Tuesday, April 25, 2006

69] 19 Codes for Code 19 Cult

19 codes for Code 19 cult
Azly Rahman
Apr 24, 06 2:19pm

I would like to propose the following statement as a proposition concerning an inquiry into the ‘bamboozling of the paroxysm of the Anti-Hadis cult’ as recently mentioned in two letters (Azly Rahman’s paroxysm troubling) and (Azly out to bamboozle) concerning my article on the roaming of this idea in cyberspace.

I am sure many may wish to comment on it:

While Muhammad the prophet of Islam build and empire of faith and opened doors to human liberation, members of the post-modern industrial tribe of the McDonaldising Anti-Sunnah cultish group build a windowless prison house of linguistic incoherencies, locked themselves in the glass-bubble and argued endlessly who should swallow the key”.

I invite scholars in this field to contribute intellectually in whatever forum they wish to engage in, concerning the debate on the ‘pro-Hadis versus anti-Hadis, pro-Quran versus anti-Quran’ problematique. I think it will be a great exercise in dialogical thinking. Only a kaleidoscopic view of this issue will help the younger generation of Muslims to understand some of the major fundamental flaws of the work of the Anti-Hadis cult, which has mutated like a Mandelbrott set.

Much of the arguments that have been produced by this cult revolved around an internal critique of the authenticity of the sayings of Prophet Muhammad (PBUH), without a clear understanding of the theories that inform what linguists might call, “orality and literacy” and a cluster of major paradigms of thinking about religion, philosophy, and science as these attempt to explain human spiritual experience.

I maintain, as in my previous article that members of this cult are actually “a band of careless touch-and-go thinkers” who do not yet have a comprehensive view of the complexity of the relationship between the Quraan and the Sunnah of the Prophet Muhammad (PBUH) let alone have a good grasp of the latest theories surrounding new areas of understanding of the religion of Islam."

19 codes to explore

I suggest those interested in the debate look “grand theorizing” and “codes” in order to have a sustained dialogue not only on the internal complexities of the debate but also, to look at the semiotic dimension of the debate. These are, I maintained, not merely big words to bamboozle the readers, nor are they “tongue twisters” or tsunamical terms” but current perspectives into looking at a particular phenomena.

Twenty years after the phenomena of the emergence of the “Code 19 Anti-Hadis” cult, transplanted from an obscure masjid in Arizona, bodies of knowledge to crack this DaVinci-like code have emerged, aiding Muslims in understanding why Malaysian intellectuals studying the Quran remain good followers of this sub-altern cult. This cult is first obsessed with “mathematical truths” and next with “calling each other “messengers of Allah” when Prophet Muhammad (PBUH) had completed his task for humanity and warned against “false prophets”.

I hope the themes below will stimulate the brain cells of the members of this cult that is keen in exploring merely a post-Cartesian and cybernetic view of “truth verification”.

They can be conveniently tailored to needs of weekly study sessions of the highly intelligent members of this cult group:

• Orality and literacy problematique
• Genealogy of the Cult
• Psychological problematique
• Epistemological problematique
• Pattern of Existentialist thought of the Code 19 Regime of truth
• Paradigmatic poverty of this cultish movement
• Politics of identity of the cultish meovement
• Dialectics and the Mind of the Cult Members• The Structure of Mental Colonialism of the Cult
• Transcultural Flow of Anti-Hadisism and the Nature of Altered Consciousness
• Cult members as Homo Economicus and Homo Cybernetic-Spiritus
• Benchmarks of Spirituality and its relationship to the Cult of Code 19
• Muhammad (PBUH) and the Inner Journey of Humanity
• Utopianism of the Muslims the nature of the “Ummah”
• Grand Narratives versus Sub-altern problematique in the conceptualization of the debate
• The Disacknowledgement of the Possibility of Imamite Rule by the cult
• Notions of Self in Society and the quest for Spiritual Beingness
• A Vision of the Tauhidic Self Reconstructed
• Anti-Hadisism: A Recantation"

50 essay questions to answer

• What are the tenets of the Code 19 cult?
• How do they pray?
• How do they acquire their understanding of God?
• Do they know how to pray as how the majority of Muslims does?
• Where would “Muhammad” be in their prayers?
• What would be the nature of their shahadah
• How do they fast in the month of Ramadhan, give the zakat, and perform the Hajj?
• Is believing in this cult a good excuse not to follow the way the majority of Muslims perform their obligations?
• Is the belief system of this cult foundationed upon misinformed perspective altogether masked as a modern “revelation”? Why or why not?
• What is troubling with their belief system?
• What is troubling the mind of the believers of this cult?
• What is their issue with the authority of the Ulama?
• Why must we take this cult seriously if they ado not take prophethood of Muhammad (PBUH) seriously?
• Is this a ploy to erode one’s reverie for Prophet Muhammad (PBUH)?
• Is this a conspiracy to put the best Quranic interpreter on the spiritual pedestal, amongst the cult members?
• Can a good Muslim be a believer in the Quraan only and not in the Sunnah/Hadis of the prophet?
• Where would the source of practice and ethics as Muslim be derived from if they are not from the Sunnah too - would they be freewheelingly invented by the members of this cult?
• Who help their potentially feeble mind interpret the Quraan?
• What research methodologies inspire the way members of this banned cult understand the Quran?
• Do they believe in Muhammad as the last prophet? Why or why not?
• What problems do they have in honoring the Prophet Muhammad (PBUH)?
• Are the Grand Teachers (Mahagurus) of this cult more superior to Prophet Muhammad?
• Is the life of the prophet of Islam too difficult for the cultish group to learn from?
• Why are members of this cult group shying away from honoring the prophet? Do they believe in prophets that came after Muhammad (PBUH)?
• Do they really understand the struggles of Prophet Muhammad?
• Are members of this cultish group clear-headed enough to understand the concepts of the “historical” and “symbolic” Muhammad?
• Is the mind of this cult group controlled by the cult of blind reasoning?
• Can reason alone be trusted as a source of knowledge? • Are they rejecting the Hadis merely as a reason to be blind deviants?
• Are they trapped in their own logic bubble or in the language game created by others?• Do their interpretations make sense?
• Are grand masters and interpretation workers of this cult massaging their data to fit their “boxed-set” worldview?
• By rejecting the Hadis, are they actually mentally fatigue to venture into other realms of creativity?
• Are they merely followers of the teachings of a Hungarian Jewish scholar?
• Are they believers of the Islamic numerology of Rashad Khalifa (Code 19).
• Is Code 19 that profound of a revelation - or is it merely a good yet disputable conclusion to a finding of years of data crunching job? Will a better computer yield or speak a “better truth”?
• Can this group be classified as a similar genre to that of Ayah Pinn-ism or any other cult groups that do not make much spiritual sense?
• Is their poor understanding of the science hermeneutics and heuristics a reason to be cultish?
• Is there a spiritual dimension in the doctrine of this Anti-Hadis cult group?
• Who invented the word “Quranist”? Is there a Quranist-Muslim and a non-Quranist Muslim then? Or a Quranist and non-Hadis Muslim as opposed to say, a Quranist-Hadiist Muslim? What does all these mean?
• How many permutations does a believer need in order to view the spiritual world as a “shopping mall”?
• If this cult thinks that the Quran is for everyone and anyone can interpret the Quraan, then and an agnostic and an atheist and a Communist can interpret the Quraan and have it used by the Anti-Hadis cult?
• How many versions of the Quraan will the Anti-Hadis Quranist cult have then, say a hundred years from now?
• In 300 years time, who will these “Quranist” scholars deploy worldwide as scribes to collect the sayings/sunnah/hadis of the Grand Master/Maha Guru of the Anti-Hadis cult, whoever he/she may be?
• Will there still be an issue of authenticity in the chain of narrations (isnad) of he body of work produced by this cult?• How will the Internet, with its possibility to ‘cut and paste verses’ impact the authenticity of the texts produced by Grand Masters of this Code 19 cult?
• How is the emergence of this cult a phenomena of urban-religious myth making and how is it a result of the impact of cybernetic philosophy on the mind of the struggling soul searcher?
• Cui bono? Or ‘who benefits’ from the existence of this cult?
• How is this cult another form of “post-industrial” tribalism?"

My hope as a student

As a student of transcultural philosophies, I am very interested in reading what the programme of study is for I have outlined above would yield. I hope to read the responses in forums in cyberspace.


Mohamed said...

Schacht asserts that hadiths, particularly from Muhammad, did not form, together with the Qur'an, the original bases of Islamic law and jurisprudence as is traditionally assumed. Rather, hadiths were an innovation begun after some of the legal foundation had already been built. "The ancient schools of law shared the old concept of sunna or ‘living tradition’ as the ideal practice of the community, expressed in the accepted doctrine of the school." And this ideal practice was embodied in various forms, but certainly not exclusively in the hadiths from the Prophet. Schacht argues that it was not until al-Shafi`i that ‘sunna’ was exclusively identified with the contents of hadiths from the Prophet to which he gave, not for the first time, but for the first time consistently, overriding authority. Al-Shafi`i argued that even a single, isolated hadith going back to Muhammad, assuming its isnad is not suspect, takes precedence over the opinions and arguments of any and all Companions, Successors, and later authorities. Schacht notes that:

Two generations before Shafi`i reference to traditions from Companions and Successors was the rule, to traditions from the Prophet himself the exception, and it was left to Shafi`i to make the exception the principle. We shall have to conclude that, generally and broadly speaking, traditions from Companions and Successors are earlier than those from the Prophet.

Based on these conclusions, Schacht offers the following schema of the growth of legal hadiths. The ancient schools of law had a ‘living tradition’ (sunna) which was largely based on individual reasoning (ra'y). Later this sunna came to be associated with and attributed to the earlier generations of the Successors and Companions. Later still, hadiths with isnads extending back to Muhammad came into circulation by traditionists towards the middle of the second century. Finally, the efforts of al-Shafi`i and other traditionists secured for these hadiths from the Prophet supreme authority.

Goldziher maintains that, while reliance on the sunna to regulate the empire was favoured, there was still in these early years of Islam insufficient material going back to Muhammad himself. Scholars sought to fill the gaps left by the Qur'an and the sunna with material from other sources. Some borrowed from Roman law. Others attempted to fill these lacunae with their own opinions (ra'y). This latter option came under a concerted attack by those who believed that all legal and ethical questions (not addressed by the Qur'an) must be referred back to the Prophet himself, that is, must be rooted in hadiths.These supporters of hadiths (ahl al-hadith) were extremely successful in establishing hadiths as a primary source of law and in discrediting ra'y. But in many ways it was a Pyrrhic victory. The various legal madhhabs were loath to sacrifice their doctrines and so they found it more expedient to fabricate hadiths or adapt existing hadiths in their support. Even the advocates of ra'y were eventually persuaded or cajoled into accepting the authority of hadiths and so they too "found" hadiths which substantiated their doctrines that had hitherto been based upon the opinions of their schools’ founders and teachers. The insistence of the advocates of hadiths that the only opinions of any value were those which could appeal to the authority of the Prophet resulted in the situation that "where no traditional matter was to be had, men speedily began to fabricate it. The greater the demand, the busier was invention with the manufacture of apocryphal traditions in support of the respective theses."

In summary, Goldziher sees in hadiths "a battlefield of the political and dynastic conflicts of the first few centuries of Islam; it is a mirror of the aspirations of various parties, each of which wants to make the Prophet himself their witness and authority." Likewise,

Every stream and counter-stream of thought in Islam has found its expression in the form of a hadith, and there is no difference in this respect between the various contrasting opinions in whatever field. What we learnt about political parties holds true too for differences regarding religious law, dogmatic points of difference etc. Every ra'y or hawa, every sunna and bid`a has sought and found expression in the form of hadith.

And even though Muslim traditionalists developed elaborate means to scrutinize the mass of traditions that were then extant in the Muslim lands, they were "able to exclude only part of the most obvious falsifications from the hadith material." Goldziher, for all his scepticism, accepted that the practice of preserving hadiths was authentic and that some hadiths were likely to be authentic. However, having said that, Goldziher is adamant in maintaining that:

In the absence of authentic evidence it would indeed be rash to attempt to express the most tentative opinions as to which parts of the hadith are the oldest material, or even as to which of them date back to the generation immediately following the Prophet’s death. Closer acquaintance with the vast stock of hadiths induces sceptical caution rather than optimistic trust regarding the material brought together in the carefully compiled collections.

Anonymous said...

Wow that was a nice first response. Good luck there are many websites in many languages and even books being published now on the movement.

Asyraf said...

Salam Mr. Azly.
Lots of question you have there regarding this Code 19 issues.
Therefore, I urge you to read through this website and book:

and also this translation of Quran by Rashad Khalifa:

if you had read through all of this. Hope all your question is answered and I hope you can judge by yourself who is right and wrong.

The one who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the one who possess intelligence[39:18]

Do not uphold what you have no knowledge of. For the hearing, eyesight and mind, all these are held responsible for that [17:36]

pak yeh said...

Even if we reject the Hadis books of Bukhari Muslim, we still cannot be called anti hadis Muslims.
This is because of AlQuran 39:23 "I have revealed ahsanal hadis, a scripture{Quran), consistant..."

Rejection of hadis books is due to Allahs warning in Quran 31:6 "Some people use lahwal(vain/false)hadis to mislead others from the straight path,without knowledge,and as such make a mockery of it(the straight path/Islam)".

Typical case of the hadis making a mockery of Islam is the Israk Mikraj hadis, which says that Allah flip floped when planing the solat from 50 times a day to 5 times a day.
Many other hadis contradict the Quran.
This problem was evident even when the prophet Mohammad was still alive.Hence the warning in Quran 31:6.

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