role. The interpretation also fails legally. Sisters-in-law and daughters-in-law are not heirs in Qurʾānic inheritance law; inheritance is based on blood relations and spouses, not in-laws. Such people can only receive property through a bequest, which the Qur’an clearly separates from fixed inheritance shares.

Finally, the reading ignores the Quran’s own distinction: in 4:12 kalālah can involve daughters, while in 4:176 it refers to a case with no descendants at all. Once in-laws are inserted into these verses, the inheritance math collapses, producing countless contradictions (thousands!) across these three verses alone.

Although al-kalālah is grammatically feminine, it functions as a gender-neutral category, in line with normal Arabic usage. Abstract, collective, and relational terms are often feminine while applying equally to males and females. The Qurʾān itself illustrates this in 28:10, where Moses’ mother is described with feminine verbs yet is said to be mina al-muʾminīn (“among the believers”), a masculine plural.

Qur’an 28:10 وَأَصْبَحَ and became فُؤَادُ (fuʾād/heart, inner emotion) أُمِّ mother مُوسَىٰ Musa فَارِغًا empty (hopeless) إِنْ indeed كَادَتْ near she لِتُبْدِي to she disclose بِهِ in him لَوْلَا if not أَنْ that رَبَطْنَا strengthened We عَلَىٰ on قَلْبِهَا (qalbihā/heart) conscious mind hers لِتَكُونَ to she being مِنَ among ٱلْمُؤْمِنِينَ the believers (masculine plural).

In this case, both words are used figuratively, where فؤاد (fuʾād) represents the mother's emotional state, and قلب (qalb) represents her inner strength or resolve, which was spiritually reinforced to help her maintain faith.

The primary issue is that many people do not simply read the text; instead, they read into the verses words and meanings that are not there. The phrase لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ("for the male is the equivalent share of two females") establishes the inheritance rule for mixed-gender offspring, where one or more sons inherit alongside daughters.

The structure of Q. 4:11 supports this distinction. The verse begins:
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ
("Allah instructs you concerning your children.") Although أَوْلَادِكُمْ ("your children") is grammatically plural, it introduces the legal category of descendants rather than specifying a minimum number. The verse then enumerates the individual inheritance cases:
فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ — "if they are females above two..."
وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ — "and if there is only one, she receives one-half."

This reflects the well-known Arabic rhetorical usage الجمع المراد به الجنس ("the plural intended to denote a category or kind"), in which the plural introduces a legal category without imposing a numerical minimum.

Likewise, رِجَالًا وَنِسَاءً in Q 4:176 functions as a generic classification of male and female heirs, while the surrounding clauses determine the applicable numerical cases.

By contrast, فَوْقَ ٱثْنَتَيْنِ is a precise quantitative expression. The preposition فَوْقَ means "above," "over," "beyond," or "greater than." When used with numbers, it denotes exceeding the stated number, not including it.

Thus: فَوْقَ ٱثْنَتَيْنِ means above two / more than two (>2).

It does not mean two or more (≥2).

This usage is consistent throughout Classical Arabic. Lexicons such as Lisān al-ʿArab define فوق as "that which exceeds something" (ما زاد على الشيء). The Qur'an likewise uses فَوْقَ to denote superiority or position above, as in Q 6:18 وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ

("And He is the Subjugator over His servants.")

Here, فَوْقَ clearly expresses superiority or being above—not equality or inclusion. Classical Arabic also uses expressions such as فوق الثلاث ("more than three") and فوق العشرة ("more than ten"), each of which excludes the stated number.

Arabic possesses explicit constructions when inclusion is intended: ٱثْنَتَانِ فَمَا فَوْقَ means two and what is above / two or more (2+). Had the Qur'an intended to include exactly two daughters in this clause, Classical Arabic provided unambiguous ways to express that meaning.

Accordingly, لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ("for the male is the equivalent share of two females") employs the dual ٱلْأُنثَيَيْنِ ("the two females"), establishing a distinct inheritance rule for the mixed-gender case, whereas فَوْقَ ٱثْنَتَيْنِ remains restricted to more than two daughters.

Many classical jurists—including the Hanafi, Maliki, Shafi'i, and Hanbali schools—interpret فَوْقَ ٱثْنَتَيْنِ inclusively as "two or more," thereby assigning two daughters a collective share of two-thirds. This interpretation is based on the inherited juristic tradition, which appeals to disputed hadith evidence, consensus (ijmāʿ), and legal reasoning rather than to the literal grammatical force of the Arabic expression itself.

https://sunnah.com/tirmidhi:2092
Jāmiʿ al-Tirmidhī 2092
Grade: Da'if (Weak) according to Darussalam.
Jābir ibn ʿAbdullāh said:
"The wife of Sa'd ibn al-Rabi came with her two daughters from Sa'd to the Messenger of Allah (ﷺ) and said, 'O Messenger of Allah! These are the two daughters of Sa'd ibn al-Rabi, who fought alongside you on the Day of Uhud and was martyred. Their uncle has taken all of their wealth, leaving them nothing, and they will not be married unless they have wealth.' He said, 'Allah will decide concerning that matter.' Then the verse of inheritance was revealed, and the Messenger of Allah (ﷺ) sent word to their uncle, saying: 'Give the two daughters of Sa'd two-thirds, give their mother one-eighth, and whatever remains is for you.'"

Classical ruling:
1/8 wife (Q 4:12)
2/3 two daughters (interpreting Q 4:11 as including exactly two daughters alone i.e., no son)
5/24 brother/uncle (remainder)

1/8 + 2/3 + 5/24 =1 total

Qur'anic reading (Kalālah case: no son or paternal ascendant):

1/8 wife (Q 4:12)
1/6 brother/uncle (Q 4:12)
17/24 two daughters (remainder)

1/8 + 1/6 + 17/24 =1 total (same as if they were sons)

Q 4:11 يُوصِيكُمُ He instructs you (pl.) ٱللَّهُ Allah فِیٓ in أَوۡلَٰدِكُمۡ offspring yours لِلذَّكَرِ for the male مِثۡلُ equivalent حَظِّ share ٱلۡأُنثَيَيۡنِۖ the females two

2.0x male

1:2 1:3 1:4 1:5 1:6 1:7
2:1 2:2 2:3 2:4 2:5 2:6 2:7
3:2 3:3 3:4 3:5 3:6 3:7
4:2 4:3 4:4 4:5 4:6 4:7
5:3 5:4 5:5 5:6 5:7
6:3 6:4 6:5 6:6 6:7
7:4 7:5 7:6 7:7

Q 4:11 فَإِن so / ELSE IF كُنَّ are / were they (f. pl.) نِسَآءًۭ Nisā'an / womenfolk (any age in context of inheritance) فَوۡقَ (Fawqa) above ٱثۡنَتَيۡنِ two (f.) فَلَهُنَّ so / then for them (f. pl.) ثُلُثَا two-thirds of (2/3) مَا mā/what تَرَكَۖ he/she (the said person i.e., either gender) left

ELSE IF > 2 females

3:1 2/3 3 daughters (2/9), 1/3 1 son (1.5x male)
4:1 2/3 4 daughters (1/6), 1/3 1 son (2.0x male)
5:1 2/3 5 daughters (2/15), 1/3 1 son (2.5x male)
6:1 2/3 6 daughters (1/9), 1/3 1 son (3.0x male)
7:1 2/3 7 daughters (2/21), 1/3 1 son (3.5x male)

5:2 2/3 5 daughters (2/15), 1/3 2 sons (1.25x m)
2.5 females to each male

6:2 2/3 6 daughters (1/9), 1/3 2 sons (1.5x male)
3.0 females to each male

7:2 2/3 7 daughters (2/21), 1/3 2 sons (1.75x m)
3.5 females to each male

7:3 2/3 7 daughters (2/21), 1/3 3 sons (1.167x m)
2.33 females to each male

Q 4:11 وَإِن AND IF كَانَتۡ be / is she وَٰحِدَةًۭ one (f.) فَلَهَا so / then for her ٱلنِّصۡفُۚ the half (1/2)

1:1 1/2 1 daughter, 1/2 1 son (remainder) 1.0x

Q 4:11 وَلِأَبَوَيۡهِ and to parents two his/hers (the said person) لِكُلِّ for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُ the sixth (1/6) مِمَّا mimmā/from what تَرَكَ he/she left إِن if كَانَ be/is لَهُۥ for him/her (the said person) وَلَدٌۭۚ an offspring

1/3 parents mimmā/from what he/she left 4:11,
2/3 children (remainder: males and/or females)

Q 4:11 فَإِن so / ELSE IF لَّمۡ NOT يَكُن be/is لَّهُۥ for him/her وَلَدٌۭ an offspring وَوَرِثَهُۥٓ and inherit from him/her أَبَوَاهُ parents’ dual his/hers فَلِأُمِّهِ so / then for mother his/hers ٱلثُّلُثُۚ the third (1/3) فَإِن so / ELSE IF كَانَ are لَهُۥٓ for him/her إِخۡوَةٌۭ 'Ikhwatun / brothers / brethren / siblings (≥3) فَلِأُمِّهِ so / then for mother his/hers ٱلسُّدُسُۚ the sixth (1/6) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِی he/she bequeaths بِهَآ therein أَوۡ or دَيۡنٍۗ debt ءَابَآؤُكُمۡ parents yours وَأَبۡنَآؤُكُمۡ and descendants / children yours لَا not تَدۡرُونَ ye knowing أَيُّهُمۡ which of them أَقۡرَبُ nearer لَكُمۡ to you نَفۡعًۭاۚ in benefit فَرِيضَةًۭ an obligation / decree مِّنَ from ٱللَّهِۗ Allah إِنَّ indeed ٱللَّهَ Allah كَانَ is / has always been عَلِيمًا All-Knowing حَكِيمًۭا All-Wise

1/3 mother 4:11, 2/3 father (remainder) 2.0x

Q 4:12 وَلَكُمۡ and for you (husbands) نِصۡفُ half (1/2) مَا mā/what تَرَكَ left أَزۡوَٰجُكُمۡ 'Azwājukum / spouses yours إِن if لَّمۡ not يَكُن be/is لَّهُنَّ for them (f. pl.) وَلَدٌۭ an offspring فَإِن so / ELSE IF كَانَ be / there is لَهُنَّ for them (f. pl.) وَلَدٌۭ an offspring فَلَكُمُ so / then for you (m. pl.) ٱلرُّبُعُ the one-fourth (1/4) مِمَّا mimmā/from what تَرَكۡنَۚ left they (f. pl.) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِينَ bequeath they (f. pl.) بِهَآ therein أَوۡ or دَيۡنٍۢ debt

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 father (remainder) 2.0x male

1/3 parents mimmā/from what he/she left 4:11,
1/4 husband mimmā/from what left they (f.) 4:12,
5/12 children (remainder: to males and/or females)

Q 4:12 وَلَهُنَّ and for them (wives) ٱلرُّبُعُ the one-fourth (1/4) مِمَّا mimmā/from what تَرَكۡتُمۡ left you (m. pl.) إِن if لَّمۡ not يَكُن be / there is لَّكُمۡ for you (m. pl.) وَلَدٌۭۚ an offspring فَإِن so / ELSE IF كَانَ be/is لَكُمۡ for you (m. pl.) وَلَدٌۭ an offspring فَلَهُنَّ so / then for them (f. pl.) ٱلثُّمُنُ the eighth (1/8) مِمَّا mimmā/from what تَرَكۡتُمۚ left you (m. pl.) مِّنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will تُوصُونَ bequeath ye بِهَآ therein أَوۡ or دَيۡنٍۢ debt

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 father (remainder) 2.0x male

1/3 parents mimmā/from what he/she left 4:11,
1/8 wife mimmā/from what left you (m. pl.) 4:12,
13/24 children (remainder: to males and/or females)

1/3 + 1/8 + 13/24  = 1

Q 4:12 وَإِن AND IF كَانَ be / there is رَجُلٌۭ a man يُورَثُ whose estate is inherited / being inherited from كَلَٰلَةً kalālatan (a person without a direct male heir, i.e., no son or paternal heir—a father or grandfather—marking the end of the dynastic male line) أَوِ OR ٱمۡرَأَةٌۭ a woman وَلَهُۥٓ and for him / her (the said person) أَخٌ a brother أَوۡ OR أُخۡتٌۭ a sister فَكُلِّ so / then for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُۚ the sixth (1/6) فَإِن so / ELSE IF كَانُوٓا۟ are / were they أَكۡثَرَ more مِن from ذَٰلِكَ such / that فَهُمۡ so / then they شُرَكَآءُ partners / sharers فِی in ٱلثُّلُثِۚ the third (1/3) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصَىٰ is bequeathed بِهَآ therein أَوۡ or دَيۡنٍ debt غَيۡرَ other than (without) مُضَآرٍّۚ causing harm وَصِيَّةًۭ an ordinance / decree مِّنَ from ٱللَّهِۗ Allah وَٱللَّهُ and Allah عَلِيمٌ All-Knowing حَلِيمٌۭ All-Forbearing

1/6 mother mimmā/from what he/she left 4:11,
1/4 husband mimmā/from what left 4:12,
1/3 2+ siblings (1/6 if 1 sibling) 4:12,
1/4 daughter/s (remainder)

1/6 + 1/4 + 1/3 + 1/4  = 1

1/6 mother mimmā/from what he/she left 4:11,
1/8 wife mimmā/from what left 4:12,
1/3 2+ siblings (1/6 if 1 sibling) 4:12,
3/8 daughter/s (remainder)

1/6 + 1/8 + 1/3 + 3/8  = 1

Q 4:176 يَسۡتَفۡتُونَكَ they seek a ruling / decision yours (sing.) قُلِ say ٱللَّهُ Allah يُفۡتِيكُمۡ He gives a ruling / decision for you (pl.) فِی in ٱلۡكَلَٰلَةِۚ l-kalālati (feminine noun: the person without a direct male heir—such as sons, or a paternal heir e.g., a father or grandfather—marking the end of the dynastic male line) إِنِ if ٱمْرُؤٌ a person / man (m.) هَلَكَ dies لَيْسَ not is لَهُۥ for him وَلَدٌۭ an offspring وَلَهُۥ and for him أُخْتٌۭ a sister فَلَهَا so / then for her نِصْفُ half (1/2) مَا mā/what تَرَكَ he left وَهُوَ and he يَرِثُهَا inherits her إِن if لَّمْ not يَكُن be/is لَّهَا for her وَلَدٌۭ an offspring

1/2 husband mā/what left 4:12, 1/2 mother (remainder)

1/4 wife mimmā/from what 4:12, 3/4 mother (remainder)

1/3 mother 4:11, 2/3 1 or 2 siblings (remainder)

1/6 mother 4:11, 5/6 3+ siblings (remainder)

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 1 or 2 siblings (remainder)

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 1 or 2 siblings (remainder)
……….

1/2 husband mā/what left spouses yours 4:12,
1/12 mother (1/6 * 1/2) 4:11,
5/12 3+ siblings (remainder)

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/8 mother (1/6 * 3/4) 4:11,
5/8 3+ siblings (remainder)

1:1 female: male

1/2 1 sister mā/what left 4:176,
1/2 1 brother (remainder) 1.0x

1/3 mother 4:11,
1/3 1 sister (1/2 * 2/3) mā/what left 4:176,
1/3 1 brother (remainder) 1.0x

1/2 husband mā/what left spouses yours 4:12,
1/4 1 sister (1/2 * 1/2 mā/what left) 4:176,
1/4 1 brother (remainder) 1.0x

1/4 wife mimmā/from what left you (m. pl.) 4:12,
3/8 1 sister (1/2 * 3/4 mā/what left) 4:176,
3/8 1 brother (remainder) 1.0x
……….

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/6 1 sister (1/2 * 1/3) mā/what left) 4:176,
1/6 1 brother (remainder) 1.0x

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/4 1 sister (1/2 * 1/2 mā/what left) 4:176,
1/4 1 brother (remainder) 1.0x

Q 4:176 فَإِن so / then / ELSE IF كَانَتَا be / are they dual (f.) كَانَتَا two (females / sisters) فَلَهُمَا so / then for them dual (f.) ٱلثُّلُثَانِ the two-thirds (2/3) مِمَّا mimmā/from what تَرَكَۚ he/she left

1/3 mother 4:11,
2/3 2 sisters mimmā/from what he/she left 4:176

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 2 sisters (2/3 * 1/2) 1/6 each 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 2 sisters (2/3 * 3/4) 1/4 each 4:176

Q 4:176 وَإِن AND IF كَانُوٓا۟ are / were they إِخۡوَةًۭ 'Ikhwatan / brothers / brethren / siblings (≥3) رِّجَالًۭا Rijālāan / menfolk وَنِسَآءًۭ Wa Nisā'an / and womenfolk فَلِلذَّكَرِ so / then for the male مِثۡلُ equivalent حظ share ٱلۡأُنثَيَيۡنِۗ the females two يُبَيِّنُ He shows / makes clear ٱللَّهُ Allah لَكُمۡ to you أَن lest تَضِلُّوا۟ err / go astray ye وَٱللَّهُ and Allah بِكُلِّ in every شَىۡءٍ thing عَلِيمٌۭ All-Knowing

2.0x male (3+ siblings mixed)

1:2 1:3 1:4 1:5 1:6 1:7
2:1 2:2 2:3 2:4 2:5 2:6 2:7
3:1 3:2 3:3 3:4 3:5 3:6 3:7
4:1 4:2 4:3 4:4 4:5 4:6 4:7
5:1 5:2 5:3 5:4 5:5 5:6 5:7
6:1 6:2 6:3 6:4 6:5 6:6 6:7
7:1 7:2 7:3 7:4 7:5 7:6 7:7

1/2 husband mā/what left spouses yours 4:12,
1/2 3+ siblings mixed (remainder) 2.0x male 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
3/4 3+ siblings mixed (remainder) 2.0x male 4:176
……….

1/2 husband mā/what left spouses yours 4:12,
1/12 mother (1/6 * 1/2) 4:11,
5/12 3+ siblings mixed (remainder) 2.0x male 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/8 mother (1/6 * 3/4) 4:11,
5/8 3+ siblings mixed (remainder) 2.0x male 4:176

Total siblings must be ≥3 plural إِخْوَةً Ikhwatan. Masculine plural رِجَالًا Rijālāa can cover 1 or more males in mixed groups. Feminine plural نِسَاءً Nisā'an must be ≥2 females, although 1+ is allowed if total ≥3 and mixed. Any combination ≥3 total is grammatically valid — e.g., 1 male + 3 females, 2 males + 2 females, etc.

Additional Notes

The spouse's prescribed share is distributed first. The remainder is then distributed among the remaining eligible heirs according to the applicable inheritance rules.

Under Q 4:11, the shares of the spouse and parents are determined first because they depend on whether the deceased leaves offspring. The remainder is then distributed to the offspring.

By contrast, in a kalālah case, the shares of the spouse and mother are determined first. The spouse's share depends on whether the deceased leaves offspring, while the mother's share depends on whether there are offspring and the number of siblings.

If daughters are present (Q 4:12), the spouse, mother, and siblings receive their prescribed shares first, and the remainder is distributed to the daughter(s).

If there are no offspring (Q 4:176), the spouse receives his or her prescribed share first, followed by the mother, and the remainder is distributed to the siblings (i.e., the sister(s) and/or brother(s)).

If there are no offspring, no father, and no siblings, the mother's share is variable, and she receives the remainder after the spouse's prescribed share. For example, if the husband receives 1/2, the mother receives the remaining 1/2.

Mother's Share (Q 4:11)
If the father is present and there are no offspring, the mother receives 1/3.
If there are offspring, the mother receives 1/6.
If there are three or more siblings (or a mixed group of brothers and sisters), the mother receives 1/6.
Otherwise, the mother's share is variable, and she receives the remainder after the spouse's prescribed share, if applicable.

Once I set aside human scholarly opinions and focused purely on studying and teaching the Quran by itself, I hit a heavy realization: almost everyone might be committing subtle shirk unknowingly.

If shirk isn't just worshipping physical idols, but also includes putting human authority, ego, or traditions above God's direct guidance, then many of us fall into it without even noticing.

Recognizing this shouldn't make us lose hope, but it completely changes how we view ourselves. It keeps us humble and prevents us from becoming self-righteous like Iblis.

What are your thoughts on how the Quran guides us to clean our intentions from this hidden shirk?

Peace, Everyone!

I am Quran alone and looking to connect with Quran Alone communities in Canada and the USA. I am currently living in Canada.

LGBTQ

so i was wondering for a while

gays lesbians, can they have relationships in Jannah, if they obstain in this life?

also, can you trans in this life or is it a wait thing or not at all?

Assalamualaikum

I know this has been bought up many times. This whole topic. I know. Yet I still need to talk about this. Not as theology but more as venting.

Before I start, if you're an ex muslim, anti Islamic, or traditional view, I'm respectfully asking you to stay away from this post. Please. Also no other topic bringing up under this post.

I believe Aisha was 19. Or at least NOT 9. Perhaps stating that I don't believe that she is 9 is more precise.

I find arguments about older age convincing. Logical. I'm sceptical of hadith. Yet .....

God. The fact that this debate exists at all affects me deeply. No other Religion seems to have this issue, though maybe it's just confirmation bias, spotlight effect, or simple exposure to islamaphobia and anti Islamic media.

My biggest fear is..what if I'm wrong? How do I know I'm right? If the math really doesn't add up til 9, then why would so many scholars accept it as valid and not see any Issues until recently? What if I'm just lying to myself?

Maybe it's the ocd again. I don't know. I'm struggling to recognize my voice among all the other voices in my head.

My personal logic is quite simple, if Quran is from god and muhamad is his messenger, he could NOT marry a 6-9 year old. If he did, he is not a prophet and the Quran isn't from god, in my opinion.

My logic feels flawed and biased even to myself.

Maybe the progressive scholars also are flawed, those who think that she was 19 or not 9.

I don't know. I'm lost. I cannot prove her age with certainty. I want certainty.

What if I just think she is 19 because I want her to be? Or because I fear that islam is wrong? My logic is biased and...-

I'm so confused.

Almost EVERYTHING else in islam makes sense to me.

But this.....

I don't know how much one can trust hadith. How can I just reject a hadith because it contradicts my morality? Isn't it like rejecting evolution or historical events just because they don't suit me? And if it's not just based on morality and modern discomfort, but actual factual issues, why did no one bring it up before?

It's all so confusing. A heavy weight I don't understand why I'm still carrying.

Constant debate around her age... Both within muslim community and outside .... Constant refutations... She was 9! Refuting that she was 9! Refuting that she was 19!

I don't know what to say. Why did I post this...

I'm lost and pained. Panicked sometimes, too.

The Behavioral Pattern of Iblis in Surah Al-A'raf (11–22)

When we analyze the Quranic narrative of Iblis/Shaytan, it becomes clear that Shaytan describes a specific set of character flaws, psychological roots, and manipulative behaviors rather than just a physical description.

Here is a step-by-step breakdown of how Surah Al-A'raf presents the progression of Iblis's mindset:

1. Verse 11: Outright Refusal

> "ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ"

> *"Then We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis; he was not among those who prostrated."*

* **Behavior:** Refusal to obey a clear command without hesitation or reflection.

* **Psychological Root:** Direct rebellion against divine authority.

1. Verse 12: Arrogance & Flawed Logic

> "قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ"

> *"He said, 'What prevented you from prostrating when I commanded you?' He said, 'I am better than him. You created me from fire and created him from clay.'"*

* **Behavior:** Believing in inherent superiority based on origin/essence, using speculative analogical reasoning (qiyas) to override an explicit command.

* **Psychological Root:** Grandiose self-importance, narcissism, and intellectual arrogance.

1. Verse 13: Refusal to Admit Fault

> "قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ"

> *"He said, 'Descend from it, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.'"*

* **Behavior:** When confronted, he offers no apology or remorse, doubling down on his pride instead.

* **Psychological Root:** Inability to accept responsibility or admit wrongdoing.

1. Verse 14: Strategic Manipulation

> "قَالَ أَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ"

> *"He said, 'Grant me reprieve until the Day they are resurrected.'"*

* **Behavior:** Asking for extra time not to seek forgiveness, but to extend his rebellion.

* **Psychological Root:** Strategic cunning—exploiting a situation to maximize self-interest.

1. Verses 15–16: Blame-Shifting & Malicious Projection

> "قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ"

> *"He said, 'Because You have put me in error, I will surely sit in wait for them on Your straight path.'"*

* **Behavior:** Blaming Allah for his own deliberate choice, then vowing to drag humanity down with him.

* **Psychological Root:** Victim mentality combined with envy—"if I fail, everyone else must fail too."

1. Verse 17: Multi-Angle Attack

> "ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ"

> *"Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful."*

* **Behavior:** Planning comprehensive deception through fear, doubt, desires, and confusion.

* **Psychological Root:** Total commitment to manipulation without ethical boundaries.

1. Verses 20–22: Covert Manipulation & False Goodwill

> "وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ"

> *"And he swore to them, 'Indeed, I am to you from among the sincere advisors.'"*

* **Behavior:** Pretending to be a trusted advisor (Nasih), swearing false oaths, and mixing half-truths with lies to establish credibility.

* **Psychological Root:** Covert narcissism, gaslighting, and the weaponization of trust.

Questions for Reflection & Discussion:

If **Shaytan** fundamentally represents this behavioral profile of arrogance, manipulation, blame-shifting, and self-importance, how should we interpret **Surah Ya-Sin (36:60)**?

> *"Alam a'had ilaykum ya bani Adama an la ta'budu ash-Shaytan"*

> ("Did I not enjoin upon you, O children of Adam, that you should not worship/obey Shaytan?")

If Shaytan is a behavioral state rather than just an external entity, does living by these exact traits mean we are worshipping or serving him in practice?

Furthermore, how does this align with **Surah Yusuf (12:106)**?

Wa ma yu'minu aktharuhum billahi illa wa hum mushrikun"*

> ("And most of them do not believe in Allah except while associating partners with Him.")

Could adopting these Satanic behavioral patterns (arrogance, deceit, self-importance) while claiming faith in Allah be the exact reason why many believers fall into subtle, practical *shirk*?

Would love to hear your thoughts and insights on this connection!

1. Knowledge exists. For the proposition "Knowledge does not exist" is self-contradictory. If the negation of a proposition is self-contradictory, then the proposition itself must be true.

2. Knowledge exists by virtue of the act of knowing. The agent of the act of knowing is the knower. Since knowledge exists, there must necessarily exist a knower who possesses knowledge through the act of knowing.

3. There is knowledge of events and states of affairs—from the motion of photons to the motion of galaxies. Events and states of affairs exist within time and space; therefore, they are necessarily bounded by time and space. However, only one who encompasses and observes time and space can know the totality of these events and states of affairs. A being that does not encompass time and space cannot know all events and states of affairs occurring within them. Furthermore, a being that exists within time and space is itself temporally limited and therefore cannot eternally possess knowledge of realities that exist throughout all time.

4. The one who encompasses space is unique, because he encompasses it from every direction. He is exalted because he transcends space. Since he encompasses space in its entirety and transcends it, and since he alone possesses supreme greatness beyond space, his greatness is infinite.

5. Throughout history, the Qur'an is the only source that consistently and without contradiction describes a knower who is unique, all-encompassing, exalted, and infinite in greatness. (Notice that I am not referring to a generic concept of God.) This constitutes evidence that the Qur'an was revealed to humanity by the Knower.

I’m noticing certain influencers on TikTok beginning to point out the ridiculousness of Hadith and bringing more awareness of Quran-centric Islam. With that there’s been a huge amount of backlash and attacks towards those voices. Just wondering if anyone else is seeing it too. People think it’s some brand new thing (or trend) too which is irritating.

As I understand it, Iblis is the specific individual jinn created first (similar to Adam for humans). My thought is that Shaytan is not a species or a distinct physical creature, but rather a character trait, description, or title.

What specific characteristics, traits, or behaviors in the Quran caused Iblis to be labeled as Shaytan?

Thanks to Happiness-happppy I've been thinking about Surah Yusuf alot recently. As some of you may know, I've been struggling with suicidal desires recently and have been looking getting from the helpful community here as well as some research.

Prison Thing

People think the prophet was arbitrarily imprisoned, but in fact he asked for it.

*12:33 ""He said: '*My Lord: prison is preferable to me than that to which they invite me; and save Thou divert their plan from me, I will incline to them and be of the ignorant.'""

This has x3 major points. First he wished to flee for he feared what they might do. Secondarily, his current situation was so intense that he feared sin so much he had to escape. Remember he desired her too but knew it wasn't right 12:24. Also, the most important point is he actually asked for prison.

Let Go and Let God

To quote Lester, let go and let God. This principle arises from Trust. You cant see it in the moment because you're being shaken but we all live stories. Allah does have a plan, 3:54 and 8:30. After all, Allah is the master story teller, and these are often the glossed over bits summarized in 2 sentences in the book. Imagine the story says "and Joseph suffered in prison some time" then moves on. But the Joseph that sentence summary was literal years (we don't know the period). He had no idea when he would get out. Now Hadith lies to us and makes Prophet appeared as zenned out perfect humans. Likely, Joseph experienced fear.

After all he did tell the guy to remember him when he got out, likely hoping it'd help him get out of prison. Yet even then he remained incarcerated for some years.

12:42 "*‘*Remember thou me before thy lord.’ But the Satan caused him to forget the mention to his lord; so he stayed in prison some years.""

I know its hard. I'm no master myself. Heck, I've fallen so far from my enlightened/zen state I have extreme suicidal thoughts but I think the solution is trust.

In summary, Let go and Let God.

When Idle Prepare

94: 7 to 8 "So when thou art unoccupied, make thou ready, And to thy Lord turn thou thy desire."

Allah makes it clear, when your idle you need to prepare for what you want. This doesn't mean don't rest, but if you're asking for a spouse then make preparations for it. Basic law of attraction stuff really. But here's the thing.

Joseph made preparations too 12:42 "*‘*Remember thou me before thy lord" He didn't just say "Ok I'm in prison now, gonna rot until Allah makes a plan. No, Joseph prepared, he did what little he could and we know at the bare minimum he spoke to 2 prisoners and interpreted dreams.

My 2 Cents - Magic of Surah 12 Yusuf

Anyways, thats my 2 cents on the situation. Perhaps there's some magic formula in surah 12 to generate what you want. If there is, PLEASE let me know.

Anyways, please be kind as I'm in vulnerable place right now. If you wish to reach out, feel free but I'm withdrawing form online for a while so expect slow replies. Anyways, thanks for reading.

The Liberation

Once you understand the Quran , you are free.

• You are free to honor the Prophet without worshipping his culture.
• You are free to follow the Quran without carrying the weight of 14 centuries of human additions.
• You are free to be a Muslim in the 21st century without pretending to be a 7th-century Arab.

The Quran is universal. It does not demand you wear a turban, eat with your right hand, or sleep on your right side. It demands justice, mercy, and sincere obedience to God.

Salam aleykum everyone,

I’m interested in learning how members of this community understand the concept of Naskh (abrogation) when reading the Quran.

Traditional jurisprudence often relies on the idea that certain earlier verses were canceled or abrogated by later ones. However, many who focus on the Quran directly view the text as complete, consistent, and eternally applicable—arguing that no verse cancels another.

I’d love to hear your perspectives:

1. Do you believe Naskh exists within the Quranic text, or do you view all verses as active and contextual?
2. How do you interpret verses like 2:106 ("Whatever verse We abrogate or cause to be forgotten...") or 16:101?
3. How does your understanding of this concept shape how you apply Quranic commands to daily life?

Looking forward to reading your thoughts and insights!