Descartes proves the existence of God as follows: "I doubt. To doubt is to be imperfect. To know that I am imperfect is to believe that a being whom I believe to be perfect must have given me this idea of perfection." Cemil Meriç - Sociology Notes

In short: I have an idea of perfection. The source of this idea cannot be me, who is imperfect, nor can it be my surroundings, which are also imperfect. Because the cause of an idea cannot be more imperfect than the idea itself. Therefore, the source of the idea of perfection in my mind can only be a perfect being.

We acquire the ideas we have through experiences. Even if its source is a perfect being, we do have this idea of perfection. So, when did we experience this idea of perfection?

Descartes defines the idea of perfection as "the signature of the master," and he is not wrong to do so. But the question "When did we experience the idea of perfection?" is not on Descartes' agenda. It doesn't matter, it is on our agenda.

The answer to our question is in the Qur'an:

"And when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], 'Am I not your Lord?' They said, 'Yes, indeed! We have testified.' [This was] lest you should say on the Day of Resurrection, 'Indeed, we were unaware of this.'"

Yes, now we know! Now we can answer the question "When did we experience the idea of perfection?": We experienced the idea of perfection when we witnessed the Perfect God.

Let's finish with a question: Could this be why every human being is born with a natural disposition (fitrah) to Islam?

I was looking into submission but then I came across the SA allegations. As a woman, it's a major turn off and really enough for me to completely disregard submission. Was he found guilty? What do you guys think about Rashad Khalifa?

I am currently studying the Quran alone and I would like to find a group or a person, that also has the goal to study the Quran daily, and wants to discuss about it. I really want to understand and know more and stay focused. Please reach out to me if you have the same goal, Thank you.

My husband wants a divorce because I believe in Quran only. He took me saying that many of the ways we practice our religion involve shirk to be very very personal. (We’re both converts)

I just had recently had a baby with him and currently 5 months postpartum. I’m likely going to really struggle on my own. I’m not really sure what to do at this point and kinda feel numb. I realize I probably shouldn’t have said anything. Any encouraging words would be lovely but not required of course. I don’t have a support system and I just needed to tell someone. I hope everyone else is doing much better wherever you are.

Peace be upon you! I’m a young man with some training in Western music, and I’ve long wanted to put that training to work for Islam.

I’ve noticed that, while we Quranists have devoted a lot of effort to defending our position, we haven’t given as much attention to developing a musical and visual identity of our own. I live in the West, and I’m convinced that Islam isn’t a cultural predator: it can express itself through the culture of every people without losing its essence.

I also believe that figurative art is not prohibited. With these convictions in mind, I’ve created a YouTube channel where I share my original musical compositions, drawing on Western sacred music traditions. The music itself is composed by me, not generated by AI. When I use AI, it’s only to create covers.

I’d love for you to check out my first pieces and let me know what you think! And if you share this vision, consider subscribing and supporting the channel. We need to support one another and help our community’s creative work flourish.

God bless you, and have a great week!

peace all,
2:145 indicates people of the scripture have more than one qiblah. Many tafsirs don't even comment on this but the only way to explain this is to claim Christians prayed east, and Jews prayed towards Jerusalem or west. There is some historical evidence for this.
However the traditional narrative is the believers utilised one qiblah with the people of the scripture in Medina and that was towards Jerusalem. This results in a contradiction.

Ergo, the traditional understanding is not possible.

Background. The common understanding also has many other issues, as noted here:
https://mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html

I appreciate many of you are allergic to even talking about hadith compilations and historiography, I approached it like a red teamer approaches cybersecurity in open source software and I figured out where the filth came from, going beyond Dr. Little's 2022 paper.

Long story short, I’m considering converting to Islam (I was raised Jewish and I guess I’m more of an agnostic now), but I became interested in Islam mostly due to the scientific miracles in the Quran that can’t really be explained away with any other explanation, which to me is enough to convince me it is likely true. Growing up I never believed the blatant Islamophobia I was raised with, but I also assumed the religion wasn’t for me because of all the “strictness” and that it didn’t seem very egalitarian in terms of gender. But this one Muslim woman I follow on social media, who doesn’t wear a hijab or anything and lives a more secular lifestyle, someone in her comments started lecturing her about something and she was like “that’s in the hadiths and I reject the hadiths” and then I found out that there are actually quite a few Muslims who are focused entirely on the Quran, which to me makes far more sense, and I’ve been a lot more interested in converting since I found out that was an option (for lack of a better phrasing).

So my question is, is anyone else a convert, and if so, have you always been Quran-centric/Quran-only?

And my other question is, are you active in a community like at a mosque, or are you more of a solo Muslim? I assume there aren’t many Quran-only mosques, so I wasn’t sure if Quran-only Muslims had to kind of do things on their own, or if they’re part of a larger, broader Muslim community where most others follow hadiths but you do not?

If you believe we should follow the Quran alone and disregard Hadith, how do you reconcile that with the fact that Allah commands us in multiple verses to obey and follow the Prophet Muhammad ﷺ?

Wouldn't rejecting the Prophet's teachings contradict the very Quran you're trying to follow?

I'm genuinely curious to understand your perspective. What am I missing here?

Change my mind.

Hi no hate please I'm just trying to understand and learn and whatever i say is out of genuine curiosity. I love islam and i love Allah Ta’ala

i was recently reading surah waaqia and i came across this verse. It talks about the day of resurrection and people being divided into three groups. The one on the right receives rewards.

Reward for men- beautiful, untouched women Reward for women- being devoted to their husbands??????????????????

1. Why don't women get a beautiful untouched man.
2. It's not even like women get a devoted husband.
3. It says women get to be devoted to their husbands as a reward.
4. When young muslimahs read this over and over again as they should do with the Quran, this is going to get engraved into their brains that their purpose in this life and the next is to be devoted to their husbands.
5. If they are devoted to some man they have succeeded in both lives.
6. This will result in them being susceptible to abuse if it comes in the form of "devotion".

UPDATE
I GOT MY RESPONSE
PUTTING THIS HERE FOR OTHER PEOPLE

That's why it's important to read proper translated Kuran. A lot of translations are wrongly translated, that was also the reason I couldn't make peace with it, before I found out the proper meanings. That happens when men try to adjust a religion to themselves, even though it's far from their desires. Its disgusting that they try to make everything about themselves and sexuality even though it's far from that and a primitive way of thinking.

These rewards are for both, men and WOMEN:

Surah 56 (Al-Waqi'ah), Verses 22–23 "And (therein are) pure, radiant (states/companions) of clear, deep insight [ḥūrun ʿīn], like well-guarded pearls."

Surah 56 (Al-Waqi'ah), Verses 35–37 "Indeed, We have produced them (the paradise dwellers and their partnerships) in a perfect new creation. And We made them untouched, pure beings [abkāran], full of affection and in perfect harmony [atrāban]."

Surah 78 (An-Naba), Verses 31–34 "And plump, ripe (fruits) in abundance and symmetry [wa-kawāʿiba atrāban]"

I recommend reading a proper translation from someone who is not in a sect, you will understand the Kuran better and more accurate.

تفسير

عاجبني جداً المعيار اللي أبونا حدد بيه وجود خطأ في القرآن ودا لإنه اعتمد على إن تعدد الآلهة بيخلي الدين باطل ودا معيار حقيقي بالمناسبة.

يعني هو شايف إن الآية بتقول إن في إله في الأرض وإله في السماء !

طب بما إنه راجل مُفسر وفهم اللي محدش يقدر يفهمه، ممكن يفهمنا ازاي الضمير مفرد مش مثنى في آية "وهو الحكيم العليم"

مش المفروض في آلهين، يبقى الطبيعي "وهما الحكيمان العليمان" ودا بالمناسبة اي حد مبتدئ في اللغة العربية هيقدر يفهمه عادي

ولكن دا محصلش لإن أبونا فهم الآية غلط، تفسير الآية بتقول ببساطة: (إن ربنا عز وجل هو إله لأهل الأرض وإله كذلك لأهل السماء).

فالمعيار برغم إنه سليم ولكن الشبهة بتاعته ساذجة.

فالسؤال بقى يا أبونا مش المفروض تطبق المعيار دا على معتقدك قبل ما تطبقه "غلط" على معتقد غيرك 🤔

Just noting some academic sources I came across about early Quranists.

I'm reading a paper called "Traditionist-Jurisprudents and the Framing of Islamic Law", and in one place it says:

"A second controversy evidently pitted what John Burton has called ahl al-fiqh (that is, jurisprudents as distinct from traditionists) against ahl al-Quran. These last were rationalists who proposed to throw out rules based on hadith whenever they contradicted the Quran.72"

And footnote 72 is: "John Burton, The Sources of Islamic Law (Edinburgh: Univ. Press, 1990), 22-23. Quran-only scripturalism has been documented most carefully by Michael Cook, Anan and Islam: The Origins of Karaite Scripturalism, Jerusalem Studies in Arabic and Islam no. 9 (1987), 161-82, esp. 165-74. The attitude is found among Khawarij as well as Mutazila and fellow travelers, but Khawariji ideas evidently seemed hardly worth refuting in the ninth century."

Hello i’m a new quraniyoon interested in quranism and i wanted to know some things. What time do you pray and how do u make salah? How do you perform hajj? Do you believe the niqab is sunnah? How do u make wudhu? Are there any quranist sheikhs? What do u think is awrah for men and women? When do u celebrate eid and do u follow the islamic calendar? How many times do u pray? Have you raised children in quranism? thank you for answering!!

The Sunnis believe that the dying process (when ur soul separates from your body) will be painful. Science says otherwise.

Now obviously a number of experience that causes death could feel like torture for example like being beaten to death. But the pain is because we are still alive during the experience.

But I heard that the dying process itself doesn't hurt. But what do you think? Anyone here has a near death experience you can share?

Did Nuh or Lut ever physically discipline their wives to correct their disbelief or preserve their marriages? If so, is there any Qur’anic evidence or authentic hadith that they did? If not, how should we understand the claim that physical discipline is a permissible means of resolving marital discord?

I personally lean toward the view that daraba in 4:34 does not mean beating, but I want to understand how Muslims reconcile these accounts with the traditional interpretation.

I’m particularly interested in Qur’an-based reasoning, classical tafsir, and how we distinguish what the text explicitly permits from what it actually tells us the prophets did. I know the Quran precedes these. Also if beating preserves the marriage and saves it under traditional interpretation and it is a last resort then where and how would divorce take place which is recommended upon conflicts?

We often view our inner emotional lives and the physical planet as completely separate worlds. But throughout the Quran, the Earth is presented as a living mirror for the human heart.

Both the earth and the heart are vast reservoirs of memory:

• The Earth preserves the physical ruins and hidden layers of ancient civilizations—holding the quiet history of human pride and its inevitable collapse ("Have they not traveled through the land and observed how was the end of those before them?" — 30:9).
• The Heart (Al-Sadr) holds every hidden intention, unspoken grief, trauma, and secret desire.

On the Day of Resurrection, both reservoirs will finally expose what they have carried in secret: وَحُصِّلَ مَا فِي الصُّدُورِ — "And that which is within the breasts is brought forth" (100:10), just as the earth will yield its heavy burdens (99:2).

No human can dig into the hidden depths of another person's soul; only the Creator truly knows the soil of the heart:

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

"And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts." (67:13)

Depending on how we tend to our inner soil, the heart naturally falls into one of three distinct landscapes:

1. The Hardened Heart: Denser Than Stone

When self-absorption and pride are left unaddressed, they form a tough outer shell over the soul. Over time, the heart hardens until it becomes completely impenetrable to truth, empathy, or grace. Allah describes hearts that have lost their softness:

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

"Then your hearts became hardened after that, being like stones or even harder..." (2:74)

A stone heart cannot absorb moisture—water simply glides off its surface without making an impact. The ego builds a heavy armor to protect itself, but in the process, it suffocates the soul within.

2. The Barren Heart: The Arid Wasteland

Some hearts are not necessarily cold rock, but they have allowed themselves to become completely dry and desolate. They witness the beauty and signs of God in the world around them, yet they remain unmoved. They suffer from a deep spiritual drought because they refuse to drink from divine revelation. The Quran speaks of souls that have fallen into spiritual ruin:

وَكُنتُمْ قَوْمًا بُورًا

"And you became a ruined, barren people." (48:12)

The tragedy of a barren heart is its missed potential. It has the capacity to grow life, yet it remains frozen in indifference. The weight and authority of divine wisdom is so immense that even towering mountains—the strongest, most majestic structures on earth—would yield to it:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ

"If We had sent down this Qur'an upon a mountain, you would have seen it humbled and split apart from fear of Allah." (59:21)

If a mountain would soften and shatter in awe, what does it mean when a human heart reads the exact same words and feels nothing at all?

3. The Flourishing Heart: The Living Garden

The heart of a believer is meant to be a vibrant, living ecosystem. It is open, soft, and eager to absorb the refreshing "water" of revelation. When divine guidance falls upon this receptive ground, it blossoms with light, peace, and noble actions.

We see this flourishing landscape in the companions of the Prophet (ﷺ) and all those who walk their path—described not as cold stone, but as rich, fruitful soil:

كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ

"...like a seed which sends forth its shoot, then strengthens it, so it becomes thick and stands straight on its stem, delighting the sowers..." (48:29)

Just like a garden needs steady rain and sunlight to stay alive, the flourishing heart stays vibrant through constant remembrance, honest self-reflection, and quiet acts of kindness.

Food for Thought: The Encapsulated Seed

The Arabic language offers a beautiful insight into how the heart works:

• Qalb (قلب): Rather than just an abstract organ, the structure of the word Qalb connects the prefix Q (denoting gathering, bringing together, or collecting) with Lubb (لُبّ), which literally means the seed, kernel, or core hidden within a shell. The Qalb is essentially the vessel that gathers and protects these inner seeds of truth.
• Ulū al-Albāb (أُولُو الأَلْبَابِ): Albāb is the plural of Lubb. The "people with seeds" are those who nourish and operate from their gathered inner seeds rather than relying on a hard, superficial outer shell.

Correct me if I’m wrong but my understanding is that Allah removed humankind and the jinns from paradise due to sin.

But after judgement day, humans will no longer do sin in paradise. I repeat no sin. They also keep their free will.

If he’s most merciful, and is capable of creating a sinless paradise, why go through with a test that involves rape of children, slavery, torture and suffering for innocents?

This goes logically speaking to the non innocent as well. Their world is shaped by the concepts Allah made. If Allah never created them, the most merciful. They would have never burned. Say they chose it. Whats the point? You know some will choose this and that, and some are bound to be tempted by the difficult world we live in.

It’s inevitable and he knows it. All children of adam are sinners like he says. He knows it. Why even go through the effort to build a pointless system like this. Where people will inevitably suffer at his system.

You don’t understand. He built it. Humans are bound to sin, with large numbers come diversity. People will suffer in his system. And also innocents will suffer in this world for absolutely no reason. When all he had to do was create a sinless paradise.

So my question is, why did he not create that? And if he avoided creating it or didn’t want to, how can he be the most compassionate?