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October 4, 2022 · 2:13 am

Ibn Taymiyya: The Sufi Shaykh Part 2

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

﷽ 

Those who have not read part 1 may be interested to read that here:

Before I begin this part 2 I would like to begin with the conclusion from part 1.

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 Taymiyya 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 positions.

#2) Those Sunni Muslims who belong to the theological schools of the Maturdidi and Ashari and also follow Sufi tariqat have high esteem for Shaykh 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).

IBN TAYMIYYA’S DISCUSSION OF TASAWWUF IN HIS MAJMU’A FATAWA

What Ibn Taymiyya Says About the Term ‘Tasawwuf’? 

Here we will mention what Imam Ibn Taymiya, mentioned about the definition of Tasawwuf, from Volume 11, “At-Taswassuf” of “Majmu’a Fatawa Ibn Taymiyya al-Kubra, ” Dar Ar-Rahmah, Cairo:

“Alhamdulillah, the pronunciation of the word Tasawwuf has been thoroughly discussed. From those who spoke about Tasawwuf were not just the Imams and Shaikhs, but also included were Ahmad bin Hanbal, Abi Sulayman ad-Daarani, As-Sirr as-Saqati, al-Junayd al-Bahgdadi, Hasan al-Basri, Ma’auruf al-Karkhi, Abdul Qadir Jilani, Bayazid al-Bistami [one of the grand Shaykhs of the Naqshbandi Tariqat] and many others. This is a term that was given to those who were dealing with that kind of science [tazkiyyat an-nafs and Ihsan].”

Imam Ibn Taymiyya says:

“Tassawuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with the knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse:

“(And all who obey Allah and the Apostle) are in the company of those whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! What a beautiful fellowship.” (an-Nisa’, 69,70)

Ibn Taymiyya continues: “as-Sufi hua fil-haqiqa naw’un min as-siddiqeen. Fahua as-siddiq alladhee iktassa bil-zuhadiwal-‘ibadada.” which translates:

“And the Sufi is, in reality, a kind of Siddiq (Truthful One), that  Siddiq who specialized in zuhd and worship.”

He continues about the Sufis,

“Some people criticized the Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah’s obedience [mujtahidin fi ta’at-illahi], as others of Allah’s People strove in Allah’s obedience. So from them, you will find the Foremost in Nearness in virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadhi]. And some of them are from the People of the Right hand [ Ahl al-Yameen mentioned in Qur’an in Surah Waqiah], but slower in their progress. For both kinds, they might make ijtihad and in that case, they might be correct and they might be wrong. And from both types, some of them might make sin and repent. And this is the origin of Tasawwuf. And after that origin, it ha been spread and (tasha’aabat wa tanawa’at) has its mainline and its branches. And it has become three kinds:

1.) Sufiyyat il-Haqa’iq-the True Sufis

2.) Sufiyyat il-Arzaaq -the Professional Sufis (Those who use Sufism for personal gain)

3.) Sufiyyat il-Rasm -The Caricature Sufis. (Sufi by appearance only).”

IMAM IBN TAYMIYYA ABOUT SAINTS AND SAINTHOOD

Imam Ibn Taymiyya mentions in volume 11, page 190 of Majmu’a Fatawi Shaikh ul-Islam Ibn Taymiyya , edition published in Egypt by Dar ar-Rahma:

“A servant of Allah ‘azza wa-Jal’, cannot be considered a saint unless he is a true believer. Allah mentions in the Qur’an:

“Now surely the friends of Allah-they shall have no fear nor shall they grieve. Those who believe and guarded (against evil):” (Yunus, 61,62)

He then quotes from the famous hadith from Bukhari:

“My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.”

Imam Ibn Taymiyya About Miracles Of Saints

In his book al-Mukhtasar al-Fatawa al-Masriyya, published by al-Madani Publishing House,1980, page 603:

“The miracles of saints are absolutely true and correct, by the 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.”

He continues in Majmu’a Fatawai Ibn Taymiyya:

“What is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they see something that others do not see, while not in a sleeping state, but in a woken state of vision. And he can know something others cannot know, through revelation or inspiration.”

All that Imam Ibn Taymiyya says about the subject of Tasawwuf is found in a large book (volume 11) consisting of 704 pages only about Tasawwuf. And we would like to mention briefly what he said on page 314, about the hadith Qudsi [i.e. related form Allah Himself]:

Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him.”

Source: (https://sunnah.com/nawawi40:38)

Imam Ibn Taymiyya says:

“Which means that Allah is expressing: I will seek revenge against anyone who comes against My saints like an aggressive lion.'”

He continues on p. 314 quoting Prophet’s saying about the saints: “You are the martyrs of Allah on Earth.”

Imam Ibn Taymiyya About The Unveiling Of Appearances

He said: “Allah Almighty will unveil to his saint’s states that have never been given before and give them support without measure…If that saint will begin to speak form the things of the unseen, past, or present or future it is considered from “Bab al’ilm al-khaariq” the miraculous unseen knowledge…..Anything that a saint does which is form unveiling to people or to listeners or curing or healing or teaching knowledge, it is accepted….and we have to thank Allah for it.”

Imam Ibn Taymiyya Mentions Some Great Shaikhs of Sufism

And we wish to mention some of the shaikhs, who Imam Ibn Taymiyya accepted from the well-known Sufi shaikhs. This is found in his volume entitled ‘Ilm as-Sulook [The Science of Travelling the Way to Allah], which consist of the whole volume 10 of Majmu’a Fatawa Ibn Taymiyya which is 775 pages in length, all of which is about the knowledge of the ways of true Sufism, the Science of Traveling to Allah, [‘ilm us-sulook].

On page 516, the third paragraph he says:

“The great Sufi shaikhs are the best shaykhs to be known and accepted, such as Bayazid al-Bistami [a grand shaikh of the Golden Chain of the Naqshabandi Tariqat], Shaikh Abdul Qadir Jilani, Junayd bin Muhammad [the most well-known Sufi]. Hasan-al-Basri, al-Fudayl ibn al-Ayyad, Ibrahim bin al-Adham [very famous Sufi, known as Sultan of the Ascetics], Abi Sulayman ad-Daarani,

Ma’ruf’al-Karkhi[a well-known Sufi], Siri-as-Saqati, Shaikh Hammad, Shaikh Abdul Bayyan.”

And Ibn Taymiyya continues:

“Those great Sufi people were the leaders of humanity and they were calling to what is right and forbidding what is wrong.”

In Majmu’a Fatawa Ibn Taymiyya , published by Dar ar-Rahmat, Cairo, Vol, 11, page 497. Book of Tassuwuf), Ibn Taymiyya says:

“You have to know that the rightly -guided shaikhs must be taken as guides and examples in the Din, as they are following in the footsteps of the Prophets and Messengers. And the Way (tariqat) of those shaikhs is to call people to Allah’s Divine Presence and obedience to the Prophet.”

Here we find Ibn Taymiyya calling for people to take a guide and mentioning that each guide has his own method (tariqat) in calling people to the Prophet’s ways.

Ibn Taymiyya says on page 499 of the same volume:

“And the shaikhs whom we need to take as guides are our examples that we have to follow, as when on the Hajj, (the pilgrimage) one needs a guide [daleel] to reach the Ka’aba, these shaikhs our guide [daleel] to Allah and our Prophet (s).”

Ibn Taymiyya quotes from Bayazid al-Bistami, who said, on page 510, Volume 10:

“….the great Sufi shaikh Bayazid al-Bistami and the famous story about him when he saw Allah in a vision (kashf) and said to Him: ‘ O Allah what is the way to You?’ and Allah responded ‘Leave yourself and come to Me.'”

Ibn Taymiyya continues quoting Bayazid al-Bistami, “I shed my self as a snake sheds its skin.”  This quotation is an indication of the need for zuhd (self-denial or abstention from the worldly life), as that was the path followed by Bayazid al-Bistami.

So we see from the above quotes, that Ibn Taymiyya was accepting many shaikhs by quoting them and urging people to follow guides to show the way to obey Allah and to obey the Prophet (s).

Imam Ibn Taymiyya Explains Those Who Are Speaking About Fana’ 

In Book 2, volume 2, pages 396-397 of Majumu’a Fatawi Ibn Taymiyya, published by Dar ar-Rahmat, Cairo, Ibn Taymiyya speaks about the subject of fana’ also known is Sufism as annihilation, He said,

“This state of love is the state of many people that are from the people of Love of Allah ‘azza wa jall, they are the people of the love of Allah and the People of the Will (al-Irada) of Allah (it is typical of many of the people who love Allah and seek Him.) Because that person has vanished in his lover, in Allah ‘azza wa jall-through the intensity of the love, because He vanished in Allah’s love, not his own ego’s love. And he will recall Allah, not recalling himself, he would remember Allah not remembering himself, visualizing Allah [yastashhid], not visualization himself, existing in Allah, not in the existence of himself. When he reaches that stage, he no longer feels his own existence. And that is why he says in this state, ‘Ana al-Haqq” ( I am the Truth), or “Subhanee. (Glory to Me!)” And he will say “maa fil jubba ill-Allah” (there is nothing in this cloak except Allah) because he is drunk in the love of Allah and this is a pleasure and happiness that he cannot control.”

Further on Ibn Taymiyya says:

“This [matter] has in it Haqq and there is in it Batil. But when someone will enter a state with his fervor intense love (‘ishq) to Allah, he will enter a state of absentmindedness, and when he enters the state of absentmindedness, he will find himself as if he is accepting the [concept] ittihad. I do not consider this a sin. Because that person is excused and no one may punish him as he is not aware of what he is doing. Because the pen doe snot condemns the crazy except when he is restored to sanity. And when that person is in that state and he was wrong in what he did, he will be under Allah’s address:

“Rabbana laa tuakhidhna iin-nasseena aw ak-htaana” “O  Our Lord, do not take us to task if we forget or make mistakes.” (Baqara, 286)

“And Allah says in other verse, “wa laa junaaha ‘alwaykum fimma akhtaatum bihi” “there is no blame on you if you unintentionally do a mistake.”

On page 339, in Volume 10, he says:

“There is a story of two men who were so respectful and loved each other very much. One of them fell in the water [of the sea] and immediately the other threw himself behind him. Then the first, one who was sinking asked, “what made you throw yourself here?” He said, “I vanished in you. And when I vanished in you I thought you were me and I was you.”

And further on he continues:

“As long as he is not drunk through something that is prohibited, it is accepted, but if it were prohibited, (the intention was bad) then he is not excused.”

And he continues (vol 2,, page 397):

“And because of that  [situation] many of the saints, like ‘Abdul Qadir Jilani, have an excuse, because they are in a state of love (‘ishq).”

That subject is also mentioned in a whole chapter in detail from page 337 page 343, entitled:   al-Fana’ alladhee yujad fi kalam as-sufiyya yuffassar bi-thalathat umur.

This title means: “the Word of Annihilation found in Sufism explained in Three Ways.” This chapter describes in detail the concept of fana’.

This is the conclusion of the 2 part series. It is now up to you the reader to do your own research and reflection on this matter.

All praise be to Allah! 

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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October 4, 2022 · 2:12 am

My experience with Salafis and Sufis (Not always chalk and cheese)

“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” (Qur’an 4:135)

﷽ 

I thought that for today’s entry I would share with you dear readers some of my personal experience with those who call themselves ‘Salafi’ or follow what is known as “daawat salafiyyah” as well as those who call themselves ‘Sufi’ and are associated with Sufi Tariqah (spiritual orders).

For the record I am writing this as someone who is not a ‘Salafi’ nor do I follow the manhaj that is known as “daawat salafiyyah”. I am inclined towards some ‘Sufi’ practices -with the exception of tawassul, and I do not belong to any tariqah.


But I want to share my experience with some people who are affiliated with or identify with either ‘Salafi’ or ‘Sufi’.


When I was in Manama Bahrain at the Discover Islam training centre there was a man who was driving us around in one of the vans around the city. To be honest I thought any moment we would meet our Lord because of the way he was driving. I was doing a loud dhikr to myself la ilaha il law lah. Some other brothers in the van joined in. One brother also began to do the dhikr but his Shaykh put his hand on his shoulder and said, “We don’t do that.” That was it. He didn’t condemn me or the others, he simply said of himself and his student that they do not do this.


Also, I observed at the great Masjid in Manama that the tourist were allowed to go into the Masjid unrestricted. They had to wear appropriate attire but they could go anywhere. All the way up to the niche in the wall facing the qiblah.

The hotel I stayed in Manama there was a small Masjid nearby and I can tell you that the Imam and nearly everyone in that masjid prayed in the style of brothers who are known to practice, ” “daawat salafiyyah” and at that time I was following the Maliki school of jurisprudence and I was praying with my arms to the side (as is one of the positions of the Maliki school). No one said anything to me, everyone greeted me, returned my salam, and smiled. They were all very kind.

The same can be said about the people of Discover Islam, whom I gather were a mixture of ‘Salafiyyah’ and ‘Ikwani’ influences.


Whereas when I went with a particular Tariqah (sufi group) to a place in Malaysia called, ‘hulul langat’, just outside of Kuala Lumpur. We had a wonderful group dhikr together. However one day one of the murids was relating how the shaykh got sick and blew his nose in the tissue paper. So one of the followers of the tariqah took the tissue paper out of the wastebasket boiled it in water and drank the water. I couldn’t have been more disgusted.


There was another time when I was with a tariqah in Singapore ‘Firqat ul Huda’ the sect of guidance, a Qadiri tariqah. Beautiful beautiful dhikr, wouldn’t trade it for anything. Yet one time of the murids invited me to his house for tea. Very hospitable brother. He then discussed with me about the hadith about the Blessed Messenger (saw) existing before Adam (as). So then he asked me what I understood about “The Prophet being called the Nur of Allah.” I told him that I thought it meant that he was an illuminating guide and representative of Allah (swt). He replied, “brother the light of Allah IS Allah.” I thanked him for the tea and the hospitality and I told him that he went to a place that I could not follow him in. I parted ways with him and have never seen him since.


I witnessed first hand with my own eyes as I volunteered at the Sultan Mosque in Singapore (predominantly Sunni/Shaf’i/Ashari/Balawi) I have witnessed first-hand tourists being clapped at and shooed away from the Masjid.


One brother came up to me and said, “how do we know they don’t have maniyy (sperm) on their underwear.” To which I exclaimed, “How do you know that I don’t?” Are we going to ask everyone to drop their pants for inspection before they enter the Masjid?”

Now this was coming from someone who

a) followed a madhab -Shafi’i

b- Ashari I cannot clarify this but I’ll assume because

c) he was associated with the Balawi Tariqah.


Whereas in the same Masjid (Sultan Mosque), I witnessed a Salafi brother bring his young daughter to the afternoon salah (prayer) and pray beside him (he would pray at the furthest end so his daughter would be between him and a wall) -this was done to respect the other’s views, and even then many of them shook their head at the brother.

Then came the ban of Mufti Menk from Singapore! Now I am not a follower of Mufti Menk and again it is clear that he is following what is called, ” “Daawat-us-Salafiyyah” -which for those who may not know what this means it is a claim to be following what the Blessed Messenger (saw) and his companions followed.

So Mufti Menk was banned from Singapore because someone asked him if we could say or respond to ‘Merry Christmas’ in kind with ‘Merry Christmas’ and he replied, ‘no’. Now because those Sunni Muslims who follow schools of jurisprudence and who are often associated with Sufi Tariqah are rivals of those Sunni Muslims who claim not to follow a particular school of jurisprudence this was an opportunity for them to ban Mufti Menk from Singapore.

Personally, I thought the way Mufti Menk was dealt with was quite cowardly. After all, if someone would have asked Mufti Menk can we celebrate the ‘Mawlid An Nabi’ (celebration of the Blessed Prophet’s birthday) he would say, ‘no we cannot’. It’s not like this was some personal swipe at Christianity. Mufti Menk comes from a school of thought that doesn’t recognize such ‘urf-customs, or anything such as bid’ah hasanah – (innovations that encourage good and do not contravene establish practices of the faith).

I just thought it was strange that since Christians have been such a huge presence in Syria, Jordan, Lebanon, Egypt etc…that surely there was something from the traditional schools that would warrant replying, ‘Merry Christmas‘ or something that the followers of Imam Shafi’i could have used to refute his (Mufti Menk) position.

I’m telling you this dear reader because not everything is chalk and cheese. Not all of these groups are alike and many of them even have subgroups. There is fierce competition among rival Salafi groups just as there is fierce competition among rival Tariqah groups.

However, as Muslims, we are always commanded to speak plainly, truthfully, and justly about one another even if that group does not share our world view or our approach to the Qur’an and Sunnah.

May Allah (swt) guide us all to what is beloved to Allah (swt).

“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” (Qur’an 3:103)

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah.

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October 4, 2022 · 2:11 am

Pro Sufi & Anti Sufi Hadith Ascribed to Imam Malik on Tassawuf

“Turn you back in repentance to Him, and fear Him: establish regular prayers, and be not among those who join gods with Allah,- Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!” (Qur’an 30:31-32)

“O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy.” (Qur’an 10:57)

﷽ 

When looking at the issue of forgeries of hadith one does not have to look further than the pro-Sufi and anti-Sufi forces within the ‘Ahl Sunnah‘.

Abd Allah ibn al-Mubarak said, “The isnad is from the religion; were it not for the isnad anyone could say anything they wanted.”

Source: (Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 9, Dar Taibah.)

The isnad -is the chain of narration.

The word hadith in the title of the article is used in the Arabic sense of a report. Thus, for the purposes of this article it is not necessarily a statement attributed to the Blessed Prophet (saw).

Anyone who has been among people who claim to practice ‘Sufism‘ and/ or have inclinations towards a branch of study in Islam called ‘tassawuf‘ has most likely heard innumerable times the following statement attributed to Imam Malik.

“He who practices tassawuf without learning Sacred Law corrupts his faith (tazandaq) , while he who learns Sacred Law without practicing Tasawwuf corrupts himself (tafassaqa).”

Now when I studied at Zaytuna I was told time and again the importance of being connected in an ‘unbroken‘ chain of sacred knowledge that goes all the way back to the Blessed Messenger (saw) himself.

Of course, what I’m about to say may seem cynical to you the reader, but it is the atmosphere that was created around Zaytuna when I was there.

The atmosphere seemed to say to me, “Don’t you dare question anything that is presented to you, because after all who are you to question? You don’t have the requisite tools; and you didn’t study under a Shaykh who toes the line that we tell you to tow. Therefore, all of your sincere lines of inquiry are invalid.”

So let us say that someone has reservations about giving their complete allegiance (the custody of their soul) to a Shaykh. However, this person agrees to or understands the necessity of following someone learned in jurisprudence.

Thus, the concept of the following someone learned in jurisprudence is used as a jump-off point for handing over complete sovereignty of your soul to a Spiritual guide or Shaykh. Many who call themselves ‘Sufi’ today use the following modus operandi:

Start by getting the spiritual aspirant the necessity of following someone learned in jurisprudence. Use the idea of following Imams in jurisprudence to advance their position. Thus, if Imams like Shaf’i and Malik are seen to be in favor of Sufism or ‘Tassawuf‘ then whom are we to question it!

So even until today, you have world-renown people like Shaykh Hamza Yusuf attributing such statements to Imam Malik.

You can see the following video where he attributes the above-mentioned statement to Imam Malik. http://www.youtube.com/watch?v=2_5d9c2UdiU @ 1:14 in the video you can hear Shaykh Hamza attribute this statement to Imam Malik

Interestingly the term Sufi was applied to those given the appellation “Mutazalites” long before it was applied to Junayd.

This is according to the research of Christopher Melchert in his article: “The Piety of the Hadith Folk” which can be found here: http://www.ilmgate.org/wp-content/uploads/2011/02/The-Piety-of-the-Hadith-Folk.pdf

“The term Sufi was applied to Mu’tazili ascetics before it was to Junayd and his circle. Early Mu’tazili ascetics and the later Karramiyya, who more or less absorbed Mu’tazili asceticism, sometimes exalted complete renunciation of normal gain, counting it best to live off alms.”

Origins of the term ‘Ahl al sunnah’

Christopher Melchert also gives some very keen insights into the term ‘Ahl al sunnah’ and the fact that a great many factions were called themselves by this appellation.

He says,

“The 9th-century hadith folk’s own preferred term for themselves was “Ahl al-sunna.” It is not convenient for us to call the hadith folk “Sunnis” because that term now calls to mind the great tripartite division of Sunnis, Shi’is, and Kharijis. At least for the 9th century and earlier, a mere tripartite division is simplistic and practically impossible to document. To begin with, 9th-century definitions of Shi’ism were considerably different from those of later times; for example, traditionalist rijal critics regularly distinguished between ‘tashayyu’, special regard for ‘Ali and his house that the hadith folk was willing to overlook, and rafid, the rejection of Abu Bakr and ‘Umar that they thought put one outside the Muslim community. With equal emphasis, the 9th-century hadith folk distinguished themselves from Qadariyya, Murji’a, Mu’tazila, and other theological parties not accounted for by a simple, anachronistic dichotomy between Sunnis and Shi’is. The polarity of Sunni and Shi’i was not strong until the mid-10th century, and full Sunni mutual recognition and self-awareness appeared only in the mid 10th century. Finally, modern scholars should avoid endorsing the hadith folk’s own estimate that they were the overwhelming majority, as calling them “Sunnis” might do.”

” The significance of their calling themselves ‘Ahl al-sunna’ is not that their views were identical to those of the later, great Sunni community, which they were not, but that the later community deliberately identified them as its forebears. We need to understand their piety. Their adversaries preferred not to call them ‘Ahl al-sunna’ and proposed various other terms.’ Al-Jahiz disparaged the nabita, those who sprouted up like weeds to extol the enemies of ‘Ali and to promulgate such crass ideas as assigning God an imaginable body (tajsim, taswfr). Other writers attributed similar errors to the hash- wiyya (vulgar). The hadith folk complained that the Murji’a called them shukkak (doubters) for saying, “I am a believer, God willing,” while the Qadariyya called them mujbira or jabriyya for upholding divine predestination. To use any of these terms for the hadith folk would mean taking sides as much as it would mean calling them ‘Ahl al-sunna’, which is needless for modern scholars.”

“The hadith folk emerged as a distinct group at about the end of the 8th century. They lost importance in the 10th century. Chroniclers usually refer to their 10th-century successors in Baghdad as the Hanabila or simply al-‘amma (the general), periodically rioting against the Shias. Meanwhile, their own name for themselves, ‘Ahl al-sunna’, was claimed by virtually all parties except the Shi’is. Even Mu’tazila called themselves Ahl al-sunna wa-al-jama’a, on the plea that if they were not actually the great majority, they ought to have been. (I have not compared the piety of the hadith folk with that of 9th-century Shi’is, rewarding though such a comparison would be. At least a wing of the Shi’ movement probably had something very close, which ought to show up in Shi’i hadith.)”

So again we can see there was a lot of conflict and turmoil in the very early history of Islam. Conflict and turmoil that is with us until this very day. So less I digress let me go back to the opening quotation attributed to Imam Malik:

“He who practices tassawuf without learning Sacred Law corrupts his faith (tazandaq) , while he who learns Sacred Law without practicing Tasawwuf corrupts himself (tafassaqa).”

Gibril Fouad Haddad who is a follower of the Sufi group ‘The Naqshabandi Haqqani‘ * has provided some very insightful information to this claim above.

* note: This Sufi group is to be distinguished from their rivals the ‘Naqshabandi Mujaddidi‘ as well as other rival Sufi groups.

He has the following to say about the above quotation attributed to Imam Malik :

“Cited without the chain of transmission by Al-Qari in Sharh ‘Ayn al-Ilm and Mirqat al-Mafatih, Ahmad Zarruq in the Forth of his Qawa’id al-Tassawuf in his commentary on Ibn Abi Zayd’s Risal a (Beirut: Dar Ihya al-Kutub al Arabiyyah, Ibn Ajiba in Iaqaz, Al Himan fi Sharh al-Hikam and Al-Tata’i in his commentary on Ibn Rushd’s Muaqaddima.”

Source: (The Four Imams and their Schools page 180)

Ponder that for a moment, respected readers. A statement seemingly in support of ‘Tassawuf‘ put into the mouth of Imam Malik and then repeated by men like Al Qari, Ahmad Zarruq, Ibn Abi Zayd, Ibn Ajiba, and At Tata’i. Yet, no chain of narration!

In my previous conversations with Dr. Abdullah bin Hamid Ali and Ustadh AbdasSamad Clarke, both have confirmed to me that it is not authentically ascribed to Malik.

Anti-Sufi reports attributed to Imam Malik

Incident no. 1 )

“Al -Tinnisi said: We were sitting with Malik with his companions around him. A man from the people of Nasibin said, ‘We have some people who go by the name of Sufis. They eat a lot then they start (chanting) poems (qasa’id), after which they stand and start (chanting) dancing.” Malik asked, “Are they boys (sibyan)?” He said no. Malik asked, “Are they insane?” He said, No, they are old men (mashaykh) and other than that, and they are mature and sane (‘uqala.” Malik said, “I never heard that any of the people of Islam do this.” The man said to him, “Indeed, they do! They eat, then they stand up and start dancing intensively (dawa’ib), and some of them slap their heads, and some of their faces.” Malik started laughing then went into his  house. His companions said to the man. “You were, O man, ill luck (mash’um) for our friend [Malik]. We have been sitting with him thirty-odd years and never saws him laugh except today.” “Narrated without a chain by Al-Qadi ‘Iyad in Tartib Al-Madarak.”

Source: (The Four Imams and their Schools by Gibril Fouad Haddad page 180)

Incident no.2 )

“Abd al-Malik ibn Ziyad al-Nasibi said: “We were with Malik when I mentioned to him Sufis in our city. I said to him that they wear fancy Yemenite clothes, and do such and such. He replied, ‘Woe to you! Are they Muslims?’. He then laughed until he lay on his back. Some of his companions said to me, ‘What is this?’ We have not seen more trouble (fitna) caused to the Shaykh than you, for we never saw him laugh!” “Narrated by al-Khallal in al-Hathth ‘ala al-Tijara wal-Sina’a wal-Amal (Abu Ghudda) with a weak chain because of ‘Abd al-Malik ibn Ziyad al-Nasibi who is “disclaimed in his narrations and untrustworthy” (munkar al hadith, gahyr thiqa) according to al-Aazdi as per Ibn al-Jawzi in al-Du’afa wal-Matrukin (1:149) while Ibn Hibban in his Thiaqat (8:390) said he reports oddities from Malik.”

Source: (The Four Imams and their Schools by Gibril Fouad Haddad page 181)

So you can imagine the incongruity of all of this. Notice the similarities between the two seemingly Anti-Sufi reports attributed to Imam Malik.

1) His strong reaction: ‘I never heard that any of the people of Islam do this. & Woe to you! Are they Muslims?’

2) His hearty laugh after hearing of their doings. ‘Malik started laughing then went into his house. & He then laughed until he lay on his back’.

3) The shock of the people present at Maliks’ reaction. ‘You were O man, ill-luck (mash’um) for our friend [Malik]. We have been sitting with him thirty-odd years and never saws him laugh except today. & What is this?’ We have not seen more trouble (fitna) caused to the Shaykh than you, for we never saw him laugh’!

Now let us look at how these statements are treated http://www.livingislam.org/fiqhi/sm1-gfh_e.html#4

You can scroll down to the section: “Imam Malik and the Sufis” Gibril Fouad Haddad has the following to say about the two incidents, reported above:

Concerning the first incident, he says, “This is narrated without chain by al-Qadi `Iyad. in Tartib al-Madarik (2:53-54).” That is all he has to say. There is no chain of transmitters. Case closed.

Concerning the second incident, he simply gives the reason one of the transmitters is dismissed. Then he concludes by saying:

“Content-wise, neither of the above reports shows unambiguous condemnation of group dhikr but only that some people who passed for Sufis in the Imam’s time reportedly committed certain childish excesses or irrational breaches of decorum. The reports only show that Imam Malik found the story amusing. The delator seems obsessed with the ‘eating and dancing’ which he mentions twice as if afraid Malik didn’t hear it the first time. There is also on the part of Malik’s circle clear disapproval of the delator who is apparently perceived as an interloper. And Allah knows best.”

Actually what the reports show assuming they are true at all is the following:

The reports show that Imam Malik does not even seem to be even vaguely familiar with such groups. The asking ‘if the people are Muslim‘, and making statements such as ‘the people of Islam are not heard of doing this‘ would be very difficult for Muslims having a pro-Sufi bias to fathom. Especially, in the first report since, we don’t have Imam Malik laughing until after hearing about people slapping their faces.

There are also statements attributed to Imam Shafi’i they seem that they can be either pro ‘Sufism‘ or anti ‘Sufism‘. http://www.livingislam.org/fiqhi/sm1-gfh_e.html#4

You may also be interested in reading the following:

https://primaquran.com/2022/10/04/attacks-upon-sahih-hadith-by-ashari-theologians

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah.

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October 4, 2022 · 2:11 am

Attacks upon Sahih hadith by Sufi Leaning Ashari Theologians

“And Noah called to his Lord and said, “My Lord, indeed MY SON IS OF MY FAMILY (AHLI)and indeed, Your promise is true; and You are the most just of judges! He said, “O NOAH, INDEED HE IS NOT OF YOUR (AHLIKA) FAMILY; indeed, he is one whose work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant. Noah said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.”(Qur’an 11:45-47)

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We are often told that our presuppositions may preclude us from being fair in accessing certain hadith traditions. That we would approach the text with our own suppositions. I don’t disagree with this statement. The real point is who doesn’t approach something with their own suppositions?

However, I think the point is we all approach any situation with our own suppositions. The point is to be mindful of this, and know when it may impede our ability to look at something from a different perspective, or not.

What better example than the attacks upon ‘sahih’ -ahadith found in the collection of Muslim, by those who hold to the Ashari theological school.

In particular, things that the ‘Sufi‘ find troubling about the following sahih hadith. As well as those who have been affected by the Shia-fication of Sunnism as follows:

Narrated from Anas (ra) that a man said: “O Messenger of Allah, where is my father?” He said: “In Hell.” When he turned away he called him back and said: “My father and your father are in Hell.”

Source: (https://sunnah.com/muslim/1/408)

Some may say why even talk about this subject? It is bad manners?

The very people who say that, are the very people themselves who have brought the topic up.

There is actually no good reason to reject this hadith. The only reason to reject this hadith is based upon an emotional attachment to the ‘Ahl Bayt‘ and to the family of the Blessed Prophet (saw).

“Say, [O Muhammed], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” (Qur’an 9:29)

If this is the state of faith that Muslims are to have in regards to Allah (swt) It is certain that the Blessed Messenger (saw) had this state of faith, a state of faith that none of us would pale in comparison to.

There is also the reality that hellfire is real. That some people will go to hellfire. Those people will be other people’s fathers, mothers, sons, daughters, brothers, and sisters. All of us live with the reality that either ourselves or our most beloved family will not be in paradise.

With the Blessed Messenger (saw) making that statement about his father, it makes the Blessed Prophet (saw) very relatable to our grievances.

Now the “Sufis” will go on and on about knowledge of the unseen that the Blessed Messenger (saw) is said to have had.

However, when it comes to something like this they simply cannot accept that the Blessed Messenger (saw) may have had some insight into what happened to His (saw) parents; albeit a very painful insight.

The same people will go absolutely ballistic when anyone challenges their Sahih hadith canons, but themselves will pull out all the stops when they come across something that goes against their presuppositions.

It is worth it to watch the entire video presentation of Dr. Jonathan Brown. However, for the purpose of this entry, it would suffice to watch from @42:50, to see exactly what I am talking about.

http://www.youtube.com/watch?v=_r1GhCQGf9w

At @43:50 Dr. Jonathan Brown takes liberties by saying ‘there is an important principle in Islam that in order to be accountable for anything you have to have knowledge‘.

First, it should be very clear what he is about to present to the audience is not necessarily the position of ‘Islam’. It is a position of creed, one that a certain group of Muslims with their own presuppositions hold to.

Basically what Dr. Jonathan Brown is doing is expounding upon a position in the Ashari theological school. (Albeit in a very superficial manner)

They assume that just because people have not heard about Islam, these people would automatically enter into paradise.

In other words, if divine guidance has not come to you, you will automatically enter paradise.

Think of the implications of that for a moment. Now, if your going to talk about justice this creedal position of the Ashari turns the justice of Allah (swt) into a cosmic comedy.

Why?

Well, how is it fair for people who have been exposed to Islam entered into it and possibly still end up in hell?

Whereas it would have been more preferable (I mean we are talking about eternity here) for said people to have never heard about Islam, and enter into heaven automatically, simply by virtue of the fact of not receiving guidance.

So if you do not receive divine guidance you automatically enter into heaven?

However, if you do hear about divine guidance and reject it you will go to hell.

In General: Assurance of salvation is not a doctrine in Islam.

Then if you embrace the divine guidance you have a 50/50 chance of going to heaven/hell.

Something seems very inconsistent here.

As educated and eloquent as Dr. Jonathan Brown is he gives an example. What that would be relatable to the Ashari school. He gives the example about ‘the man living in a remote part of Nebraska‘.

So you mean to tell me this man who lives in a remote part of Nebraska and never heard about Islam, or even had an adequate presentation of Islam delivered to him, can steal from his mother, rape a child, rob a bank, never pay back any of his loans, constantly lie, beat his wife and lead an overall horrible life and he will enter heaven?

Whereas countless Muslims all of the world are trying their utmost to have a relationship with their Creator and to fulfill the commands as they understand them, in a sea of competing sects and schism, and then there is a very likely chance that they could end up in hell?

Does that honestly make any sense to anyone at all?

Notice Dr. Jonathan Brown says @45:13 “God will judge them on the day of judgement like God judges everybody“

So why would God judge them? If they would automatically enter into heaven? If God judges them than doesn’t that mean they stand a chance to be condemned?

If they do stand the chance to be condemned than the Ashari needs to explain based upon what.

Apologies to the readers, as I digress.

However, this is fundamentally important to the discussion, because it is an ironclad proof! It is an ironclad proof from within that if those from the Ashari school find something that goes against their presuppositions they will discard a hadith!

Gibril Fouad Haddad is a modern scholar who gave a lengthy apologetic response to the issue in pages 51-64 of his book “The Four Imams and Their Schools“

Which by the way if you don’t have that book you absolutely should buy it. You should buy everything written by Gibril Fouad Haddad for that matter. He has absolute astute attention to detail. He is in my view one of the most, candid and truthful traditonalist scholars in our time. Surely he will receive his reward with his Lord.

In the pages of his book, there are some eye-opening admissions. His book also contains his own biases and leanings for example:

Mulla ‘Ali al-Qari and his Minah Al-Rawd Al-Azhar, commentary on Al-Fiqh Al-Akbar is simply thrown under the bus.

Shaykh Haddad states:

“Mulla Ali al-Qari claimed in Sharh al-Fiqh Al Akbar, Mu’taqad Abu Hanifa, and Shar al-Shifa that Imam Abu Hanifa said, “The parents of the Prophet (saw) died as disbelievers.” and that this was the Maturidi position. He was refuted harshly by his student, the Faqih and Friend of Allah, Imam Abd al-Qadir ibn Muhammed ibn Ahmad al Tabari, during the latter’s lessons in the Makkan Sanctuary, Al-Qari died in Makka shortly after those lectures from a bad fall-May Allah have mercy on him and forgive him. Shaykh Ibrahim al-Halabi, the Hanafi faqih, held the same view as Mulla Ali al-Qari as well as does al-Azim Abadi in AAwn al-Mabud.” (pg 51 The Four Imams and Their Schools)

The innuendo is certainly not subtle at all.

“Al-Qari died in Makka shortly after those lectures from a bad fall-May Allah have mercy on him and forgive him.”

The implication is Allah (swt) made the learned scholar, Mulla Ali al-Qari die from a bad fall for simply repeating what he found attributed to Imam Abu Hanifa.

Is what is attributed to Imam Abu Hanifa a forgery?

Shaykh Haddad quotes Dr. Inayatullah Iblagh al-Afghani in the 1987 2nd edition of his published doctoral thesis titled ‘al-Imam al-A’zam Abu Hanifa al-Mutakallim (“The Greatest Imam, Abu Hanifa, the Theologian”), said:

“Regarding the text [of al-Fiqh al-Akbar] we find in some of them: “and the two parents of the Prophet (saw) died according to pristine disposition” (mata ala al-fitra), In some others, it is: “did not die as disbelievers” (ma mata ala al-kufr) while in others yet, we find: “died as disbelievers” (mata ala-al kufr)”

Shaykh Haddad continues: The erudite scholar al-Kawthari noted that the word fitra can be easily altered to read kufr in Kufic Arabic calligraphy. It is highly probable, therefore, that the copy with “died according to pristine disposition” was changed to “died disbelievers.” The original reading implies that the Greatest Imam was arguing against those who adduce the hadith; “My father and your father are both in Hellfire.” (pg 57 The Four Imams and Their Schools.”

So now let us think about this claim.

The text could read:

did not die as disbelievers/did not die in pristine disposition

or

could read died as disbelievers/died according to pristine disposition.

Now, we can’t assume that the version that Shaykh Hadad prefers is the original version. Especially if it simply a copyist error. However, something that was not pondered upon at all is the possibility of forgery. The reason I believe this was not discussed is that to discuss forgery we need to discuss a motive. We have a high motive for someone to change the text from disbeliever to pristine disposition. However, what possible motive would any Muslim have for changing the text from pristine disposition to disbeliever?

Let us look at some other evidence that shows contrary to what some people desire that relatives of the Blessed Messenger (saw) were indeed people who do not make it to paradise.

“The daughter of Abu Lahab, Subay’a came to the Messenger of Allah (saw) and said, “Messenger of Allah!” The people are calling me the daughter of the Fuel of the Hellfire! The Messenger of Allah (saw) stood angry and said on the pulpit: “What is the matter with the people that harm me in my relatives? Whoever harms my relatives harms me, and whoever harms me has harmed Allah!”

Source: (Narrated from Ibn ‘Umar, Abu Hurayra, and Ammar bin Yasir by Ibn Abi ‘Asim in al-Ahad wal-Mathani (5:470 & 3165).

“May the hands of Abu Lahab be ruined, and ruined is he.” (Qur’an 111:1)

Did Allah (swt) find it insensitive to name someone’s father as a resident of hellfire?

Ali himself said that Abu Bakr is the only Companion to have both parents, Abu Quhafa and Umm al-Khayr enter Islam.

Sources: (Aisha by Malik in Muwatta, Ibn Sa’d (3:194-195) Al-Bayhaqi in Al-Sunan al-Kubra (6:169-170 & 11728, 6:178 & 11784, 6:257 & 12267, Abd Al-Razzaq (9;101) , Al-Tahawi in Sharh Ma’ani al-Athar (4:880, Istiab (4:1807), Nasb (2:630), al-Lalika’i in Karamat al-Awliya (p 117), al-Mizzi in Tadhib al-Kamal (35:380) and Muhhib al-Din al-Tabari in al-Riyad al-Nadira (2:122-123 & 576)

Narrated by Al Musaiyab:

“When Abu Talib’s death approached, the Prophet went to him while Abu Jahl and ‘Abdullah bin Abi Umaiya were present with him. The Prophet said, “O uncle, say: None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah.” On that, Abu Jahl and ‘Abdullah bin Abu Umaiya said, “O Abu Talib! Do you want to renounce ‘Abdul Muttalib’s religion?” Then the Prophet said, “I will keep on asking (Allah for) forgiveness for you unless I am forbidden to do so.” Then there was revealed: ‘It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans even though they are of kin after it has become clear to them that they are companions of the Fire.’ (9.113)”

Source: (https://sunnah.com/bukhari:1360)

The point being is that all of these groups and factions you are hard-pressed to find anyone to be consistent.

People will attack Shaykh Nasir Ad-Deen Al Abani because he said that Bukhari itself was bound to have mistakes.

However, the same people in my humble opinion apply double standards. They use their own presuppositions to evaluate the truthfulness of a text even if it said hadith is within the category of something deemed ‘sahih’ -sound!

“O you who have believed, why do you say what you do not do?” (Qur’an 61:2)

It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives after it has become clear to them that they are companions of Hellfire.” (Qur’an 9:113)

So extreme are these presuppositions concerning that the father of the Prophet (saw) that these same people have taken some strange approaches concerning the father of Prophet Ibrahim (as)

You may read about that here:

https://primaquran.com/2023/02/24/do-sunni-muslims-believe-animals-can-go-to-hell/

You may also be interested in reading the following:

https://primaquran.com/2024/06/09/are-the-prophets-parents-in-hell-dr-shaykh-abdullah-al-muammari/

May Allah (swt) guide the Ummah!

May Allah (swt) Forgive the Ummah!

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October 4, 2022 · 2:10 am

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

“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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The background of the debate that never happened.

Shaykh Bin Baz invited Shaykh Ahmed Khalili to his office and Shaykh Khalili accepted the invitation. Shaykh Ahmed Khalili and a small delegation went into what was described as a small room. There was no courtesy and no decorum shown on behalf of Shaykh Bin Baz. As soon Shaykh Bin Baz got everyone in the room, he started shouting, “You Ibadi are Kafirs! You don’t believe in seeing Allah in the afterlife”. “You believe in the creation of the Qur’an and you must make tawba!” “You must testify that you are mistaken!”

Shaykh Ahmed Khalili remained very calm. He replied, “These issues are very old issues and many of the ulemah have been talking about it.” “Our expectation was to come and discuss how to unite the Ummah, and keep the differences aside, and we should agree on certain terms.”

However, Shaykh Bin Baz insisted, “No, you must confess, and you must repent.”

To which Shaykh Ahmed Khalili said, “You have your justification and we have our justification. So let us call for a general symposium in Mecca and allow all the media, rather it is newspapers, or radio or television, to broadcast this debate.”

“If you think you are right, and you want to tell the whole ummah of your righteous opinion, this will show who is wrong and who is right.” “Even if we are wrong we agree to debate publicly so that everyone will know that we are wrong, and you are right.”

“Allow the Ummah to judge according to the debate and the justifications everybody brings forward.” However, Shaykh Bin Baz did not want to discuss nor debate.

So this prompted Shaykh Ahmed Khalili in the video you are about to see. In the beginning, Shaykh Ahmed Khalili mentioned:

“That these are old disputes that split the Ummah. He asked whose interest it was in bringing up these issues that split the Ummah? However, since Bin Baz started I have to clarify these points. The people of Bin Baz are doing their best to spread their beliefs and, in the process, to make us look like kafirs.”

Thus, Shaykh Ahmed Khalili (May Allah continue to benefit this Ummah by him) found it necessary to clarify the issues. Ultimately, Shaykh Bin Baz backed down.

You can see this student of Bin Baz asking Bin Baz that he had the chance to refute Al Khalili(h) and show that he was upon batil (falsehood) so why did he not take it? Bin Baz replied but what if Khalili (h) has strong evidence then what?

The way the following video is framed it paints a picture as if Bin Baz was the wise one in the situation. As if he was saying: “If I debate him he might have a stronger argument and this will cause the misguidance of many people.”

From our perspective this whole debacle looks like this.

Bin Baz: “Come to the Haqq.”

Shaykh Ahmed: “Ok. Let’ shav ea debate and see who is upon the haqq.”

Bin Baz: ghost…

May Allah (swt) forgive the Ummah. May Allah (swt) guide the Ummah!

If you want to read more articles on the issue of whether or not the Qur’an is created or uncreated, you may wish to see:

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/

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October 4, 2022 · 2:10 am

Where is Allah? Allah is in London England!

Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)

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Once I was approached by a Salafi Muslim in a Masjid who asked me,
“Brother where is Allah?” I thought this was an extraordinary question to ask but I asked him “What time it was“. He seemed puzzled but told me the current time. I thereby responded, “Allah is in London, England!”

He rapidly started to stroke his beard rapidly repeating “istaghfirullah!'” “‘istaghfirullah!” “Allah forgive you!” “Allah forgive you!”

This seemed like very neurotic behavior so I offered the following mutawatir hadith.

Abu Huraira reported Allah’s Messenger (saw) as saying:

“Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.”

Source: (https://sunnah.com/muslim:758b)

I don’t see what was so wrong with saying that Allah was in London, England considering that it was around 4:45 a.m London time (which would be the last third of the night).

I guess that was not the answer he was expecting. He was visibly upset as he said, “But brother Allah is in the highest heaven.” “What?!” I responded. I thought this was very strange for how could Allah be in London England and in heaven at the same time! Surely this man does not believe that Allah is multi-present? Could it be that he believed that Allah (swt) was in many places simultaneously?

“Who said Allah is in heaven?” I asked.

“Firaun (Pharoah) said Allah is in heaven.” the brother offered.

“Where does he say this?” I demanded!

The brother quoted the following,

“And Fir’aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways, The ways of the heavens, and I may look upon the Ilâh (God) of Mûsa (Moses) but verily, I think him to be a liar.”(Qur’an 40:37)

I was simply shocked by this! “Brother,” I said, “I do not think we need to be taking our Aqidah (belief) from Fir’aun (Pharaoh)! We do not need to build a tower of babel to reach heaven.“

This was a real conversation that happened between me and a Malay Salafi brother in a Masjid in Singapore. Needless to say, I feigned ignorance of the subject and admittedly baited the brother because I am all too familiar with these topics.

However, keep in mind he did approach me first.

However, I did advise him that in the future he may wish to use the hadith of the blind woman pointing upwards into heaven or when asked, ‘Who said Allah is in heaven‘ perhaps he could say, ‘Allah himself says this.’ It is also advisable to simply use the verse of the Qur’an “The Beneficent One, Who is established on the Throne.” (Qur’an 20:5)

I am quite sure that our Salafi brothers continue to improve their techniques.

Yet the problem remains. The issue of Allah (swt) presumably being over the throne and descending down into the lowest part of the earth every night of course (in a way that befits his majesty) …..of course.

Now the Ashari and Maturidi among our Sunni brothers are quite sensible on this issue. However, those Sunni Muslims from the Salafi, Hanbali, Athari can get quite agitated over this very sensitive issue.

So sensitive that they tell you to just shut up and accept it! Blind faith!

You can’t make taqlid to a legal school but you damn well better make taqlid to their belief system!

Observe: https://islamqa.info/en/answers/12290/there-is-no-contradiction-between-the-fact-that-allaah-descends-to-the-lowest-heaven-and-his-having-risen-above-the-throne-istiwaa

Don’t worry yours truly has screenshots of the entire Q & A as many people make web sites, articles, and entries that disappear in a flash!

So here we go… I’ll highlight the text of interest.

Question

When asked, “Where is Allah ?”
I reply “Above the seven Heavens and the Arsh” But taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night. If someone asks where is Allah (swt) and they state He is the latter 3rd of the night now. What reply should you give?

Another point is that some people say it is the latter part of the night all the time (somewhere on the earth at a particular point in time) From this they conclude that Allah is not above His Arsh.

Answer

Praise be to Allah.

Firstly, we have to know the ‘aqeedah (belief) of Ahl al-Sunnah wa’l-Jamaa’ah concerning the names and attributes of Allah. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is to affirm the names and attributes which Allah has affirmed for Himself, without distorting or denying them, discussing how they are or likening them to anything else. They believe that which Allah has commanded them to believe, for Allah says (interpretation of the meaning):

“There is nothing like Him, and He is the All-Hearer, the All-Seer”

[Qur’an 42:11]

Allah has told us about Himself. He says (interpretation of the meaning):

“Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty).

Prima Qur’an comments: “The Throne (really in a manner that suits His Majesty)…” So now they are going to say no one knows how but then use the word ‘really’. Interesting.

[Qur’an 7:54]

“The Most Gracious (Allah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty).

[Qur’an 20:5]

and there are other ayats which mention that Allah rose over His Throne.

The rising of Allah over His Throne, which means that He Himself is High and above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him.

This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen, 1262)


According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him.

Prima-Qur’ancomments: I thought that the doctrine of Ahl al-Sunnah according to the Hanbali, Salafi, and Athari is that no one knows how? So how are they saying tongue in cheek, “comes down to the lowest heaven in a real sense, as befits His Majesty.”

They continue:

“But does the fact that Allaah comes down means that He vacates the Throne or not? Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning and that the one who asked this is not to be thanked for his question. We ask, are you keener than the Sahaabah to understand the attributes of Allah? If he says yes, we tell him, you are lying. And if he says no, we tell him, then be content with what they were content with. They did not ask the Messenger of Allah (peace and blessings of Allah be upon him), ‘O Messenger of Allah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say, He comes down. Whether or not the Throne is vacated is not your business. You are commanded to believe the reports, especially concerning the essence of Allah and His attributes, for this matter is above rational thought.”

Prima-Qur’an comments: I have read many of Shaykh ‘Uthaymeen’s legal verdicts and this is as close to ‘Shut the hell up‘ as I have ever seen the Shaykh get. The whole of his response is about intimidation and shutting down the inquiry of the questioner.

They continue:

Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter:

“The correct view is that He descends and that He does not vacate the Throne. A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west…”

Prima-Qur’an comments: Whoa there Shaykh Ibn Taymiyah! Hold your horses! Are you now likening the descent/ascent of Allah (swt) to a human soul leaving the body? Furthermore are you saying that Allah (swt) has division with him self? A part of him that travels and a part of him that remains? By saying that Allah (swt) does not ‘vacate‘ the throne you are in fact establishing a ‘how’ for Allah swt! Authubillah min dhalik! Or if the Shaykh is suggesting that by his comparison to human beings that Allah (swt) can be in two places at the same time than my initial response to the brother that questioned me is not wrong at all!

They continue:

See Majmoo’ Fataawa Ibn Taymiyah, 5/132

Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allaah and He is the All-Hearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is.

Prima Qur’an comments: Respected Shaykh Taymiyah you said, ‘we can never imagine how it is’ and yet you also say in the paragraph above, A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends.

“We know for certain that what is narrated in the Book of Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says (interpretation of the meaning):

“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”

[Qur’an 4:82]

Prima Qur’an comments: Well, you see 4:82 actually is a reference to the Qur’an. It is not a reference to hadith, sunnah, fiqh, ijtihad of imams, or anything else. How you lump the sunnah in with the Qur’an is anyone’s guess.

He continues:

“Because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us.

Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are firmly grounded in knowledge say, “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best.”

Prima Qur’an comments: Well, you see 3:7 actually is a reference to the Qur’an. It is not a reference to hadith, sunnah, fiqh, ijtihad of imams, or anything else. How you lump the sunnah in with the Qur’an is anyone’s guess.

He continues:

“See Fataawa Ibn ‘Uthaymeen, 3/237-238

Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might.”

Prima-Qur’an comments: So there you have it. ‘Uthaymeen telling a person to shut up. Ibn Taymiyah basically resorted to blatant Tashbih and Tamthil. (Making resemblance and drawling parallels to) the creation.

Being accurate and circumspect in our beliefs. So the next time someone asks you, “Where is Allah?”’ in order to answer the question accurately one would need to ask the person back. “Do you believe Allah is the creator of all things?” “Do you believe Allah is the creator of space and time?”

Because apparently Allah (swt) is separate and distinct from his creation. Who said that? This website affirms that Imam Ahmad (r) said that.

“So Yoosuf bin Moosaa al-Qattaan, the Shaykh of Abu Bakr al-Khallaal, said: It was said to Abu Abdullah (Ahmad bin Hanbal): “Allaah is above the seventh heaven, over His Throne, separate and distinct (baa’in) from His creation, and His power and knowledge are in every place?” He said:

Yes, He is over His Throne, and nothing escapes His knowledge.”

http://www.abovethethrone.com/arsh/articles/wafmn-imaam-ahmad-bin-hanbal-d-241h-allaah-is-above-the-seventh-heaven-upon-his-throne.cfm

If the answer is yes, you have to wonder if the throne is a creation or not. If the throne, space, and time are all creations you have to wonder at the question: “Where is Allah?” before the creation of the throne.

We also have this interesting verse. This has to be taken into consideration since some of our brothers from Ahl Sunnah say that Allah (swt) will “come in ranks with the angels.”

“So your Lord comes and also the angels in ranks..” (Qur’an 89:22)

“Lo! those who swear allegiance unto you (Muhammed), swear allegiance only unto Allah. The Hand of Allah is above their hands. So whoever breaks his oath, breaks it only to his soul’s hurt; while whoever keeps his covenant with Allah, on him will He bestow immense reward.” (Qur’an 48:10)

We also have to take into account this hadith:

Narrated Anas:

The Prophet (saw) said, “The people will be thrown into the (Hell) Fire and it will say: “Are there any more (to come)?’ (50.30) till Allah puts His Foot over it and it will say, ‘Qati! Qati! (Enough Enough!)'”

Source: (https://sunnah.com/bukhari:4848)

THE DIFFERENCE BETWEEN WHERE IS ALLAH AND WHEN IS ALLAH?

So what does all this mean? Especially if it is admitted that Allah (swt) is separate and distinct from his creation?

It means that the true answer of an Athari, someone who takes the apparent meaning of a text, that the true answer to the question “Where is Allah?” is to respond by saying:

Allah is as he is before space/time. While also being over the throne, while also coming down in the third part of the night (depending upon the time) and coming with rows of his angels. Allah’s foot is on the hellfire. His hand is over their hands. All of that in a way that befits his majesty.

Because here is the point. I challenge anyone to show me where the Blessed Messenger (saw) or any of the companions disputed any of those points above?

Why is Allah (swt) being over the throne: The Default Answer to the Question-Where is Allah?

Why is ‘Allah being over the throne’ THE DEFAULT POSITION?

Again I challenge anyone to show me where the Blessed Messenger (saw) or the companions made ‘above the throne’ as the default position to the exclusion of the other text/positions? Thus, making everything else like ‘coming down’ or ‘existing as he was before creation’ or ‘coming in rows’ relational to that?

Because keep in mind the person is asking you, “Where is Allah?”  They are not asking you, “When is Allah?” They are not asking you ‘Where is Allah now?” Because ‘now‘ does not apply to Allah (swt).

Who gave them the authority to make ‘the throne’ the default position? So yes, when someone asks, “Where is Allah?” You could reply, “London England” depending upon what time of day/night it is where you are.

Those who say that Allah (swt) is over the throne bi dhati (in essence) have made a reprehensible innovation because we have nothing reliably transmitted to us on this account.

This is the state of these people who want to police the beliefs of the Muslims and do actually approach people in the Masjid and ask random people, “Where is Allah?” With beliefs like this no wonder, they go around asking such a question, because it certainly seems they have lost their Lord. If only Allah (swt) was always in the dhirk of their minds and and in their hearts they would not need to ask this. They are searching for Allah (swt).

May they find him.

For those who are interested to read more:

Is Allah every where?
When is Allah / Where is Allah ? Careful of traps
The consistent view would be that Allah is in a set of locations.
“Those who ask ‘where’ but not ‘when’ in regard to their Lord.”
Hadith of the Slave Girl. Where is Allah?

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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October 4, 2022 · 2:10 am

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

“So do not assert similarities to Allah. Indeed, Allah knows and you do not know.” (Qur’an 16:74)

“There is nothing like unto Him.” (Qur’an 42:11)  

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In his commentary of the following verse in the Qur’an:

“He is with you wherever you are” Ibn Taymiyya compares Allah (swt) to the moon!

“The phrase “and He is with you” Does not mean that He blends into creation. Nay the moon one of the smallest of Allah’s creations is both placed in the heaven (mawdu’un fi al-samaa’) and present with the traveler and the non-traveler wherever they may be. And the Exalted is above (fawq) the Throne, as a watchful guardian of His creatures and their protector Who is cognizant of them.”

Source: (Ibn Taymiyya, al’-Aqida al-wasitiyya Salafiyya ed. 1346/1927 p. 20)

“They (Ahlus-Sunnah) do not make the resemblance between His Attributes and the attributes of the creation, because, for Him, Glorified is He, there is no comparison, nor equal, nor partner, and there is no analogy for Him with His creation.”

Source: (al-Aqeedah al-Waasitiyyah 1/p.127 with the commentary of ibn al-Uthaymeen)

No one from among the early generations of Muslims compared Allah (swt) to the moon or Allah’s knowledge to the moon’s rays!

Not only this but the moon occupies an orbit as well as it is dependent upon the orbit! The moon’s rays cannot penetrate the ocean depths. Whereas Allah is aware of us even in the ocean depths!   

So all that I have seen from the sect that calls itself ‘Salafiyyah’ is that if you read carefully their responses they do not deny that Ibn Taymiyya made this comparison of Allah (swt) to his creation.  

I could say in this entry blue and blue. Then I will say green.  The fact that I have said blue does not negate the fact that I also said green in this entry.

Followers of Ibn Taymiyya reply: “Oh, he was using it to teach people.” It doesn’t make it correct.

In fact, the smart thing to do at this point for those people who do love Ibn Taymiyya is to simply say he made an error in this regard.

May Allah guide the Ummah.

May Allah forgive the Ummah.

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October 4, 2022 · 2:06 am

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

“Everyone upon the earth will perish but The face of your Lord will remain, possessor of majesty and honor.”(Qur’an 55:27)

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“Everything will perish except His face.” (Qur’an 28:88)

Ibn Taymiyya related that Ja’far al-Sadiq’s interpretation of Allah’s “face” as meaning the Religion of Islam, and al-Dahhak’s interpretation of the face in the same verse as meaning: “Allah’s essence, Paradise, the Fire, and the Throne.”

You can imagine the kind of struggle those who say we do not apply ta’wil had when coming to the verses above. If taken at their apparent meaning it indicates that the face is the only attribute of Allah (swt) that would remain while the other attributes would perish.

You cannot have a divine being that is both annihilated and existing forever at the same time.  So what does Ibn Taymiyya do in this situation? What any other rational human being would do. Using the rules of grammar he applied ta’wil!

As for Ibn Taymiyya himself, he interprets ‘his face’ as meaning direction (jiha), so that the meaning would be for him: “Everything will perish save that by which Allah’s direction is sought.” He then adds, “This is what the vast majority of the Salaf have said.”

Source: (Ibn Taymiyya, Majmu’at al-fatawa 2:428)

“This is what the vast majority of the Salaf have said.” -which if we are to believe Ibn Taymiyya it means the vast majority of the salaaf applied ta’wil.

Now only one of two scenarios are possible according to Ibn Taymiyya’s statement.

  1. The vast majority of the salaaf applied ta’wil.
  2. The salaaf didn’t apply ta’wil because they knew the Arabic language better than we do and understood that ‘wajh’ meant essence or direction.

Now proponents of inconsistency will exclaim “This is no ta’wil at all!” “The face is not necessarily an attribute.”

Yet Ibn Taymiyya in Al-Aqidah al-Wasitiyyah has clearly stated that the face is an attribute of Allah (swt).

However, the response is that whatever made the “wajh” not necessarily refer to one of the attributes is precisely the type of ta’wil that Ibn Taymiyya has allowed for others to open the door!

May Allah guide the Ummah!

May Allah forgive the Ummah!

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October 4, 2022 · 2:06 am

Speech of Allah? Is the Qur’an Created? Ash’ari and Salafi perspectives.

“Then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.”(Qur’an 4:59)

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Insh’Allah today we will be looking at the claims of Ustadh Abdurrahman Hassan, and Shaykh Hamza Yusuf. Both of them claim to follow the Sunni denomination of Islam. They both claim that the Qur’an is uncreated and yet both of them have very different understandings of what this actually means.

Let us start with what Shaykh Hamza Yusuf (An Ashar’i in creed) said here:

Shaykh Hamza Yusuf is gracious in saying that among the Sunni denomination there is a division on this issue. They are not in unison as to this theological position.

This is something that Ustadh Abdurrahman Hassan is not in agreement upon. Ustadh Abdurrahman’s view is that there is one and only one view only among the Sunni denomination.

@ 1:32 Listen carefully people. Shaykh Hamza Yusus if a public orator and a supremely articulate man. Listen very carefully to the doctrine you are being asked to subscribe to.

“But the Mushaf itself and the ‘ulemah say you can only say this in a teaching just out of adaab to the Qur’an we don’t say it. But the Mushaf itself is, came into the world. The paper, the ink, the right? and then the letters and when we and if I say, “bismillah ir rahman ir raheem, al hamdulillahi rabil ‘alamin, ir rahman ir raheem.” Those are sounds. And we know that you know that they have vibrations and so…that aspect of the Qur’an and this is the distinction they say is all of those elements are created and like….”

@ 3:00 “It definitely doesn’t mean though the mushaf you have in your house. Because that would then…I mean some of the Christians argue that well the Qur’an is imbibliation. Like we believe in incarnation of the logos the Muslims believe in imbibliation of the logos. That God became book and so we don’t we don’t see that as valid. That view of it so.”

Did you notice in the first paragraph above how Shaykh Hamza said that the mushaf of the Qur’an is created. However, he said it very very softly and quickly moved on from that word ‘created’. I am sure that you the discerning truth seeker have realized this.

Every Qur’an that every Muslim uses today has a publisher. For example the ‘Sahih International’ is published by the Publishing House (dar), dar Abul Qasim, Saudi Arabia.

If the book, ink, text has a publisher it is clear as day light that the text, or mushaf is created. Now, I am going to advise you, the Christian, the Jew, the Hindu, the Buddhist, the Taoist, the Sikh, the Jain, the Wiccan, the Agnostic, the Atheist, ask any Muslim preacher who is calling you to Islam the following:

“Is that book, the text, the Mushaf, the ink pages is it created?” The simple , correct, direct answer is ‘Yes!’.

If that Muslim preacher begins to waffle, doge, sidestep or respond with anything other than ‘Yes!; My advise to you is to ask yourself some questions.

What are they really calling you to believe in? The belief in the oneness of Allah, that he is eternal and is unlike his creation? Yet they cannot say that an obvious creation (a book, a text with ink and pages) is created?

So now let us come to the video by Ustadh Abdurrahman Hassan (An Athari in creed)

Now Ustadh Abdurrahman Hassan who also claims to be of the Sunni denomination has a vastly different understanding of what it means to say that the Qur’an is uncreated than does Shaykh Hamza Yusuf.

First Ustadh Abdurrahman Hassan first appeals to emotion by discussing the persecution that those who claimed the Qur’an was uncreated went through. Though he doesn’t’ mention that his side did the exact same thing.

@ 2:50 Ustadh Abdurrahman Hassan says that the Ashar’i affirm the speech that is present in Allah (swt). They affirm that speech is an attribute of Allah (swt).

Now listen very carefully to what Ustadh Abdurrahman Hassan declares. His major point of contention.

“The Qur’an that we have today that is that we are reading, making our children memorize, who we read in weddings, if we want to make a person make an oath we make them use this Qur’an, swear by this Qur’an they believe it’s makhluq!“

His very intelligent friend ask him, “Are they talking about the papers the mushaf?”

To which Ustadh Abdurrahman replies: “Shahid the Qur’an that we are reading, whole entire Qur’an is makhluq to the Ashar’i“

There you have it people! Ustadh Abdurrahman is upset that people believe that a book, the Qur’an with ink, pages proclaim that it is created. So he wants that book, those pages, that ink, an obviously created thing to share a quality belongs ONLY to Allah (swt).

ONLY Allah (swt) is uncreated and everything else is uncreated. This is obvious as obvious can be.

@5:42 “The Ahshar’i don’t consider this (pointing to a Mushaf) to be the kalam of Allah.“

Ustadh Abdurrahman’s daleel backfires!

Listen carefully to this next section. The brother who sits across from Ustadh Abdurrahman has been given a keen intellect and mash’Allah he picked up on the problem straight away! To the point that Ustadh Abdurrahman realized it was a strong point against him so he quickly pivots to ‘all the other evidences’.

He said: “O my Lord, set for me a sign.” Said He: “Your sign is that you shall not be able to speak to people for three days except through gestures. Remember your Lord much; and proclaim His purity in the evening and the morning.” (Qur’an 3: 41)

@12:35 “But your saying pointing is not speech.” -to which Ustadh Abdurrahman says, “It’s not.” the brother responds, “Allah says, illa ramzan put it with speech.” “illa?” replies Ustaz.

The brother states: “Ramzan in the ayat that you recited he’s put it with speech. You will not speak except with ramzan, with pointing.”

To which Ustaz replied: “Allah is saying you Zakariah will not be able to speak except Allah will allow you to give sharah.” To which the brother replies again: ” That means that’ is the speech that you’re allowed to . You’re not allowed to speak. It’s like if I say for example. Everyone leave the room except…”

Mash’Allah.

“And the people of Moses, after his departure from their ornaments a calf-an image having a lowing sound. Did they not see that it could not speak to them nor guide them to a way? That they took it for worship, and they were the wrongdoers. (Qur’an 7:148)

“And he extracted for them the statue of a calf which had a lowing sound, and they said, “This is your god and the god of Moses, but he forgot.” (Qur’an 20:88)

Just because something produces a sound does not mean it can speak.

May Allah (swt) guide them all to the truth of the matter.

For those who want to read more on the issue of rather or not the Qur’an is created:

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/

For those interested to read more about Shaykh Hamza Yusuf you are invited to take a look at the following:

https://primaquran.com/2022/10/04/shaykh-hamza-yusuf-collection-of-articles/

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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October 4, 2022 · 2:06 am

Mohamed Hijab invitation to learn about the Ibadi school

“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)

﷽

Recently our brother Mohamed Hijab had a gentleman on his show from Algeria. This brother had identified as following the Ibadi school. The brother from Algeria mentioned many times that he was not a scholar or someone very learned concerning the school.

Brother, Mohamed Hijab professed not to know much about the Ibadi school yet, subsequent dialogue followed that he (Mohamed Hijab) had some cursory knowledge about some of the school’s theological perspectives.

The brother from Algeria mentioned time and again that his knowledge was so simple, yet, Mohamed Hijab proceeded to to delve into difficult questions.

1:03:12 -A conversation with an Ibadi Muslim.

Al hamdulillah. At least they are not tafkiri and recognized their brother as a Muslim.

Thus, Shaykh Hatim Abdissalam extended a gracious offer for him to learn more about the school from our learned scholars if he was interested. It would go a long way in building bridges among Muslims.

By the way, many of our brothers from the Sunni denomination have been invited to Oman and given a platform by people who are predominately of the Ibadi denomination. The exchange was always respectful and most courteous.

In fact respected Shaykh Mufti Menk spent some time with us in Oman. The very same Shaykh Hatim Abdissalam who extended the offer to Mohamed Hijab is seen in this beautiful and harmonious meeting with Shaykh Mufti Menk.

In fact many Muslims from diverse views among our brothers in the Sunni denomination have been invited to speak in Oman from, Shaykh Mufti Menk, to Shaykh Yusuf Estes, to Shaykh Hamza Yusuf, to Imam Khalid Yasin to Adnan Ibrahim.

Another point is that a very close friend, brother and associate of Mohamed Hijab, our brother Hamza Tzortzis came and spoke in Oman. Maybe he picked up some books for Mohamed Hijab? Mohamed Hijab is an excellent orator and insh’Allah if he would like to come and speak with his brothers in Oman ahlan!

Certainly he believes in the hadith of the Blessed Messenger (saw):

Abu Barza reported that Allah’s Messenger (saw) sent a person to a tribe amongst the tribes of Arabia. They reviled him and beat him. He came to Allah’s Messenger (saw) and narrated to him (the story of atrocities perpetrated upon him by the people of the tribe). Thereupon he (the Holy Prophet) said:

“If you were to come to the people of ‘Uman, they would have neither reviled you nor beaten you.”

Source: (https://sunnah.com/muslim:2544)

https://primaquran.com/2022/11/19/hamza-andreas-tzortzis-to-speak-in-oman-in-december/

Muslims from the Ibadi school have been very active in building schools and watering wells for our brothers and sisters all over East Africa and no one gives them literature saying, “You must be an Ibadi or you are astray.” No!

The Ibadi community in Ghana west Africa is quite large and they get on well there with our brothers from both the Sunni and Shi’a schools.

We should not try to intentionally misrepresent anyone else’s belief, be they Muslim or not Muslim because dishonesty is not honorable. Insh’Allah may Allah (swt) put more mercy, love, peace, respect and understanding between us all. Amin!

“And be not as those who divided and differed among themselves after the clear proofs had come to them” (Qur’an 3:105)

“Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided” (Qur’an 16:125)

“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” (Qur’an 3:103)

If you want to see more articles that feature brother Mohamed Hijab you maybe interested in the following:

https://primaquran.com/2023/06/05/mohamed-hijabs-excellent-argument-against-the-quran-being-uncreated/

https://primaquran.com/2022/10/05/mohamed-hijab-and-divine-simplicity/

https://primaquran.com/2024/01/18/allahs-word-created-or-uncreated-mohammed-hijab/

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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