Questions/Comments on the Quran

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In Quranic theology, the relationship between Creator and humanity is fundamentally bound by an explicit, binding pledge: the Mithāq (with 'Ahd' and 'Aqd'). Far from being a mere abstract theological concept, the Mithāq operates as a bilateral Divine Contract—a binding legal transaction characterized by obligations, terms of consideration, performance baselines, and default penalties. Below is a Framework for a Formal Divine Contract between Allah and the Believer; ........................................................................................ AL-MITHĀQ AL-A‘ẒAM THE MASTER DIVINE COVENANT PREAMBLE THIS DIVINE COVENANT (hereinafter referred to as the "Covenant" or "Contract") is established by absolute Sovereign Divine Authority, made effective as of the Primordial Assembly (Ālam al-Arwāḥ), and perpetually ratified across temporal human existence. BETWEEN: THE SOVEREIGN: ALLAH (P1), the Supreme Creator, Absolute Owner of the Domain (Mālik al-Mulk), Source of Infinite Mercy (Al-Raḥmān, Al-Raḥīm), and Sole Ultimate Authority over existence (Surah 2:163, 67:1); AND THE CONTRACTEE: HUMANITY (P2), individually and collectively represented through the Children of Adam (Banī Ādam), acting in their capacity as designated moral custodians (Khalīfah) possessing free will and cognitive accountability (Surah 2:30, 7:172). RECITALS WHEREAS, the Sovereign (P1) possesses absolute, uncreated title over all creation, requiring no counter-performance or external benefit to sustain His Domain (Surah 35:15); WHEREAS, the Sovereign, out of infinite grace and wisdom, offers humanity guidance, moral order, and eternal life in Paradise (Jannah) alongside all promised physical and spiritual rewards, in exchange for unyielding devotion, recognition of His exclusive sovereignty, and righteous conduct (Surah 9:111); and WHEREAS, the Contractee (P2), having been brought forth in original purity (Fiṭrah) and granted intellectual capacity, acknowledges the absolute authority of the Sovereign and agrees to all obligations set forth herein (Surah 7:172); NOW, THEREFORE, the Parties affirm the binding terms of this Covenant as set forth in the following Articles: SUMMARY OF CONTRACT ARTICLES (SECTIONS I – VIII) Section I: Definitions & Interpretation Defines foundational legal vocabulary of the text: Mithāq (the primordial binding pledge), Tawḥīd (the Exclusivity Clause), Shirk (Fundamental Breach / Repudiation), Rasūl (Certified Divine Agent carrying official statutory updates), Shahādah (Voluntary Ratification), and Bay‘ah (Pledge of Execution). Section II: Ratification & Modes of Acceptance Outlines the three levels of contract execution: (1) Primordial Ratification (7:172), establishing soul-level binding; (2) Historic Communal Renewal, via Messengers and Scriptures; and (3) Conscious Personal Execution, activated upon cognitive maturity (‘Aql) through explicit declaration (Shahādah) and rejection of secondary authorities (Ṭāghūt). Section III: Primary Consideration & Exchange (Baya‘a) Details the core transactional swap established in Surah 9:111. P2 yields total devotion, life (Nafs), and material resources (Māl). In exchange, P1 guarantees temporal guidance and tranquility (Sakīnah), alongside permanent title to Paradise (Jannah), total pardon, and Divine Approval (Riḍwān). Section IV: Core Operational Directives (Service Level Obligations) Specifies daily compliance baselines: • Exclusivity Clause: Absolute prohibition of Shirk or accepting rival moral systems (36:60–61). • Vertical Obligations: Scheduled communication checkpoints (Ṣalāh) and dynamic asset audits (Zakāh). • Horizontal Obligations: Strict socio-economic justice, honoring human treaties (5:1), and prohibiting oppression (Ẓulm) or usury (Ribā). • Strategic Deployment (Jihād): Mobilization of wealth and capability to protect covenantal order. Section V: Performance Benchmarks & Compliance Tiers Establishes four dynamic performance bands (Surah 35:32): Tier 1 (Al-Sābiqūn): Maximum striving; proactive excellence (Iḥsān). Tier 2 (Al-Muqtaṣid): Baseline compliance; meeting mandatory duties. Tier 3 (Ẓālimun li-Nafsihi): Deficit operation; non-fatal performance errors subject to cure. Tier 4 (Al-Shahādah): Total asset liquidation; full surrender of physical life yielding immediate payout. Section VI: Default, Breach, & Fraud Provisions Categorizes failure modes and contractual liabilities: • Minor Breach (Lamam): Lapses automatically offset by routine good performance (11:114). • Systemic Breach (Fisq): Deliberate violation of terms without attempt to cure (2:27). • Fraudulent Ratification (Nifāq): Bad-faith simulation of compliance; carries aggravated default penalties (4:145). • Total Repudiation (Kufr / Shirk): Direct breach of Exclusivity, canceling all accumulated performance credits (39:65). Section VII: Cure Period, Remedies, & Expiration Details the universal standing remedy mechanism—The Cure Period (Tawbah). Permits any contractee to reverse default prior to terminal expiration (death) through immediate cessation, remorse, and behavioral repair (Iṣlāḥ). Specific localized remedies (Kaffārah) cover minor oath breaches. Section VIII: Terminal Settlement & Audit (Al-Ḥisāb) Outlines the final audit protocol upon individual expiration (Ajal). Features the presentation of an unalterable activity ledger (Kitāb), physical witness testimony, and precision calibration (Mīzān). Concludes with the enforcement of default liabilities (Jahannam) or the full payout of consideration (Jannah). ...................................................................... The next task is to identify the full terms of contract within the Quran and rank them in terms of criticalness towards gaining the rewards as promised. Please comment.

@Wakas Thanks and noted your article re covenant. I understand there are some articles related to the mithaq but they do not take it far enough to deliberate on its essence. You mentioned covenant = agreement If you are familiar with 'law' and 'legal matters' you would sense the familiarity of the concept of 'contract' which meaning is more easily understood than 'covenant' or 'agreement'. see: https://qurancovenantresearchcenter.com/ The fact is, to qualify as a Muslim or submitter, one must be an agreed party to the contract with Allah. When the term 'contract' is invoked where Allah made the offer and the believer accepted (shahada or otherwise), then the next question is where is the necessary terms of contract. As such, each party Allah and Muslim must comply fully (best of abilities) with the terms of contract to gain what Allah promised, i.e. eternal life in paradise. Failure to comply fully with the contractual term will disqualify one as a Muslim in this world and punish in Hell on Judgment Day -Allah being omniscient and all activities recorded by Angels. The terms of contract must be confined within the Quran only, i.e. within the 114 chapters, 6236 verses and ~77430 words. So what are the terms of contract. I think this point where ALL Muslims and academics has overlooked. As such the task is to review the 114 chapters, 6236 verses and ~77430 words and extract the terms of contract. Therefrom the terms of contract must be ranked in alignment with the 7-tier compliance ladder that is in correspondence to the 7-tier reward system in Jannah. The critical contractual term is Allah exhort all Muslims (as obligated) to strive (best of abilities) to race (compete) to be the foremost (56:10) and be men-of-understanding (al-albab). I am doing a research paper on this. Wakas, appreciate if you comment on the above whether you agree/disagree with the above. Will be of help to reinforce your Quran-Only claim? https://qurancovenantresearchcenter.com/ The Quran Covenant Research Center (QCRC) intends to undertake work focused on understanding the Quran while drawing parallels with modern treaties and contemporary legal terminology. Since the Quran’s legal framework is covenant-based, specialized work is required to highlight this aspect. The Center plans various activities, seminars, training, workshops, and lectures to highlight this aspect through a team of dedicated researchers. The QCRC is registered with SECP and has a team co-opted from time to time. If this QCRC is taken rigorously it will end up with Quran-Only.

There is a fundamental error in the Traditionalist claim. They imply they know The Quran is The Quran, from hadith, when in reality, their "knowing" is probabilistic. So they do not know for certain. That is why in academia AFAIK their alleged way of knowing Quran is Quran is not accepted.

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Peace, The first verse (4:1) addresses Al-Naas = applies to everyone irrespective of time and environment; i.e both men and women Thus the command to take 4 wives in verse 3 should also apply to women!!! All these verses are separated by 'wa'. Anyway verses (as opposed to ayah which means sign) were introduced later in the mushaff, they were not part of the original. However, this is for another discussion.

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I think the Qur’an gives us a clear understanding of Salat and its importance in a Muslim’s life. It teaches us to pray, remember Allah, bow, and prostrate before Him. Prayer was also known before the Qur’an, as earlier prophets worshipped Allah too. The Qur’an helped guide people back to sincere worship. In my view, Salat is not only about actions but also about remembering Allah and becoming a better person.

Peace Fusion. All humans including prophets are here for the trial. Prophets learned, struggled , erred, experimented and did all the things humans do. The difference between believers and others is in the correction and conviction . The prophets and true believers serve also as examples for the generations GOD says We have revealed to you clarifying revelations, and examples from the past generations, and an enlightenment for the righteous. 25:34 وَلَقَد أَنزَلنا إِلَيكُم ءايٰتٍ مُبَيِّنٰتٍ وَمَثَلًا مِنَ الَّذينَ خَلَوا مِن قَبلِكُم وَمَوعِظَةً لِلمُتَّقينَ GOD s words are the true and only clarification of His Deen for the generations that follow each other. GOD also does not share or pass on His authority to prophets /messengers or anyone: Those who obey God and His messenger, and reverence God and observe Him, these are the triumphant ones. 24:52 وَمَن يُطِعِ اللَّهَ وَرَسولَهُ وَيَخشَ اللَّهَ وَيَتَّقهِ فَأُولٰئِكَ هُمُ الفائِزونَ Messenger of GOD only applies to the message of GOD. Never to the private words of prophets or others. In 25:52 GOD is insisting that authority applies to GOD Alone. i.e Reverence GOD Alone and observe/follow His message alone. GOD knows that many people commemorate /idolise prophets, including Traditional Muslims and clarifies for us and them in a Surah called" Muhammed" that GOD Alone must be the Lord and His revelations must be loved and studied: Those who believe and work righteousness, and believe in what was sent down to Muhammad - which is the truth from their Lord - He remits their sins, and blesses them with contentment. وَالَّذينَ ءامَنوا وَعَمِلُوا الصّٰلِحٰتِ وَءامَنوا بِما نُزِّلَ عَلىٰ مُحَمَّدٍ وَهُوَ الحَقُّ مِن رَبِّهِم كَفَّرَ عَنهُم سَيِّـٔاتِهِم وَأَصلَحَ بالَهُم This is because those who disbelieve are following falsehood, while those who believe are following the truth from their Lord. God thus cites for the people their examples. ذٰلِكَ بِأَنَّ الَّذينَ كَفَرُوا اتَّبَعُوا البٰطِلَ وَأَنَّ الَّذينَ ءامَنُوا اتَّبَعُوا الحَقَّ مِن رَبِّهِم كَذٰلِكَ يَضرِبُ اللَّهُ لِلنّاسِ أَمثٰلَهُم ... O you who believe, if you support God, He will support you, and strengthen your foothold. يٰأَيُّهَا الَّذينَ ءامَنوا إِن تَنصُرُوا اللَّهَ يَنصُركُم وَيُثَبِّت أَقدامَكُم Those who disbelieve incur misery; He causes their works to be utterly in vain. وَالَّذينَ كَفَروا فَتَعسًا لَهُم وَأَضَلَّ أَعمٰلَهُم That is because they hated what God revealed and consequently, He nullifies their works. ذٰلِكَ بِأَنَّهُم كَرِهوا ما أَنزَلَ اللَّهُ فَأَحبَطَ أَعمٰلَهُم ... This is because God is the Lord of those who believe, while the disbelievers have no lord. ذٰلِكَ بِأَنَّ اللَّهَ مَولَى الَّذينَ ءامَنوا وَأَنَّ الكٰفِرينَ لا مَولىٰ لَهُم ... Why do they not study/check/investigate... the Quran carefully? Do they have locks on their minds? أَفَلا يَتَدَبَّرونَ القُرءانَ أَم عَلىٰ قُلوبٍ أَقفالُها Thanks for starting this important and interesting thread. GOD bless you. Peace

The article in the OP offers a clear and convincing way to evaluate Qur'anic interpretations by providing cross-referencing, contextual analysis, and letting the Qur'an explain itself (tafsir al-Qur'an bil-Qur'an). These are among the strongest interpretive methods available, and I often apply them in my own work, as can be seen in several of my articles on this forum. In addition, the article encourages checking interpretations against other verses, avoiding contradictions, and maintaining overall consistency within the Qur'anic text. This is a real strength, as it promotes careful, evidence-based reasoning instead of relying on isolated readings. The article is particularly strong in how it clearly distinguishes between different evidential tiers instead of treating all arguments as equal in weight. The framework's main strength lies in its structured prioritisation of evidence types, which helps reduce ad hoc reasoning and inconsistency in Qur'anic arguments and interpretations. That said, the approach would be even stronger with more step-by-step examples which show how verses, wording/phrasing, grammar, and context work together to support one interpretation over another. Some connections between verses are mentioned but not fully explained, which might leave room for uncertainty. Some categories in the article might also benefit from clearer boundaries where evidential types overlap. At the same time, while simpler explanations are generally preferable, more complex interpretations can still be valid when supported by evidence in the Qur'an, which the article itself acknowledges. The principle of parsimony should therefore be applied carefully, as simplicity alone does not determine correctness when stronger textual evidence points otherwise. Overall, it is a very thoughtful, well-structured, evidence-based, and methodologically sound/solid article. With a bit more detailed and clearer examples, the article could become even stronger. I would suggest only minor rewriting as it represents writing at a very high level already. "The best writing is rewriting." — E.B. White Finally, this review is not a criticism of the work, and I have no doubt that the author is capable of producing even more advanced and powerful writing. The whole aim of this review is to provide a neutral, objective, and impartial evaluation of the article, so that what is good can reach an even higher standard. The author did not ask for feedback or evaluation, but I shared this in the spirit of constructive exchange, as members usually post their work in forums to exchange useful and valuable information and receive constructive feedback.

Peace TellMeTheTruth @TellMeTheTruth said in CHAPTER (FINAL): SULAYMĀN AND XERXES I – THE ADMINISTRATOR OF THE UNMATCHED KINGDOM: "David's Zabur is a carved legal decree — matching Darius I's Behistun Inscription — not a prophetic book of psalms." There is no textual basis in the Qur'an for describing the Zabur (psalms) as a "carved legal decree." In verse 21:105, the Qur'an refers to the Zabur (psalms) as containing a written statement that the righteous will inherit the earth. This indicates it is presented as a divine proclamation rather than being defined purely as a legal inscription. I urge you to read the following verses. 3:184 If they reject you, then messengers before you were also rejected. They came with proof and the Psalms, and the book of enlightenment. 21:105 And We have written in the Psalms: "After the remembrance, that the earth will be inherited by My servants who do good." 35:25 If they deny you, then those before them have also denied. Their messengers went to them with proofs, and the Psalms, and the enlightening book. 4:163 We have inspired you as We had inspired Noah and the prophets after him. And We had inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We gave David the Psalms. 17:55 And your Lord is fully aware of who is in the heavens and the earth. And We have preferred some prophets over others, and We gave David the Psalms. 5:46 And We sent in their footsteps Jesus, son of Mary, authenticating what was present with him of the Torah. And We gave him the Gospel, in it is a guidance and a light, and authenticating what was present with him of the Torah, and a guidance and a lesson for the righteous.

My general view is that any analogy should remain an analogy only. In this case, the AI example can help some people imagine the idea of knowledge coming from a greater source in portions. In that limited sense, I understand the point being made about Umm al-Kitab and revelation. At the same time I would not say that AI has now shown us how revelation actually worked. The Quran mentions Umm al-Kitb, and it mentions revelation coming down gradually, but the exact nature of that reality belongs to Allah’s knowledge. The way I see it, the Quran is not a book that needs every future discovery to unlock it. Imagine 500 years from now, if people from another planet contacted us and said they are like us, with their own world, their own history, and maybe even their own prophets. At that time, some people may go back to certain verses and say, “See, this was already decoded now; the Quran was referring to other Earths or other civilizations.” Maybe they will find such reflections interesting, but I would still be careful. For me, the Quran is not an encyclopedia of every possible discovery. It is a reminder and guidance for human beings. It brings us back to the basic questions: Who created us? What is right and wrong? What is accountability? How should we live? Every era will have its own knowledge, systems, discoveries, laws, and technologies. The Quran gives the umbrella: belief, morality, justice, accountability, good and bad. The mechanics and technical details of the universe are a separate matter. So regarding AI and Umm al-Kitb, I see it as a useful modern example, not as an explanation of the actual reality. It may help us think, but it should not make us claim certainty about something unseen. The Quran speaks to the human being directly, in every age, whether that person is a scholar, a programmer, a laborer, or someone who simply listens and reflects. Modern analogies like AI can still be useful, as Wakas has done here, because they may help some of us think about old concepts through examples familiar to our time.

Yes Wakas, where I am not fully convinced is with the explanation that the fulfilment of the vision was Ibrahim leaving or separating from his son. To me, that seems more like a reconstructed reading by connecting different passages together, rather than something clearly stated in Chapter 37 itself. So I understand the logic of your view, but I am still not sure that the verses of Chapter 37 directly support that specific conclusion.

Great news! Project Root List website has now been optimised for mobile/tablet devices: https://studyquran.org/PRL/PRLonline.htm

Great news! Project Root List website has now been optimised for mobile/tablet devices: https://studyquran.org/PRL/PRLonline.htm

@good-logic Thank you

"There was no nikah (marriage) with slave women or bondwomen." Peace, Fusion. While reading this post, I wanted to note that verses such as 4:25, 4:3, 2:221, 24:32–33, and 4:23–24 indicate the presence of marriage between believers and both bondwomen and bondmen (slave women and men).

Peace all! shukri, Wakas, good logic and Fusion, I truly value and appreciate your contributions. shukri, your thoughtful questions challenged my thinking and encouraged me to learn more about this topic. Wakas, thank you for sharing the link on Friday prayer. I really appreciate the resource. good logic and Fusion, your insights are appreciated. Fusion, your posts especially resonated with me and encouraged me to study some things relevant to salat in the Qur'an that I'd like to explore further in a separate forum post. Overall, the contributions and insights from all of you really elevate the discussion. Thanks again to all of you! My schedule is heavily packed at the moment, but I'm doing my best to juggle everything and will respond to posts in the forum whenever I can.