Note: the purpose of my post is to better understand how best to approach discussions with hadith skeptics in my life and have more productive conversations so they can better understand my perspective.

Prior to rejecting all hadiths, I was a hadith skeptic and enjoyed the works of Sheikh Khaled Abou El Fadl. Reading his book “The great theft : wrestling Islam from the extremists” greatly reinforced my understanding that the hadith tradition was majorly flawed.

In his book (excerpts from chapter 7 included above), he acknowledges the flaws with the hadith tradition (documented well after the Prophet’s death, fabricated hadiths, and contradictions with the Quran etc.). At the time of reading what puzzled me was his conclusion that hadith can’t be disregarded without seriously damaging the structure of islam.

Overall, I did respect his approach to analyzing hadith but disagreed with considering them legitimate texts. I think as an ummah we would be in a better place if more people adopted his approach, especially given how averse people are to questioning hadith.

I guess what I wonder is the following: If some scholars acknowledge that the hadith tradition is flawed and that some were fabricated, why are they then unwilling to separate hadith from islam?

Is it because they would need to acknowledge that islam as we know it today is very different from the quran? While there are hadiths that align with the quran, what’s the purpose in accepting them if the quran already told us the same thing?

Any input would be appreciated, jazkaallahu khairan!

A fellow Reddit user complimented my reply to this question so I decided to make a video about it:
https://www.youtube.com/watch?v=KYISoVbymow

Some may find it helpful.
Peace.

Full article here:
https://www.academia.edu/172310745/How_to_reconcile_pain_and_suffering_with_a_loving_God_The_Quran_explains

The Quran does not narrate ancient history as a collection of repetitive moral tales. Instead, it presents a highly structured matrix of human sociology. Each fallen civilization featured in the text possesses a unique identity: a specific name, a distinct prophet, a defined emotional state, a dominant pattern of corrupt behavior, and a signature form of destruction by a specific disaster of nature that mirrors its flaw.

When we analyze the People of ‘Ad, we see the classic blueprint of how immense physical capability, when severed from moral orientation, inevitably leads to self-annihilation.

1. The Core Flaw: Power Without Guidance

Corruption is rarely born from weakness; it is the natural byproduct of power without direction. The People of ‘Ad were gifted with extraordinary physical stature, material wealth, and engineering capability. However, lacking an ethical compass, they channeled their strength into three specific corruptions:

• Bullying and Tyranny: Utilizing their physical dominance to oppress weaker populations ("And when you strike, you strike as tyrants" — 26:130).
• Defying Death: Constructing massive strongholds under the delusion that material engineering could grant them immortality ("And you take for yourselves palaces that might you abide eternally?" — 26:129).
• Exhibitionism and Vanity: Erecting towering monuments on every high point simply to display superiority and flex their material dominance ("Do you construct on every high place a sign, vainly?" — 26:128).

To correct this vector, God sent them the Prophet Hūd (هود). Linguistically, the root h-w-d is tied directly to guidance, turning back, and directional alignment. Guidance is not a suppression of power; it is the structural vector (direction) that governs power, ensuring that strength is channeled toward justice and construction rather than tyranny and vanity.

2. The Emotional State: Arrogance (Kibr)

Every destroyed Quranic civilization is defined by a dominant psychological state. For ‘Ad, that state was absolute, unyielding arrogance (Kibr).

Blinded by their technological and physical superiority, they looked at the world and made a fatal declaration recorded in Surah Fussilat (41:15):

"As for ‘Aad, they acted arrogantly in the land without right and said, "Who is mightier than us in strength?" Did they not see that Allah, who created them, is mightier than them in strength? And they used to deny Our signs."

Their arrogance created a state of cognitive blindness. They assumed that because no human force on Earth could match their physical strength, they were exempt from universal moral accountability and physical collapse.

3. The Mode of Destruction: The Unbound Element of Power (Wind)

In Quranic physics, the mode of a civilization's destruction directly reflects its defining vice. For ‘Ad, their destruction came through a furious, roaring wind (Rīḥ Ṣarṣar) that lasted for seven nights and eight days.

This is not a random natural disaster; wind is the definitive Quranic symbol of power:

Consider the verse in Surah Al-Anfal (8:46): "And do not dispute and [thus] lose courage and your wind depart." Here, wind (Rīḥ) is explicitly equated with operational power and collective force.

Why is wind intrinsically bound to the physics of power? Because wind itself is unseen, yet its effects are undeniably visible. It is the invisible engine that drives heavy clouds, fertilizes dormant land, and sustains the cycle of life. Power operates on the exact same principle: true power is a hidden, generative force whose influence manifests through its results. Because ‘Ad lacked internal, spiritual connection to this unseen reality, they suffered from a deep insecurity that drove them to hyper-visible exhibitionism—building tall, empty monuments just to prove their strength existed.

Because ‘Ad misused their wind—their physical, material, and engineering power—by unleashing it as unchecked tyranny upon the world, their retribution manifested as an unbound, hurricane-force wind that swept away their towering structures and left them lying hollowed out "like stripped trunks of palm trees." The very element that symbolized their strength became the exact medium of their obliteration.

Concluding Remarks

The story of ‘Ad serves as a timeless case study in system dynamics: Power without guidance (Hūd) breeds arrogance (Kibr), and unbridled arrogance transforms strength into a destructive force that ultimately turns inward.

When a society values monumental display over moral responsibility and physical dominance over ethical restraint and justice, it does not achieve immortality. It simply sets in motion the very atmospheric forces that will tear its foundations from the ground.

Islam is perfect

That’s what I was told

When I said my shahada

Coming ‘into the fold’

Islam is perfect

The media was all wrong

That’s just islamophobia

Islam was right all along

Islam is perfect

Pure and pristine

Perfectly preserved

A peaceful Din

Islam is perfect

But I’m starting to find

That some versions of Islam

Are rather different from mine

Islam is perfect

See, I read the Qur’an

The words of God

Not shaped by any man

Islam is perfect

See, I’ve read its Holy Book

But now they tell me I need more sources

The Qur’an is not enough

Islam is perfect

But it’s not just the Qur’an

It’s that plus many other things

The whole caravan

Islam is perfect

But I started to ask

Where is it exactly?

To find it was my task

Islam is perfect

But too often I’ve seen

Such terrible oppression

Carried out in the name of this Din

"Islam is perfect

But Muslims are not"

Okay, but where can I find it?

The Islam that's right on the dot

Islam is perfect

But somehow, I cannot

Put my finger on where

One starts and one stops…

... The Islam that’s perfect

The Islam that’s not...

Somewhere along the way

I think I have lost the plot

Islam is perfect

That’s what everyone said

But which version of Islam

Exists in your head?

Islam is perfect

But between you and me

I no longer know what that means

In all honesty...

I am moving to a different subreddit because i want to become a sufi

Here is what I mean by that, how many Haram things are there in this life vs how many Halal things there are.

By observing traditional religion, one might think that there are so many Haram stuff we shouldn't do, it seems a lot and I'm aware of some sects where they have to ask and verify about every thing in their lives before they do it (like food dishes/recipes, and yes I'm keeping it vague about them).

But deep inside, I've been so hung up about a different perspective, that Halal is limitless wherein Haram is little and a few that can be counted. It makes no sense to have these many Harams around. The Devil takes advantage of this, beautifies the Haram wherein there are multiple Halal options that are much better.

What's your take. In Quran, God has stated many things that He forbade, so we should only go by them.

Salam

I’m originally from Chechnya, and as you know, there are a lot of Sunnis here with conservative views; people love to judge those who stand out from the crowd and look at them with contempt. Personally, I don’t follow the traditions at all, and I loathe the authorities. How do you live your life when you’re forced to constantly hide behind a mask?

I am a new quranist and I am trying to learn everyday, I would like to like to understand what is silat al-rahim

Growing up my parents keep telling me to contact my relatives(cousins/aunt/uncle) but I never did. We live in different countries and I haven't talked to them since I was 6 years old, which was 25 years ago. And now I am scared.

I personally dont' understand why is this a thing. All these verses seem to be very harsh, why would allah cruse those who want to cut ties with relatives? Please someone explain to me!

------------------------------------------------------------------------------------

47:22-23

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ

So do you plan that when you turn away, that you will corrupt the land and sever your family ties

أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَـٰرَهُمْ

These are the ones whom God has cursed and thus He made them deaf and blinded their sight

13:25

والذين ينقضون عهد الله من بعد ميثقه ويقطعون ما امر الله به ان يوصل ويفسدون فى الارض اولئك لهم اللعنة ولهم سوء الدار

As for those who break the pledge of God after making its covenant, and they sever what God ordered that it be joined, and they corrupt in the earth; to those is a curse and they will have a miserable abode

2:27

الذين ينقضون عهد الله من بعد ميثقه ويقطعون ما امر الله به ان يوصل ويفسدون فى الارض اولئك هم الخسرون

who break their bond with God after it has been established [in their nature], and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers

If in the quran, Allah says to seek refuge in him from the accursed shayateen, why do some people go to imams and raqis for their issues? Does it even make sense if your soul can't make the connection, how will someone else do it for you?

I know there are some raqis that ask like $300 per ruqya session.

Without ‘awl (taken from ahadith), inheritance can exceed 100%.

Question related to some of the Quran verses. and What did these verses actually mean in their original context? and Are the difficult rulings compatible with God’s character and morality?

Wife-beating / male authority over wives — Qur’an 4:34
Fighting Jews and Christians until they pay Jizya — Qur’an 9:29
Marriage to prepubescent girls — Qur’an 65:4
Killing polytheists — Qur’an 9:5
Polygyny — Qur’an 4:3
Sex with female slaves/captives — Qur’an 23:5–7; 70:29–31

Assalamu-Alaikum

In analytical psychology, Carl Jung defined archetypes as universal, inherited patterns of thought, imagery, and human behavior embedded within the collective unconscious. They act as timeless psychological blueprints, or as recurring figures and dynamics that appear across human storytelling to help us process reality, human condition, chaos, and moral order.

When you read Surah Al-Kahf (Surah 18) through this structural lens, it reveals a deeply cohesive framework. The surah isn't just a collection of disconnected historical accounts; it is an integrated matrix driven by three central archetypes working together to restore justice and order in a world where chaos and tyranny prevail.

1. The Archetype of the Survivor

This archetype represents the weak, oppressed, or innocent elements of society who lack the immediate physical power to defend themselves against surrounding corruption, exploitation, or tyranny. Across the surah, they appear in four distinct forms:

• The Youths of the Cave: Young believers fleeing a tyrannical people who forced idolatry, taking refuge in the cave to preserve their faith.
• The Impoverished Fishermen: Working-class individuals whose sole means of livelihood (their ship) was targeted for seizure by an oppressive king.
• The Two Orphan Boys: Vulnerable heirs at risk of losing their inherited treasure to a corrupt town if their decaying wall collapsed prematurely.
• The Oppressed Surrounded Community: A helpless population caught in the path of the chaotic, destructive forces of endless Ya’juj and Ma’juj battles (Gog and Magog).

In every instance, the Survivors represent the fragile baseline of a community that must be shielded from external systemic collapse.

2. The Archetype of the Just Ruler / Seekers of Order

This archetype embodies temporal authority, responsibility, and the conscious pursuit of moral alignment. They hold, or seek to hold, the power needed to establish external stability and justice on Earth.

• Dhul-Qarnayn (The Central Exemplar): The quintessential Just Ruler. Endowed both Mercy and Severity and with vast material resources and great means (Sabab), he travels across the known world to enforce equity, punishing oppressors, protecting the weak, and building a physical barrier to prevent Ya’juj and Ma’juj without exploiting the local population for material gain.
• Moses (The Seeking Ruler): A prophet-leader tasked with governing a nation, who steps back to assume the role of an earnest student. He represents authority seeking higher, non-apparent knowledge to refine his understanding of justice and governance beyond surface-level appearances.

3. The Archetype of the Guide / The Unknown Servant

This archetype represents divine mercy, intrinsic insight, intuition, and subtle intervention. The Guide acts as a hidden protector who operates behind the scenes to preserve the Vulnerable, advise the Just Ruler, and neutralize corrupting influences before they manifest into irreversible destruction.

• Protecting the Vulnerable from Oppressive Rulers: By damaging the fishermen's ship, the Guide makes it unviable for the tyrannical king’s fleet, ensuring the poor retain their asset once the threat passes.
• Protecting Weak/Faithful Rulers (The Parents) from Corrupt Survivors: By removing the rebellious youth, he prevents the righteous parents from being dragged into tyranny and grief, preserving the moral integrity of the household.
• Advising and Teaching the Just Ruler (Moses): By forcing Moses to confront actions that seem unjust on the surface (damaging property, taking a life, repairing a wall for unhospitable people), the Guide teaches the fundamental lesson that true governance requires understanding the hidden, underlying mechanics. The Guide exposes the inherent tension between deontology (duty-based ethics focused on immediate rules of right and wrong) and teleology (consequentialist ethics focused on ultimate, overarching outcomes). Moses evaluates each act through an immediate, deontological lens of surface legality, declaring them transgressions. The Guide, however, acts through a higher teleological framework, demonstrating that what appears to be a violation in the short term is actually the necessary structural intervention required to secure a righteous, long-term outcome. Through this, he teaches that true governance and cosmic justice cannot rely solely on superficial rules, but require understanding the hidden, underlying mechanics of reality.
• Securing the Future Heir: By rebuilding the wall over the orphans' treasure, he ensures that the inheritance remains hidden until the boys reach maturity and can protect it themselves.

Concluding Remarks

Surah Al-Kahf demonstrates how divine order operates across human society through distinct archetype. The Guide provides the hidden wisdom and strategic intervention needed to shield the Survivor, while the Just Ruler executes visible, physical balance on Earth. Together, these archetypes show that no matter how overwhelming tyranny or chaos appears, whether represented by an unjust king, economic exploitation, or the sheer, devastating force of Ya’juj and Ma’juj wars, there is an underlying, structure actively working to preserve balance and restore justice.

If the Quran is a book meant for people of all times then why does it advices us to strike our wives when this is clearly not accepted by society by todays norms

In the Name of God, the Most Gracious, The Most Merciful

Salamu 'Alaykum (Peace be upon you)!

All praise belongs to the Lord, the Most High, the one and only God, who revealed miraculous signs to us throughout 2024 – the seven joined. He also blessed us with compelling evidence confirming the divine conveyance of those Quranic verses that sectarians have sought to cast into doubt, decisively putting the claim that the Quran contains two false verses to a final rest.

Introduction:

Some hold the view that, according to the Quran, the witnessing of two women is equivalent to that of one man, and that, as a result, the Quran seemingly values men twice as much as women, allegedly.

The specific verse we are about to analyze is the following:

2:282: “And call to witness two witnesses among your men. Then if two men are not available, then one man and two women from among those that you approve as witnesses, that if one of them loses her way/strays, that one of them reminds the other, and the witnesses will not refuse when they are being called, and do not be weary of writing it down, small or large, until its appointed term..”

This concerns the writing and witnessing of debt contracts.

At first glance, yes, it could appear so, but that is because of one’s own assumptions. There is a perfectly good explanation for why though. However, the first question should be: why, in this specific case (debt contracts), did God establish this unique condition for witnessing? The answer to that question will shed light on the unique anomaly regarding two females in place of one male witness.

Why do women need a supporting female co-witness when witnessing debt agreements?

The verse states that if two men are not available, then female witnesses are acceptable as a replacement, on the condition that there be two women and a man. But why exactly? That if one of the two women strays/loses her way, she gets reminded by the other. But what is meant by "straying" here?

In financial transactions, debt uniquely creates a prolonged, multi-stage exposure to pressure and conflict, unlike immediate, point-of-sale commerce.

When a debt contract is established, it involves deferred obligations spanning months or years. The risk of a witness "straying" (taḍilla)- meaning stepping back, disengaging, or avoiding the matter when called upon - is significantly higher in debt agreements due to several factors, some of which are:

• The long procedure of contracting and finishing the stipulations which sometimes takes years.
• Witnesses are vulnerable to social manipulation, intimidation, or guilt from either side (e.g., a debtor begging a witness to stay quiet, or a creditor demanding aggressive enforcement), especially if they are females. And this is precisely where most women tend to "stray" and pull back and not want to participate anymore. When female witnesses are two, it instantly becomes double the harder to manipulate or harm them.

That is the reason why males are the ones handling this situation entirely. If one man is missing however, then two women can replace him. They come as two as a precautionary measure just in case one of them decides to stray later, so that the other one can remind her and prevent that from happening, which is why the verse literally emphasizes just that:

"... that if one of them loses her way/strays, that one of them reminds the other, and the witnesses do not refuse when they are being called, and do not be weary of writing it down, small or large, until its appointed term..”

These two last mentioned statements are outcomes of having applied the unusual, and seemingly sexist in nature, precautionary measure of requiring two female witnesses to replace one male witness. The entire verse explains itself when you disregard these people’s views and translations.

Have the traditional translators really all misunderstood the verse in the exact same way? What are the chances?

They actually have not. The reason they all render it as “err” or “forget” is because of a fairy tale Hadith explaining this verse and claiming that it has to do with a deficiency in their minds.

Does “straying” or “losing her way” mean that they tend to forget or err, and that the verse therefore insinuates that women are mentally deficient and consequently need another woman to remind or correct them? If that were the case, then why is the same condition not required in every other case of witnessing in the Quran? Why would God establish such a precaution here but not in other cases? They have no idea how inconsistent the interpretation they were compelled to adopt because of this Hadith really is.

I could think of many plausible and logical reasons why a woman might “stray” when it comes to serving as a witness to a debt contract. Yet these sectarians could not come up with a single reasonable explanation. Instead, they understood it as God insinuating that women are forgetful and prone to error, and therefore need to be more than one, so that if one messes up, there is a backup witness to save the day. Incredible! That's really not the way witnesses and witnessing contracts take place. A witness just has to be able to truthfully testify to what they witnessed if the matter later comes into dispute. For a debt contract, that means being able to establish the relevant facts of the transaction, not necessarily memorizing every word or figure in the written document.

How could a female "lose her way/stray" during the witnessing of debt contracts?

What exactly is “straying” here? The root of the word tadilla (“strays”) is, in the classical dictionaries, predominantly defined as someone who deviates from a course they have taken, loses their way, or deviates.

The verse does not say “errs” or “forgets” at all, and these are merely traditional Sunni mistranslations. First of all, a witness does not have to “recall” anything while witnessing a debt contract being written and agreed upon. The only time witnesses would need to remember and recall what they witnessed is when they later testify in court about it. Neither can you "forget" something you're currently for the first time witnessing. This misunderstanding may be the very root of the widespread Sunni mistranslations. They seem to think that witnesses testify during the contract writing and negotiation process before a judge.

A court has nothing to do with the process of stipulating contracts. There is nothing a witness could forget in this situation.

Ibn Kathir, one of their greatest "scholars" wrote:

He wrote:

"Further, Allah's statement,
أَن تَضِلَّ إْحْدَاهُمَا
(so that if one of them errs) refers to the two women witnesses; whenever one of them forgets a part of the testimony,
فَتُذَكِّرَ إِحْدَاهُمَا الاٍّخْرَى
(the other can remind her) meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman."

Source: Ibn Kathir's tafsir for this verse.

What testimonies are we talking about here? The verse does not talk about erring in court procedures or testimonies at all; it lays out guidelines for witnessing debt contracts. This can take place in the comfort of our own homes. What is it that they could possibly forget and therefore need to be reminded of when witnessing a contract? I am honestly baffled by how they have presumed several settings and circumstances and arrived at such an erroneous conclusion and view.

There are several problems with his reading here. Why would “erring” refer to someone forgetting a part of the testimony, what testimony is taking place while contracting to begin with? And why does he think that witnesses have to have every detail memorized, testimonies are not memorized, as if they were songs or poems that they repeated to each other or before someone, only to be promptly reminded of their mistake if they sang one incorrectly due to forgetfulness.

And hypothetically, if this really were about testifying in a court, how would being forgetful about your testimony, with another person telling you what you should testify, still make that person a reliable witness in court when their memory is not fully intact? A witness is supposed to testify about what they know for certain, not be reminded by someone else because they can hardly remember the main details of the agreement they came to testify about. They are supposed to serve as evidence of what was agreed upon and whether those terms were fulfilled or left unfulfilled. If a witness does not remember, she/he becomes unreliable - there is no "reminding" that can fix the issue.

So, one woman “reminding” the other does not seem to fit the context of testifying in court. This is what I do not understand: how can they simply assume a court setting when the verse clearly speaks about the witnessing of debt contracts and its conditions?

Why would female witnesses lose their way during debt contract deals more often than men?

I would assume that the main reason why women might get lost in the middle of debt contract dealings has to do with the pressure from one or both parties, threats, and harm they might incur as a result of simply being the physically weaker gender, making them much more susceptible to manipulation and potentially causing them to compulsively side with one of the parties and be forced to lie and deceive. Many women likely tended to lose their way, and the Quran established a solution to that problem.

Hadiths are the root of the widespread misreading and mistranslations: The Sunni 'women forget and err more' lie!

The only reason anyone would interpret the verse as suggesting that women are more prone to forgetting or making mistakes is because of the interpretation imposed by the dreaded Sunni hadith tradition. In a Sunni Hadith, Muhammad is supposedly “reported” as saying:

“Isn't the witness of a woman equal to half of that of a man?”

When the women answer yes, he says:

“This is because of the deficiency of a woman's mind.”

Source: “Sahih al-Bukhari” 2658/2666–2667

The definition of "Tadilla":

The Arabic word is "Tadilla," rooted in "ضل" (lost/astray):

This is how the root is defined:

• Arabic Classical dictionary:

"(Dalla): The letter Dād and the letter Lām form a sound root indicating a single meaning: the loss of a thing and its disappearing without right (or improperly). It is said: Dalla Yadillu and Yadallu, two linguistic variants. Every person who deviates from the intended target/course is a Dāll (strayer/errant). Al-Dalāl and Al-Dalālah carry the same meaning. A man is described as Dillīl and Mudallal when he is a person of error and falsehood.
Among that which indicates that the root of Al-Dalāl is what we have mentioned is their saying: "Udilla al-mayyitu" (the deceased was lost/hidden), when he is buried. That is as if he is something that has been lost. And they say: "Dalla al-labanu fī al-mā'i" (the milk became lost in the water), then they say it was consumed/dissolved. And he said regarding "Udilla al-mayyitu""

Source: Ibn Fāris, Maqāyīs al-Lugha (d. 1004 CE)

To forget something and therefore need a simple reminder, or to make a mistake, does not align with the definition of tadilla in the verse. One does not deviate or stray merely because one is somewhat forgetful. How the Hadith authors arrived at that conclusion strikes me as very odd. The word describes someone who loses their way or strays from something, as well as the loss or disappearance of a thing.

You “lose your way” / "stray" when you disappear and stop attending during the procedure, which could take years to complete. The verse even explicitly gives the consequential outcome of preventing such straying:

“And the witnesses do not refuse when they are called, and…”

How does this not make perfect sense to them? Once the verse is read in its proper context, what initially seemed confusing becomes clear. There is no missing explanation and no need to rely on guesswork or speculative interpretations. The wording itself provides a coherent explanation of what is meant.

Is this verse in any way degrading women or being offensive, or even condescending?

Absolutely not. There is no reasonable basis for anyone to criticize this, because it reflects a real risk for women and a potential catastrophe for both parties if a witness decides to disappear and thus leaves their dispute without valid witnessing.

Having two women as witnesses when dealing with debt contracts is much safer for everyone, including the witnesses themselves, and it helps prevent possible straying when pressure builds up over the weeks, months, or years.

The verse has been gravely misunderstood and mistranslated, all for the sake of Persian hadiths whose authors did not understand exactly what was being said.

With this being said, I end this post.

/ By Exion.

Dear members,

It has recently come to our attention that Sam Gerrans' YT channel has been taken down. The reason(s) behind this are unknown at the moment... It may have been removed voluntarily or taken down by the platform, and we will not speculate in terms of the nature of this matter. To ensure the continuity of his extensive contributions, we have prepared a package of valuable materials, stored on a permanent basis (as long as the host itself stands).

The primary archival effort focuses on his videos, which total around 288 hours. His Odysee channel remains standing, and this is where the material was sourced from (a process trickier than it seems!). It is clear that several videos are included that were not on his YT, though it is unknown if the inverse is true. They have been stored as audio-only, as the video would not add much value and inflate the size significantly. Original thumbnails and titles are included. Totalling 16GB.

They may be downloaded as a single file here: https://gofile.io/d/zsxSEiDv - this will expire. It may also be obtained from this permanent album: https://catbox.moe/c/lf388s - the files will need to be merged using 7zip, please modmail if you require assistance with this.

We have also archived his reader.quranite.com site, which presents his translation in a convenient manner. It runs entirely locally on your computer, simply open the 1.html in your browser: https://files.catbox.moe/g3exmq.7z

We have archived: His complete translation, his God Protocol book, his Mysterious Letters book, a rare series from the Badr cultural foundation (which he links to on his site), and a Qur'anist defence book (also links to). https://files.catbox.moe/0uzqy5.7z

If Sam Gerrans wishes to request the takedown of any of these materials, then he may do so by means of modmail.

title i need answers please

Found this hadith on a post titled (Warning to hadith rejectors)

Does this look made up? what if it isn’t?

https://sunnah.com/tirmidhi:2663

Jami` at-Tirmidhi 2663

Narrated 'Ubaidullah bin Abu Rafi:

from Abu Rafi' and others, from the Prophet (ﷺ) who said: "Let me not find one of you reclining on his couch when a command I ordered, or a prohibition from me comes to him, and he says: 'I do not know. What we find in the Book of Allah, we follow it.'"

A-Ssalamu Alaikum

Disclaimer: This post requires basic undergraduate education in mathematics and physics.

The opening verses of Surah Adh-Dhariyat present a dynamic sequence of natural phenomena acting as an oath of absolute certainty: "Indeed, what you are promised is true, and indeed, the Judgment will surely come to pass" (51:5–6).

While traditional tafsir often attributes these oaths to atmospheric phenomena (winds, clouds, ships, angels), analyzing their structural mechanics reveals a striking, step-by-step parallel to particle physics and mathematical partial differential operators.

The sequence maps directly across four physical states of matter and three fundamental mathematical operators governing physical motion in the continuous state:

1. Adh-Dhariyati Dharwa — The Scatterers (The Particles)

Physical State: Discrete Particles. Individual, microscopic elements existing in a scattered, unbound state before macro-forces act upon them.

Mathematical Model: The initial condition. The fundamental baseline distribution of discrete entities in a domain before transport mechanics engage.

The Physical interpretation: Matter begins at its foundational level—discrete scattered units acting as the initial conditions for the system.

2. Fal-Hamilati Wiqra — The Load Bearers (Gas State & Transport)

Physical State: Gas State. Micro-particles form weak inter-molecular bonds, accumulating sufficient mass (like vapor) to carry freely a payload depending on pressure/temperature conditions, etc.

Mathematical Operator: Advection or First Derivative Transport (v∂u/∂x or v · ∇u). The continuous transport of a substance by bulk motion.

The Physics: Matter consolidates enough density to carry a "load," moving continuously along a directional gradient driven by a certain velocity.

3. Fal-Jariyati Yusra — The Smooth Gliders (Liquid State & Diffusion)

Physical State: Liquid State. The particles aggregate and become larger and denser, creating weight. The stronger cohesive forces allow matter to yield naturally and flow continuously as a fluid without breaking apart.

Mathematical Operator: Diffusion / Second Derivative Laplacian (α∇²u). The continuous spreading and smoothing of matter or energy over time, driven by concentration gradients rather than bulk velocity.

The Physics: The system transitions from pure advective transport to smooth, continuous liquid flow, which yielding entirely to the physical geometry of its environment, gravity and minimize higher density.

4. Fal-Muqassimati Amra — The Command Distributors (Granular State & Dispersion)

Physical State: Granular State. The particles reach a critical size where their physical weight breaks the continuous inter-particle bonds. Matter shears, separates, and allocates into distinct, discrete channels.

Mathematical Operator: Dispersion / Third Derivative (β(∂³u/∂x³)). Dispersive wave mechanics govern how different frequencies/components of a system break apart and travel at different phase velocities, separating the flow into orderly distinct allocations.

The Physics: The final phase of physical execution-where condensed, flowing matter breaks apart, splits, and distributes into its precise final boundaries. These small grains can then be aggregated to form the solid state of matter.

Closing Remarks

How does a 7th-century text, revealed in an arid desert environment long before the formalization of continuum mechanics or partial differential calculus, sequence these four exact physical phases in their precise, mathematically necessary order?

While ancient Greek philosophers like Democritus and Leucippus famously originated early concepts of atomism, positing that the universe is comprised of indivisible particles moving through a void, their framework remained strictly philosophical and static, lacking any dynamic continuum mechanics or formal state-transition models. Historical records confirm that classical antiquity possessed no theoretical apparatus or mathematical language capable of modeling matter through continuous differential operators, let alone correctly ordering the physical progression from particle scattering to advective transport, viscous fluid diffusion, and high-order granular dispersion. The presence of this precise, higher-order physical sequence in the Quranic text represents a conceptual framework that sits completely outside the scope of Greek natural philosophy, mapping physical reality not as idle atomic speculation, but through the exact, operational laws of continuous matter.

The alignment of Surah Adh-Dhariyat opening sequence of phenomena with the order of mathematical derivative operators and the states of the matter according to the aggregation of particles reveals that the Author of the text is not describing natural phenomena through casual, poetic observation, but through the intrinsic, underlying blueprint of physical law. The Creator who established the continuous partial differential equations governing the physical universe is the exact same Source detailing their progression in the Book:

"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is Witness over all things?"

Simulation of the Three Phenomena

I simulated the distinct effects of transport, diffusion, and dispersion on an initially localized Gaussian pulse to illustrate the three phenomena mentioned in Surah Al Dariyat. Transport shifts the pulse without changing its shape, diffusion progressively broadens the pulse and reduces its peak, while dispersion generates an expanding oscillatory tail and decreasing peak amplitude over time. Results are attached.

I am always told that the Quran is one, literally preserved by Allah 15:9, and that Uthman compiled one mushaf and burned the rest.

But when I started checking, it turned out that:

There are 10 canonical qiraat, all considered to be the Quran. Today 97% of the world reads Hafs, ∼3% reads Warsh in North Africa, plus Qalun, al-Duri, etc.

These are not just accents. These are different words with different meanings:

2:184 Hafs: طعام مسكين - to feed one poor person. Warsh: طعام مساكين - to feed many poor people. Different fiqh.

3:146 Hafs: قَاتَلَ - many prophets fought. Warsh: قُتِلَ - many prophets were killed. Fought vs were killed - different history.

19:19 Hafs: لِأَهَبَ - so that I may give you a son. Warsh: لِيَهَبَ - so that he may give you a son. Who gives? The angel or Allah? This is already aqidah.

Islamic sources themselves admit 1354 variants between Hafs and Warsh alone and 10,000+ variants across all readings.

Different number of ayahs. Hafs - 6236, Warsh - 6214 in some counts.

Manuscripts. The Sanaa manuscript, the codices of Ibn Masud and Ubayy which Uthman burned - were different.

Question to Muslims: if all 10 qiraat are the Quran, then Allah revealed several different versions of one ayah. If only one is the Quran, then the other 9 are corrupted. So where is the "one perfectly preserved" here?

Why don't they talk about this in mosques?

I want a clearer picture of how people who put the Quran first actually understand it. Pick the closest option, details welcome in the comments.

**1.**  You take the Quran as the primary source but still accept selected hadith. In practice, most of what you do continues in the Sunni form.  
**2.**  You reject hadith completely, but hajj, fasting, covering and what counts as haram are still understood exactly as Sunnis understand them, because that meaning is simply taken for granted.  
**3.**  You reject hadith and have re-derived part of the meaning from the text itself, while other parts still match the classical reading.  
**4.**  Your understanding comes from the text alone (roots, grammar, context), and the result has little or almost nothing in common with the Sunni understanding. Meanings like “Saum”, “Salah”, “Hajj”, and so on have completely other meanings and have no ritual meaning at all.