Qurbani: Gratitude for Production, Purification of Society, Orientation to the Sacred House 🐏

 🐏 Qurbani:  Gratitude for Production, Purification of Society, Orientation to the Sacred House

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Qurbani: Gratitude for Production, Purification of Society, Orientation to the Sacred House

The Abrahamic call that begins with the construction of the Kaaba is not merely architectural—it is a comprehensive system of social consciousness, orientation, and production. One of the deepest manifestations of this system is hedy—the dedicated sacrificial offering. In the Qur’an, qurbani (sacrifice) is not treated merely as a ritual, but as a nusuk—a meaningful act of devotion that spiritualizes human production and purifies social behavior.

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1. The Relationship Between Production and Sacrifice: Dedicating Gain to God

Humans produce: they raise livestock, till the land, labor and invest effort. The Qur’anic concept of hedy represents offering a portion of that production toward the Sacred House with a consciousness of gratitude.

“Neither their meat nor their blood reaches Allah; rather, it is your piety (taqwā) that reaches Him.”
(Surah al-Ḥajj 22:37)

What is emphasized here is not the physical outcome of the sacrifice, but the intention behind it. The purpose is not merely to slaughter an animal, but to consciously dedicate part of one’s production to God—thus disciplining the ego and detaching from material-centric tendencies.

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2. Hedy: Social Balance Directed Toward the Kaaba

The sacrifice directed toward the Kaaba is not just an individual act of worship. It also signifies:

• Social solidarity

• Care for the hungry

• Sharing of wealth produced

• Transforming private gain into communal responsibility

“Eat from them yourselves, and feed the contented and the needy.”
(Surah al-Ḥajj 22:36)

This sharing softens class differences, combats hunger, and ensures that personal production contributes to societal healing. Thus, hedy becomes an Abrahamic act of balance against social fracture.

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3. The Kaaba: Qibla of All Productions

After building the Kaaba, Abraham prayed: “Show us our rites of worship (menāsik)” (Surah al-Baqarah 2:128), indicating that he sought to construct not just stone walls, but an ethical and social structure. Sacrifice is one of the pillars of this structure. The Kaaba, in this sense, becomes:

• A center to which all human production is directed

• A sanctifying and transforming focus for gain

This orientation prevents the Sacred House from becoming a hub of commerce, turning it instead into a center of submission:

“Allah made the Kaaba… a place of standing (qiyām) for the people, and also the hedy and marked sacrificial animals…”
(Surah al-Mā’idah 5:97)

Thus, sacrifice makes the Kaaba a center not of desire, but of devotion.

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4. Not a Material Gift, But a Moral Offering

The Qur’an never speaks of presenting gold, jewelry, or material gifts to the Kaaba. Rather, through hedy, the sacrificed animal symbolizes:

• A mode of conduct

• A purified intention

• A grateful and devoted submission

If wealth produced is offered with ego, idolatry, or ostentation, it ceases to be sacrifice—it becomes shirk (polytheism).

This is why the Abrahamic call is not “Come to pilgrimage,” but rather: “Come purified.”

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Conclusion: The Productive Human, the Purified Society, the Revived Sacred House

In the Qur’anic vision, sacrifice is not the slaughter of an animal but the sacrifice of intention. When the productive human dedicates their gain to God, they tear down the inner walls of ego. This submission nurtures a just, cooperative society. And so, the Kaaba becomes not a decorated structure, but a revived center—one that is not merely circumambulated, but consciously oriented toward.

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Rites After the Kaaba: The Menāsik 🕋

🕋 Rites After the Kaaba:  The Menāsik

After Abraham built the Kaaba, he made the following supplication:

“Our Lord! Make us submissive to You, and from our descendants, a nation submissive to You. Show us our ways of worship (menāsikanā), and accept our repentance. Truly, You are the Accepting of Repentance, the Merciful.”
(Surah al-Baqarah 2:128)

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1. What Does Menāsik/Nusuk Mean?

The word menāsik is the plural of nusuk, derived from the root n-s-k. In the Qur’an, it refers not only to ritual sacrifice or pilgrimage rites but broadly encompasses:

• Systems of worship

• Ritual purification

• Means of drawing near to God

• A disciplined framework of servitude

“I have turned my face sincerely toward Allah… and I am not of the polytheists.
Indeed, my prayer (salāt), my rites (nusuk), my life and my death are all for Allah, Lord of the Worlds.”
(Surah al-An‘ām 6:162–163)

Here, nusuk is mentioned alongside salāt, showing that it refers not only to rituals but to the totality of meaningful and conscious devotion.

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2. What Is Abraham Asking For?

After building the Bayt (Kaaba), Abraham makes a specific request:

“Teach us our menāsik” — that is:

• Define for us the paths of worship

• Show us how to draw near to You

• Guide us in establishing a system of devotion based on revelation

This supplication emphasizes that worship is not to be shaped arbitrarily, but must be guided by divine revelation.

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3. Other Uses of Menāsik in the Qur’an

“…To every nation We appointed a way of worship (menāsik)…”
(Surah al-Ḥajj 22:67)

Each community has been given a distinct form of devotion.

This implies an integration of spiritual discipline with the structure of life itself.

So Abraham’s request was not merely formal—it was for an ontological foundation of servitude.

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4. Conclusion: Nusuk as the Dimension of Meaning for the Kaaba

When the Kaaba was physically built, Abraham immediately followed with a plea for guidance in meaning and method.

For a structure to be spiritually alive, it must be filled with the teachings of revelation.

Menāsik thus represents the framework of awareness, orientation, and devoted order that gives the Kaaba its deeper purpose.

Safa, Marwa and Bayt 🕋 🔧

🕋 🔧 Safa, Marwa and Bayt 

 The Construction of Abraham: A Qur'an-Centered Symbolic Reading on the House, Safa, Marwa, and Fire

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1. The Center: Abraham and the House

In the Qur’an, Abraham is the pioneering consciousness who constructs “the first house established for humankind” (Āl ʿImrān 3:96). This House:

• Offers safety and security (Baqarah 2:125)

• Functions as a refuge

• Represents orientation (qibla)

• Becomes the center of a society living with the awareness of Divine Unity (tawḥīd)

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2. Geography: The House Below; Safa and Marwa Elevated

The Kaaba is situated at the lowest point of the valley—central, yet humble and sheltering.

Safa and Marwa are natural stone hills in the surrounding area—high, firm, and serving metaphorically as bridges between earth and sky.

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3. Construction Materials: Foundation from Safa, Fire from Marwa

Safa, with its meanings of “clarity” and “solid ground,” becomes the foundation of the Kaaba:

Abraham begins with purification; for any construction, the first requirement is clarity of intention and direction.

Marwa is a flintstone: a source of fire and spark:

When night falls, a House that protects is incomplete without heat and light.

Therefore, consciousness/fire is brought from Marwa—not merely stone walls, but a structure that also houses awareness to enlighten the human being.

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4. Symbolic Interpretation: The Trinity of Safa – Marwa – House

Abraham constructs a structure of consciousness by using both nature (stone) and revelation (spark).

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5. Sa‘y: Circulation of Consciousness Around the Construction

Sa‘y is not part of the structure itself but a circulation of awareness around it.

A person is purified at Safa, touches consciousness at Marwa, and is purified again—this is a moral and civilizational cycle.

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CONCLUSION: The Kaaba = Not a stone that merely shelters humanity, but a center that protects through consciousness

Safa is the foot of the building;
Marwa, its soul;
The House is the conscious construction of humanity where these two unite.

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Let me know if you'd like this version edited for academic publication, poetic expression, or public presentation.

THE QUR’AN, HADITH, AND SUNNAH

 

The relationship between the Qur’an and the Sunnah has been examined throughout Islamic thought in various dimensions. However, in the modern era, this relationship has had to be reevaluated, particularly in an epistemological context. While traditional understanding positioned the Sunnah as an equal source of authority alongside the Qur’an, contemporary critiques emphasize that the Qur’an, as the essential source of religion, must be central. This study aims to define the boundaries of the concepts of Sunnah and Hadith based on an approach where the Qur’an is the primary determinant.

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1. The Central Position of the Qur’an and the Context of the Sunnah

The primary source of Islamic belief is undoubtedly the Qur’an, which has been divinely protected from corruption (Surah Al-Hijr 15:9). Therefore, any religious ruling or theological principle must first and foremost be grounded in the clear and definitive statements of the Qur’an. The Sunnah refers to the practices of the Prophet Muhammad as he embodied the revelation in daily life. However, it is critical to distinguish that only those practices aligned with revelation and integrated into communal life qualify as Sunnah. Personal preferences, cultural customs, or context-bound actions of the time do not fall under this definition.

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2. The Nature and Authority of the Sunnah

The actions of the Prophet within the scope of his prophetic mission undoubtedly provide a meaningful example for Muslims. However, the binding authority of these examples is contingent on their alignment with the Qur’an. This distinction was clearly understood even in the time of the Companions. They would sometimes ask the Prophet whether a certain action was divinely inspired or not—and he would respond openly. This indicates that the religious authority of the Sunnah is shaped by its relationship to revelation.

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3. Evaluating Hadith: The Difference Between Assumption and Certainty

Hadiths are verbal reports attributed to the Prophet Muhammad. However, these reports are often transmitted through single chains, paraphrased in meaning, and open to contextual distortions. Considering the Qur’an’s warnings against knowledge based on speculation (Surah Yunus 10:36), it becomes clear that hadiths cannot be taken as foundational sources for determining matters of faith. Therefore, hadiths should be seen not as “the Prophet’s words” but as “words attributed to the Prophet.”

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4. The Universality of the Qur’an and the Historicity of the Prophet

Although the Qur’an was revealed in a historical context, its message is universal. In contrast, the Prophet’s practices were deeply intertwined with the socio-cultural realities of his time. Thus, while the Qur’an retains its validity beyond time and space, the Sunnah must be evaluated in its historical and contextual framework. The Qur’an’s superiority over the Sunnah stems from its universal nature.

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5. Not the Rejection of the Sunnah, But Its Proper Placement

This approach does not seek to reject the Sunnah or hadiths outright but rather aims to determine their proper context, nature, and limits. In cases where the Qur’an does not provide explicit rulings, the Prophet’s practices, the examples of the Companions, and the accumulated jurisprudential tradition can be instructive. However, the primary criterion in this approach is the Qur’an. No narration or practice that contradicts the Qur’an can be accepted as part of the religion.

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Conclusion

True reverence for the Prophet Muhammad is only possible by understanding him within the boundaries set by Allah. Attributing excessive authority to him, exalting him uncritically, or deifying his human aspects harms the essence of religion. The Qur’an is a book that has been made clear, preserved, and made easy to understand—sufficient for humanity. Therefore, the reliability of religious references must be built upon this foundation.

In this framework, the Qur’an must be the primary criterion in the production of religious knowledge; the Sunnah and Hadith should be interpreted in light of it. True monotheistic consciousness (tawhid) can only be established through this kind of epistemological precision.

THE GLORIFICATION BY CREATION

 

THE GLORIFICATION BY CREATION

Brief Meaning of Tasbih

The word Tasbih (تسبيح) derives from the Arabic root sa-ba-ha (س-ب-ح), which means to swim, to move swiftly, or to distance oneself. In the Qur’an, this word is used to describe the motion of celestial bodies in their orbits:

“Each swims along in an orbit.”
(Surah Al-Anbiya 21:33; Surah Ya-Sin 36:40)

These meanings suggest that glorifying Allah (tasbih) is a constant and unwavering act of movement and alignment.

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🌍 Beings That Perform Tasbih in the Qur’an

The Qur’an states that everything in the heavens and the earth glorifies Allah. For example:

“Whatever is in the heavens and on the earth glorifies Allah.”
(Surah Al-Hadid 57:1; Surah Al-Hashr 59:1; Surah As-Saff 61:1)

Although the verb is in the past tense in Arabic, it actually conveys a continuous and ongoing act of glorification.

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🌠 Glorification and Obedience of Creation

In Surah Fussilat, it is described how Allah said to the heavens and the earth:

“Come willingly or unwillingly,” and they responded, “We come willingly.”
(Fussilat 41:11)

This exchange reflects the obedience and glorification of the universe to its Creator.

Additionally, the Qur’an sometimes personifies inanimate objects to highlight their qualities. For instance, when Hell is asked,

“Are you full?” it responds, “Is there more?”
(Surah Qaf 50:30)

This is an example of personification, a literary device used to give voice to non-living things.

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🕊️ Other Beings That Glorify

The Qur’an also mentions that not only the heavens and the earth, but birds and angels also glorify Allah:

“Do you not see that all those in the heavens and the earth, and the birds with wings outspread, glorify Allah?”
(Surah An-Nur 24:41)

“The thunder glorifies His praise, and so do the angels out of fear of Him.”
(Surah Ar-Ra’d 13:13)

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🔍 Conclusion

According to the Qur’an, every being in the universe glorifies Allah in accordance with its purpose of creation. This glorification is not limited to verbal praise—it is also expressed through the state of being, through the language of existence, and through behavior that aligns with each creation’s nature.

THE RELIGION WE INHERITED FROM OUR ANCESTORS 👂

 👂 THE RELIGION WE INHERITED FROM OUR ANCESTORS

The Religion of the Ancestors and the Universal Warning in the Qur’an

The Qur’an examines humanity’s reactions to divine revelation through the examples of various prophets throughout history. These reactions generally fall into two categories: submission to revelation and adherence to the religion of one’s ancestors.

The positive response is encapsulated in the statement, “We hear and we obey.” (Al-Baqarah 2:285). The negative response, on the other hand, manifests as denial, mockery, and rejection. However, the Qur’an highlights that a common underlying cause of such negative responses is blind adherence to ancestral beliefs.

According to the Qur’an, many communities resisted the prophets’ messages by appealing to the religion of their forefathers:

• People of Noah (as): “We have never heard of this among our forefathers.” (Al-Mu’minun 23:24)

• People of Hud (as): “Shall we abandon what our forefathers worshiped?” (Al-A'raf 7:70)

• People of Salih (as): “Shall we give up what our forefathers used to worship?” (Hud 11:62)

• People during Abraham’s (as) time: “We found our forefathers doing the same.” (Al-Anbiya 21:53; Ash-Shu'ara 26:74)

• People of Moses (as) and Aaron (as): “Have you come to turn us away from what we found our forefathers following?” (Yunus 10:78)

• Time of Joseph (as): “You and your forefathers are merely worshiping names which you have made up.” (Yusuf 12:40)

• Time of Prophet Muhammad (as): “This man wants to turn you away from what your forefathers used to worship.” (Saba 34:43)

The Qur’an presents this behavior as a universal and recurring form of resistance:

“We found our forefathers following a certain way, and we are following in their footsteps.” (Az-Zukhruf 43:23)

The Qur’an explicitly rejects blind devotion to ancestral traditions:

“Even though their forefathers understood nothing and were not guided?” (Al-Ma’idah 5:104)
“Indeed, Allah does not command immorality.” (Al-A'raf 7:28)

Today, a perception of religion based on inherited interpretations and practices—rather than the Qur’an itself—is widespread. Yet the Qur’an calls on people to use reason and follow divine revelation directly:

“This Qur’an is an insight for mankind, a guidance and mercy for people who have certainty.” (Al-Jathiyah 45:20)

In conclusion, according to the Qur’an, salvation lies not in following ancestral traditions but in sincerely adhering to the clear revelation of Allah:

“As for those who strive in Our cause, We will surely guide them to Our ways.” (Al-‘Ankabut 29:69)