“And We have also sent down unto you (Muhammed) the Reminder and the Advice (the Qur’an), that you may explain clearly to men what is sent down to them.” (Qur’an 16:44)
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In our first lesson Shaykh Juma Mazrui (h) went over some of the disputes the scholars have had in regards to majaz in the Qur’an. Among those who dispute majaz are those who liken Allah (swt) to his creation by stating that he has two right hands, two eyes, and so forth.
Some people are under the mistaken impression that the apparent meaning of certain verses in the Qur’an indicate anthropomorphism. However, most of those who assume as such are either reading translations of the Qur’an into English and/or even among the Arabs those who have forgotten how deep and powerful the language of the Qur’anic Arabic actually is. They have forgotten the use of Majaz.
Such that when a person sees the word ‘yadahu’ they use their mind to scan one of the most common meanings possible for the word. However, not everyone can be said to take that meaning. The context would certainly dictate how one may scan a word search for an understanding.
An example:
And the Jews say, ‘The (yadu l-lahi) is tied up.’ Chained are their (aydihim), and cursed are they for what they say. Rather, (yadahu mabsūṭatāni) , HE spends however He Wills.” (Qur’an 5:64)
So these are words and phrases and terminologies that an Arab in the 7th century would have knowledge of. So when an Arab of that time read this page did they imagine Allah (swt) as being bound (like a prisoner) unable to have use of His “hands”?
Or, did they immediately recognizes the metaphor? That these people are claiming that Allah (swt) does not bestow upon them anything of good and/or is misrely. Where Allah (swt) retorts back that he is boundless in his generosity?
What went through their minds when the yadu (a feminine singular noun in the nominative case switched to yadahu (a noun and a possessive pronoun-the noun being feminine dual in the nominative case with the attached possessive pronoun in third person masculine singular).
Can it be said that they imagine some type of gender swapping happening? Or it can it be said that these people knew the function and style of their language.
Now if one was to give a person the Qur’an without any understanding of who or what Allah (swt) is what is the perception that they would walk away with. (Reading a translation or reading the Arabic).
If for example in our dawah we tell the Christians that Allah is not a man or a woman and Allah (swt) does not have a gender. What would be the impression of that Christian (reading a translation of the Qur’an) or that Arab Christian reading the Arabic Qur’an have when reading the following verse:
“There is nothing likeunto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
That apparent meaning or the meaning that comes when they use their mind to scan search for an understanding they may walk away with the impression that they were mislead.
Similarly, when reading the Qur’an when the are certain statements which are assumed to be attributes of Allah (swt) in which you will never find the following statement after such assumed attributes: Bila Kayfa meaning: ‘without how’ ‘without modality’
It is very clear that every language is rich in meaning , scope and depth. All languages to some degree or another deploy a range of literary devices. Chief among them is metaphor or as we would say in Arabic majaz.
Shaykh Juma Mazrui (h) has shown us clearly many examples of Majaz in the Qur’an.
“Allah is the Guardian of those who believe, He brings them out of every darkness into light. And those who disbelieve, their guardians are the evil ones; they bring them out of light into all kinds of darkness. These are destined for the Fire, and there shall they abide.” (Qur’an 2:257)
This is an example of metaphor or Majaz. There is no real darkness that we are being brought out of and into a real light. No one has been able to demonstrably prove this by the apparent meaning.
“Ignominy shall be their portion wherever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress.” (Qur’an 3:112)
This is another example of metaphor or Majaz. There is no real rope from Allah and a rope from men that people are grasping onto.
Again we find:
“And hold firmly to the rope of Allah and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be ˹rightly˺ guided.” (Qur’an 3:103)
There no real, physical or apparent rope from Allah (swt) that any of us are grasping on to for every moment of our life. This is a clear example of metaphor or Majaz. The rope that is referred to that we are to grasp or adhere to is the religion of Islam.
“Moreover, will say to those who were oppressed to those who were arrogant, “Nay, (it was) a plot (by) night and a plot (by) day when you were ordering us that we disbelieve in Allah and we set up for Him equals.” But they will conceal the regret when they see the punishment. And We will put shackles on (the) necks (of) those who disbelieved. Will they be recompensed except (for) what they used to do?” (Qur’an 34:33)
This is the majaz of hadhfi or the metaphor of omission. Can it be said that the night plots and the day plots? This is a clear example of metaphor and the overwhelming majority of translators have not translated nor interpreted it by its apparent meaning.
“To Him belong the keys to the heavens and the earth. As for those who have rejected the verses of Allah, it is they who are the losers.” (Qur’an 39:3)
If you translate this literally, or take it apparently it is to mean that Allah (swt) has two material keys. This would be a case of tashbih to liken one thing to another. Like people have keys that they use to start their car or to unlock their homes.
That Allah (swt) would need two sets of keys to lock/unlock the heavens and the earth merits pensive reflection from those who beleive in the apparent meaning of the text.
17 times a day a Muslim says, “guide is to the right way.” That is from the opening chapter of the Qur’an.
Well, where is this ‘straight path, this straight way’? If you to take it from the apparent, from the literal meaning.
“Be patient over what they say, and remember Our servant, David, the possessor of many hands; he was one who repeatedly turned back [to Us].” (Qur’an 38:17)
Plural in Arabic begins with three and not two! So, at the very least David had three hands. However, notice something from the following site:
It is unanimous that they all translate ‘many hands’ as strength! Even the Salafi/Saudi translations do! Even the translation that gives us the most literal word for word meaning possible was too shy to translate David having many hands.
Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah ] (Sahih International)
Be patient (O Muhammad SAW) of what they say, and remember Our slave Dawood (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah) (Muhsin Khan & Muhammed Al Hilal)
So we can say to those who believe in literal translations: Why don’t you take these verses on the apparent meaning? If Allah (swt) says that David has many hands then say that David had many hands!
You are shy to ascribe many hands to David but not to Allah (swt)?!
“He is the One who has made the earth subjugated for you, so walk on its shoulders, and eat out of His provision, and to Him is the Resurrection.” (Qur’an 67:15)
The earth has shoulders? As I have?
“And He (is) the One Who sends the winds (of glad news between the two hands of his Mercy, until, when they have carried clouds ” (Qur’an 7:57)
Allah sends winds like herald of glad news, between the two hands of his Mercy.
Now his Mercy has two hands?
So those who believe in literal translations tell us that Allah (swt) has two right hands, and he has an attribute of Mercy and this attribute has two hands. Are they also right hands?
Look how virtually everyone else translates the text!
“Moreover, it is He who sends the winds as good news before His mercy until, when they have carried heavy rain clouds, We drive them to a dead land and We send down rain in that respect and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you will be reminded.” (Sahih International)
“And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend immediately. Then We produce every fruit besides that. Similarly, We shall raise the dead, so that you may remember or take heed.” (Muhsin Khan and Muhammed Al Hilali)
No one wants to take the literal, or apparent meaning of the text and ascribe to Allah’s mercy two hands! Why is that?
“Also, He (is) the One Who sends the winds (as) glad news (from) between (hands) His Mercy, and We send down from the sky water pure.” (Qur’an 25:48)
Even look at those at Corpus Qur’an. They are literally confused about how to translate the Arabic text:
“So, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them your Mercy even as they cherished me in childhood.” (Qur’an 17:24)
Does humility have wings?
“And lower your wing to those who follow you of the believers.” (Qu’ran 26:215 -Sahih International)
For some reason in this case Sahih International decides to go with the literal, apparent text. But the question needs to be asked does the Blessed Messenger (saw) have a wing?
Allah (swt) said he did. So why can’t what Allah (swt) says be good enough for us?
“So when we accepted your covenant and lifted the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to perform it, and hear; they said, we have heard, and have rebelled: And they were made to drink down the calf into their hearts for their unbelief. Say, a grievous thing has your faith commanded you, if you indeed be true believers.” (Qur’an 2:93)
Does anyone think they were drinking calf? It means that their hearts were filled with worshipping the calf.
“And a faction of the People of the Scripture say [to each other], “Believe in that which was revealed to the believers at the face of the day and reject it at its end that perhaps they will abandon their religion.” (Qur’an 3:72)
wajha-face. Are we really to believe that the day has a face?
“Give good news, glad news, to the believers upon the foot of the truth.”(Qur’an 10:2)
“Have the people been amazed that We revealed [revelation] to a man from among them, [saying], “Warn mankind and give good news to those who believe that they will have a [firm] precedence of honor with their Lord”? [But] the disbelievers say, “Indeed, this is an obvious magician.” (Sahih International)
Muhsin Khan and Muhammed Al Hilali really went wild with this translation:
“Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves (i.e. Prophet Muhammad SAW) (saying): “Warn mankind (of the coming torment in Hell), and give good news to those who believe (in the Oneness of Allah and in His Prophet Muhammad SAW) that they shall have with their Lord the rewards of their good deeds?” (But) the disbelievers say: “This is indeed an evident sorcerer (i.e. Prophet Muhammad SAW and the Quran)” (Muhsin Khan & Muhammed Al Hilali)
The principle of rejecting the Mujaaz usually comes from those who say that Allah (swt) has two limbs, and two right hands, two eyes etc. Shaykh Juma Mazrui had other examples that I did not have the chance to pin down but insh’Allah I will enquire about the missed examples and plug them into this article..
Shaykh Juma Mazrui will be going over with us in the coming weeks the following lessons: Insh’Allah.
In the traditions of the Prophet (saw) did he use Majaaz when he talks to the companions?
Majaz in the Arabic language.
Tawil in the Arabic language.
“See how Allah does make His revelations clear to them; yet see in what ways they are deluded away from the truth!” (Qur’an 5:75)
“And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?” Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.” (Qur’an 2:80-81)
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Every now and again there is someone who stops by this blog/website and leaves an amazing comment. Something that is so eye opening and poignant that it deserves not to be tucked away in the comment section but broadcasted as far as Allah (swt) allows the knowledge to transmit.
All credit to the comment goes to the individual by the name of Zheyn. May Allah (swt) raise their station!
“By the logic of those who argue that sinful believers who earned Jahannam will eventually go to paradise, Iblis himself would eventually enter Jannah because of his “righteous deeds” before he disobeyed Allah. We know according to the Quran he had the rank of the angels.”
“But the undeniable fact that Allah cursed Iblis to Jahannam over ONE sin, not prostrating to a creation Allah commanded you to prostrate too, is more than enough evidence that just because you believe doesn’t mean you will enter Jannah.”
“Iblis NEVER denied that Allah is his lord, rather he became arrogant and disobeyed the command of Allah. It seems this sin in and of itself is far more damning than a disbeliever not believing. It’s because Iblis KNEW about Allah’s power yet he still disobeyed.”
“Even in Iblis’s khutbah to the companions of the fire Iblis denies the association of him as a partner to Allah and he affirms that Allah promised them the truth and he promised them but betrayed them.”
“Anyone who accepts the notion that Jahannam is temporary for ANYONE without explicit proof is only responding to shaytan. Allah promises eternal bliss or eternal torment. Shaytan promises delusion.”
“I pray more Muslims see and understand the severity of this topic.”
What more can be said except Amin! Very well said, Zheyn!
Fore more on this topic you may wish to read the following:
“We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.” (Qur’an 6:38)
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We as Muslims believe in an All-Wise, All-Intelligent, All-Knowing, Creator. We do not describe the Creator with being frivolous or mercurial. We seek refuge in Allah.
Thus, while reading through the Qur’an we come across this very interesting verse.
“And when you said, “O Moses, we can never endure one kind of food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.” [Moses] said, “Would you exchange what is better for what is less? Go into any settlement and indeed, you will have what you have asked.” And they were covered with humiliation and poverty and returned with anger from Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were habitually transgressing.” (Qur’an 2:61)
So here I sat with my thoughts looking at this amazing verse. I think about all the intra-Islamic debates over various points of doctrine and jurisprudence and the blood that has been shed over such. Cucumbers, Garlic, Lentils & Onions just jumped out at me.
“WoW!” I thought. I do not believe this verse has been the centre of any type of controversy among us as Muslims. Empires or dynasties built upon the verse that mentions Cucumbers, Garlic, Lentils & Onions
Our All-Wise, All-Intelligent, All-Knowing, Creator wanted you (the one reading this) and myself and all who read the Qur’an that the children of Israel complained to Moses (as) about not being to endure one of kind of food.
So let us imagine that this verse came down to us in another form. Would any vital information be lost? Would we not know that the children of Israel complained about not being able to endure one type of food and that Allah (swt) responded to them expressing disappointment?
Imagine the verse said:
And when you said, “O Moses, we can never endure one kind of food. So call upon your Lord to bring forth for us from the earth its green herbs.” [Moses] said, “Would you exchange what is better for what is less? Go into any settlement and indeed, you will have what you have asked.” And they were covered with humiliation and poverty and returned with anger from Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were habitually transgressing.” (Qur’an 2:61)
What is missing? What did I excise out?
The following: “and its cucumbers and its garlic and its lentils and its onions!”
Subhan’Allah! We as Muslims do not believe in redundant revelation.
Often when our Shi’a brothers engage other Muslims (usually Sunni) they will ask them: “Do you really believe that the Blessed Prophet (saw) would leave a matter like the leadership of the Muslims up in the air!?”
Often questions like this evoke pensive reflection and indeed it should!
But in this case, this is a loaded question. As it implies that such an issue is of vital importance to begin with. That it begs the question on rather or not this is even a pillar of faith that is established in the Qur’an first and foremost.
In the Qur’an Allah (swt) establishes our most vitally important beliefs. Yet, no where in the entirety of the Qur’an from Al Fatiha to Al-Nas do we find mention of who should succeed the Blessed Prophet (saw)!
Rhetorical questions in the Qur’an like the following do not need to be asked if there is a clear line of succession.
“Muḥammed is not but a messenger. Messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.” (Qur’an 3:144)
We look through this astonishing beautiful revelation, this sublime source of guidance that leaves us enthralled for hours upon hours on end. Pondering it’s verses and yet there is no clear mention of statements like: “Ali should succeed the Prophet (saw) when he dies.” In fact, his name is not mentioned at all in the Qur’an! Statements like the following are simply not found: “The Ahl Bayt holds the leadership of the Muslims.” “The Muslims should be led by so and so when the Prophet (saw) dies. ”
Yet…cucumbers and its garlic and its lentils and its onions! Here they are mentioned by name clear as day.
Which of the two matters does one belief is of more weight and magnitude.
Knowing by name and having spelled out to us clearly the four different food types the children of Israel were craving or knowing by name and having spelled out to us clearly that we are to obey infallible guides or guides from the family of the Blessed Messenger (saw)
Which of the two matters have the Muslims wrangled over, fought each other over, and spilled blood concerning the most?
It has to be a point of embarrassment for those that uphold such doctrines:
A) Muslims must be ruled by the family of the Prophet (saw)
&
B) Muslims are to be ruled by infallible family members of the Prophet (saw)
It must be embarrassing for the believers in such to see Our All-Wise, All-Intelligent, All-Knowing, Creator acknowledge cucumbers and its garlic and its lentils and onions by name in his glorious revelation and not once mention the name of Ali Ibn Abu Talib.
It should not surprise us than that on any discussion in relation to topic A or B above the Shi’a are anxious to pivot the conversation away from the Qur’an and towards any (dear God, sweet Lord in heaven) and I do mean any data extraneous to the Qur’an that assist them in building their case.
We should also not be surprised that some Shi’a held to tahrif (corruption) of the Qur’an on these very topics!
Let us say that we were to gather a bunch of Atheist and Agnostics in a room and we were to pose to them the following question.
Are you more likely to believe in a Creator that mentions in passing the name of a few random vegetables that people craved in the past; while not mentioning clearly a line of succession and leadership that leads to internecine conflicts among those devoted to him.
Or
A Creator that mentions clearly a line of succession & leadership that if not mentioned clearly would lead to internecine conflicts among those devoted to him?
There are many people on this planet that would argue fiercely, cogently and intelligently that mentioning by name a few random vegetables that the people of the past craved seems almost trivial compared to mentioning by name a clear a line of succession & leadership that if not mentioned would lead to internecine conflicts and loss of life.
Now this doesn’t necessitate an argument against the wisdom of the Creator. It just argues for a Creator that may want his creation to figure some things out like a puzzle, an enigma or a riddle.
May Allah guide the Ummah. May Allah forgive the Ummah.
After all what would I know, this is simply a run of the mill garden variety refutation.
Those two PDF files are titled: Ibadhism a moderate sect of Islam & Ibadism in the studies of Ali Yahya Mu’ammar
I am sharing these files as I believe researchers of the Ibadi school may come across them online and while they are useful there are some points of information contained with in the books that need addressed as well as the presentation of the books themselves.
Ibadhism a moderate sect of Islam
Let me address this PDF book first.
This paper is written by Harun Yildiz it seems like a translation from Turkish into Arabic and what makes it more challenging is that it seems the writer is translating thoughts from Arabic to Turkish and than into English. Thus, it is not a smooth read. If you would like to clarify any points the Professor is still alive as of 10/5/2024 and maybe reached here:
A discussion about different aspects of Ibadi Jurisprudence. That the Ibadi’s are known for using: The Qur’an. The authentic Sunnah. Mutawattir Mashur, Ahad (all of which can be acted upon provided they meet the requisite conditions). ‘Ijma (consensus), Qiyas. (analogy), Istidlal & Masalih i Mursala (Istislah).
Not cursing the companions of the Blessed Prophet (saw) is not something we are known for. It is not a known way with our school.
He has a section discussing Ibadis accepting the Ottoman Rule while living in their own communities deciding things by the azzaba (the religious/political council)
He talks about Ibadi sub-sects which in reality are more concerned with political divisions than real theological divisions. Nukkariyya Naffasiyya Khalafiyya Husayniyya Umariyya Sakkakiyya (real innovative ideas) -the one that has real theological and bizarre claims Farsiyya
He mentions: “It is permitted to increase the number of Imamates in the Muslim community if the area is expanded and the distance therein becomes far, or if the enemy separates its sections and it becomes difficult to rule it with one system, or if that becomes a cause of its downfall and separation of its forces and destruction of the people’s interests.” pg. 21
So what is meant is imagine there is an an Imamate in North Africa and one in Bangladesh they would be cut off by a great distance. So this idea is practical and pragmatic and the hadith is interpreted to reflect this reality.
As correctly pointed out Ibadis are not known for fighting with other Muslims. on pg. 86 in the footnote: “The first actual movement that was put forward by Ibadis is the movement launched by Talibu’l Hakk(Haqq) Abdullah b. Yahya al-Kindi in Yemen with defensive reasons.”
The mistakes (errors) or clarifications that the book needs.
#1 The author states:
“If a deviation is seen in the president, he would be was overthrown in a hard way, not with a soft method.” pg. 82
But than this is contradicted by:
“The unjust ruler will first be requested to practice justice, if he does not respond, he will be told to leave the Muslim affairs; if he does not respond, it is permitted to fight him and remove him by force even if that will result in his death, if that will not lead to bigger riot.” pg.20
As well as:
“It is not right to revolt against a just president, according to Ibadites. It is not wajib(obligatory) to revolt against a cruel president, as Kharijites posited. In addition, this case isn’t forbidden, as Ash’aris and Salafis say. So, justice is primarily demanded from cruel rulers. If he does not answer, his dismissal is requested. If he still does not answer, revolt is no longer unlawful against him and he should be dismissed by force.” pg. 86
His statement here:
“‘However, Quraishness or Arabness is preferable in case of overlapping conditions here.” pg. 86.
“He who commits adultery with a woman, she will be unlawful to him for ever.” pg. 34
What he means is fornication , if you are caught there are no conditions in which you can marry her/him. If it was adultery it would be stoning as per the Sunnah.
Ibadism in the studies of Ali Yahya Mu’ammar
Now this paper is said to be written by the noble and blessed Shaykh Ali Yahya Mu’ammar (r)
The translator is: Ahmed Hamoud Al-Maamiry. I do not know if it is the quality of the printing but the paper has many grammatical mistakes, some incomplete thoughts/sentences as well as words combined together. I believe this particular translation into English does not speak to the profundity of the Shaykhs eloquence or wisdom. Certainly the original Arabic would be in the best interest of the researcher. Perhaps even a French translation may have done a better job at conveying the thoughts and reflections of the esteemed Shaykh. May Allah have mercy on him.
The mistakes (errors) or clarifications that the book needs.
This is not an error per se in this book, however, it contradicts the point made on pg. 82 in the above PDF book.
“Even when they were able to change systems of rule, they did so through convocation and conviction, and they achieved what they needed without using the sword or killing souls. The system of government was changed three times in without any violence. The Imam whom they assign would call the former Imam and would give him the option between remaining in the country with all his rights and obligations like any other Muslim and choosing to leave to any place he likes peacefully with his property and with whom he likes among his family.” pg. 17
Which of course is totally contrary to everything you ever heard of us. You see the Amir or Imam of the Muslims is much like a CEO of a vast company. If he starts to run the company into the ground the shura council will advise him much like members of the board. If he is involved in scandal (big sins) will be asked to step down. So, just like the CEO that doesn’t do anything against the law but is simply horrible at management, he is asked to step down without punitive measures taken. However, if the CEO does not step down he can be (emphasis on can) be taken our forcibly.
“They affirm the torment of the grave and the questioning b the two angels according to many traditions confirming the issue.” pg.15
However, this is an error (if the respected Shaykh said this) as there is difference of opinion in our school in grading the hadith reports if they weigh in the balance of mutawatir or not.
“O Prophet), call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way.” (Qur’an 16:125)
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This is a response to an Imami Shi’a in his attempt to respond to the following article:
You will find his response in the comment section as well as it being posted in full here.
First of all I genuinely do appreciate when people give some thought in their reply and can keep it respectful. This allows for fruitful engagement. I did initially reply with the following question: “Are you from what is commonly known as the 12er Shi’a, the Ismaili Nizari or the Ismaili Musta’li?”
This will assist me if the conversation continues to be able to know what sources my interlocutor deems to be authoritative.
So first let me give the response of the Imami Shi’a (whom goes by the name of ‘Abd Allah) and than I will give my reply to this response:
Response of Imami Shi’a -‘Abd Allah to my short article.
{O you who believe, obey Allah and obey the Messenger and those possessing authority from yourselves; then if you dispute regarding anything, then refer it to Allah and the Messenger if you believe in Allah and the Last Day.}
1) Allah commands the audience addressed by {O you who believe} to {obey Allah and obey the Messenger and those possessing authority (Uli al-Amr) from yourselves; then if you dispute over anything refer it to Allah and the Messenger}.
Obviously, Uli al-Amr are not being commanded to obey themselves, hence they are excluded from the address {O you who believe}. Hence, the address {if you dispute over anything refer it to Allah and the Messenger} is directed towards the believers excluding Uli al-Amr. Hence, disputes described are between the believers themselves, not between the believers and Uli al-Amr. The verse commands the generality of the believers to obey Allah, the Messenger and Uli al-Amr, and to direct their disputes among themselves to Allah and the Messenger.
This is apparent from just reading the verse – {O you who believe obey Allah and obey the Messenger and Uli al-Amr from *yourselves* (min*kum*); then if *you* dispute (tanaza’*tum*)…}
This is further made clear from simply reading the passage, which is about obeying Allah and the Messenger and referring to them for arbitration, rather than false authorities – {Have you not seen those who claim to have believed in what was revealed to you [O Muhammad ص] and what was revealed before you? They wish to refer to the judgement of the Taghut (false authorities), while they were commanded to reject it; and Satan wishes to lead them far astray. And when it is said to them, “Come to what Allah has revealed and to the Messenger,” you see the hypocrites turn away from you stubbornly.} (Q4:50-51)
2) What objection is being made here exactly? The obedience owed to the Messenger ص is absolute, yet Allah is an authority over him. Likewise, the authority of Uli al-Amr is absolute, yet Allah and the Messenger are authorities over them. The Messenger ص does not command in contradiction to the commands of Allah, and likewise Uli al-Amr do not command in contradiction to Allah and the Messenger ص.
3) The command {refer it to Allah and the Messenger} may be argued to be literally refer it to Allah and the Messenger, or to refer it to the Shari’ah (that is the Qur’an and the Sunnah). It is impossible to refer literally to Allah, and referral to the Messenger is not possible after his passing. Therefore, the meaning of this command is to refer disputes to the Shari’ah.
Moreover, if it were the case that Allah and the Messenger ص could only be literally referred to, then the Messenger of Allah ص would be the only person to whom matters are referred and the only person who has the right judge between the issues of the people in the nation. However we find in the verse immediately prior, that there are people among the believers who may judge – {Indeed, Allah commands you to refer the rights to their owners, and when you judge between the people to judge with justice. Indeed, Allah advises you excellently by it. Indeed, Allah is seeing and hearing} (Q4:58). Every matter must be judged based on the Book of Allah and the Sunnah of Muhammad ص.
4) The obligation to obey Uli al-Amr is not restricted nor conditioned in any other verse. Allah placed conditions when commanding al-Salah (Q4:101), al-Wudu (Q5:6), al-Hajj (Q2:196, Q3:97) and al-Sawm (Q2:183,184), and He restricted obedience to one’s parents twice – when merely enjoining goodness towards them (Q29:8, Q31:15). Yet, when commanding obedience to Uli al-Amr – whose authority extends over the whole nation – He placed no restriction. The plain reading then is that the obedience to Uli al-Amr is absolute and unrestricted. To argue otherwise based on the Qur’an alone would be arbitrary and baseless, and would undermine the absoluteness of the obedience due to Allah and His Messenger.
Furthermore, the obedience to the Messenger and Uli al-Amr are conjoined by Waw al-Atf. Given that there is no restriction on the obedience to Uli al-Amr, the plain reading is that their obedience is one – further emphasising the absoluteness of the obedience due to Uli al-Amr. Thus, the obligation to obey Ulil Amr is absolute, and akin to the obedience due to the Messenger.
Allah must be obeyed absolutely and never disobeyed, and Allah has commanded absolute obedience to Uli al-Amr. If Uli al-Amr would command contrary to the laws of Allah and the Messenger, then this would result in a contradiction. Thus, Uli al-Amr will never command contrary to the commands of Allah.
The [legal] hukm (judgement/verdict/ruling) of Uli al-Amr must always be obeyed, so their ḥukm will always conform with the Shari’ah. Hence, the command {if you dispute regarding anything refer it to Allah and the Messenger} follows consequently from the obligation to {obey Allah and obey the Messenger and Uli al-Amr}, for Uli al-Amr judge {between the people} based on the Shari’ah. Thus, Allah has legitimised their authority, commanded the believers to obey them and directed them to refer their matters to them – {and had they referred it to the Messenger and Uli al-Amr from themselves} – yet has forbidden referral to the Taghut for judgement, for they do not judge based on the hukm of Allah and the Messenger.
Therefore, Q4:59 establishes that there are people from the believers who hold authority, whose authority extends over the whole nation, who must be obeyed absolutely and whose hukm must be obeyed.
4) Hence, the Messenger of Allah ص said in his sermon on the day of the pond of Khumm:
“O people, it is as if I have been called [to die], and so I have responded. I am leaving among you the two heavyweights – the first of them is greater than the other. [They are] the Book of Allah and my ‘Itrah (kindred), my Ahl al-Bayt (people of my household). Indeed, the two shall never separate until they return to me at the heavenly-pool.”
Then he said, “Do I not have greater right to the believers than their selves?” He may have said this multiple times. Each time his companions responded in affirmation.
Then he took the hand of ‘Ali, raised it, and said, “Whomsoever I am his mawla, then ‘Ali is his mawla. O Allah, support whoever supports him and oppose whosoever opposes him.”
Response of Prima-Qur’an an Ibadi to the Imami Shi’a
With the name of Allah Most Gracious Most Merciful, All Praise be to Allah, Most Gracious Ever Merciful. Blessings and Peace be upon the last and seal of the Prophets, the Noble Prophet Muhammed (saw), upon his righteous progeny the noble companions.
So what I see in the response that is disappointing is quite a bit putting the cart before the horse. As well as presumptions. For example in the opening:
“Obviously, Uli al-Amr are not being commanded to obey themselves, hence they are excluded from the address {O you who believe}. Hence, the address {if you dispute over anything refer it to Allah and the Messenger} is directed towards the believers excluding Uli al-Amr. Hence, disputes described are between the believers themselves, not between the believers and Uli al-Amr.” –‘Abd Allah
But this begs the question: Are not the Uli -al-Amr among those who believe? Certainly we are not to obey ‘those who disbelieve’?
If the Uli-al-Amr are among those who believe than the following verses are applicable to them:
“O you who have believed, be persistently standing firm in justice, witnesses for Allāh, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allāh is more worthy of both.1 So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allāh is ever, of what you do, Aware.” (Qur’an 4:135)
“Believers, fear Allah and speak the truth.” (Qur’an 33:70)
In fact every verse that commands and prohibits certain actions are applicable to the Uli-al-Amr.
However, the presumption is that they (the Uli-al-Amr) would never be among those who would err. Yesterday’s article showed the fact that the Blessed Messenger (saw) would at times err; and that this is in actuality a proof to follow his Sunnah.
So again, the assumption is that they (the Uli-al-Amr) would never err or be among those who err in judgement.
We can see this in the following category error. He states:
“What objection is being made here exactly? The obedience owed to the Messenger ص is absolute, yet Allah is an authority over him. Likewise, the authority of Uli al-Amr is absolute, yet Allah and the Messenger are authorities over them. The Messenger ص does not command in contradiction to the commands of Allah, and likewise Uli al-Amr do not command in contradiction to Allah and the Messenger ص.” – ‘Abd Allah
The three mentioned are not the same class of authority.
Allah (singular)
“And Allah is Knowing of all things.” (Qur’an 24:64)
The Messenger (singular)
“And I do not say to you that I have the treasures of Allah and I do not know the unseen, nor do I say that I am an angel, nor do I say about those whom your eyes hold in mean estimation (that) Allah will never grant them (any) good– Allah knows best what is in their souls– for then most surely I should be of the unjust.” (Qur’an 11:31)
“Say: “I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me.” Say: “can the blind be held equal to the seeing?” Will ye then consider not?” (Qur’an 6:50)
The Uli-al-Amr. (plural)
So in regards to the hidden and the unseen in what category do these Uli-al-Amr belong?
Only Allah (swt) is: Knowing of all things. So, obviously it cannot be the first as that would be shirk.
If they are in the second category that of The Messenger (meaning they do not know in full but only what is revealed to them) than there is nothing that distinguishes them from Messengers. As they are now relying upon their own self acclaimed access to divine inspiration. Giving lie to the belief that Muhammed (saw) is the last Messenger.
“Yet, when commanding obedience to Uli al-Amr – whose authority extends over the whole nation – He placed no restriction. The plain reading then is that the obedience to Uli al-Amr is absolute and unrestricted. To argue otherwise based on the Qur’an alone would be arbitrary and baseless, and would undermine the absoluteness of the obedience due to Allah and His Messenger.” ‘Abd Allah
Again this claim is baseless as the Uli al-Amr would be from those who believe. Indicating that not only can differences occur between the Uli-al-Amr with those who they are charged over but that differences can occur between the Uli-al-Amr themselves! (More on this latter)
“O You who believe! Obey Allah and Obey the Messenger and those in authority from amongst you. Then if you disagree in anything refer it to Allah and the Messenger if you believe in Allah and the Last Day. That is best and more suitable tawilan(interpretation).” (Qur’an 4:59)
The text is very clear and there is no need to put the cart before the horse nor to presume any infallible status. The category of the address of You is consistent all through out the text.
The Uli al-Amr are from among us.
In fact, ‘Abd Allah has agreed to this when he states:
“Therefore, Q4:59 establishes that there are people from the believers who hold authority, whose authority extends over the whole nation, who must be obeyed absolutely and whose hukm must be obeyed.” –‘Abd Allah.
Think of it like this. You are going to a math competition and you must pick your best and brightest to represent your class. Some excel others in their abilities to comprehend complex problems. Some do better in abstract thinking than others. So you must pick students from among your class that excel others. These students are not infallible. They miss some questions during the competition. However, as they put in the effort and study they do far excel the average student. Especially those that do not give any effort in these matters at all.
You do not get an infallible class of leaders from among the fallible.
There are further problems with what ‘Abd Allah presented, including the grammar example. Insh’Allah coming to that.
I really am joyful that ‘Abd Allah brought the following text of the Qur’an that precedes 4:59
“Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.” (Qur’an 4:58)
And because these judges are believers the following verse is also applicable to them:
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not personal inclination, lest you not be just. And if you distort your testimony or refuse to give it, then indeed Allah is ever, of what you do, Aware.” (Qur’an 4:135)
Want to know something else about judges?
They are not infallible. They make mistakes and errors. They could be among those who:
Follow personal inclination. This is why we all get ultimate justice with Allah (swt).
Also as noted by ‘Abd Allah the Prophet (saw) is not omni-present. So it makes sense to appoint judges and arbiters instilled with the confidence that they will be diligent in their duty. In fact, today we take for granted we are so connected with wifi, fax machines and so forth. Imagine in the past when Muslims ruled over vast stretches of territory. Infallible guides, teachers and judges can’t be omni-present; in the same way that the Prophet (saw) was not.
“Yet, when commanding obedience to Uli al-Amr – whose authority extends over the whole nation – He placed no restriction. The plain reading then is that the obedience to Uli al-Amr is absolute and unrestricted. To argue otherwise based on the Qur’an alone would be arbitrary and baseless, and would undermine the absoluteness of the obedience due to Allah and His Messenger.”-‘Abd Allah.
The problem with this whole concept is that human experience has shown us time and time again what happens with blind allegiance and blind fealty. The plain meaning of the text of Qur’an 4:59 supports opposite of that proposition. Allah (swt) tells us to judge with justice and what justice is there to be given when party is deemed by default to be innocent, guilty free and innocent? Do tell us our Shi’a friends how is the balance of justice kept when the scales are already tipped?
What is it that they say: Power tends to corrupt, and absolute power corrupts absolutely. As yesterday’s article has shown even the best Imam, the best Guide, the most gentle of human hearts had his decision over turned by Allah (swt). So this idea that any human being (including our Prophet) is beyond reproach is not a sentiment one finds in the Qur’an. As mentioned in yesterdays article is only when obedience to the Messenger (saw) is tied to obedience to Allah (swt) is the hand of the Blessed Messenger (saw) strengthened.
Curiously and noticeably absent are the Uli al-Amr from the following text.
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” (Qur’an 33:36)
Not, Allah, His Messenger and the Uli al-Amr.
“The only statement of the believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful.” (Qur’an 24:51)
Not Allah and his Messenger and the Uli al-Amr.
So the following assertion is baseless.
“The plain reading then is that the obedience to Uli al-Amr is absolute and unrestricted. To argue otherwise based on the Qur’an alone would be arbitrary and baseless, and would undermine the absoluteness of the obedience due to Allah and His Messenger.”
Go back to the text:
“O You who believe! Obey Allah and Obey the Messenger and those in authority from amongst you. Then if you disagree in anything refer it to Allah and the Messenger if you believe in Allah and the Last Day. That is best and more suitable tawilan(interpretation).” (Qur’an 4:59)
The ending says that the text itself is the best (tawilan) interpretation.
Given that the Uli al-Amr are from among us (the believers) and given that the you is consistent all throughout the text the statement: “Then if you disagree in anything refer it to Allah and the Messenger.” is a reference to three plausible scenarios.
People who are not from among the Uli al-Amr dispute with one another.
The people dispute with the Uli al-Amr.
The Uli al-Amr dispute with each other.
In all those scenarios it tell us to refer the matter back to whom? Allah and His Messenger. Curiously and noticeably absent once more are the Uli al-Amr.
In fact, if they were meant the text would simply state:
“Then if you disagree in anything refer it to those in authority from amongst you.”
Or it would state: “Then if you disagree in anything refer it to the Imam.“
It doesn’t those in authority are completely bypassed.
“Furthermore, the obedience to the Messenger and Uli al-Amr are conjoined by Waw al-Atf. Given that there is no restriction on the obedience to Uli al-Amr, the plain reading is that their obedience is one – further emphasising the absoluteness of the obedience due to Uli al-Amr. Thus, the obligation to obey Ulil Amr is absolute, and akin to the obedience due to the Messenger.” –‘Abd Allah.
Here ‘Abd Allah wants to point out an grammatical example of Bayaan al-‘Aft. This is famous in the discussion on usul ul fiqh.
This allows for joining two matters when it includes the letter waw (harf ‘aft) in between. If it is in a sentence involving a measured or weighted item, it allows for an explanation to clear any ambiguity that exist in the sentence.
So for example he is trying to make the case that obeying the Uli al-Amr is the same as obeying the Messenger. However, was what has passed this is based upon presumption. So now he wants to introduce a grammatical point to bolster his claim.
However, this presumption has already fallen flat based upon the evidence that went before it.
Also one example in the Qur’an should also suffice.
“O believers! Shall I guide you to an exchange that will save you from a painful punishment? It is to have faith in Allah and His Messenger, and strive in the cause of Allah with your wealth and your lives. That is best for you, if only you knew.” (Qur’an 61:10-11)
So for example above it joins: Having faith in Allah, and His Messenger, and Striving in the cause of Allah (swt) with one’s wealth and life to be what is best for us. The preceding verse tells us that: If we want to exchange that which will save us from the painful punishment, we do the following: have faith in Allah, and his Messenger, (now switches to an action) and strive in the cause of Allah.
I will do my level best to include the non Arabic speaking audience in the discussion. If you go here: https://corpus.quran.com/wordbyword.jsp?chapter=4&verse=59#(4:59:1) corpus Qur’an -a fantastic website by the way. You are going to see a word by word English to Arabic analysis of every word in the text.
So in the case of Qur’an 4:59 what do we see if we go to the link above.
atiu (obey) l-laha(Allah) wa-ati (and obey) u l-rasula (The Messenger) wa-uli l-amri (and those in authority)
O You who believe! Obey Allah and Obey the Messenger and those in authority from amongst you. Then if you disagree in anything refer it to Allah and the Messenger if you believe in Allah and the Last Day. That is best and more suitable tawilan(interpretation).” (Qur’an 4:59)
You will not fail to note that atiu (obey) does not appear before authority further proving that it is conditional upon that which is unconditional.
Now you probably thought we would be done at this point since at this the interlocutor ‘Abd Allah has now ventured off into hadith territory. A whole other discussion.
You thought that you would come to this blog get a burger and go! No!
Today you get the burger, the fries, the drink and a dessert! All we ask in return is to keep us in your du’a.
So those of you who followed Prima-Qur’an for a while (thank you!) you will know that in the Ibadi school we deploy the methodology of textual analysis that is called: Tafsir al-Quran bi-l-Quran. (Interpreting the Qur’an by the Qur’an)
So does Qur’an 4:59 get to have all the fun when discussing the issue of Uli al-Amr?
Why of course not! We have another important mention of it here:
“And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger and to those of authority among them (l-rasuli wa-ila uli l-amri min’hum), then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.” (Qur’an 4:83)
Questions:
Given that it could be referred back to the Messenger and to the Uli al-Amr (those of authority) if they are both living concurrently who has more authority?
Who exactly are the Uli al-Amr and in what capacity do they serve? For example are they sultans, judges or Imams? Are they all three? Do we confer infallibility on them all?
I usually become particularly curious when terms in Arabic are often translated into different languages differently. For example:
“Oh you faithful, obey God and obey the Prophet and religious leaders (Divine Lights) and if there is a difference amongst you (this excludes God-Prophet and Imams) you appeal to God, The Prophet and Imams, if you have faith in God and eternity, this shall be the best solution (Qur’an 4:59)
Prima Qur’an comment: Remember what I said above? You know the following:
So these Imami Shi’a already were ahead of me in terms of what would make logical sense (if we were to superimpose the idea of infallible unquestioned authority) so they decided to interpolate the words “And Imams” in the English translation (Which is not in the Arabic text) because who reads that any way right?
“And when any important affair regarding safety of life or danger therein arises they divulge it, whereas, had they referred to the Prophet or those initiated in it, they would have come to know through those knowing them, and had it not been for the mercy and grace of God, barring few, you would have followed the devil (the passionate people)” (Qur’an 4:83)
Uli al-Amr = those initiated in it??? Are we talking about a fraternity here? Initiated in what? Why not just translate it as “religious leaders” ?
HOW DID IMAM ALI UNDERSTAND THE VERSE QUR’AN 4:59 ?
I mean since the Imami Shi’a want to claim that these people saw themselves as infallible lets just ask them. Let us ask Imam Ali what he thinks:
“Do not shun me as the people of passion are (to be) shunned. Do not meet me with flattery, and do not think that I shall take it ill if a true thing is said to me because the person who feels disgusted when he hears the truth, or a just matter is placed before him, would find it more difficult to act upon them. Therefore, do not abstain from saying the truth or pointing out a matter of justice because I do not regard myself to be above erring. I do not escape erring in my actions except that Allah helps me (in avoiding errors) in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, besides Whom there is no other Lord. He owns our souls which we do not own. He took us from where we were towards the means of our prosperity. He turned our straying into guidance and gave us intelligence after blindness.” -Imam Ali, the rightful Imam.
By the way he made this speech before the battle of Siffin. If that does not give you chills I don’t know what will!
So it is very clear that Imam Ali did not regard himself as being above erring.
written by: Morteza Motahhari whom was appointed by Ruhollah Khomeini His resting place is at the Fatima Masumeh Shrine, Qom. The translator is Yasin T al-Jibouri you can see his works and translations here: https://www.al-islam.org/person/yasin-t-al-jibouri
Interestingly his translation of the Nahjul Balagha is not mentioned in that list. Do note that I included the commentary after Imam Ali’s statement. I included that so that people would not say that I left it out. In fact, I am thankful for the commentary because it only says one thing to me: “Damage control.”
Imam Ali advises Malik al-Ashtar turn to Allah and his Prophet. Not turn to Allah, his Prophet and his Ahl Bayt. It is obvious that Imam Ali considered Malik as one of the Uli al-Amr over Egypt. This is what is to be done when there is a dispute between him(Malik) and the believers (his subjects). They are turn to the Qur’an and the Sunnah of the Blessed Messenger (saw). Imam Ali could have said if you have any issue refer to the divinely appointed Imams or just hit me up bruh!
In fact notice how Imam Ali himself is portrayed as understanding Qur’an 4:59 that is a night and day difference compared to how the people at www.al-islam.org have translated it!
ASBAB an-NUZUL OF QUR’AN 4:59 & QUR’AN 4:83
Allah (swt) has told us that he sends the Qur’an down by stages:
“It is We Who have sent down the Qur’an to thee by stages.” (Qur’an 76:23)
Thus it may behoove us to inquire the following:
Did any events trigger certain verses of the Qur’an to come down at certain occasions? The answer to that is yes. While the majority of the Qur’an is not attached to what is known as Asbab an-Nuzul (an occasion for the revelation) a great deal of it does.
Here is the part where I am begging you the reader the seeker of truth, I am imploring you to read as much literature on asbab an nuzul in regard to the verses of Qur’an 4:59 & Qur’an 4:83 as you can. Read literature from the Ahl Sunnah, The Ahl al-Haqq (Ibadi) , the Zaydi, the 12er Shi’a read what you is available to you and what you can get your hands on.
Let us deal with the occasion of the revelation of Qur’an 4:59 first.
The Prophet (saw) sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, “Aslamna (i.e. we have embraced Islam),” but they started saying “Saba’na! Saba’na (i.e. we have come out of one religion to another).” Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, “By Allah, I will not kill my captive, and none of my companions will kill his captive.” When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet (saw) raised both his hands and said twice, “O Allah! I am free from what Khalid has done.”
“There has certainly been for you in the Messenger of Allah an excellent pattern of conduct for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often” (Qur’an 33:21)
﷽
One of the reasons that we know that the Sunnah of the Blessed Prophet (saw) is a source of revelation and guidance for us is that every aspect of his blessed life down to the minute minutia would be regulated and corrected by Allah (swt).
In other words if there is something that the Blessed Prophet (saw) said, or did that was not approved by Allah (swt), there would be a revelation that would bring correction and guidance.
“And He found you lost and guided [you].” (Qur’an 93:7)
It is very clear that the Sunnah of the Blessed Messenger is an authoritative source of law for us as Muslims.
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
So it it is clear we are not seeking to dispute the Sunnah (words, deeds, actions, treaties) of the Blessed Messenger (saw) as a source of law.
We are simply saying that it is not equal to the authoritative weight of the Qur’an.
Let us start off with something very powerful from Allah (swt).
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
ALLAH!!!
Now can you imagine the Blessed Prophet (saw) being known as Rasulullah, Habibullah, Nabiullah and Shafiullah that even this blessed being esteemed as He (saw) is that the Lord of the Worlds, the Lord of Might, did not leave out from his revelation that he would cut off his aorta valve!
This is if he said anything against Allah (swt). So we know from this verse that it is impossible for the Prophet (saw) to have said anything contrary to what Allah (swt) said! Nor would the Prophet (saw) act, or speak in a way that displeases Allah (swt). In fact, this article will show you that the life of the Blessed Messenger (saw) was regulated down to the most minute details. It also shows us that this is conclusive proof that the life of the Blessed Messenger(saw) is a source of divine guidance for the Muslims.
“And follow that which is revealed to you from your Lord. Indeed Allah is ever, with what you do, Acquainted.” (Qur’an 33:2)
There are three misunderstandings that are common among Muslims.
That everything that the Prophet (saw) said, or did is revelation.
That everything that the Prophet (saw) said, or did is not revelation.
That the Sunnah is equal in weight to the Qur’an as being authoritative.
The idea that the Sunnah can abrogate or override the Qur’an.
Infact, the above text (Qur’an 69:43-47) is sufficient to prove points 1 & 2 & 3 & 4 above.
This method is internally cogent and consistent and other methods in jurisprudence are hard-pressed to find any flaws in this methodological approach.
The next verse
“Nor does he speak out of desire.” (Qur’an 53:3)
I would honestly say this has to be the most abused text of the entire revelation.
It is this very verse that is unjustifiably used (and abused might I add) to claim that every action, deed, saying, of the Blessed Messenger (saw) had divine sanction behind it.
We feel that the context of this verse is completely ignored by many fellow traditionalists.
“I swear by the star when it goes down. Your Companion is neither astray nor being misled Nor does he speak out of (l-hawa) desire. It is a inspiration (wahyun) that is inspired (yuha).” (Qur’an 53:1-4)
The ‘It’ is in the revelation is not definitive.
The ‘It’ can refer to the ‘words, deeds, actions, and treaties‘ of the Blessed Messenger (saw).
The ‘It’ can be a reference to the Qur’an itself.
The difference between divine inspiration (the Sunnah) and divine revelation sent down ( (Qur’an, Torah, Injil)
“And who is more unjust than one who invents a lie about Allah or says, “It has been inspired(uhiya) to me,” while nothing has been (yuha) inspired to him, and one who says, “I will reveal (sa-unzilu) like what Allah (anzala) revealed.” And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], “Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant.”(Qur’an 6:93)
Three categories: The one who invents a lie about Allah The one who says it has been (yuha) inspired to me. The one who says I will (anzala) reveal like what Allah revealed.
“With truth have We sent it (anzalna) down, and with truth hath it (nazala)descended. And We have sent thee as naught else save a bearer of good tidings and a warner.” (Qur’an 17:105)
“And your Lord (ahwa) inspired the Bee to build its cells in hills, on trees, and in (men’s) habitations.” (Qur’an 16:68)
And the verse “He does not speak of his desire” is so badly abused and the claim is that every single thing that came out of the Blessed Prophets mouth was a inspired revelation.
Well, didn’t the Blessed Prophet (saw) have private conversations with his wives?
So if he said something like “Oh Aisha! I am thirsty so could you give me some water?” Is this revelation?
Or if he said, “I need to go take care of something and I’ll be back in 5 minutes.”
Is this revelation? Think about it! He was a human being as well as a Messenger of Allah. Surely he had daily conversations with people.
The real truth is everything the Prophet (saw) said or did is inspired revelation unless it was corrected and guided by Allah (swt).
Without a doubt this misconception begins with the misunderstanding of the previous verses: (Qur’an 53:1-4)
The idea that the Sunnah can abrogate or override the Qur’an
You will never find any instance or example internally in the Qur’an (common agreed-upon point of reference) where the Blessed Prophet (saw) corrected Allah (swt), overturned a decision of Allah (swt). There is not a single reference at all for this.
However, we do have the following internal evidence within the Qur’an (common agreed-upon point of reference) where Allah (swt) corrected the Blessed Messenger (saw), overturned a decision by the Blessed Messenger (saw).
“The Prophet is a friend (awla) to the believers more than they are to their own selves, and his wives are their mothers. Blood relations have more rights to one another, according to the Book of Allah, than do the believers and Muhajirun. Nevertheless, you may act kindly toward your (awla) friends. All this is inscribed in the Book.” (Qur’an 33:6)
The Blessed Prophet (saw) is the mawla (ally, protector) of the believers. Even in this capacity Allah (swt) has given guidance or correction where the Blessed Messenger (saw) went of course.
“O Prophet! Why are you holding something to be forbidden which Allah has made lawful to you? You seek to please your consorts. But Allah is Oft-Forgiving, Most Merciful.” (Qur’an 66:1)
Anyone familiar with what is considered the historical context of this verse knows the Blessed Messenger (saw) swore off honey for a period of time to please some of his jealous and envious wives. Yet, Allah (swt) has reminded the Blessed Messenger (saw) telling him to not make forbidden that which Allah (swt) has made permissible!
We will never find a single example internally within the Qur’an in which the Prophet (saw) corrected Allah (swt), advised Allah (swt), or overturned a decision given by Allah (swt). Not once!
Yet another example:
“Allah has indeed heard (and accepted) the statement of the woman who argues with you concerning her husband and carries her complaint (in prayer) to Allah and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things). If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact, they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again). But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: You are admonished to perform: and Allah is well-acquainted with (all) that you do. And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that you may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.” (Qur’an 58: 1-4)
As many of you may know regarding what is considered the historical context of these verses Khawlah bint Tha‘labah (ra) went to the Blessed Messenger (saw) to complain about her husband. Many times it is reported that the Blessed Messenger (saw) gave his verdict about the matter.
Now, this should give us pause.
Here we have the case of this woman who even after hearing the decision of the Blessed Messenger (saw) continued to argue with him! In other words, the Sunnah of the Prophet (saw) wasn’t good enough for her! That’s right. She didn’t say simply say, “Yes oh Messenger of Allah, thank you!” No! This woman went to the highest authority of justice and wisdom that there is. She took her pain directly to Allah (swt)!
So Allah (swt) took the side of the woman over the side of the Blessed Messenger (saw)!
That is why there is a distinction between:
When the Messenger decides a matter and when Allah and his Messenger decide a matter.
“It is not for a believer, man, or woman when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in plain error.” (Qur’an 33:36)
This is why we have:
“The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful.” (Qur’an 24:51)
Now in light of the above verses if Khawlah bint Tha‘labah (ra) had not received a response in which Allah (swt) responded to her she would have been sinful for disobeying the Messenger of Allah.
So this lets us know that when the Blessed Messenger (saw) decrees something it is absolutely authoritative unless Allah (swt) has stated otherwise.
We will never find a single example internally within the Qur’an in which the Prophet (saw) corrected Allah (swt), advised Allah (swt), or overturned a decision given by Allah (swt). Not once!
In fact, this historical narrative shows that the Blessed Messenger (saw) was/is indeed a Messenger of Allah (swt) and not a messenger of his own design and making.
“When you said to the one whom Allah has blessed and you have favored, “Keep your wife and be mindful of Allah” while concealing within yourself that which Allah was about to disclose. In doing so You feared people, whereas it is Allah whom you should fear. So, when Zayd divorced her, We married her to you. We do not want believers to have restrictions concerning their adopted sons’ wives after they divorce them, for Allah’s God’s command must be carried out.” (Qur’an 33:37)
Now while one may ultimately conclude from this that Allah gave to the Blessed Messenger (saw) that which was intended to give him without this verse he would have no indication of this. The sunnah of the Prophet (saw) was to advise Zayd to stay with his wife. Allah (swt) has overridden the decision.
The Prophet (saw) was guided by Allah (swt) when he used his own ijtihad (his own understanding) in devising a strategy in giving dawah.
“He frowned and turned ˹his attention˺ away, simply˺ because the blind man came to him ˹interrupting. You never know ˹O Prophet˺, perhaps he may be purified, or he may be mindful, benefitting from the reminder. As for the one who was indifferent, you gave him your ˹undivided˺ attention, even though you are not to blame if he would not be purified. But as for the one who came to you, eager ˹to learn˺, being in awe ˹of Allah, you were inattentive to him. But no! This ˹revelation˺ is truly a reminder. (Qur’an 80:1-11)
Another example:
And say not of anything: Lo! I shall do that tomorrow without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.” (Qur’an 18:23-24)
This is an important reminder to the Blessed Prophet (saw) and to the believers.
We do not know if we will even be around the next day or if we will even have the ability to said thing. If we ever find ourselves by mistake making a promise we should remember Allah (swt) immediately with ‘Insh’Allah’
“Verily, you (O Muhammed) guide not whom you like, but Allah guides whom He wills. And He knows best those who are guided.” (Quran 28:56)
So the Blessed Prophet (saw). Can make all the du’a and supplication for any person he wishes. Yet, if that person goes against what Allah (swt) has decreed and has gone against the Sunnah of the Blessed Messenger (saw) and has not reformed themselves they would not be among the guided. Even if they are a beloved companion or a beloved family member.
“˹It does not matter˺ whether you ˹O Prophet˺ pray for them to be forgiven or not. Even if you pray for their forgiveness seventy times, Allah will never forgive them. That is because they have lost faith in Allah and His Messenger. And Allah does not guide the rebellious people.” (Qur’an 9:80)
“May Allah pardon you, [O Muhammed]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.” (Qur’an 9:43)
To me dear respected readers, those who have followed Prima-Qur’an: Ibadi perspectives on Islam for some time, this has to be a very big oversight on behalf of some of our respected scholars.
The inability to not being able to distinguish the following:
1) Muhammed (saw) the human being
&
2) Muhammed (saw) the Messenger of Allah (saw).
Take for example the following text:
Rafi’ b. Khadij reported that Allah’s Messenger (saw) came to Medina and the people had been grafting the trees. He said:
What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Holy Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. ‘Ikrima reported that he said something like this.
I and Allah’s Messenger (saw) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah’s Messenger (saw) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah’s Messenger (saw) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.
Anas reported that Allah’s Messenger (saw) happened to pass by the people who had been busy in grafting the trees. Thereupon he said:
If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.
Unfortunately, many do not seem to make this distinction.
Recall the above verse:
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
Nor does he speak out of (l-hawa) desire. It is a inspiration (wahyun) that is inspired (yuha)(Qur’an 53:3-4)
“O you who believe, you shall obey Allah, AND obey the messenger. Otherwise, all your works will be in vain.” (Qur’an 47:33)
So we know that obey Allah AND obey the Messenger is a reference to the Qur’an and to the inspiration that Allah (swt) has given to his Messenger (saw).
In regard to the Qur’an the Prophet (saw) is an expositor or muffasir. That means to explain via his Sunnah those instructions which are not spelled out in the Qur’an. Or to explain that which is not clear, if the message in and of itself is clear than one would only need to deliver the message if the message contains data that needs spelled out or an expositor one would need to explain it clearly.
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message (l-balaghu) clearly(l-mubina). (Quran 64:12)
“But if you they turn away [Prophet], remember that your only conveying this message clearly.” (Qur’an 16:82)
We know that the Messenger (saw) spoke as a human being having normal human conversations in his day to day interactions with his wives and his companions. We also know that he spoke as an authority just as Allah (swt) informed us. He also spoke under divine inspiration and gave divinely inspired instructions that are not recorded in the Qur’an.
Just as in the time of the Blessed Messenger (saw) he has authority over us and would command us:
“˹Remember, O Prophet,˺ when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.” (Qur’an 3:121)
Or for example the appointment of the Qibla which is not mentioned at all in the Qur’an.
When the Muslims arrived in Madina, the Blessed Messenger (saw) commanded them to pray facing Jerusalem. This continued until Allah (swt) revealed:
“So turn your face toward al-Masjid al-haram.” (Qur’an 2:144)
Some of the non Muslims criticised this order, and demanded to know why the Qiblah was originally Jerusalem, but had now been changed. So Allah revealed:
We did not appoint the Qiblah that you were on except to distinguish the ones who follow the messenger from the ones who would turn back on their heels.” (Qur’an 2:143)
In other words this was a trial from Allah. However, although Allah attributes the appointment of the previous Qiblah to Himself, this appointment is not found anywhere in the Qur’ān. It was the Blessed Messenger (saw) who told the believers to face Jerusalem, based upon revelation from Allah. This revelation was not part of the Qur’ān, but it was revelation via the Sunnah that which Allah (swt) revealed to the Prophet (saw).
Behold! Allah promised you one of the two parties, that it should be yours: You wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers.” (Qur’an 8:7)
Does anyone recall when Allah (swt) made this promise to the Blessed Messenger (saw)? Where is that statement at anywhere in the Qur’an?
Allah promised that the Muslims would either gain the caravan of Abū Sufyān, or defeat the army of Abū Jahl. However, this promise made by Allah is not found anywhere in the Qur’ān.
It was conveyed to the believers by the Blessed Prophet, however the verse states ‘Allah promised you’ and not ‘the Prophet promised you’. Hence the Blessed Prophet (saw) received the promise from Allah through unrecorded revelation that is not included in the Qur’an!
All of the Qur’an is revelation but not all of Allah’s revelation is in the Qur’an.
Further proof that the Blessed Messenger (saw) received revelation other than the Qur’ān is that the compilation of the Qur’ān is not in its chronological order. Verses revealed in Makkah are found in Madanī chapters and vice versa. Likewise chapters revealed in Madina come before chapters revealed in Makkah. The arrangement of verses within surahs, and the arrangement of the surahs within the Qur’ān could only have been done by the Blessed Messenger (saw) based upon revelation from Allah. As Allah commands the Blessed Messenger (saw) to say:
“When Our clear revelations are recited to them, those who do not expect to meet Us say ˹to the Prophet˺, “Bring us a different Quran or make some changes in it.” Say ˹to them˺, “It is not for me to change it on my own. I only follow what is revealed to me. I fear, if I were to disobey my Lord, the punishment of a tremendous Day.” (Qur’an 10:15)
So following the Qur’an in the order that it is in today, the verse after verse every one who calls themselves a Muslim is following the Sunnah, and not the Qur’an. The Qur’an does not give us the order and arrangement of its verses and surahs.
PRIMA QUR’AN OR PRIMA MUHAMMED?
It had occurred to me that in reality this website could very well be called: “Prima-Muhammed.” In what sense? In the sense that in reality the early community of Muslims had very little Qur’an and a great deal of the Blessed Messenger (saw).
Think about it. Who witnessed the Blessed Prophet (saw) receive the revelation in the Cave?
If Muhammed (saw) was not established as Al Amin (The Trustworthy) would the Qur’an even be accepted? From the seerah (life & history) of the Blessed Messenger (saw) we read how people became Muslim more so because of the noble and honorable character of the Blessed Messenger (saw) and less so because they actually sat down and pondered over particular verses and chapters of the Qur’an. When these occasions do happen as in the case of the conversion of Umar (ra)-they stand out and are noteworthy.
And We made them leaders guiding by Our command. (wa-awḥaynā) And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.” (Qur’an 21:73)
The Blessed and Noble Prophet (saw) his doing of good, his establishing of the Prayer and his method of giving Zakah are all revelation. Those who reject the clear verses of Allah (swt) are none but the disbelievers. The methodology to establish the prayer and the amount and methodology of giving the zakah are revelation not recorded in the Qur’an.
“Say, “If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near.” (Qur’an 34:50)
“O you who believe, you shall obey Allah, AND obey the messenger. Otherwise, all your works will be in vain.” (Qur’an 47:33)
“Say, “I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner.” (Qur’an 46:9)
“When the prayers are over, remember Allah—whether you are standing, sitting, or lying down. But when you are safe, establish regular prayers. Indeed, performing prayers is a duty on the believers at the appointed times.” (Qur’an 4:103)
If Allah revealed to the Prophet (saw) to do the prayer and the zakat than what is that way that Allah revealed to him obligated upon the Prophet (saw) and not upon us?!
Why is that way preserved for that community and not for us?!
“And follow what is revealed to you, [O Muhammed], and be patient until Allah will judge. And He is the best of judges.” (Qur’an 10:109)
“Recite, [O Muhammed], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.” (Qur’an 29:45)
So Muhammed (saw) had to follow prayer but we do not?
As the Muslims have split into various theological and sectarian factions we have no choice but to weigh the various oral traditions in light of the Qur’an. However, to dismiss the oral traditions outright is to dismiss revelation given to the Blessed Messenger (saw) that is extraneous to the Qur’an.
“They are invited to the book of Allah to settle their dispute”. (Qur’an 3:23)
It is theQur’an that regulates and gives authority to the Sunnah; not the other way around.
“It is not for any human being that Allah should give him the Book, and the wisdom and the Prophethood that he should then say to men: ‘Be devoted to me rather than Allah, but rather (he would say): “Become men of Allah by spreading the knowledge of the divine writ, and by your own deep study of it.”(Qur’an 3:79)
You will never find any instance or example internally in the Qur’an (common agreed-upon point of reference) where the Blessed Prophet (saw) corrected Allah (swt), overturned a decision of Allah (swt).
TheQur’an totally dominates the Sunnah and regulates its characteristics and behaviors. It is never the other way around.
In fact what I feel many Muslim and Christian theologians fail to recognize is that no human being, Prophet, or otherwise can truly be an example for us unless they make mistakes and errors in judgment and learn from them. It is after all part of the human experience. That is after all the teaching of Adam and Eve (upon them both be peace).
It is the teaching not of perfect infallible human beings devoid of the human experience; So that we can reach this idea of the Insān-i Kāmil – ‘The Perfect Man‘, far from it. The teaching is about Allah (swt) a loving Creator, that forgives when we err and guides when we stray. All this provided that we in turn do our part by obeying his commands and asking for repentance when we err.
Often our theologians have imposed their own ideas upon the text and made them say things they didn’t say to begin with.
An example (and in relation to this post). This example is for educational purposes and it is not intended to slight any of our respected scholars.
“That Allah may forgive you of your errorsthat which is past and that which is to come, and may perfect His favour unto you, and may guide you on a right path,” (Qur’an 48:2)
This verse perhaps has been manipulated in the English translation as well.
*Mohammad Tahir-ul-Qadri* has translated the above as:
“So that Allah forgives, for your sake, all the earlier and later sins (of all those people) of your Umma ([Community]* who struggled, fought and sacrificed by your command), and (this way) may complete His blessing on you (outwardly and inwardly) in the form of Islam’s victory and forgiveness for your Umma (Community), and may keep (your Umma) firm-footed on the straight path (through your mediation).”
This seems like quite an abuse of the text.
* Note: I understand the people of Sufism to be lovers of Al-Haqq (The Truth) and not people who manipulate the religion. So I am suggesting that this is perhaps an oversight on behalf of our respected Shaykh Tahir-ul-Qadri.
Or it is perhaps that the apparent meaning is that the Blessed Messenger (saw) committed minor infractions. Perhaps due to the theological inclinations of respected Shaykh Tahir ul Qadri, it was his intention to have this be interpreted in another manner.
Once a person understands the theological underpinnings that some have concerning the infallibility of prophets perhaps it becomes crystal clear why he would want to make the text conform to a certain understanding.
May Allah (swt) bless him and bless us. May Allah (swt) guide him and guide us.
The translation of the respected Shaykh clashes with translators from such a diverse and disparate background as (Yusuf Ali, Pickthall, Muhsin Khan, Sahih International, Aisha Bewley, Dr. Ghali, T. B Irving, and Muhammad Asad)
The Arabic text is: Liyaghfira laka Allahu mataqadd
We leave that to you the reader to reflect upon.
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
Both the the revelation of Allah revealed as the Qur’an and the revelation as inspiration revealed to the Blessed Messenger are authoritative as guidance for Muslims.
However, as the following verse shows Allah (swt) is in total control over all things.
“This [Qur’an] is sent down from the Lord of all the worlds. If [the Prophet] had said anything against Us, We would certainly have seized his right hand and cut off his artery, and none of you could have defended him.” (Qur’an 69:43-47)
“Allah wishes to make clear to you, and guide you to the traditions of those who were before you, and to accept repentance of you, and Allah is All-Knower, All-Wise.” (Qur’an 4:26)
We as Muslims ask in our five daily prayers in every rakat to follow the straight path.
“Guide us to the the straight path (ih’dina l-sirata l-mus’taqima)” (Qur’an 1:6)
That straight that path is adhering to the Qur’an and the Sunnah.
“And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a (siratin mus’taqimin) straight path.”(Qur’an 42:52)
“Tidak ada paksaan dalam (menganut) agama (Islam), sesungguhnya telah jelas (perbedaan) antara jalan yang benar dengan jalan yang sesat. Barang siapa ingkar kepada Tagut dan beriman kepada Allah, maka sungguh, dia telah berpegang (teguh) pada tali yang sangat kuat yang tidak akan putus. Allah Maha Mendengar, Maha Mengetahui.” (AlQuran 2:256)
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Ini website dalam bahasa Indonesia tentang segala hal terkait Ibadhiyyah. Website-nya baru mulai tapi insya Allah artikel-artikel baru akan terus ditambah agar saudara-saudari kami dari Indonesia dapat terus membaca dan mengambil faidahnya.
“Dinde zorlama yoktur. Hak yol, batıl yoldan apaçık ayrılmıştır. Kim tağuta küfredip, Allah’a iman ederse, muhakkak ki o (kimse) kopması mümkün olmayan en sağlam kulpa yapışmıştır. Allah, hakkıyla işitendir, hakkıyla bilendir.” ( Kur’an-ı Kerim 2:256)
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Web sitemize hoş geldiniz. Burada İbadi mezhebi ve güncel konular hakkında geniş kapsamlı bilgi edinebilirsiniz. İbadi mezhebi, İslam’ın önemli mezheplerinden biri olan ve özellikle Umman, Cezayir, Tunus ve Libya gibi ülkelerde yaygın olarak takip edilen bir mezheptir. Bu web sitesi, İbadi mezhebinin temel prensiplerini, tarihini ve uygulamalarını ayrıntılı bir şekilde ele almaktadır.
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Ayrıca, İbadi mezhebi ile ilgilenenler için özel olarak oluşturduğumuz bir WhatsApp grubumuz bulunmaktadır. Bu gruba katılmak isterseniz, bize bildirin ve size gerekli bilgileri sağlayalım.
İbadi mezhebini sizlere tanıtmaktan ve sorularınıza cevap vermekten memnuniyet duyarız.
“And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.” Of a surety, they are the ones who make mischief, but they realise (it) not.” (Qur’an 2:11-12)
“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.” (Qur’an 4:93)
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Ibn Taymiyyah and his sect are ready to slaughter all Muslims in the world.
Ibn Tayiyyah and his Salafiyyah sect are the one’s who espouse ideas to cut off the heads of all Muslims who are against them and their ideology.
All you need to do is spend a little time on social media, Twitter, Facebook, Instagram, TikTok and you will not fail to who those who are extremist in their ideology, whom they support in reality.
Read it and weep! If people want to ascribe to the early Khawarij the doctrine of take no prisoners and slaughter them all than what do we have here?!
These so called callers of Salafiyyah tell people: “The Khawarij are the dogs of hellfire!” “They Kill Muslims Who Disagree With Them And They’re Views And Give Bloodshedding Fatwas And They’re Blood Is Halal For Them, They’re Extreme Takfiris!”
But let us look at the following text and be reminded of the saying: If the shoe fits wear it!
Interesting…Interesting…
That sounds awfully familiar (ask them the ruling for one who says the Qur’an is Created)
The following text are from that monster Ibn Taymiyyah al Harrani as well as his sect!
“We bear witness-and we are the scholars of Makkah-the Authors of these statements and the conclusions found here. That this religion/sect was established by Shaykh Muhammed B. Abdulwahab and was called too by the Imam of the Muslims. Shaykh Saud B AbdulAziz, To the Oneness of Allah and Negating Polytheism. -That is mentioned in the book is the truth of which there is no doubt or uncertainty of. And of that which occurred prior in Makkah and Madinah. -In Egypt and Syria -and all other countries-up until now is from the forms of polytheism (Shirk). That is mentioned in this book as being disbelief (kufr) that makes the committers of such wealth and blood permissible. And they will be damned to hell forever, residing there and whoever does not enter this religion/sect and acts upon it and supports its people and hates its enemies is a disbeliever (kafir) of Allah and the Last Day. And it is obligatory for the Imam of the Muslims and the Muslims themselves to wage war against them (Jihad) and to Kill them until they repent to Allah from that which they were upon. And he must uphold this religion/sect.”
Source: (Al Duraru Sunniyah Fi Al Jawabat Al Najdiyyah, Vol 1, Pg 314.)
“And the caller too innovation what is deserving of them-is the recompense-by agreement of all Muslims. And that recompense is given by killing them or other than that. As the Salaf killed Jahm B. Safwaan, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and Gilaan Al Qadari and others..” He goes on to say if you cannot kill them-that being the first and best option-you should at least warn of them. As he says it is from: “Enjoying Good and Forbidding the Evil” that Allah has ordered.”
Source: (Majmoo Al Fatawa: Ibn Taymiyyah, Page 242.)
“And whoever amongst them is a caller to misguidance, his deviance cannot be removed except by death! Either he shows open repentance and if he does not he is given judgement for his disbelief (kufr). Like the Imams of the Rafidhis (Shias); they are among those who have misguided people. As the Muslims Gilan Al Qadari, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and their likes form the deviant callers. Therefore this dajjal is killed absolutely. -And Allah knows best. And for the killing the caller to innovation then he can be killed as well, to stop his misguidance from affecting the people. Just as one at war is killed. Even if the the situation is not the same as the infidels.”
Source: (Majmoo Al Fatawa: Ibn Taymiyyah Page 303 And Page 197)
According to the above Fatwa they are ready to kill all Muslims in the world that do not accept these views!
“And from the book: Taarikh Al Naysapuri – I heard from Muhammad B. Saleh B. Haani, who heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then he is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
Source: (Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“And he was in the 7th Heaven, Because the Prophet ﷺ – Saw his Lord. While he was in this world, and did you know that the scholars did no differ that the entirety of the believers will see they’re lord in the hereafter, and not in this world. Whoever denies the seeing of they’re Lord on the day of gathering is not a believer in the eyes of the believers. And He is worse to the scholars than the Jews and Christians and the Magians. As Ibn Mubarak said: “We can bare the sayings of the Christians and Jews but we cannot bare the saying of the Jahmiyyah.” [end of blue section]
Source: (Page 587Kitab Al Tawheed By Ibn Khuzaymah)
“And from the book: Taarikh Al Naysapuri – I heard from Muhammad B. Saleh B. Haani, wo heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
The Imam, Ibn Khuzaymah Died In The Year 312a.h “And he says in his book also, whoever denies the seeing of Allah in the hereafter, then he is in the sight of the believers, more worse than a Jew or a Christian or a Magian-and they are not believers in the view of the believers.”
Sources: (Kitab ijtima al Juyush Vol 2 Page 194: Ibn Qayyim Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“This Is The Saved Group, Those who have gathered upon the truth brought by the The Messenger ﷺ and that which he was steadfast upon and those who steer upon the path of the Messenger ﷺ and his companions. These are the Ahlul Sunnah Wal Jamaah, The people of the noble hadith-the Salafis those that follow the righteous Salaaf-and strive upon their path in upholding the Qur’an and Sunnah and any other sect opposing them-for them is the promise of Hell.”
“Therefore you-oh seeker-are too look at every sect that proclaims they are the saved sect and look into their actions. If their actions actions is in compliance with the Shari’ah then they are the saved sect and if not, then no. And what is the scale that is meant of judging is the Holy Qur’an and Purified Sunnah in (validating) the truth all of it.”
Source: (Fatawaa Noor Alaa Al Darb, Vol 2, Pg 12: Ibn Baz.)
OPEN YOUR EYES DEAR READERS AND SEE FOR YOURSELF! THE SALAFI MANJAH IS UPON THE MANHAJ OF SLAUGHTER AND KILLING.
Ibn Taymiyyah al Harrani what is he is talking about!?
If this guy was a transformer his name would be TAKFIRA-TRON.
This Salafiyyah dawah is effective ONLY in that the people they talk to on the streets they only show the people what they want them to see. Those people (who they invite to Islam) are not researchers and they don’t have access to the Arabic language.
If people really know about them they will know that what they present is not Islam at all.
And those who say, ‘Our Lord, give us from our spouses and successive generations of offspring a pure joy to set eyes upon for their righteousness; And make us to those who fear Allah an example.’” (Qur’an 25:74)
﷽
نسب الدين عند الإباضية في المشرق
نشر الشيخ مسعود المقبالي ردا فيه نقل لنسب الدين عند الاباضية في المشرق الاسلامي للاجابة عن سؤال :
من أين أخذ الإباضية :
1-دينهم
2-وفقههم
3-وسيرهم
4-وحديثهم
” جوابا أقول إن الإباضية أخذوا فقههم وتفسيرهم وحديثهم ودينهم عموما أخذوه عن أئمتهم العدول الأكابر جيلاً بعد جيل وقرناً بعد قرن
ففي زماننا هذا ننعم وبحمد لله بشيخنا وقدوتنا وفقيه عصرنا ومصرنا سماحة الشيخ أحمد بن حمد الخليلي يحفظه الله تعالى ومن معه من الفقهاء الكبراء الكرماء
والذين أخذوا دينهم عن عدول القرن الرابع عشر وهم :
نور الدين عبدالله بن حميد السالمي
والمحقق عامر بن خميس المالكي
وأمام المسلمين محمد بن عبدالله الخليلي
والعلامة المعمر ماجد بن خميس العبري
والشيخ الثقة محمد بن عبدالله الريامي
والشيخ عيسى بن صالح الحارثي
والشيخ خلفان بن جميّل السيابي ، وغيرهم
وهؤلاء أخذوا دينهم عن عدول القرن الثالث عشر وهم :
الشيخ الرباني سعيد بن خلفان الخليلي
وصالح بن علي الحارثي
ومحمد بن سليّم الغاربي
وناصر بن جاعد الخروصي
وسلطان بن محمد البطاشي
وغيرهم كثير
وهؤلاء أخذوا دينهم عن عدول القرن الثاني عشر وهم :
الشيخ سعيد بن بشير الصبحي
والشيخ جاعد بن خميس الخروصي
والشيخ سعيد بن أحمد الكندي
والشيخ خلف بن سنان الغافري
والشيخ ناصر بن سليمان
والشيخ محمد بن مداد
وهؤلاء أخذوا دينهم عن عدول القرن الحادي عشر وهم :
الشيخ خميس بن سعيد الشقصي
والشيخ مسعود بن رمضان النبهاني
والشيخ خميس بن رويشد المجرفي
والشيخ صالح بن سعيد الزاملي
والشيخ عبدالله بن محمد بن غسان الكندي
وهؤلاء أخذوا دينهم عن عدول القرن العاشر وهم :
كالشيخ العلامة الكبير محمد عبدالباقي
والشيخ عبدالله عمر بن زياد الشقصي
والشيخ محمد بن احمد بن غسان
والفقيه أحمد بن مداد
والشيخ محمد بن عبدالله بن مداد
وهؤلاء أخذوا دينهم عن عدول القرن التاسع وهم :
الشيخ علي عبدالباقي
والشيخ أحمد بن صالح بن مفرج
والشيخ صالح بن وضاح
والشيخ سليمان بن أحمد بن مفرج
والشيخ أبي الحسن خميس بن عامر
وهؤلاء أخذوا دينهم عن عدول القرن الثامن و هم :
كالعلامة سعيد بن أحمد بن محمد بن صالح
والشيخ أبي القاسم بن أبي شائق
وأخيه عبدالرحمن بن أبي شائق
والشيخ سليمان بن راشد بن صقر العدوي
وأخيه دهمان بن راشد بن صقر
وهؤلاء أخذوا دينهم عن عدول القرن السابع وهم :
الشيخ أحمد بن النظر بن سليمان
(العالم الشهيد الذي قتله خردلة)
والشيخ أبي عمر النخلي
والشيخ سعيد بن أحمد بن محمود
والشيخ أبي الميكال موسى بن كهلان
والشيخ أبي عثمان الأصم
وهؤلاء أخذوا دينهم عن عدول القرن السادس وهم :
الشيخ العلامة الخضر بن سليمان
والشيخ أحمد بن عبدالله بن موسى
والشيخ محمد بن إبراهيم بن موسى
والشيخ أبي محمد عبدالله بن محمد بن إبراهيم السمائلي
وهؤلاء أخذوا دينهم عن عدول القرن الخامس وهم :
كالعلامة أبي علي الحسن
والعلامة سلم بن مسلم العوتيبي الصحاري
والعلامة محمد بن عبدالله الكندي
والقاضي محمد بن عبدالله
والقاضي أبو حسن بن أحمد الهجاري
والعلامة أبي الحسن البسيوي
وهؤلاء أخذوا دينهم عن عدول القرن الرابع وهم :
إمام المذهب أبو سعيد محمد بن سعيد الكدمي الناعبي
والشيخ الأصولي ابن بركة
والعلامة أبي محمد الحواري
والعلامة أبي المؤثر
وهؤلاء أخذوا دينهم عن عدول القرن الثالث وهم :
العلامة الكبير موسى بن علي
والعلامة محمد بن محبوب بن الرحيل
والعلامة أبو المؤثر
والعلامة أبو جابر محمد بن جعفر
والعلامة بشير بن محمد بن محبوب
والعلامة
وهؤلاء أخذوا دينهم عن عدول القرن الثاني وهم :
الربيع بن حبيب (صاحب المسند)
وسيف بن هبيرة
والمنير بن النير الجعلاني الريامي
ومحمد الكندي
وبشير بن المنذر النزواني
والأزكوي
وهؤلاء أخذوا دينهم عن عدول القرن الأول وهم :
جابر بن زيد أبي الشعثاء
زميل الحسن البصري
ومازن بن غضوبة السعدي السمائلي
وسيف بن هبيرة فارس رسول الله
وعبد و جيفر ابنا الجلندى
وجعفر
ومن الذين حملوا العلم وأخذ أهل عُمان عنهم :
أبو عبيدة مسلم بن أبي كريمة التميمي
وعبدالله بن إباض ، الذي تنسب إليه هذه الفرقة
وعبدالله بن إباض هو إمام سياسة الإباضية لا إمام علم
has translated the above as:
نسب الدين عند الإباضية في المشرق 
نور الدين عبدالله بن حميد السالمي 
وغيرهم كثير 
زميل الحسن البصري 
ومن الذين حملوا العلم وأخذ أهل عُمان عنهم :
والصحابة عن رسول الله ﷺ
ورسول الله ﷺ عن جبريل الأمين 
الشيخ مسعود المقبالي
Prima Quran 