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October 5, 2022 · 1:11 am

Salafi Shaykh Nasiruddin al-Albani admits: Bukhari has weak hadith and mistakes!

“Do not mix truth with falsehood and do not deliberately hide the truth” (Qur’an 2:42)

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*Note This entry is being updated as of 15, July 2020. Those of the Salafi denomination of Ahl Sunnah can be unfortunately quite slippery and many links have already been taken down!

So those links that I do put up you owe it to yourself and truth seekers to save those links! I even anticipated in my very first paragraph of this entry that they would do this. Whatever they are after it certainly doesn’t’ look like its truth.

I would encourage you to click on the link to verify before the link is mysteriously taken down. Unfortunately, many of those who follow the Salafi denomination of Ahl Sunnah, are quite ignorant in terms of actual historical criticism of hadith

Also many among the Salafi denomination imitate the Shi’i denomination’s belief in “infallible imams” in that they grant the status of infallibility when it comes to the hadith canons of Bukhari and Muslim.

However, Salafi Shaykh Al Abani distanced himself from adopting a Shi’i like attitude towards Bukhari and Muslim that the majority of those from the Salafi denomination of Ahl Sunnah Islam adopted.

It is also possible that Shaykh Al Abani took Imam As Shafi’i (raheemullah) seriously when Shafi’i said, “Only Allah’s Book is perfect and free from error.” *

source: (Narrated by al-Khatib in Mudih Awham al Jam’wal-Tafriq 1:6)

Keep in mind that Nasir Al Abani had already died before he could begin to take a part in Bukhari’s canon in a more exquisite fashion.What follows is a small taste of this Shaykh’s thoughts and attitude towards Bukhari’s hadith collection.

http://salaf-us-saalih.com/2013/03/22/was-shaykh-al-albani-the-first-to-classify-some-hadith-in-al-bukhari-as-weak/ (this link has been deleted by the Salafis!)

However, this is a new link (and one that I have captured pictures of & saved the text of).

You may watch the video here: https://www.youtube.com/watch?v=7v1moESgRb0

However, if they take it down I can send you the video and/or mp3 upon request. insh’Allah

http://mtws.posthaven.com/was-shaykh-al-albani-the-first-to-classify-so

Here is the link to the interview with the late Shaykh Al Abani. NOTE IMPORTANT! The video below had been deleted in the past by the Salafis below is the full captured text from the links that have been deleted. However, I will put up a new video link at the end of the discussion with Shaykh Al Abani. Please do make sure that you save this video before it goes missing as well!

Was Shaykh Al Albani the first to classify some Hadith in Al Bukhari as weak?

[Click Here to Watch Video with English Subtitles]

Questioner:

“O our Shaykh the question is; was the Shaykh preceded by anyone in declaring some Hadith in Sahih Bukhari to be weak and collecting them in a book. And if this has occurred were you preceded by some of the scholars in that? We would appreciate references. May Allah reward you with good.” -Questioner

Shaykh Al Albani:

“Define the demonstrative, “in that”; in what? Because your question contains two things. Have you been preceded in classifying some Hadith in Bukhari as weak and did you collect this in a book? So in your question, “have I been preceded in that”, what do you mean? Have I been preceded in classifying some Hadith in Bukhari as weak or have I been preceded in authoring a book containing these weak Hadith?”-Shaykh Al Albani

Questioner: Both

Shaykh Albani:

(Laughs) “Both? As for if I was preceded in classifying some Hadith found in Bukhari as weak then this is a reality which is obligatory to acknowledge and it is not permissible to deny it; and there are numerous reasons for this.”-Shaykh Al Albani

“First of all; all the Muslims whether they are from the scholars, the students of knowledge, or the ignorant Muslims; they are all in agreement that there is no one who is infallible in this religion except the Messenger of Allah peace and blessings are upon him.”-Shaykh Al Albani

“Moreover, from this, we also understand another undeniable conclusion and that is any book that crosses the mind of a Muslim or any book title that he hears of, even before he reads the manuscript, it is incumbent that he must have firmly established in his mind that this book will surely contain some errors in it. Because the aforementioned belief states that no one will obtain infallibility except for the Messenger of Allah peace and blessing are upon him.”-Shaykh Al Albani”And on this note, it has been narrated that Imam Shafi’i, may Allah be pleased with him said, “Allah has refused to perfect any book except for His own.” –Shaykh Al Albani

“So this is the truth, it is not debatable. So this it the first affair, this is the principle.:-Shaykh Al Albani

“As for the applied science concerning this matter; then we, due to the virtue of Allah upon us and upon the people, but most of the people do not know, but most of the people are not grateful. Allah the Exalted has given me firmness in the study of Hadith…its foundation matters, subsidiary matters, its criticisms, and collections to the extent that I became grounded with a high level in this science due to the virtue of Allah and His mercy. Also, I know the authentic hadiths from the weak, from the fabricated due to my studies of this science. I applied this study to some of the Hadiths that appear in Sahih Al Bukhari. Thus I found that the result of this study that there are some Hadiths that are not considered to be on the grade of Hasan much less the level of Sahih, in Sahih Al Bukhari not to mention Sahih Muslim.”-Shaykh Al Albani

“This is my answer to that which relates to me, myself. As for that which relates to other than me, from that which came in your question; has anyone proceeded me? Then I say: All praises belong to Allah. I have been preceded by many people who are more grounded and more knowledgeable than me concerning this noble science and preceding me by almost one thousand years.”-Shaykh Al Albani

“Imam Daraqutni and others have scrutinized Sahih Al Bukhari and Sahih Muslim concerning dozens of Hadiths. As for me, then I did not reach the extent of criticizing dozens of Hadiths. That is because during this time I am not able to devote myself to criticizing the Hadiths in Al Bukhari then the Hadiths in Muslim, that is because we are in greater need to scrutinize the Hadiths found in the four Sunan not to mention the chains of narration, terminology and the like in order to ascertain the authentic from the weak. As for Al Bukhari and Muslim then they both performed the task of purifying the Hadiths that are collected in their two books, from the hundreds of thousands of Hadiths. And this effort was extremely tremendous. For this reason, it is not from knowledge or wisdom that I focus on criticizing Sahih Al Bukhari and Sahih Muslim and leaves alone the Hadiths found in the four Sunan and other than them, where it is not known if they are authentic or weak.”-Shaykh Al Albani

“But during my knowledge-based research, I passed over some Hadiths in Sahih Al Bukhari and Sahih Muslim or in one of them and it was revealed to me that there are some Hadiths that are weak. But whoever is in doubt about what I judge concerning some Hadiths then return to the explanation of Sahih Al Bukhari and he will find plenty of things criticized by Al Hafidh Ahmad ibn Hajr Al ‘Asqalaani; the one who is rightfully called the leader of the believer’s of Hadith. The one who I believe; and I believe everyone who participates in the science will agree with me, that no woman gave birth to the likes of him after him. This is Imaam Ahmad ibn Hajr Al ‘Asqalaani, he clarifies during his explanation many mistakes in the Hadiths of Al Bukhari. He not only address that which is not found in the Hadiths of Sahih Muslim rather (he also addresses) what appears in some of the reports and some of the chain of narrations.”-Shaykh Al Albani

“The criticism found in the Hadiths of Sahih Al Bukhari is sometimes related to the entire Hadith, meaning it is said; this Hadith is weak. And sometimes the criticism is concerning a portion of the Hadith. The origin of the Hadith is authentic but there is a part of it that is not authentic.”-Shaykh Al Albani

“An example of the first type is the Hadith of ibn Abbass; he said: “The Prophet, prayers and peace are upon him, married Maimunah while in a state of Ihram.” This Hadith is not from the Hadiths which is only found in Sahih Al Bukhari and not Sahih Muslim, rather they both agreed upon the narration of the Hadith in their books. And the reason for this is the report of this Hadith comes from the narrator and he is Abdullah ibn Abbas, and he is morally impeccable. Thus the chain of narration is authentic; no one can criticize its narrator. Whereas there are other Hadith where there is room to criticize the Hadith just from the standpoint of the narrator.”-Shaykh Al Albani

“An example from the men of Al Bukhari, there is a man named: Fulaih bin Sulaiman. Ibn Hajr described him, in his book Al Taqreeeb, as Sadooq (one who is a level below reliable) with a bad memory. Therefore if this person narrates a Hadith in Sahih Al Bukari, as a lone narrator and it is not supported by a Mutabi’ah (Two or more Hadith which are the same, narrated by the same Companion, while the rest of the men in the chain are different) nor it is supported by a Shaahid (Two or more Hadith which are the same narrated by different Companions) then his Hadith remains at the level of weak, that which can be strengthened with a Mutabi’ah or a Shaahid.”-Shaykh Al Albani

“As for the Hadith of Maimunah, that the Messenger of Allah prayers and peace are upon him, married her while he was in a state of Ihram, there is no room to criticize the chain of narration due to the lone narration as in the case of Fulaih bin Sulaiman for example. No, all of the people in the chain of narration are reliable and trustworthy. For that reason you do not find those who criticize this Hadith from the scholars, who preceded us by generations, that they found an angle to criticize this Hadith except concerning the first narrator in the Hadith, ibn Abbass and he is a noble Companion.”-Shaykh Al Albani

“They said this was a surmise from ibn Abbass and that is because he was young; from one standpoint. And from another standpoint, in his narration his contradicted the person in the Hadith, meaning the wife of the Prophet prayers and peace are upon him, who was Maimunah. As it has been authentically narrated from her the Prophet prayers and peace are upon him, married her while neither of them was in a state of Ihram. Therefore this Hadith was the surmise of the first narrator, him being ibn Abbass. Thus this Hadith is weak. And it is as you see; a limited number of words. “He married Maimunah while is a state of Ihram.” Four words (in the original Arabic) “He married Maimunah while is a state of Ihram.” -Shaykh Al Albani

“Similar to this Hadith and perhaps it is longer, there is another example in Sahih Al Bukhari”-Shaykh Al Albani

“The second category: The Hadith could be in its origin authentic, but one of the narrators erred by inserting in the text a sentence that was not from the Hadith of the Prophet, prayers, and peace be upon him.”-Shaykh Al Albani

“An example of that is the well-known Hadith in Sahih Al Bukhari that the Prophet, prayers and peace are upon him said: “Verily my nation will come on the Day of Judgment with bright streaks of light from the traces of wudu.” -Shaykh Al Albani

“Up until this point, the Hadith is authentic, and it has many supporting Hadiths. One of the narrators in Sahih Al Bukhari added: “Thus whoever is able to extend his streaks then let him do so”. Al Hafidh bin Hajr Al Asqalaani, and Ibn Al Qayyim Al Jawziyah, and his Shaykh ibn Al Taymiyyah, and Al Hafidh Al Muntharee, and other scholars have said this addition was inserted and it is not from the speech of the Messenger of Allah, prayers, and peace are upon him; rather it is from the speech of Abu Huraira.”-Shaykh Al Albani

“Thus the answer is complete in reference to the first condition, meaning I criticized some Hadiths and I have been proceeded by many Imaams. As for did I or someone other than me author a book (surrounding this topic) then I did not author a book. As for other than me, then they have authored books, but we are not able to mention a book today in this regard. This is the answer to what you asked.” -Shaykh Al Albani

Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/was-shaykh-al-albani-the-first-to-classify-so

NOTE IMPORTANT. This is a link to the video that was deleted above. Please do your self a favour and save this video before it becomes missing to or they take it down!

You may also listen to the mp3 here:

Conclusion:

Salafi Shaykh Nasir Al Abani has said that Bukhari has weak hadith and errors in its text. In many ways the Shakyh made it sound like it was a matter of Iman (of faith) to recognize that before even picking up Bukhari, acquiring Arabic, hadith sciences, and so forth that as a matter of Iman (faith) one can know that Bukhari has mistakes!

Look what he says above: “Another undeniable conclusion and that is, any book that crosses the mind of a Muslim, or any book title that he hears of, even before he reads the manuscript, it is INCUMBENT that he MUST have FIRMLY ESTABLISHED in his mind that this book WILL SURELY contain some errors in it.”

Also, note that the Shaykh made the following statement:

“As for me, then I did not reach the extent of criticizing dozens of Hadiths. That is because during this time I am not able to devote myself to criticizing the Hadiths in Al Bukhari then the Hadiths in Muslim…”

But just in the small amount of time, he did allot to it it was enough for him to find weak hadith and mistakes in Bukhari.

“ So other scholars have said this addition was inserted and it is not from the speech of the Messenger of Allah, prayers, and peace are upon him; rather it is from the speech of Abu Huraira.”

Please also keep in mind that Shaykh Nasiruddin al-Albani is the Imam of Hadith for the Salafiyya. Nothing proves that more than the following interaction between Bin Baaz, Al al-Albani, and Uthaymeen.

May Allah guide the Ummah! May Allah forgive the Ummah! May Allah bless the Ummah!

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Tagged as allah, body-worshippers, bukhari, hadith, Ibadi, Islam, muslim, muslims, nasiruddin-al-albani, people-of-whims-and-fancies, quran, sunnah, wahhabi, worshippers-of-forms-and-shapes

October 5, 2022 · 1:11 am

Salafi Shaykh Saleh Al Uthaymeen Controversial Beer Drinking Fatwa:

“By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darkness into the light, by His permission, and guides them to a straight path.”(Qur’an 5:16)

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F1 Racing, Tourism, WWE Wrestling… the Middle East had a new Sheriff in town.

Abu Dhabi opens its first ever brewery. Where U.A.E goes Saudi usually follows.

https://www.middleeasteye.net/news/uae-abu-dhabi-first-brewery

“Never did We send a Messenger or a Prophet before you but that when he recited Satan would make insinuations about the revelations But Allah abrogates whatever insinuations Satan may make, and then He confirms and establishes His Revelations. Allah is All-Knowing, All-Wise.” (Qur’an 22:52)

“They will ask you about intoxicants (khamri) and games of chance. Say: “In both, there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring.” And they will ask you as to what they should spend Say: “Whatever you can spare.” In this way, Allah makes clear unto you His messages, so that you might reflect.” (Qur’an 2:219)

“Oh, you who have attained to faith! Intoxicants (khamru), and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing:’ shun it, (fa-ij’tanibuhu) then so that you might attain to a happy state!” (Qur’an 5:90)

What does Allah (swt) tell us about Satan?

“Eat what Allah has provided for you and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Qur’an 6:142)

Would you even sip from a cup from someone who was unto you a clear and open enemy? Think about it.

“By means of intoxicants (khamri) and games of chance, Satan seeks only to sow enmity and hatred among you, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?’ “(Qur’an 5:91)

The terms khamri, khamru also find another form here:

“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their head-covers (bikhumurihinna) over their chests and not expose their adornment.” (Qur’an 24:31)

From the trilateral root khā mīm rā the word khamar means to cloud, obfuscate, conceal or cover.

Allah (swt) tells us about Khamar in verse 5:90 above to shun it (fa-ij-tanibuhu)

Let’s TAKE A LOOK AT THE TERM ‘IJTANIBU’

“And We certainly sent into every nation a messenger, saying, “Worship Allah and avoid (wa-ij’tanibu) Taghut.” And among them were those whom Allah guided, and among them were those upon whom error was deservedly]decreed. So proceed through the earth and observe how was the end of the deniers.” (Qur’an 16:36)

Comment: Now would anyone say that oppression in small quantities is good? Can I oppress my neighbor, fellow believer, fellow human being, wife, husband, parents, children just as long as it’s a little oppression and I don’t full-on oppress?

“That has been commanded, and whoever honors the sacred ordinances of Allah – it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid (fa-ij’tanibu) the uncleanliness of idols and avoid (wa-ij’tanibu) a false statement.” (Qur’an 22:30)

Comment: Now is anyone going to say that it is ok to dabble with the uncleanliness of idols just a bit? Is anyone really going to say that it’s o.k to partake in false statements here and there just don’t make it a habit?

“And mention, when Ibrahim said, “My Lord, make this city secure and keep me and my sons away from (wa-uj-nub’ni) worshiping idols.” (Qur’an 14:35)

Comment: Now is anyone going to say that worshiping idols in small quantities or a bit is fine? It means to be careful when indulging in such things? Of course not!

Just as strong as the term ‘Haram’ the term ‘Ijtanibu’ is to avoid, shun, decline, reject, repudiate.

The other ayat that people will often use to say that alcohol was prohibited gradually or that you can drink as long as you don’t come to pray drunk is the following verse:”O you who believe, do not approach prayer with a confused mind (Sakara) until you can understand all that you say. Nor in a state of ceremonial impurity, until after washing your entire body. If you are ill, or on a journey, or one of you comes from offices of nature, or you have been intimate with your woman, and you find no water, then take for yourselves earth, and rub your faces and hands with it, for Allah removes sins and forgives again and again.” (Qur’an 4:43)

*Note* This is taken from: (A.L Bilal Muhammed et al 2018) translation of the Qur’an in English which is the most sensible translation of the entire list here: https://www.islamawakened.com/quran/4/43/default.htm

Honestly, these other translations when it comes to this verse are horrible. Don’t approach the prayer drunk or intoxicated so the unassuming English reader will think this relates to alcohol and it doesn’t!

The word ‘Khamar’ is not where in the Arabic text. The term used in the Arabic text is Sakara, which can mean intoxicating drinks like in the following text.

“And from the fruit of the date-palm and the grape-vine, you derive both intoxicants (sakaran) and wholesome provision. There is certainly a Sign in that for people who use their intellect.”(Quran 16:67)

However, the term Sakara refers to a confused and befuddled mind, be that from alcohol or not. Notice the text continues ‘until you can understand what you say‘.

So the text in 4:43 in no way is a proof text to advocate minimal drinking of alcohol or drinking in between prayers. It does not even address the issue of alcohol as it addresses being in a conscious and aware and sober state when approaching the prayers regardless if the cause is alcohol or not.

Finally for those who say well Allah (swt) is going to allow us to drink wine in heaven so how can Satan’s handiwork get into heaven?

“A cup shall be made to go round them from water running out of springs, White, delicious to the drinkers, Neither will these (drinks) cause any ruinous effect, nor they be deprived of intellectual faculties thereby.” (Qur’an 37:45-47)

Allah (swt) has told us that this drink will be pure not causing fatigue, or deprivation of mental faculties and thus it will not be like the drinks we find on Earth.

Mantiq-Logic. It is amazing that Muslims think that they are able to go from ritual impurity to ritual impurity and yet do not believe that Allah (swt) can make something that is impure into something that is pure.

So now we come to the fatwa of the Shaykh of the Salafiyah, Shaykh Saleh Al Uthaymeen.

So here is the link where the Shaykh said it is O.K. to drink beer with ‘ minuscule’ amounts of alcohol in it. You can find the original fatwa here: https://islamqa.info/en/answers/33763/ruling-on-drinking-beer

Insh’Allah I am reproducing the text here:

Question

What is the ruling on drinking beer, noting that there are two kinds of beer – one with an alcoholic content and one with no alcoholic content? Is that regarded as an intoxicant?.

Answer:

“Praise be to Allah. It is essential to differentiate between the two kinds of beer” -Shaykh Saleh Al Uthaymeen

“The first is the intoxicating beer that is sold in some countries. This beer is khamr (an intoxicant) and it is haram to sell it, buy it and drink it. The Prophet (peace and blessings of Allah be upon him) said: “Every intoxicant is khamr and every intoxicant is haram.” Narrated by Muslim, 2003.”-Shaykh Saleh Al Uthaymeen

“It is haram to drink a lot or a little of it, even a single drop, because the Prophet (peace and blessings of Allah be upon him) said: “Whatever intoxicates in large quantities, a little of it is haram.” Narrated by al-Tirmidhi, 1865; classed as sahih by al-Albaani in Sahih al-Tirmidhi.”-Shaykh Saleh Al Uthaymeen

“The second type is the beer that is not intoxicating, either because it is completely free of alcohol, or because it contains a minuscule amount of alcohol that does reach the level of causing intoxication no matter how much a person drinks of it. The scholars have ruled that this is permissible.”-Shaykh Saleh Al Uthaymeen

Shaykh Ibn ‘Uthaymeen said:

“The beer that is on sale in our marketplaces [in Saudi Arabia] is all halal, because it has been inspected by the officials and is completely free of alcohol. The basic principle concerning all kinds of food, drink and clothing is that they are permissible until and unless proof is established that they are haram. Allah says (interpretation of the meaning):

“It is He Who created for you all that is on the earth.”

(Qur’an 2:29)

So if anyone says, this drink is haram, or this food is haram, or this garment is haram, say to him, Bring your proof. If he brings proof then we should do whatever is indicated by the proof. If he does not bring proof, then his words are to be rejected because Allah says (interpretation of the meaning):

“It is He Who created for you all that is on the earth.”

(Qur’an 2:29)

Everything in this world Allah has created for us. This general meaning is confirmed by the word jamee’an (translated here as “all”). And Allah says (interpretation of the meaning):

“while He has explained to you in detail what is forbidden to you.”

(Qura’n 6:119)

“So if something is haram, there should be a clear and detailed indication that it is haram. If there is no such proof then it is not haram. The beer that is to be found in our markets here in the Land of the Two Holy Sanctuaries (Saudi Arabia) is all halal and there is no doubt concerning that in shaAllaah.”-Shaykh Saleh Al Uthaymeen

“We do not think that any alcoholic content in a thing makes it haram, rather if something contains a percentage of alcohol which will make a person intoxicated if he drinks it, then it is haram. But if the amount is minuscule and does not have any effect, then it is halal.”-Shaykh Saleh Al Uthaymeen

“Some people think that the words of the Prophet (peace and blessings of Allah be upon him), “Whatever intoxicates in large quantities, a little of it is haram”, meaning that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is haram. This is a misunderstanding of the hadith. “Whatever intoxicates in large quantities, a little of it is haram” means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both haram, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated. But if something is mixed with alcohol but the alcohol is a small amount and does not have any effect, then it is halal and does not come under the ruling of this hadith.” -Shaykh Saleh Al Uthaymeen

Al-Baab al-Maftooh, 3/381-382.

COMMENTS

Where to begin?

Let us take a first look at the absolute abuse of the following verse:

“It is He Who created for you all that is on earth.” (Qur’an 2:29)

It is true that Allah (swt) is the creator of everything on this Earth. No one disputes this. However, the assumption that everything on the Earth is permissible is certainly mistaken.

“So consume of the lawful and good food which Allah has provided for you, and thank the bounty of your Lord if it is Him you serve.” (Qur’an 16:67)

Allah (swt) has made plutonium and uranium and yet I do not think the desire of Allah (swt) is for us to make weapons-grade materials and kill each other with them!

The reasoning of Shaykh Uthaymeen and those like him is evidently flawed.

Shaykh Uthaymeen says,

“So if anyone says, this drink is haram, or this food is haram, or this garment is haram, say to him, Bring your proof. If he brings proof, then we should do whatever is indicated by the proof. If he does not bring proof, then his words are to be rejected,……”

Well, we have done exactly that. This whole article was about giving the proofs of why it is forbidden to be shunned, a handiwork of Satan, and any sane person would not receive a drink from one who is an open enemy to them.

Now let us juxtapose three texts together that Shaykh Uthaymeen uses and see if it makes any sense.

The Prophet (peace and blessings of Allah be upon him) said: “Every intoxicant is khamr and every intoxicant is haram.” Narrated by Muslim, 2003.

Shaykh Uthameen says,

Some people think that the words of the Prophet (peace and blessings of Allah be upon him), “Whatever intoxicates in large quantities, a little of it is haram”, meaning that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is haraam. This is a misunderstanding of the hadith.

Yet didn’t Shaykh Uthaymeen just quote a hadith that said every intoxicant is kharm and every intoxicant is haram? Yet here we have Shaykh Uthaymeen saying, a small percentage of an intoxicant is fine??

That is a flat contradiction!

Not only that but Shaykh Uthaymeen says,

“Whatever intoxicates in large quantities, a little of it is haram” means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both haram, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated.”

So here Shaykh Uthaymeen seems to have his wits about him. Here he is acknowledging the problem of saying it only contains a bit of intoxication because the person will end up drinking more and becoming intoxicated. This looks like the light is on upstairs. He has finally come to his senses!

Yet he finishes with saying,

” But if something is mixed with alcohol but the alcohol is a small amount and does not have any effect, then it is halal and does not come under the ruling of this hadith. “

What on Earth is going on! How does that not lead to the problem he mentioned in the paragraph just above the sentence? How does this not lead to someone drinking a small amount of another small amount and another small amount and another small amount?

Who or what determines what this ‘small amount‘ is? Who or determines the effects it will have on various weight classes, men, women, children?

Yet low and behold this so-called ‘non-alcohol‘ and so-called ‘low-level alcohol‘ is gaining ground in Saudi Arabia. Yes, that is correct, Saudi Arabia!

https://www.euromonitor.com/beer-in-saudi-arabia/report

Arab nations ranked by alcohol consumption:

https://stepfeed.com/arab-countries-ranked-by-alcohol-consumption-from-lowest-to-highest-5822

and this article: https://www.reuters.com/article/uk-gulf-muslim-alcohol/alcoholic-drinks-market-booming-in-muslim-gulf-idUSLNE72904E20110310

The truth of the matter is that psychologically this need or desire to drink alcohol or even ‘halal beer’ comes from an inferiority complex. The need to fit in and the desire to be accepted by western businessmen, the socially upward, etc…

Allah (swt) knows best!

We even have a video of Shaykh Saleh al Uthaymeen mentioning the drinking of alcoholic beverages with 1,2, and even 3% alcohol!!

Saleh al Uthaymeen was asked about beers. He said all the beers are halal in Saudi Arabia, then he continues to discuss the beers with alcohol content. He says even though if a beer has an alcohol content of about 1,2 or 3% it is still Halal.

Some people have misunderstood the hadith “Whatever intoxicates in larger quantities is also haram in smaller quantities”.

That if a smaller amount is mixed then it is haram as well, this is a wrong understanding.

Rather the correct understanding is if a larger quantity intoxicates and the smaller quantity doesn’t intoxicate then both quantities are haram, Why?

Because if a person takes a smaller quantity then his conscience asks for more and then he consumes a larger quantity thus becomes intoxicated.

However, if the amount of alcohol is smaller, then it is fine to drink it, as it is Halal.

Heineken has 3.2% alcohol content!!!

I have seen with my own eyes in Singapore in a place called Little India that our brothers from Bangladesh have begun picking up drinking.

They can get unruly and get into fights. In Algeria, alcohol consumption has picked up, which has led to domestic abuse and an increase in divorce cases.

Alcohol was the weapon of the colonizer against the Aboriginal people of Australia and against the Native people of North America.

These tailor-made fatwas are there for the benefit of the ruling elite and excuses for those who wish to satisfy their nafs! Can you imagine giving dawah at Hide Park while holding a can of 3% Heineken? Imagine going to a lecture on Islam and you have your beverage of choice, your 3% alcohol just sipping away on it during the conference!

Imagine breaking your fast with Heineken!

The unfortunate thing is, that it is actually Western nations and people that are slowing down their alcohol consumption whereas apparently Muslims and Muslim countries are slowly and steadily increasing their alcohol consumption!

May Allah (swt) protect the Ummah of the Blessed Messenger (saw). May Allah (swt) forgive the Ummah. It is my hope that the Muslim ummah will drop the scholars that call to fitna darkness and haram and follow those scholars that call them to peace, light and the permissible.

The following article has some excellent advice for Shaykh Saleh Al Uthaymeen.

https://www.canstar.com.au/health-insurance/what-does-alcohol-do-to-your-body/

The article says,

Alcohol affects everyone differently based on:

Size, weight, and health
Whether the person is used to drinking it
Whether other drugs are taken around the same time
The amount consumed
The strength of the drink

Is there a safe alcohol limit?

Alcohol is a drug and, at the risk of being labeled a wowser, there is no safe level of drug use. The use of any drug, legal or illegal, always carries some risk. Due to the radically different ways that alcohol can affect people, there can be no one-size-fits-all safety rule for everyone. While there will always be some risk to general health and social well-being from consuming alcohol, there are ways to minimize the risks of alcohol-related harm.

So when Shaykh Saleh Al Uthayeem made such a fatwa did he consider.

size, weight, health, prescription drugs, amount consumed?No, he wrote a blank check by playing with what he felt were ambiguities in the sacred law!

Yet, when you look at the Qur’an carefully there are no ambiguities about this!

Dear brothers and sisters, the colonial powers introduced alcohol to the proud and noble Aborigines and Native American people before they worked their evil on them.

I leave you with the words of Allah (swt).

May Allah Guide the Ummah

May Allah Forgive the Ummah.

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Tagged as alcohol, allah, beer, beer-drinking-fatwa, fatwa, hadith, Ibadi, Islam, muslim, quran, religion, salafi, saleh-al-uthaymeen, stone-cold-steve-austin, sunnah

October 5, 2022 · 1:03 am

Saudi Dr. Saad Al-Humid Professor of Hadith Sciences in Medina flees from debate with Shaykh Saeed Al-Qanoubi on Creation of Qur’an

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is rightly guided.”(Qur’an 16:125)

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Saudi Dr. Saad Al-Humid flees from debate with Shaykh Saeed Al-Qanoubi and his evasion of contact with Shaykh Dr.Khaled Abdali on the issue of the creation of the Qur’an.

Honorable Shaykh Saeed bin Mabrouk Al-Qanoubi is one of the contemporary Omani scholars specializing in the sciences of hadith. He is called by Omanis the Imam of the Sunnah and the Fundamentals, and they consider him their reference in the sciences of the Prophetic Sunnah.

Saad Al-Hamid is a professor of Hadith sciences at the Imam Muhammed bin Saud University in Medina (May Allah honor her). However, he appeared in a T.V episode with a stray Egyptian brother and hurled insult after insult and lied about Al-Ibadiyah.

Honorable Shaykh Saeed Al-Qanoubi stands upon what is the truth and the firm position. But those misguided people are not able to confront him.

We are posting this video to show the Muslims the reality and the truth. May Allah (swt) protect us from being perverts and those who treat lying like a minor thing.

Noble Shaykh Khalid Al Abdali (h)has an excellent 10-part series in Arabic on the Qur’an being created. Huge thanks to Brother Ahmad Abu Azzan for this!

Just as their premier scholar, Ibn Baz, refused to debate our Shaykh, the honorable Ahmed bin Hamad Al-Khalili (h). So his followers follow him in escaping from the people of truth and straightness. You can see that here:

The Qur’an: Created or Uncreated: Shaykh Ahmed bin Hamad al-Khalili to debate Shaykh Abd al-Aziz ibn Baz

With Allah (swt) is the victory and the help of Allah (swt) alone is sought.

If you are interested to see more articles on the issue of rather or not the Qur’an is created or uncreated you are invited to read:

The Truth about the Qur’an: Created or Uncreated?

https://primaquran.com/2022/10/04/lets-attack-hamza-yusuf-in-ramadan-the-quran-is-created/

https://primaquran.com/2022/10/04/speech-of-allah-is-the-quran-created/

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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October 5, 2022 · 1:02 am

Ahl al-Haqq Wa-l istiqama Resource Page

“So remain on the right course as you have been commanded, you and those who have turned back with you to Allah, and do not transgress. Indeed, He is Seeing of what you do.” (Qur’an 11:112)

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This will be a resource page that will be updated from time to time. It is hope that this gives you various resources to know more about the school of Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) Otherwise, this school is commonly known as the ‘Ibadi’ school. For those Muslims who are curious about the Ibadi school and/or the Not-Yet Muslims who when coming to Islam want to choose the Ibadi school.

It is hoped that this will continue to be a wellspring of beneficial resources for your continued guidance and wellbeing. You will find contained blogs, websites, YouTube channels and pdf files in Arabic, English, Swahili, French, & Russian

English section for resource on the Ibadi School:

General Information on the Ibadi school:

The Following are websites in English with general information on the Ibadi school:

Bint Ibadh Blogspot: (May Allah continue to benefit us by her). A great source with many articles in English.

http://bintibadh.blogspot.com/

I will say that this sister is the FIRST presence of Istiqama daw’ah on the internet. She is due immense credit. May Allah (swt) bless her in this life and the hereafter

A link to our brothers in the United Kingdom. If you are in the U.K why not pay a visit to the brothers here:

https://www.ahlulistiqamah.co.uk/index.php/en/

A great channel by our brother Assad Al Muharami who translates important issues from Arabic into English.

An amazing channel that clarifies doubts and accusations that are hurled at our school. Perhaps the first channel in the English language in the history of the school, to do so!

https://www.youtube.com/channel/UCiYKj6BG1S3B4_N-OHj4ntw

A great channel by our brother the Ibadi theologian who translates important issues from Arabic into English

For those of you always keen to learn more about the Ibadi school and want more resources in the English language I can only give a huge endorsement to this YouTube Channel.

https://www.youtube.com/@Ibaditheologian

I know the person behind the channel to be passionate about sharing the truth, humble, kind and always ready to rectify his errors or shortcomings before his Lord-as should be the case for all of us. You will find a great deal of very useful information.

The YouTube channel of the Noble Shaykh Al-Muatasim al- Maawali. (May Allah continue to benefit us by him)

https://www.youtube.com/channel/UCAAArancZv-LGQpw005WFAQ

Who are the Ibadites? by Nasser bin Matar Al-Masqari (May Allah bless him)

who-are-the-ibadites_220206_232300-1 Download

Those two PDF files are titled: Ibadhism a moderate sect of Islam & Ibadism in the studies of Ali Yahya Mu’ammar and they are available for download here:

Click on the following link to read my brief entry sharing my thoughts about these next two PDF books.

https://primaquran.com/2024/05/09/ibadhism-a-moderate-sect-of-islam-ibadism-in-the-studies-of-ali-yahya-muammar/

Studies in Ibadism by Dr. Amr K. al-Nami (May Allah continue to benefit us by him)

studies_in_ibadhism Download

Resources on how to perform prayer in the Ibadi school

The Prayer of the Blessed Prophet (saw) as though you saw it with your own eyes. (According to the People of Truth and Steadfastness)

Salaat Simplified – z-card

Premier Basic Ibadi Fiqh book in the English language on the performance of the Prayer.

al-Muatamad English Part no.1, Version no.1 Download

This is truly a monumental work and achievement by Shaykh Al-Muatasim Al-Mawali (Religious Studies Supervisor at Sultan Qaboos University). This book, Al-Muatamad (The Reliable Jurisprudence on Prayer) was going for a fee. However, Shaykh Muatasim has given me permission to share the pdf file to this website. Many times people will come and take and not appreciate the efforts that others have done. So I am humbly asking you that if you follow this method in your prayers to ask Allah (swt) to reward Shaykh Muatasim for delivering to us in the English speaking world the method of prayer as instructed by the Blessed Messenger (saw).

Prayer in Sketches and Color Prints by Dr. Ali Bin Hilal Al-Abri.

Another great resource on performing the prayer.

Ibadhi Prayer Download

10 reasons that prohibits raising the Hands and folding them in prayer by Shaykh Naser Bin Sulaiman As-Sabe’i

10-reasons-that-prohibits-raising-the-hand-and-folding-them-in-prayer Download

(May Allah preserve him and continue to benefit the ummah by means of him).

Information on Ibadi Theology.

“The Overwhelming Truth” By the honorable Shaykh Ahmed Al Khalili (May Allah continue to benefit us by him).

The Overwhelming Truth

Ghayat Al Murad (A poem on theology) by Shaykh Imam Noor Al Deen Al Salimi (r)

Click to access ghayat-almurad-poem.pdf

Information on Ibadi Hadith methodology.

Towards Understanding Hadith-Ibadi approach (Our Noble Teacher, the respected Shaykh Juma Al Mazrui (hafidhullah)

May Allah (swt) bless him his family and his descendants. May Allah (swt) grant him felicity in this life and in the life to come. He has certainly benefited many. Those who would like to hear more from Shaykh Mazrui you may find many of his talks on YouTube: https://youtu.be/O0rHyn9N_m8

Please download the following pdf in English.

Click to access towards-understanding-hadiths.pdf

The Critique of hadith in Early Ibadi literature by Abdulrahman al-Salimi (May Allah continue to benefit us by him)

the_critique_of_hadith_in_early_ibadi_li Download

Jami Sahih-the Musnad Al Rabi bin Habib (English from a French translation) by Al Rabi Bin Habib Al-Farahdidi (May Allah have abundant mercy on him)

jami_sahih_the_musnad_al-rabi_bin_habib_english_from_french_translation_by_al-rabi_bin_habib_al-farahidi_z-lib.org_1 Download

Information about Ibadi History, Battles of Siffin & Nahrawan etc.

Al-Khawarij Reality or Legend series: The is a set of books from the honorable Shaykh Juma Muhammad Rashid Al-Mazrui (May Allah continue to benefit us by him).

Al-Khawarij Reality Or Legend 1

Alkhawarij Reality Or Legend 2

AL-KHAWARIJ REALITY OR LEGEND 3

Ibadhism: The Cinderella Story of Islam. This is an excellent book by the noble Sheikh Soud H. Al-Ma’awaly (May Allah continue to benefit us by him)

IBADHISM The Cinderella of islam

Ibadism East of Mesopotamia (Early Islamic Iran, Central Asia and India) by Abdulrahman Al-Salimi. (May Allah continue to benefit us by him).

Abdulrahman al-Salimi, is working in early Islamic sources. He is currently editing and studying Ibadi texts of the 8th and 9th centuries, in regard to their authenticity, and contents, in an effort to further the understanding of early Islamic political and theological thought.

Ibadism-east-of-mesopotamia Download

Ibadi Texts from the 2nd 8th Century by Abdulrahman al-Salimi (May Allah continue to benefit us by him)

ibae1b88di-texts-from-the-2nd8th-century-by-abdulrahman-al-salimi-wilferd-madelung-z-lib.org-1 Download

Major sins in Islam and their Repentence

Major Sins & Their Repentance. An excellent book by the noble Sheikh Abdullah Amor Al-Marhuby (May Allah continue to benefit us by him)

Major Sins & Sincere Repentance

Basic Ibadi Moral and Ethical Guide for Children: Instructing Children on what is required of the Human Being.

instructing-children-in-what-is-required-of-human Download

русский

Блог для растущего сообщества в России и Центральной Азии.

https://ibadhis.blogspot.com/

Телеграмм-группа для растущего сообщества в России и Центральной Азии.

https://t.me/ibadi_ru

kiswahili

Tovuti ya Ibadhi kwa Kiswahili kwa walio Afrika Mashariki

https://ibadhi.com/sw/

مکتبہ اباضیہ کے بارے میں مزید معلومات کے لیئے

مکتبہ اباضیہ کے بارے میں مزید معلومات کے لیئے

Situs web dalam bahasa Indonesia

https://ahlulhaqqid.github.io

Siapaka Ibadhiyyin Itu?

Siapakah Ibadhiyyin Itu Download

Informations en français

Istiqama Daw’ah en Algeria. Une Super chaine YouTube avec anglais/arabe/francais.

https://www.youtube.com/channel/UCECdAXyvcyPc-QLqNGEJeUw

Türkçe bilgiler

Ibadiyye Mezhebi

Türk dilinde Ibadi mezhebi

عربي

ﻣﺻدر راﺋﻊ ﺑﺎﻟﻠﻐﺔ اﻟﻌرﺑﯾﺔ. ﺗﺳﻌﻰ اﻟﻘﻧﺎة إﻟﻰ ﺗﺣﻘﯾق اﻟﺳﻼم واﻟﻣﺣﺑﺔ واﻟوﺋﺎم واﻟﺗﺳﺎﻣﺢ ﻓﻲ اﻟﻣﺟﺗﻣﻌﺎت اﻟﻌرﺑﯾﺔ واﻹﺳﻼﻣﯾﺔ، ﻣن ﺧﻼل ﺑراﻣﺞ ھﺎدﻓﺔ ﺗﻐطﻲ ﻣﺧﺗﻠف ﺟواﻧب اﻟﺣﯾﺎة.

http://www.istiqama.tv/ & https://www.youtube.com/@MidadALQalim

ﻣوﻗﻊ راﺋﻊ ﯾﺣﺗوي ﻣراﺟﻊ إﺑﺎﺿﯾﺔ ﺑﺎﻟﻌرﺑﯾﺔ.

https://alsaidia.com/

ﻣوﻗﻊ آﺧر راﺋﻊ ﯾﺣﺗوي ﻣراﺟﻊ إﺑﺎﺿﯾﺔ ﺑﺎﻟﻌرﺑﯾﺔ.

http://noor-alestiqamah.com/

اﻟﺣق اﻟداﻣﻎ

اﻟﻧﺳﺧﺔ اﻟﻌرﺑﯾﺔ:

https://primaquran.com/wp-content/uploads/2020/06/d8a7d984d8add982-d 8a7d984d8afd8a7d985d8ba.pdf

إذا ﻛﻧت ﺗﺳﺗطﯾﻊ ﻗراءة اﻟﻌرﺑﯾﺔ، ﻓﮭذا ﻓﻌﻼً ﯾﺟب ﻗراءﺗﮫ!

اﻟﺧوارج واﻟﺣﻘﯾﻘﺔ اﻟﻐﺎﺋﺑﺔ – اﻟﺷﯾﺦ ﻧﺎﺻر ﺑن ﺳﻠﯾﻣﺎن ﺑن ﺳﻌﯾد اﻟﺳﺎﺑﻌﻲ

noor-book.com-d8a7d984d8aed988d8a7d8b1d8ac-d988d8a7d984d8add98 2d98ad982d8a9-d8a7d984d8bad8a7d8a6d8a8d8a9-d986d8a7d8b5d8b1-d 8a8d986-d8b3d984d98ad985d8a7d986-d8a8d986-d8b3d8b9d98ad8af-d8a 7

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Al-Jami’i Al-Sahih (Musnad Al- Imam Al-Rabii) In the Arabic language.

الجامع الصحيح (1)Download

10 reasons not to raise the hands in prayer.

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Al-Jawahir AlMuntaqah الجواهر المنتقاه The selected gems By Abul-Qasem Bin Ibrahim Al-Barradi -May Allah have mercy on him -available for download here:

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This is prepared by the noble and respected, Shaykh Abu Tayyib Khalfan ALtywani. May Allah (swt) bless him for this enlightening work!

Click to access d986d990d987d98ed8a7d98ad98ed8a9d98f-d8a7d984d8aad98ed991d8afd992d984d990d98ad992d8b3d990-new-correction-converted.pdf

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Tagged as allah, hadith, Ibadi, ibadi-resources, Islam, quran, sunnah

October 5, 2022 · 1:02 am

Refutation: Those who claim Heaven is not only for Muslims.

“Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in account.” (Qur’an 3:19)

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May Allah (swt) reward our brother who has done an excellent service in provided a translation to those seeking the truth in the English language. May Allah (swt) continue to bless and reward our noble Shaykh, and illustrious scholar, Abdullah bin Saeed Al Ma’mari (May Allah benefit us from him.)

“And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers.” (Qur’an 3:85)

“And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.” (Qur’an 5:5)

“But for those who deny the Truth, their deeds are like a mirage in the desert, which the thirsty supposes to be water until he comes to it only to find that it was nothing; he found instead that Allah was with Him and He paid his account in full. Allah is swift in settling the account. Or its similitude is that of depths of darkness upon an abysmal sea, covered by a billow, above which is a billow, above which is cloud, creating darkness piled one upon another; when he puts forth his hand, he would scarcely see it. He to whom Allah assigns no light, he will have no light. (Qur’an 29:39-40)

“And We will regard what they have done of deeds and make them as dust dispersed. (Qur’an 25:23)

“And it was already revealed to you and to those before you that if you should associate anything with Allah , your work would surely become worthless, and you would surely be among the losers.” (Qur’an 39:65)

As for the evidences that those rely upon, the followers of Perennialism, the religion of Humanism and the like:

“Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammed] – those [among them] who believed in Allah and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.” (Qur’an 2:62)

“Indeed, those who have believed [in Prophet Muhammed] and those [before Him] who were Jews or Sabeans or Christians – those [among them] who believed in Allah and the Last Day and did righteousness – no fear will there be concerning them, nor will they grieve.” (Qur’an 5:69)

It is important to understand that Islam has manifested through the previous Prophets/Messengers.

So this is why it is important to understand the word ‘Muslim’ as-a state of being.

So the verses above are in reference to those Christians, Sabeans and Jews who believed and died as Muslims will have no fear nor shall they grieve.

“And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O, my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims (muslimuna). (Qur’an 2:132)

“O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims.” (Qur’an 3:102)

“And if only the People of the Scripture had believed and feared Allah, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure. “ (Qur’an 5:65)

“Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures.” (Qur’an 98:6)

It is narrated on the authority of Abu Huraira that the Blessed Messenger of Allah (saw) said:

By Him in Whose hand is the life of Muhammed, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire.

You may wish to see our article here:

Islam is the only path to salvation

Repent! Accept the Truth! May Allah (swt) guide you!

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

Some faces that day will be radiant. Looking at their Lord. Will we see Allah?

“(Some) faces, that day, will be radiant. Looking towards their lord.” (Qur’an 75:22-23)

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May Allah (swt) reward brother Assad, the servant of Allah (swt) who did the translation from our noble Shaykh and teacher.

From his book “Bughyat al-Rāqī fī Sharḥ Khulāṣat al-Marāqī” By Shaykh Rashid bin Salim Al-Busafi (h)

The Impossibility of Seeing Allah (SWT): Evidences and Analysis.

1. Qur’anic Evidence: The Permanence of Non-Perception

Surah al-An’am 6:103

{لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ}
“Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.”

Linguistic Analysis:
- “لَا” (Lā al-Nāfiyah): Implies permanent negation (“visions do not and will never perceive Him”).
- “الْأَبْصَارُ” (Al-Abṣār): Plural of baṣar (vision), emphasizing all types of sight fail to perceive Him.
- Divine Contrast: Allah’s complete perception of creation vs. creation’s inability to perceive Him underscores His transcendence.
Context: The verse is a declarative praise, not a reproach, confirming Allah’s incomparability.

Surah al-A’raf 7:143: The Case of Prophet Musa (AS)

{قَالَ لَن تَرَانِي}
“[Allah] said, ‘You will never see Me.'”

“لَن” (Lan) vs. “لَا” (Lā):
- “لَن”: Stronger negation, implying eternal impossibility (not just in this world but also the Hereafter).
- Context: A rebuke to the demand for visual perception, linked to the Israelites’ disbelief (Qur’an 2:55).
The Mountain’s Destruction:
- Allah’s tajallī (manifestation) to the mountain reduced it to dust, proving physical creation cannot endure His manifestation.
- Logical conclusion: If a mountain cannot withstand Allah’s presence, how could human vision perceive Him?

3. Linguistic and Theological Principles

A. Meaning of “Idrāk” (الإدراك):

Literally: “To catch up/comprehend fully” (e.g., “أدركته بيدك” = “You grasped it with your hand”).
In the Qur’an: Used for complete perception, not mere sight (e.g., “إِنَّا لَمُدْرَكُونَ” [7:38] = “We are overtaken”).

B. The Three Parts of Ayah 6:103:

Negation of Perception (لَّا تُدْرِكُهُ الْأَبْصَارُ).
Allah’s Full Perception (وَهُوَ يُدْرِكُ الْأَبْصَارَ).
Divine Attributes (وَهُوَ اللَّطِيفُ الْخَبِيرُ).
- “Al-Laṭīf”: The Subtle (beyond physical perception).
- “Al-Khabīr”: The All-Aware (knows creation’s limitations).

C. Muqābala (Contrastive Rhetoric):

The juxtaposition of “لَّا تُدْرِكُهُ الْأَبْصَارُ” and “وَهُوَ يُدْرِكُ الْأَبْصَارَ” emphasizes asymmetry: Creation’s incapacity vs. Allah’s omnipotence.

Refutation of “Seeing Allah in the Hereafter”

A. Qur’an 75:22-23: {وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ}

“نَاظِرَةٌ” (Nāẓirah): Does not necessarily mean “seeing”:
- Alternate meanings: “Awaiting” (e.g., Qur’an 3:77: “وَلَا يَنظُرُ إِلَيْهِمْ” = “He will not look upon them”).
- Context: Contrast between radiant faces (awaiting mercy) and gloomy faces (fearing punishment).
- The correct meaning is confirmed through the context it has been mentioned in, so the Al Nathar (النظر) comes with the meaning of waiting even if it was preceded by (Ila) إلى

“Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.” (Qur’an 3:77)

So is it said that, those who sell out Allah’s covenant and their own oaths for a small price, is it said that Allah doesn’t see them in the Akhira?!

This Ayah came in the context of describing the day of judgment, and the day of gathering to be exact. And that’s by the proof of its context {{On that Day ˹some˺ faces will be bright,() Awaiting the mercy of their lord ()And ˹other˺ faces will be gloomy,() ا ِض َرةٌ ُو ُجوهٌ َيْو َمِئٍذ } {.in anticipation of something devastating ن )22ٰ )ى َّ لَ ِإ َنا ِظ َرةٌ )23ِ )إ َرِّب َها َت ن ُظ َبا ِس َرةٌ )24ُّ )ن َوُو ُجوهٌ َيْو َمِئٍذ َأ َع َل َأ ُيف َها ْ ِ ٌرة َقِفا َب { so if (Nathira) (ناظرة (was of the meaning of seeing then it won’t be except on that day; because he described that by saying (on that day) (ذٍيومئ (and those who differ with us they have not agreed on it happening on the gathering, add to that, the ayah came with the style of comparison between two types of faces, so these are radiant, happy, waiting for the mercy of its lord, while the others are contorted and gloomy expecting what will break their backs from punishment. So, it’s in pity waiting for it to come. Add to that that the description by faces in this ayah means the known organ which the feelings appear on. What is in the soul. What the soul is feeling will be expressed on the face. As the contentment and happiness can be identified through his face, and fearful and frightened can also be identified by his face, and the face organ is not the organ responsible for seeing.

B. Hadith of the “Two Gardens”:

Claim: The ridā’ al-kibriyā’ (Cover of Majesty) is the only barrier to seeing Allah.
Rebuttal:
- The “barrier” is an eternal attribute of Allah’s majesty, not a temporary veil.
- Asserting its removal implies Allah changes His essence, which is impossible.

C. Theological Absurdity:

If seeing Allah were possible, it would necessitate:
1. Spatial limitation (violating His transcendence).
2. Change in divine attributes (e.g., “pride” being removed).

5. Critique of Pro-Visual Perception Arguments

A. Misinterpretation of “نَاظِرَةٌ”:

Error: Assuming it means “seeing” despite contextual evidence to the contrary.
Qur’anic Precedent: “وَلَا يَنظُرُ إِلَيْهِمْ” (3:77) cannot mean “He does not see them,” as Allah is All-Seeing.

B. Anthropocentric Fallacy:

Claiming “seeing Allah is the ultimate reward” reduces worship to physical gratification, contrary to the Qur’an’s emphasis on spiritual nearness (e.g., “قُرْبًا إِلَى اللَّهِ” [3:45]).

C. Quotes from Classical Scholars:

Ibn al-Qayyim’s Attribution to al-Shafi’i:“If Muhammed ibn Idris [al-Shafi’i] knew he would not see his Lord in the Hereafter, he would not have worshipped Him.”
- Rebuttal: This contradicts the Qur’anic principle that worship is due to Allah’s lordship, not contingent on visual perception.

This is not acceptable to us. It is as if one links to Imam al-Shafi’i the belief of the Atheist!

And they hold that seeing Allah is the thing that made Allah the Exalted worthy to be worshiped, and that if he Allah Tabaraka wa Ta’ala was not seen in the Akhira then he was not worthy to be worshiped in this dunya, and to you some of what they said: we find ibn Al Qayyim links to Imam Shafi’e that he said “if Mohammed bin Idrees did not known that he won’t see his lord in the akhira then he wouldn’t have worshiped him” and he said “I oppose ibn Aliyyah in everything even in saying La Illaha Illa Allah, as I say: la Illaha Illa Allah that can be seen in the akhira, and he says: La Illaha Illa Allah that cannot be seen in the Akhira…” and in another narration he said “ If Mohammed ibn Idrees was not certain that he’ll see Allah Azza Wa Jal he wouldn’t have worshiped him”. And this is talk that makes bodies grasp, and minds flabbergasted, as this is the Quran within our hands, we do not find that that the worship of Allah the Exalted was conditioned in any position of it with seeing him swt!! This is the belief of the Atheist!

You may see for yourself!

Imam ash-Shafi’i Seeing Allah in The Hereafter

Conclusion

Qur’an 6:103 and 7:143 definitively negate the possibility of seeing Allah in any form.
Linguistic, contextual, and theological analysis confirms “نَاظِرَةٌ” refers to awaiting divine reward, not visual perception.
The idea of “seeing Allah” contradicts His transcendence, immutability, and incomparability.

Final Note: Worship is grounded in acknowledging Allah’s perfection, not in physical encounters.

You may be interested in reading the following:

The Proper Understanding of Musa (as) Request of Seeing Allah.

Those who do good will have the finest reward and more.

Shaykh Juma commentary on Seeing the Lord as you see the moon

On Seeing Allah

Is Distance Necessary to See Allah (swt)? Response to Dr. Hamza Bakri

Salafis debate Ibadis on the issue of seeing Allah in the hereafter.

Seeing Allah: What Every Christian Should Ask Every Salafi. The Form/Shape of Allah?

Madhkali Salafi Faris Al Hammadi The 60 cubit tall Allah?

Irrefutable Proof that the Salafi God is one that can take human form.

Dr. Muhammed Salah teacher of the Salafi Sect Lies about Moses Seeing Allah.

Salafi preacher: We will see Allah’s face in paradise!

Salafi Shaykh Muqbil Al Wadi’i Hadith in Sahih Muslim on Seeing Allah is actually weak!

May Allah (swt) guide you dear reader!

May Allah (swt) guide the Muslim ummah!

Allah has two hands and both his hands are right hands? (and he has a left hand)

“There is nothing like Him: He is the All Hearing, the All Seeing.” (Qur’an 42:11)

“Do you say things regarding Allah that you do not know?” (Qur’an 7:28)

﷽

There are those who make it a point of aqidah/imam a creedal position to assert that Allah (swt) has two hands, and both of these hands are right hands and one of these right hands is a left hand.

We must accept this “without asking how“. Then they also turn around and say, “but the meaning is known.“

Interestingly this issue is not about denying/affirming any attribute of Allah (swt). Nor is about the way of the Salaaf. It is a simply a matter of does the Arabic language have idioms and expressions?

Apparently some people in the Muslim community simply do not get this! Kindly read the four articles linked at the end.

Thus, they will go on an inquisition and label as deviants anyone who does not hold to the idea that Allah (swt) has two hands, both of those hands are right hands and one of those right hands is a left hand.

The Salafi Aqidah Check List:

1. Two hands

2. Both his hands are right hands.

3. One of those right hands is a left hand.

4. He has two additional hands (we do not talk about). Which makes four but we affirm two.

That is correct you heard them. Allah (swt) has “two right hands“

I came across a Hadith of Sahih Muslim which states:

“Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) saying: Allah, the Exalted and Glorious, would fold the Heavens on the Day of Judgment and then He would place them on His right hand and say: I am the Lord; where are the haughty and where are the proud (today)? He would fold the’ earth (placing it) on the left hand and say: I am the Lord; where are the haughty and where are the proud (today)?

The God of the Bible has hands (plural).

“The sea is his, for he made it, and his hands formed the dry land.” (Psalm 95:5)

“So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them.” (Ecclesiastes 9:1 )

The God of the Bible has a right hand and Jesus is sitting next to it.

“He sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3)

The God of the Bible has a right hand and Jesus is standing next to it.

“But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” (Acts 7:55-56)

*NOTE* NO WHERE DOES THE BIBLE SAY GOD HAS A LEFT HAND!

Thus it can be deduced that the God of the Bible has two right hands (if not more right hands).

We explore this more in our article here:

https://primaquran.com/2024/08/20/the-anthropomorphic-god-of-the-bible/

BOTH OF ALLAH’S “HANDS” ARE RIGHT HANDS?

Now you can clearly see from the above text that many Salafi preachers have asserted that Allah (swt) has two hands and that “both his hands are right hands.” They get that from the above hadith!

Source: https://sunnah.com/nasai:5379

Yet, this hadith is Mudraj:

Mudraj – interpolated: an addition by a reporter to the text of the hadith being narrated. It even tells you in the hadith itself! Muhammad (one of the narrators said in his Hadith: “And both of His hands are right hands.”

How does one not see that?!

This cannot be said to be attributed to the Blessed Messenger (saw). This is the statement of the sub-narrator.

These people in their guilty conscious did not want people to think Allah (swt) has a left hand. Which also shows they are involved in dhan (speculation) about Allah (swt). They did not just let the words pass they had to make bold assertions without proof!

Some of the claimants to the Salaaf who hold these positions will expose themselves by blatantly comparing Allah (swt) to the creation by saying something along the following:

“You see akhi All of Allah’s attributes (hands, shin, face ect) can be described as right. Right here means blessed (تَيَمُّن). As Muslims we know the right is preferred and more virtuous than the left. For example the verse in the Qur’an that says:

“So those on the Right Hand (i.e. those who will be given their Records in their right hands) – how (fortunate) will be those on the Right Hand! (As a respect for them, because they will enter Paradise).” (Qur’an 56:8)

Or for example:

“And those on the Left Hand (i.e. those who will be given their Record in their left hands) – how (unfortunate) will be those on the Left Hand! (As a disgrace for them, because they will enter Hell).”(Qur’an 56:9)

This is Tamthil clear as day. Let us say for the sake of discussion that Allah (swt) does indeed have a left hand as the hadith Sahih Muslim clearly says he does above. Why would any attribute of Allah (swt) not be blessed? That is a bizarre thought.

Then, the person commits a clear act of Tamthil (likening Allah (swt) to the creation) by negating a left hand for Allah (swt)!! They do this by comparing/contrasting the unfortunate news of people receiving their records in their left hands and right hands on the day of judgement. But these are actual hands of people!

This claimant to Salafiyah has committed a clear act of Tamthil.

Is negating what clearly says he has: “a left hand” according to the sahih hadith.
Making claims that an attribute of Allah (swt) would not be blessed?!

ALLAH (SWT) ACTUALLY HAS FOUR HANDS, TWO HANDS, BOTH OF WHICH ARE RIGHT HANDS EXCEPT ONE OF THOSE RIGHT HANDS IS A LEFT HAND!

“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? Does Allah (swt) now have a total of four hands?

Please see for yourself at Islam Awakened the literal translation that the Salafi do not use.

https://www.islamawakened.com/quran/7/57/

Thank you gentleman for some honest translations. So now not only does Allah (swt) have two hands, and both of his hands are right hands and one of those right hands is a left hand, but his attribute of mercy also has two hands.

One of their scholars likened Allah (swt) to the moon!

Ibn Taymiyya and clear Tamthil: Likening Allah to the Moon!

Ibn Taymiyya applies Ta’wil of Allah’s attributes.

Let us get something out of the way from the very beginning. There is not a single narration from the Blessed Messenger (saw) where when he speaks of Allah’s “hands” where the Blessed Messenger (saw), says, “In a way that befits his majesty” or “unlike his creation.”

That is an open challenge. For the person who can bring that I will shutdown this website!

I challenge any of those people who make such a disclaimer statement after mentioning “hands”, “foot”, “eyes”, “shin” “leg” “foot” or “side” to show this!

The fact that such people have to put a disclaimer after such a statement is an innovation!

“They have not appraised Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.”(Qur’an 39:67)

“Allah said, “O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant then, or were you already among the haughty?” (Qur’an 38:75)

Some of these people have tried to argue that this word translated as “hands” must be understood as “hands” as something special concerning the creation of Adam. However, this is refuted by the following text of the Qur’an:

“Do they not see that We have created for them from what Our hands have made, grazing livestock, and then they are their owners?”(Qur’an 36:71)

Are we to say that cattle have an advantage or distinction over other animals because they were created by the “hands” of Allah (swt)?

“And the sky we built it with hands.” (Qur’an 51:47)

Look at the following three Saudi English translations of the Qur’an translate the above text!!

“And the heaven We constructed with strength, and indeed, We are its expander.”(Qur’an 51:47 Sahih International)

“With power did we Construct heaven. Truly, We can extend the vastness of space thereof.” (Qur’an 51:47 Muhsin Khan & Muhammed Al Hilali)

“With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.” (Qur’an 51:47 Yusuf Ali Saudi 1985)

The hands of Allah (swt) tied up?

“And the Jews say, ‘The hand of Allah is tied up.’ Chained are their hands, and cursed are they for what they say. Rather, both His Hands are extended, HE spends however He Wills.” (Qur’an 5:64)

It is obvious, to begin with, that this very verse is allegorical. The Jews are not literally saying that Allah’s hand is “tied up”. Rather they are claiming that Allah (swt) is not bestowing upon them what they feel he should bestow. What this verse means is that both the power and generosity of Allah (swt) is on full display.

“He wrote the Tawrāt for you with His Own Hand.”

Source: (Bukhāri, no. 6614, Muslim, no. 80)

Other uses of the word hand in the Qur’an.

“Indeed, those who pledge allegiance to you, they are actually pledging allegiance to Allah. The hand (yadu) of Allah is over their hands (aydihim). So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward.” (Qur’an 48:10)

This is a metaphorical usage of the word hand that is allowed within the context of the Qur’an itself. Will it be said that people who have no hands or people who are amputees could never make such a pledge?

The word that is used for hand (yadu) the singular noun is also used for the plural noun (aydihim) above. The apparent understanding of the text, is that Allah (swt) has a hand and people have hands. Yet the following verse should make the matter more clear.

“Oh Prophet, say to whoever is in your hands (aydikum) of the captives, “If Allah knows any good in your hearts, He will give you something better than what was taken from you, and He will forgive you, and Allah is Forgiving and Merciful.” (Qur’an 8:70)

Are we supposed to imagine that the Blessed Prophet (saw) was a giant with little tiny people in his hands!?!

“Moreover, whatever strikes you of disaster – it is for what your hands have earned, but He pardons much.” (Qur’an 42:30)

Are we to understand from the above verse that as long as we do evil with our tongues, eyes, feet that disaster will not befall us? As far as those who do not have physical hands does this verse still apply to them?

“And remember Our servants Ibrahim and Ishaq and Yaqoub, men who possessed hands (l-aydi) and vision.” (Qur’an 38:45)

l-aydi is a plural noun literally it would be hands.

Here the word hands literally does mean power. Look how virtually everyone under the sun translates this!

https://www.islamawakened.com/quran/38/45/default.htm

“Or he in whose hand(biyadihi) is the knot of marriage remits.” (Qur’an 2:237)

If you have enjoyed this entry you may also find the following articles/entries of value:

We explore the Anthropomorphic God of the Bible which also is claimed to have all right hands!

The Anthropomorphic God of the Bible.

The Attributes of Allah and the Way of the Salaf.

The use of Majaz in the Qur’an by Shaykh Juma Mazrui

The use of Majaz in the Sunnah by Shaykh Juma Mazrui

https://primaquran.com/2022/10/04/ahmed-deedat-roasting-athari-aqeedah/

May Allah Guide the Ummah!

May Allah Forgive the Ummah!

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Tagged as allah, aqeedah, aqidah, body-worshippers, hadith, Ibadi, Islam, muslim, people-of-whims-and-desires, quran, religion, salafi-creed, sunnah, theology, wahhabi, worshippers-of-forms-and-shapes

October 5, 2022 · 1:01 am

مفتی طارق مسعود عبادی مکتب کے بارے میں بتا رہے ہیں۔

“That Allah may repay the truthful for their truthfulness.” (Qur’an 33:24)

﷽

مہمان: ہم نے آپ کے پیچھے نماز پڑھی اور آپ نے ہمارے پیچھے نماز پڑھی۔
شیخ احمد: "ملت اسلامیہ ایک امت ہے" 
یہ ہمارا نقطہ نظر ہے اور ہم اس کی پیروی کرتے ہیں یہ ہمارے نبی، برگزیدہ، ان پر رحمتیں نازل فرمائے اور جس پر صحابہ کرام اور تابعین نے الحمد للہ رب العالمین کی پیروی کی۔ , #عمان کی برکت کے لیے خدا اپنے محترم شیخ، عالم کی حفاظت فرمائے۔ 
@AhmedHalKhalili

Mufti Tariq Masood gives a talk about the Ibadi school in Oman. Especially interesting is the comment section of other Muslims/Non Muslims who have lived in Oman and have been among the Ahl Haqq Wal Istiqamah.

There is great affinity of the Deobandi for the ‘Ulemah of Ahl Haqq Wal Istiqamah.

Since I have traveled with the tablighi jamaat, and have gone out on khuruj (with has the same etymological root as Kharijite), I guess that makes me and my brothers from the Tabligh, Khariji in that sense! HAHAHA!

Some little light humor is in order from time to time.

Any ways may Allah (swt) bless and guide Mufti Tariq Masood.

Our noble Shaykh, Ahmad bin Hamad al-Khalili, the grand mufti of Oman congratulated the Taliban on their takeover of Afghanistan.

https://www.middleeasteye.net/news/afghanistan-taliban-oman-grand-mufti-congratulates-clear-victory

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah.

Khimar (Head Covering) is an injunction with in the Qur’an.

“And say to the believing women that they are lower their gaze and guard their sexual organs; and that they are not to display their ornaments except for what appears thereof. And let them draw their head coverings (bikhumurihinna) over their bosoms.” (Qur’an 24:31)

“O Prophet! Say to your wives, your daughters, and the women of the believers that they are to cast their over-garments (jalābībihinna) over them. That is more convenient, that they be recognized, so that they won’t be molested.” (Qur’an 33:59)

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Quite often some would point to the fact that the word ḥijāb (حجاب) is not used in Qur’an 24:31 in connection to the head scarf. Thus this lead them to the mistaken notion that woman are not commanded to cover thier hair.

The Qur’ān itself uses the word khimār (خمار) in Sūrah an-Nūr 24:31, where women are instructed to draw their khimār over their bosoms. In classical Arabic, khimār means a cloth or covering that drapes from the head, often covering the hair and neck.

The word ḥijāb (حجاب), on the other hand, literally means a barrier, partition, or veil. In the Qur’ān, it is used in this more general sense (e.g., 33:53, 42:51), not specifically for a head covering. Over time, however, Muslim societies began to use hijab as a broader term for modest dress, especially the headscarf.

“Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen (ḥijābin), that is purer for your hearts and for their hearts.”

“It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil(ḥijābin), or by the sending of a messenger to reveal, with Allah’s permission, what Allah wills: for He is Most High, Most Wise.” (Qu’ran 42:51)

There is a hijab between Allah and the creation. The black cloth that is put over the Kaaba in Mecca is a hijab. Men wear a hijab.

Most countries today have a hijab that is enforceable by law.

In most countries, public nudity is an offense that can garner either a fine or jail time. Hudud means: boundaries, limits or restrictions. What those boundaries and limits are can differ from country to country.

There are only a few remote places in the world where there are tribes in which full nudity takes place.

Even countries that allow full nudity at what are known as nudist colonies or nudist resorts these are select places. If you go outside those areas nude, you can and will be either fined or jailed.

That which the Muslim covers herself with is the Khimār.

So, technically:

Khimār = the headscarf covering the hair, neck, and often the shoulders.
Hijab = the general concept of modesty and barrier; in modern usage, often synonymous with headscarf.

Another mistake today is that people believe that wearing a khimar is enough. In the context of the verse, women are, by default, wearing khimar. They are being instructed to pull it down over their bosoms. Both men and women are expected to dress modestly. It is quite possible to find a woman who is not wearing a headscarf dressing more modestly than a woman who, for example, wears a headscarf and tight fitted jeans.

We believe that the Blessed Messenger (saw) explained the Qur’an to his people.

“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Qur’an 64:12)

The Muslim woman wearing the Khimār may vary according to custom and culture. Yet this is a transmitted practices that has reached us from the Blessed Prophet (saw).

It has reached us as Muslims across the sectarian divide that a Muslim woman covers all but the hands and face.

That is to say, the Shi’a, the Sunni, and Ibadi have all concurred on this. In fact, the only debate within the community is whether she should cover more than this, meaning — the face veil.

Islam does not oblige a person to wear specific type of clothing as long as it fulfils the purpose of modesty. Rather, this depends on the customs of society, so long as those customs do not contradict the guidelines of Islam.

In a world of nihilism and postmodernism, there can be a lot of pressure upon any faith tradition to amalgamate and transform their faith into something ‘more acceptable’ to an increasingly secularized world.

We feel the issue of women’s Khimār is one such issue. It seems to us that many struggle with this.

Where we feel Muslims do not ponder deeply enough is on the ‘default dress’. When this verse above was being revealed, what was the ‘default dress’ of the people of that time? What was the basic ‘skeleton’ if you will?

This is what has led many who are ignorant of the Arabic language as well as the context of the revelation will leave open the possibility of wearing tight and revealing clothing, or even skirts. It really seems that we could offer a better response than to simply cave in completely to postmodernism. It may be cliché, but a saying comes to mind, ‘If you do not stand for something you will fall for anything.’

There is a real disdain for Muslim women who choose to continue to observe the Khimār as explained by the Blessed Messenger (saw) and preserved in the mass transmitted Sunnah.

Examples where the dress code can be relaxed.

Such elderly women are past the prospect of marriage, there is no blame on them if they lay aside their (outer) garments(thiyābahunna), provided they do not display their beauty/adornment. But it is best for them to modestly refrain: “And God is One Who sees and knows all things” (Qur’an 24:60)

It can be a normal garment and an outer garment. (11:5; 24:58).

In verse Q 24:60, we clearly note that an older woman is permitted to remove this ‘thobe’ without wanton display of her beauty. This cannot refer to her normal garments, as if these were to be removed she would be left exposed.

“The women may relax (their dress code) around their fathers, their sons, their brothers, the sons of their brothers, the sons of their sisters, the other women, and their (female) servants. They shall reverence Allah. Allah witnesses all things.” (Qur’an 33:55)

Remember the five essential objectives of the Sharīʿah (maqāṣid al-sharīʿah). These objectives are:

Protection of religion (ḥifẓ al-dīn)
Protection of life (ḥifẓ al-nafs)
Protection of intellect (ḥifẓ al-ʿaql)
Protection of lineage/progeny (ḥifẓ al-nasl)
Protection of wealth (ḥifẓ al-māl)

“O Prophet! Say to your wives, your daughters, and the women of the believers that they are to cast their over-garments over them. That is more convenient, that they be recognized so that they won’t be molested.” (Qur’an 33:59)

In this case if you stand out in a way that directly identifies you as a Muslim the purpose of this guidance is defeated. You will be recognized and you will be molested. You might even be killed.

There is a principle in Shari’a law

لا ضرر ولا ضرار

“Lā ḍarar wa lā ḍirār”
= No harm and no reciprocating harm.

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (saw) said:
“There should be no harm or reciprocal harm. Whoever causes harm, Allah harms him, and whoever makes things difficult, Allah makes things difficult for him.

Source: (https://hadeethenc.com/en/browse/hadith/4711)

So there are two examples.

a) A woman who chooses Islam as her faith. If she outwardly dresses or identifies as a Muslim, she could be assaulted or attacked. She does not wear the Khimār. She can dress modestly and, as Allah (swt) cautions us: Do not transgress the limits. A relaxing of outward garb is not an invitation to abandon modesty altogether. That woman lives as such until she can travel to a place where Muslims are numerous, and she can fulfill the commands.

b) A woman who was born and raised a Muslim. Suddenly there is news that Muslims are getting attacked and killed wherever they are found. This woman also does not need to outwardly identify nor dress as a Muslim until she can reach a place where Muslims are numerous, and she can fulfill the commands.

You can read more about this here:

The four conditions of the Muslim community according to the Ibadi school.

This was a panel that Allah (swt) graced our brother to do for the Sultan Masjid ‘mini-gallery’ in Singapore. It is the first ‘mini-gallery’ in any masjid anywhere. Al hamdulilah.

We would encourage readers to read this very excellent and brief over view of the topic here:

http://www.lamppostproductions.com/the-matter-of-hijab-the-headscarf-abdullah-bin-hamid-ali/

We would also encourage sisters and brothers to check out the excellent work the sisters are doing over here:

http://worldhijabday.com/

May Allah (swt) guide the Ummah.

May Allah (swt) forgive the Ummah.

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October 4, 2022 · 2:14 am

Ibn Taymiyya: The Sufi Shaykh Part 1

“Do not mix truth with falsehood and do not deliberately hide the truth.” (Qur’an 2:42)

﷽

What we hear may not necessarily be the truth. Nowadays the anti-Sufi groups, which are at the same time strict followers of Ibn Taimiyya, as well as Sufi groups (namely the Ashari) affiliated with theological schools that Ibn Taymiyya was not affiliated with have both misrepresented and seemingly suppressed the truth about this iconic figure in the history of Islam.

When searching the history of Ibn Taimiyya we find that he himself was not against ‘Sufism’ but he was even adorned with the cloak (khirqa) of shaikhood of the Qadiri Order! Believe it or not, Ibn Taimiyya was himself a Sufi, but he accepted Tasawwuf on the condition that it follows shari’ah, which no Sufi order objects to.
In fact in the Hidayua al-Addhkiya ila Tariq al-awliya by A’ynal Din b. Ali Ma’bari a very beautiful description is given to Shari’a (Laws), Tariqah (path), and Haqiqa (Truth.)

He said, “Shari’a is like a boat, Tariqa is like an ocean and Haqiiqah is like the precious pearl. Whoever aspires after the pearl must (definitely) embark on the boat and then divine into the ocean.” Logically nobody reaches the pearl without having to sail into the boat. In this book will you find many more shocking realities about Ibn Taimiyya that contradict the very foundation of the neo-Salafite movements. It will also shed light upon the reason why many Sufi groups affiliated with theological positions that Imam Ahmad, Shaikh Abdul Qadir Al Jilani, and Ibn Taimiyya were not upon may like to cast aspersions upon the shaykh.

In fact, Ibn Taimiyya says: “The miracles of saints are absolutely true and correct, by acceptance of all Muslim scholars. And the Qur’an has pointed to it in different places and the Hadith of the Prophet (s) have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers.”

IBN TAYMIYYA AND TASAWWUF.

Orientalist, Modern Islamist, and Sufi orders who follow theological schools that Ibn Taimiyya, Imam Ahmad, and Shaikh Abdul Qadir Al Jilani were not upon having contributed to the misrepresentation of Ibn Taymiyya as an enemy of Sufis. This has been propounded even more strongly lately by the scholars of the “neo-Salafi” school, whose followers claim to strictly adhere to Ibn Taymiyya’s teachings, but who in fact have severely deviated from them in this area of understanding.

However, regardless of the desires of one group or another, the facts provide a clarification of reality: that Ibn Taymiyya accepted Tasawwuf on the condition that it follows shari’ah, and that Ibn Taymiyyah himself was not only a Sufi follower but was adorned with the cloak (khirqa) of the shaikhood of the Qadiri Order.

A closer look at the facts:

Ibn Taymiyya’s supposed anti-Sufism sentiment is a clear cut misrepresentation of the truth. To conclude that Ibn Taymiyya opposed Sufism/Tasawwuf as a whole, simply because he considered particular activities or statements by some individuals and groups as unacceptable in shari’ah, is like concluding that he opposed the Science of Fiqh because he criticized the viewpoints and practices of certain fuqaha (jurists). This would be more than exaggeration, it is completely inaccurate.

Ibn Taymiyya received initiation as a Sufi Sheikh. The fact that Ibn Taymiyya himself was Sufi has been conveniently ignored by those who chose to misrepresent him, and with good reason: how could someone say that Ibn Taymiyya opposed Sufism/Tasawwuf and that he was a Sufi/mutassawwif/ in one and the same breath? Hence the corollary statement to Ibn Tamiyya’s alleged anti-Tassawuf stance is that “he could certainly not have been a Sufi,” compounding inaccuracy with speculation.

Clear proof that most of the great ‘ulama and the major figures of the Four Schools of Islam were trained in tassawwuf exists in the specialized biographical books known as “Tabaqat.” Tasawwuf was part and parcel of the complete education of a Muslim scholar, from the beginning of the formation of the Islamic curriculum until the gradual weakening and dismantling of the institutions and figures of Islamic higher education in the twentieth century. This resulted in the replacement of the Islamic ‘ijaza’ system (being “licensed” or receiving permission to teach from one’s own teacher), with the modern doctoral system of degrees, inherited from the West.

Far from denigrating or attacking the Sufi component of the Islamic sciences like some of our contemporaries who claim him as their reference, Ibn Taymiyya, in fact, praised it in his time, endorsed it, participated in it, and achieved its highest formal level, which is to receive the khirqah, the equivalent of the ‘ijaza or permission in Sufi terms, from a Sufi shaikh. The khirqah, representing the cloak of the Prophet (saw), is passed to a student of a Sufi shaikh, only when he is seen to be fit and fully qualified to pass on the teachings he has acquired from his shaikh in turn to students of his own. In this he has simply been one of many among the Hanbali ‘ulama who both educated him or were educated by him, to undergo the expected training and instruction in the various disciplines of Tassawuf appropriate to the scholarly vocation.

Many well-read specialists of Islam are to this day still surprised to hear that Sufis al-Ansari al-Harawi (d.481 H.) and ‘Abdul Qadir al-Jilanai (d. 561 H) were both very strong Hanblis. When one refers to their biographical notices in Ibn Rajab’s [student of Ibn Qayyim] “Dhail ‘ala Tabaqat al-Hanbabila,” one finds al-Ansari referred to as “as-Sufi” and Jilani referred to a “az-zahid.” Ibn Rajabs use of these terms in close proximity indicates their inter-changeability.

Ibn Rajab’s two-volume biographical work covers a period of three centuries, from the middle of the 5th century Hijri to the middle of the 8th. Identifiable as Sufis are over one-third of all the Hanbalis scholars treated by Ibn Rajab and other sources from the same time period.

The theory, presented by some Orientalists, that Abdul Faraja Ibn al-Jawzi (d. 597 H) and Iban Taymiyya (d.728 H), were antithetical to Tasawwuf does not stand up to scholarly scrutiny. In fact, neither of these Hanbali doctors of law qualifies as in any way antithetical to Tasawwuf.

Let us examine their record.

Ibn al-Jawzi’s work Talbis Iblis is perhaps the most important single factor in keeping alive the notion of this hostility towards Sufism. In reality, this work was not written against Tasawwuf as such at all, nor against Sufis alone. However, it was an indictment of all unorthodox doctrines and practices (according to Sunnis), regardless of their sources, and opposed any which were innovations in the rule of shari’ah-i.e not found in the Qur’an and Sunnah, wherever found in the Islamic community, especially in Ibn al-Jawzi’s time. It was written against specific innovated practices of many groups, including philosophers (mutakallimoon), theologians, traditionalists (‘ulama-al-hadith), jurists (fuqaha), preachers, philologist, poets, and Sufis. It is in no way an indictment of the subjects they studied and taught, but were an indictment of specific introductions of innovation into respective disciplines and fields.

Ibn al-Jawzi has written other works, which are not only in favor of Tasawwuf, but present its greatest figures in the most complimentary light. Two works considered as pillars in the field of Tasssawuf are Safwat as-Safa and Minhaj al Qasidin wa Mufid as-Sadiqin. In addition, full-length biographies in praise of the early Sufis have been penned by Ibn al Jawzi, including Fada’il Hasan al-Basri (The Gracious Character of Hasan al-Basri), and Manaqib Ibrahim bin Adhan, (The Good qualities of Ibrahim bin Adham), Manaqib Bishr al-Hafi, Manaqib Ma’ruf al-Karhkhi, “Manaqib Rabi’a al-Adawiyya,. In sections of his book al-Muntazam many biographical notices may be found in praise of the Mutasawwifeen.

IBN TAYMIYYA’S DONNING OF THE QADIRI CLOAK.

As for Ibn Taymiyya, one would search in vain to find his works the least condemnation of Sufism as a discipline. He opposed the seemingly pantheist description of certain Sufis, known as the “ittihadiyya,” but he showed his great admiration for the works of the Sufis Junayd Baghdadi, Sahl at-Tustari, Bayzaid al-Bistami, Abu Talib al-Makki, al-Qusharyri, Adul Qadir al-Jilani, and Abu Hafs as-Suhrawardi.

At present we are in the position to show that this allegedly great opponent of Sufism was himself a Sufi, who belonged to at least one ‘tariqat’, but especially to that of ‘Abdul Qadir Jilani.

In a manuscript of the Hanbali ‘alim, Shaikh Yusuf bin ‘Abd al-Hadi (d. 909H), entitled Bad’ al-‘ula bi labs al-Khirqa [found in Princeton, Sorbonne, and Damascus, Ibn Taymiyya is found in a Sufi spiritual genealogy with other well-known Hanbali scholars, all except one (Say. Jilani) heretofore unknown as Sufis. The links in this genealogy are, in descending order:

Abdul Qadir Jilani (d. 561 H.)
Abu ‘Umar bin Qudama (d. 607 H.)
Muwaffaq ad-Din bin Qudama (d. 620 H.)
Ibn Abi ‘Umar bin Qudama (d. 682 H.)
Ibn Taymiyya (d. 728 H.)
Ibn Qayyim al-Jawziyya (d. 751 H.)
Ibn Rajab (d. 795 H.)

(Both Abu ‘Umar b. Qudama and his brother Muwaffaq received the khirqa directly from Abdul Qadir Jilani himself.) Further corroboration of two links separating him from ‘Abdul Qadir Jilani comes from Ibn Taymiyya himself, as quoted in a manuscript of the work al-Mas’ala at-Tabriziyya (manuscripts, Damascus, 1186 H):

“labistu al-khiraqata mubarakata lish-Shaikh ‘Abdul Qadir wa bayni wa baynahu ‘than” “I wore the blessed Sufi cloak of ‘Abdul Qadir, there being between him and me two.”

Ibn Taymiyya is quoted by Yusuf ibn ‘Abd al-Hadi, affirming his Sufi affiliation in more than one Sufi order:

“Have worn the Sufi cloak [khirqata at-Tasawwuf] of a number of shaikhs belonging to various tariqas [min turuqi jama’atin min ash-shyukhi], among them the Shaikh ‘Abdul Qadir al-Jiliani, whose tariqa is the greatest of the well-known ones.”

Further on he continues: “The greatest tariqa [ajallu-t-turuqi] is that of my master [sayyidi], ‘Abdul Qadir al-Jilani, May Allah have mercy on him.”

[Found in “Al-Hadi” manuscript in Princeton Library, collection folio 154a, 169b, 171b-172a and Damascus University, copy of original Arabic manuscript, 985H.: also mentioned in “at-Taylani”, manuscript Chester Beatty 3296 (*) in Dublin, folio 67a.]

Additional evidence of Ibn Taymiyya’s connection to the Qadiri silsila (lineage) is found in his lengthy commentary of the seminal Sufi work by his grand shaikh, ‘Abdul Qadir Jilani, entitled “Futuh al-Ghaby.” [This is found in a Princeton manuscript, uncatalogued, also in Leipzig University Library, Arabic manuscript #223, and Istanbul University, Turkish translation, “Futuh ulGayb Hakkinda Yorum”]

The essence of this commentary on “Futuh al-Ghaib” is to show that Sufism, when orthodox, is completely in consonance with the Qur’an and sunnah and that the consensus of the community. A Tasawwuf not based on the revealed law is heretical. In his commentary, Ibn Taymiyya upholds ‘ilham’ or Sufi inspiration, as evidence stronger than weak analogy [qiyas], or a weak tradition [hadith], or istis-hab cited by those who are immersed in fiqh, or divergences of the law [khilaf], or the principles and sources of the law [usul-al-fiqh]. HE places inspiration [ilham] on a level of legally valid evidence on which to base a preference for one action against another when all other sources fail.

The perfection of the soul, says Ibn Taymiyya, does not consist in mere knowledge. On the contrary, along with the knowledge concerning Allah, there must necessarily be love [mahabba] of Allah, worship of Allah, and the turning back to Him in repentance. Real tawhid consists in worshiping no one but Allah, and worship calls for perfect love [kamat al-hubb][, perfect veneration [kamal at-ta’zim], perfect hope, fear, reverence, and respect [kamal ar-raja’ wal-khishya wal-ijlal wal-ikram].

Insh’Allah there will be more to come.

There are a number of reasons why many different groups (especially those who want division and discord) among Muslims would keep this information hidden.

#1) Sunni Muslims who belong to Sufi groups and associated with the Ashari theological school don’t want people to know Ibn Taymiyyah who was Athari in his school was a Sufi. This gives the impression that Sufism is a monopoly of those who follow the Maturdidi or Ashari theological position.

#2) Those Sunni Muslims who belong to the theological schools of the Maturdidi and Ashari and also follow Sufi tariqat have high esteem for Sheikh Abdul Qadir Al Jilani (who was Athari in creed) don’t want people to connect the dots. The reason being is it takes the wind out of the sails of those who make takfir upon the Atharis. They dare not do this with Sheikh Abdul Qadir Al Jilani.

#3) Those who say they follow the ‘Salafi Manhaj‘ -they rely heavily upon Ibn Taimiyya and they are harsh in their critique of Sufism and Tassawuf in general. They would not want any of their followers to even get the slightest whiff that Ibn Taimiyya belonged to a Sufi order.

#4) It is a useful tool in the heads of those who have machinations upon Muslim lands and have a vested interest in keeping the divide going among Muslims; especially Sunni Muslims (the largest group).

If you enjoyed this please feel free to read part 2.

Ibn Taimiyya: The Sufi Shaykh Part 2

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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Some faces that day will be radiant. Looking at their Lord. Will we see Allah?

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Surah al-A’raf 7:143: The Case of Prophet Musa (AS)

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Allah has two hands and both his hands are right hands? (and he has a left hand)

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Ibn Taymiyya: The Sufi Shaykh Part 1

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Surah al-An’am 6:103

Surah al-A’raf 7:143: The Case of Prophet Musa (AS)

3. Linguistic and Theological Principles

Refutation of “Seeing Allah in the Hereafter”

5. Critique of Pro-Visual Perception Arguments

Conclusion

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