Ikram Hawramani's Blog, page 40
April 26, 2019
A Muslim who wants to only follow the Quran due to the contradictions in Hadith
Selam I come from Sunni tradition. As I try to do more in relation to my faith I have tried to learn obout history of islam. I am becoming more interested in being Quaran only muslim. I have big problem with hadiths. So many contradictions to Quran. They almost complicate relationship with God. They almost undermine the beauty of Quran to me. So many doctrins Sunni shia and dozen others. They all claim to be the right path but to me they have only devided Uma. I have read that some Sunni rulings say I would not be considert muslim anymore by being only Quran muslim What do you think? Am I wrong. Thank you.
Alaikumassalam wa rahmatullah,
I understand your difficulty and I have been in a similar situation myself.
The first thing to understand is that religion is only a tool for knowing God better. Religion is not the point; God is the point. So the disagreements and infighting between the sects should not in any way affect your relationship with God; think of it as children bickering.
Once you take that to heart, you can approach hadith with the eye and heart of one who loves God and His Messenger PBUH and wishes to reach the highest ideal of character and morality.
Hadith should never be a cause for you to feel burdened or conflicted. Hadith is meant to be your helper. The Prophet PBUH says:
If you hear hadith from me and your heart knows it, and your feelings and good cheer lean toward it, and you consider it close to you, then I am closer to it than you. And if you hear hadith from me hadith that your hearts do not know, and your feelings and good cheer are repulsed by it, and you consider it distant from you, then I am more distant from it than you.
Musnad Aḥmad 15808, a very similar version is considered hasan by al-Albānī
So make this your approach to Hadith. Take from it what is good and beneficial. And whatever troubles you, you can research it further or safely ignore it. Hadith was never meant to be a competitor to the Quran. Companions like Umar ibn al-Khattab [ra] refused to write down hadiths because they feared it would compete with the Quran in people’s hearts and minds.
So the Hadith literature we have is a very imperfect representation of the Prophet’s manners and teachings PBUH. Whatever good you find in it, take it and appreciate it. And whatever troubles you, seek its interpretation from those who are knowledgeable. And if nothing they say satisfies you, you can safely ignore the hadith.
Realize that God could have given us a 10,000 page Quran. He could also have asked the Companions to write down everything the Prophet PBUH said and did. This would have greatly simplified our lives. So why didn’t God choose to do that?
Because religion is both a blessing and test. God does not want to take out all possibility of disagreement among Muslims. He wants us to open our hearts and perfect our characters within the imperfect world that we live.
Choosing to only follow the Quran is not a valid option; it is an extreme response that means you failed the test of God. God wants you to do what is moderate and open-hearted. And that means to do your honest best to make sense of the conflicting scripture that we have. Trying oversimplify the world for yourself by rejecting all hadith narrations means that you abandon the Muslim community and choose comfort over sincerity.
Accept the Hadith literature in its imperfect form and use it to enhance your Islam.
I too used to feel strongly tempted to reject all hadith narrations in favor of the Quran. But as my knowledge greatly increased and as I rededicated myself to following God as sincerely and honestly as I could, I realized that that is the cowardly option to choose. The pious and admirable option is love. To love hadith, to love the scholars and their sincere attempts to make sense of our imperfect world, and to love the Muslim community, to love the fact that God did not make it too simple or easy.
So do not let your intellect overpower your heart. Learn to love the Quran and the Sunna the way they are. I do not say that this will take all of your trouble away, but it will give you a path to follow. And if you constantly and sincerely seek God’s guidance, He will guide you through this troubled path.
April 25, 2019
Does God really laugh? A study of the hadiths on God’s laughter

A review of Livnat Holtzman’s article “Does God Really Laugh? Appropriate and Inappropriate Descriptions of God in Islamic Traditionalist Theology.” 1
There are a few hadith narrations that mention the laughter of God, which is something not mentioned in the Quran. One of the best-known hadiths mentioning God’s laughter is the following from Abū Hurayra:
So Allah will bring him near to the gate of Paradise, and when he sees what is in it, he will remain silent as long as Allah will, and then he will say, 'O Lord! Let me enter Paradise.' Allah will say, 'Didn't you promise that you would not ask Me for anything other than that? Woe to you, O son of Adam ! How treacherous you are!' On that, the man will say, 'O Lord! Do not make me the most wretched of Your creation,' and will keep on invoking Allah till Allah will laugh and when Allah will laugh because of him, then He will allow him to enter Paradise, and when he will enter Paradise, he will be addressed, 'Wish from so-and-so.' He will wish till all his wishes will be fulfilled, then Allah will say, All this (i.e. what you have wished for) and as much again therewith are for you.' " Abu Huraira added: That man will be the last of the people of Paradise to enter (Paradise).
Sahih al-Bukhari 6573
As part of my review of Livnat Holtzman’s article, I decided to do a quick survey of the major hadith collections (including the Musnad) for hadiths that mention the word yaḍḥaku (“he laughs”), I then gathered all of the hadiths that use this word in reference to God. Below is the result:

According to my probabilistic hadith verification methodology, here are the reliability indicators of the hadiths:
Abū Hurayra 22.7%Abū Hurayra 26.5%Jābir b. ʿAbdallāh 10.88%Abū Razīn 5.85%Abū Saʿīd al-Khudrī 1.94%Nuʿaym b. Hammār 4.66%
The strongest hadith is the second one at 26.5% which falls between ḥasan and ṣaḥīḥ in my methodology (ṣaḥīḥ starts at 30%).
We can then do a final step to combine all of these probabilities. Since we are combining different hadiths, each probability is first halved.
1−((1−0.227÷2)(1−0.265÷2)(1−0.1088÷2)(1−0.585÷2)(1−0.0194÷2)(1−0.0466÷2))
= 0.50236594
The result is that all of these hadiths together have a probability of 50.2% that the crux of their meaning is authentic, which is much higher than the 30% necessary for ṣaḥīḥ. So the conclusion is that the support for God’s laughter is quite strong in the hadith literature. Note that this is only a partial survey, a complete survey will likely enhance this probability upwards of 60%.
Interpreting God’s laughter
The Ashʿarite theologians considered it problematic to attribute laughter to God, so they reinterpreted God’s laughter as a reference to His mercy. The traditionalists (the major group of them being the Ḥanbalites), however, considered reinterpretation unacceptable, so they taught that God’s laughter should be interpreted literally even if we do not exactly understand its nature.
Below is a statement of creed (ʿaqīda) attributed to Aḥmad b. Ḥanbal (d. 855 CE, after whom the Ḥanbalī school is named) and mentioned by Ibn Qayyim al-Jawziyya in his Hādī al-arwāḥ (The guide of souls):
We believe that God sits on His throne. However, He is not confined to limitations of space. We believe that God sees and hears and talks and laughs and is joyful.
The hadith scholar Muḥammad b. ʿAbd al-Wāḥid (d. 1149 CE), when asked about God’s laughter, said that it is hypocrisy and apostasy to attempt to interpret it.
The Ḥanbalī scholar Ibn al-Jawzī (d. 1201 CE) criticized members of his own school for believing that God laughs until His molar “teeth” can be seen (as is narrated in a weak narration). He says that the anthropomorphic descriptions of God found in the Quran and Hadith (such as God having “hands” or laughing) were only intended to help new converts to Islam connect with God. Had God been described to them theologically as not being a body, not being in any place, having no dimension, and not moving, the new converts would have become perplexed and unable to relate to Him.
So Ibn al-Jawzī takes a path similar to the Ashʿarites in interpreting God’s laughter metaphorically, as referring to His mercy and grace.
Ibn Taymiyya’s interpretation of God’s laughter
The most interesting contribution of Holtzmann’s article is her discussion of Ibn Taymiyya’s views on the issue. Whenever we see Ibn Taymiyya apply his vast intellect to a question, we can be sure to hear something original and interesting.
According to Ibn Taymiyya, it is wrong to consider laughter an imperfection in God as the theologians do. A person who laughs is more perfect than a person who cries. And a person who is capable of both love and hatred is more perfect than a person who is only capable of love. Part of perfection is to have the ability to respond to each situation in the most appropriate way possible.

Here he uses the same technique that he used to overturn Islamic theological orthodoxy and show that a God who acts in time is superior to a God who does not (see my essay Reconciling Free Will and Predestination in Islam with al-Māturīdī and Ibn Taymiyya). As Jon Hoover shows in his Ibn Taymiyya’s Theodicy of Perpetual Optimism, Ibn Taymiyya is dedicated to a juristic agenda whose first principle is to always seek to find ways to think of and describe God in the most perfect way possible.
So according to Ibn Taymiyya, while we should not attempt to exactly understand God’s laughter, we should also avoid the theological mistake of thinking that something that is imperfect in humans is imperfect when applied to God. Laughter can be a perfection for God. It is just one of the numerous ways in which His perfection becomes manifest to humans.
What is the meaning of Sheenam?
Assalamu alikum, My daughter name is Sheenam. I was told that it is a persian name meaning Light. Sheen is mentioned in Quran also. Can you confirm it?
Alaikumassalam wa rahmatullah,
The meaning of that name depends on the way it is formed. There is no standard Persian word that sounds like Sheenam. But in the Māzandarānī dialect of Persian shī means “morning dew”, while in standard Persian shabnam means “morning dew”. It is possible that shīnam is a dialect word that combines shī and shabnam. If that is true, then Sheenam means “morning dew”.
Also, shī in the Māzandarānī dialect also means “soft, gentle rain”, while nam means “raindrop”. So shīnam can also mean “raindrop that falls from a soft, gentle rain.”
Also, in the Māzandarānī shī also means “spouse”, while nam means “name”. Therefore shīnam can also mean “spouse-name”.
There is no word in the Quran that sounds like shīn.
What is the meaning of Zunaira?
What is the meaning of Zunaira?
Please on our QuranicNames.com site.
Is the truth relative or absolute?
Is the truth relative or absolute? Which kind of truth should I go for?
Truth is absolute. In God’s perspective, for example, humans have no right to deny His existence and His signs. God’s view is that all rational and open-hearted humans will believe in Him; it is only arrogance that prevents this belief, as discussed here: A Quranic Phenomenology of Atheism.
However, while truth in itself is absolute (Truth is one of the names of God), our own knowledge and understanding of truth in most cases is only approximate and probabilistic. According to Abū Ḥanīfa faith (imān) is absolute. When a person attains faith, their faith in God is just as “perfect” as an angel’s faith in God. If we accept this, then everything other than faith is approximate. For example our understanding of God’s revelations can only by probabilistic; it continues to improve as way study His words and discusses them and debate about them with others.
Naturally, whenever something can be improved, this suggested that it is not perfect or absolute.
As for what kind of truth you should “go for”, if I understood you correctly, then you should go for God. There is no guidance possible without God. Even if you spend years seeking truth from other sources, even if you read hundreds of great books, you can never attain guidance without God’s help. But if you seek it sincerely and humbly through God, He can give it to you better than anyone else can. So seek God, rely on Him, and realize that there is no truth higher than Him or independent from Him. He created this universe, He created our brains and our rationality. We can never be superior to Him or reach beyond Him.
A born Muslim who does not want to follow any religion
Salaam. I'm in a state where I'm a born Muslim, but thinks that I don't want to commit to Islam or a certain religion. What do you call this? And what should I do? I feel wrong, but somehow it is liberating to imagine if I were to bound by no religion. Does only believing the existence of God suffice?
I understand the desire to want to be part of a “larger” truth instead of restricting yourself to one religion. Unfortunately this does not work for the simple reason that God does not approve of it. As a Muslim, you have inherited the legacy of Islam and God accepts no religion other than Islam from you. The Quran says:
Whoever [among the Muslims] seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers.
How will God guide a people who disbelieved after having believed, and had witnessed that the Messenger is true, and the clear proofs had come to them? God does not guide the unjust people.
Those—their penalty is that upon them falls the curse of God, and of the angels, and of all mankind.
Remaining in it eternally, without their punishment being eased from them, and without being reprieved.
The Quran, verses 3:85-88.
From God’s perspective Islam is a truth that no Muslim has a right to deny. Breaking away from Islam means breaking away from the truth, and this is a sin that God does not forgive.
There is no higher moral law in our universe to justify your leaving Islam for the sake of believing in God without religion. If you believe in God, you must be willing to seek Him out and seek out His revelations and sincerely ask Him for guidance. You cannot just say that you believe in God and expect this to suffice you. God has plans for you and makes demands on you. You either humbly submit to this or you arrogantly think that you are above God’s wishes.
For more on understanding God’s perspective, please see my essay A Quranic Phenomenology of Atheism. I know that you do not wish to be an atheist, but the topics discussed in there are relevant.
Is witr like maghrib or not?
I have read somewhere that Witr salah has to differ from the Maghrib Salah. So can I pray two rakhat and do Salam and after that do one more separate rakhat.
There are different opinions among the schools on how witr should be done. You can pray it like maghrib, or like maghrib but without sitting in the second rak`a for tashahhud, or you can pray two rak`at, say salam, then pray a single rak`a.
All of the above are acceptable ways of doing it unless you wish to strictly follow a particular school.
Source:
Fatwa by Dr. Faysal Mawlawi of the European Council on Fatwa and Research (Arabic PDF)
April 24, 2019
The Unleashed Thunderbolts of Ibn Qayyim al-Jawziyya by Yasir Qadhi

A review of Shakh Yasir Qadhi’s paper “‘The Unleashed Thunderbolts’ of Ibn Qayyim al-Ǧawziyyah: An Introductory Essay.” 1
This 2010 paper by Yasir Qadhi is a study of Ibn Qayyim al-Jawziyya’s al-Ṣawāʿiq al-mursala ʿalā al-Jahmīya wa-l-Muʿaṭṭila (The Unleashed Thunderbolts against the Jahmites and the Negators [of Divine Attributes]). I will focus on Ibn al-Qayyim’s positions as transmitted by Yasir Qadhi.
Ibn al-Qayyim speaks against taʾwīl, the act of reinterpreting a statement in the Quran or hadith in a way that avoids its literal meaning, such as saying that when God refers to His “hand” in the Quran, this is actually a reference to His power. Ibn al-Qayyim says that there are only three possible reasons why a speaker would speak in a way that would require reinterpretation:
The speaker is not sincere and does not wish to express the clearest possible meaning.The speaker is not knowledgeable about what he is saying.The speaker is not eloquent and is unable to express himself clearly.
Naturally, since none of these apply to God or His Messenger PBUH, Ibn al-Qayyim’s conclusion is that there is no room for taʾwīl in Islam. But there is another possibility that he does not consider; perhaps God uses such expressions as tests and as encouragement for Muslims to look more deeply into the matter so that they can get to know God better.
They are tests in that they lead to disagreement among Muslims and in this way bring out their characters. Will they hold on to the tie of religious brotherhood and overcome their disagreements so that they can love those who disagree with them, or will they fail the test and use these disagreements as justifications for demonizing and dehumanizing their opponents? I believe Ibn al-Qayyim falls into the category of those who at least partially failed the test; his use of the phrase “Unleashed Thunderbolts” clearly implies that those who disagree with them deserve extreme divine punishment as Yasir Qadhi says.
Ibn al-Qayyim goes on to mention four “pillars of falsehood” (ṭawāghīt, sing. ṭāghūt) that he believes are the fundamental principles that are relied on by misguided Muslims (i.e. Ashʿarites, Muʿtazilites and philosophers) to destroy the foundations of religion.
The first ṭāghūt is the principle of the theologians such as Fakhr al-Dīn al-Rāzī (d. 1210 CE) that verbal evidence do not yield certain knowledge. The theologians viewed the evidence of hadith as inherently probabilistic, since in almost all cases we can never be sure if the information was transmitted with 100% accuracy. They also viewed the process of interpreting the Quran and hadith as inherently probabilistic since we cannot always be sure that we understood the exact meaning that a verse or hadith statement is meant to convey.
Ibn al-Qayyim argues against that and says if that was really the case, life would become impossible since we could never be sure of the meaning of the statements that those around us made. Ibn al-Qayyim’s arguments as mentioned by Yasir Qadhi are all polemical and unconvincing.
The second ṭāghūt is the principle of the theologians that intellectual evidence takes priority over scripture when the two are in conflict. Ibn al-Qayyim relies on his mentor Ibn Taymiyya’s arguments against this principle, saying that reason and revelation can never be truly in conflict. Whenever reason and revelation appear to be in conflict, it is the deficiency of human reason that is to blame. Therefore when Aristotelian logic seems to support a truth that goes against revelation, the deficiency is in that logic.
This point is well made since the history of Islamic theology is full of theologians who believed that they had absolute logical proofs for their doctrines that were later proven to be logically invalid. Whenever we believe that we have discovered a fact that clearly goes against revelation, it may only take a decade or two before someone else shows us that the fact and revelation are actually not in conflict (as in the case of evolution).
Strangely, Ibn al-Qayyim goes on to argue that Hell is not eternal since it serves God no purpose to eternally punish a temporal creation. As I argue in my essay A Quranic Phenomenology of Atheism, the reason why eternal punishment may be necessary is that by disbelieving in God, a person stands up to the Infinite and asks Him to do His worst to them. It can be said that here Ibn al-Qayyim breaks all of his own principles: he ignores the literal meaning of the Quran and hadith, he prefers his own reason over revelation, and he breaks with the views of the Companions and the Salaf.
The third ṭāghūt is the concept of majāz (allegory) that is used by the Ashʿarites. Ashʿarites claim that the Quran uses allegorical language, for example when God refers to being “above” the Throne, this is merely an allegory rather than a reference to God having a direction of “aboveness” in space (since God is not in space). Ibn al-Qayyim strangely argues that statements such as “Zayd is a lion” are not actually allegorical because anyone with a sound mind can immediately understand the meaning that is meant by it; namely that Zayd is brave.
He argues that there is no textual indication that God’s attributes should be interpreted metaphorically. He says that it is demeaning to God’s exalted nature to suggest that attributes such as His being “above” do not have a literally meaning. He claims that all of the Companions and the Salaf agreed that these attributes should be interpreted literally.
The fourth ṭāghūt is the principle of the theologians that the traditions of the Prophet PBUH can only yield probabilistic knowledge. Ibn al-Qayyim’s view is that singular (āḥād) narrations (which lack multiple supporting chains) can yield certain knowledge when there is supporting evidence. I believe that Ibn al-Qayyim exaggerates the position of his opponents, since they too acted upon singular narrations despite acknowledging their probabilistic reliability. His act merely implies that his opponents are using an invalid approach to hadith–despite the fact the end result is largely the same. It is therefore merely or largely a polemical attack meant to lump together extreme rejectors of hadith with the Ashʿarites.
In his conclusion, Yasir Qadhi mentions that Ibn al-Qayyim’s attack is one of the most sophisticated ones ever launched against the Ashʿarites. He calls for reassessing common views of Ibn al-Qayyim and Ibn Taymiyya as shallow literalists. I agree that despite the failure of many of their attacks and their polemical style, they were worthy opponents of the theologians who must be taken seriously. Recent Western scholarship has continued to support this thesis, a good example being the 2010 book Ibn Taymiyya and His Times.
What is the meaning of the name “Arafat”?
Arafat (transliteration: ʿArafāt) is the name of a mountain 12 miles from Mecca where the pilgrims stand in supplication during the pilgrimage. ʿArafāt is the plural of ʿarafa which means “well-known”, “recognized” according to Ibn Sīda al-Mursī’s dictionary Al-Muḥkam wa-l-Muḥīṭ al-Aʿẓam (d. 1066 CE).
According to Habib Anthony Salmone’s An Advanced Learner’s Arabic-English Dictionary (1889) ʿarafa also means “patient”.
Is it permissible to use the name “Wahhab” without “Abdul”?
Asalamalaikum It is permissible to use Wahab/Wahhab name without Abdul or a similar prefix.
According to a fatwa by the website IslamOnline (which is overseen by the respected scholar Yusuf al-Qaradawi), using the name Wahhab without “Abdul” is not permissible because it is specific to God.
The fatwa refers to the opinion of Ibn Qayyim al-Jawziyyah that names that are specific to God’s greatness should not be used without “Abdul”.
Source:
(Arabic PDF)