(We told you), “If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the mosque as they did the first time to bring about utter destruction. (Qur’an 17:7)
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Recently I was watching a video circulating the internet over our brother, a former IDF soldier who found the light of Islam. Al hamdulillah! May Allah (swt) increase him in faith and bring him to a state of felicity. May many more of them be guided to the light of Islam.
The brother who was interacting with the former IDF soldier was doing an excellent effort in flashing the verses on the screen. However, something jolted me when the brother quoted Qur’an 17:7 and gave a very strange understanding of this verse. It raised the alarm and this is why I felt the urgency to write this post in hopes that you will also warn those you know!
I have personally not come across people understand the verse this way. unless they were from the United Arab Emirates, or Saudi Arabia.
The verse in question is:
(We told you), “If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the place of prostration (Masjid)as they did the first time to bring about utter destruction.” (Qur’an 17:7)
Please pay special attention to how the Arabic word ٱلۡمَسۡجِدَ is being translated into English.
Here is a complete list of known translations into English:
Notice the word ٱلۡمَسۡجِدَ has been translated as Temple in 32 translations. Why is this even important brothers and sisters?
This is the video I am referencing:
@22:50 minutes into the video The Muslim Lantern states: “In fact Allah azwajala said that the people children of Israel will take the Masjid,Masjid Al Aqsa from you.”
This is dead wrong. There is no such verse in the Qur’an at all. Surely brother Muslim Lantern will have his reward with Allah (swt). However, I think in this regard he is simply transmitting what he heard without investigating the verse.
Let us look at the context:
“And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance.!” (Qur’an 17:4)
Allah (swt) is addressing the Children of Israel (Jacob).
“When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.” (Qur’an 17:5)
Allah (swt) is mentioning that he sent against you (Meaning children of Israel) -They are the ones being attacked not the attackers!
“Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.” (Qur’an 17:6)
Allah (swt) grant you (Children of Israel) a return against them (the attackers of the Children of Israel)
(We told you), “If youdo good, it will be for yourown benefit, but if youdo bad, it will be against yoursouls. When the prophecy of your second transgressionwill come to pass, sadness will cover your faces. They (your enemies) will enter the place of prostration (Masjid)as they did the first time to bring about utter destruction.” (Qur’an 17:7)
Allah (swt) is not saying that the children of Israel will be the one’s who will enter the places of prostration and bring utter destruction. It makes no sense! It makes no sense because the place that the destruction will come to is the place that the children of Israel themselves worship!
That is the temple of Solomon (as). Look at the text that are underlined in green. That is what people are getting confused. The Children of Israel will cause corruption in the earth twice and they will be punished by having their place of worship destroyed!
Allah (swt) will use someone else as a means of punishment for the disobedient Children of Israel.
They (your enemies) will enter the place of prostration (Masjid)as they did THE FIRST TIME to bring about utter destruction.”
The first time was the destruction of the place of prostration-by Nebuchadnezzar.
The second time that Allah (swt) is speaking about in the future in Qur’an 17:7 was by the Romans.
WHY IS THIS IMPORTANT AND WHAT HAS THIS HAVE TO DO WITH PALESTINE AND AL AQSA MASJID?
This is important because the false interpretation that was given to our brother The Muslim Lantern and not only him but to many Muslims will be used as a psychological weapon against the Palestinian and Muslim resistance when the Zionist eventually come to attack it!
How will it be used a psychological weapon? Because, the false interpretation makes it that the Zionist (Israel) will conqueror Masjid Al Aqsa.
@22:50 minutes into the video The Muslim Lantern states: “In fact Allah azwajala said that the people children of Israel will take the Masjid,Masjid Al Aqsa from you.”
How will you defend a place knowing that Allah (swt) himself said that your enemies would take it from you? Do you see the point brothers and sisters?
In fact, watch the expression of our new brother in Islam (former IDF) when our brother Muslim Lantern says this. The new brother looked quite surprised? Why? Because he knows how the resistance is fighting, even after being almost entirely abandoned by the whole Muslim Ummah. He looks surprised because he can’t imagine the IDF just taking Al Aqsa Masjid. Jordan is the custodian of Al Aqsa Masjid. Jordan would be forced to go beyond just sending ‘a memo of protest‘ if the Zionist wanted to full on take the Masjid.
Rather or not the Zionist attempt to do so is another matter. The point of this post is do not read these verses of the Qur’an incorrectly. Especially do not read them in such away that would give a moral boost to the enemies of the faith!
“So We did not send any messenger except [speaking] in the language of his people to articulate for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise.” (Qur’an 14:4)
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Shaykh Juma Mazrui (h) began his topic about the use of Majaz in the sunnah by giving us a recap of the previous lesson.
He mentioned some more examples from the Qur’an which I will now proceed to quote here:
“So do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.” (Qur’an 17:29 Sahih international translation)
“And do not set up your hand shackled to your neck, (i.e., Do not be niggardly) nor outspread it widespread altogether, (Literally: outspread it all outspreading, i.e., do not be a spendthrift) for then you will sit blamed and regretfully rejected.” (Qur’an 17:29 Dr. Ghali translation)
This is another beautiful example of majaz, of metaphor in the Qur’an. In fact if one was to take the literal interpretation of this verse, where exactly would this half-way point between tying one’s hand to one’s neck and extending it fully? Would that look like?
So what the verse is saying, it using hand as a metaphor for that which gives, or distributes. That one should not be stingy, nor should one be a spendthrift. That we should be balanced in our approach to spending.
“Of them some seem to give heed to you; will you, then, make the deaf hear even though they understand nothing? And of them some look towards you; will you, then, guide the blind, even though they can see nothing?” (Qur’an 10:41-42)
Obviously it means those who are spiritually blind. The eyes are used as a metaphor for the ability to perceive, understand and be open to something.
“Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Qur’an 8:22)
Yet Allah (swt) who created people in such a condition and than blames them for this? So it cannot mean what the apparent text says.
“They will say, “Indeed, you used to come at us from the right hand.” (Qur’an 37:28)
Look at how various translators have tried to deal with the above text!
Here the right hand is used as a metaphor, majaz which means to approach, admonish strongly.
So than moving to the ahadith, contrary to what people today tell us that the Salaaf, the Blessed Messenger (saw) and his companions took everything from their outward meaning on the contrary they understood the use of majaz in their language.
On the authority of Abu Hurayrah, who said that the Messenger of Allah (saw) said:
“Allah (mighty and sublime be He) said: Pride is my cloak (upper garment) and greatness My robe (waist wrapper), and he who competes with Me in respect of either of them I shall cast into Hell-fire. It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.”
Are we to believe that Allah (swt) has an upper garment and a waist wrapper?
On the authority of Abu Hurayrah, who said that the Messenger of Allah (saw) said:
“Allah (mighty and sublime be He) said: Whoever shows enmity to someone devoted to Me, I shall be at war with him. 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 ears with which he hears, his eyes 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.”
Are we to believe that Allah (swt) becomes the ear of the person? The eyes of the person? The hand and the foot of the person?
On the authority of Abu Hurayrah, who said that the Messenger of Allah (saw) said:
Allah (swt) will say on the Day of Resurrection: O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.”
It is clear that Allah (swt) ascribes acts to himself which he does not actually do, such as falling ill, and asking for that which is apparent that he does not need such as food and drink.
On the authority of Abdullah ibn Umar reported:
The Messenger of Allah, (saw), said, “The upper hand is better than the lower hand. The upper hand is one that gives and the lower hand is one that takes.”
The hadith itself while using hand as a metaphor explains the meaning. Thus the word hand is not used as an apparent real attribute of a person.
On the authority of Abu Hurayrah, who said that the Prophet (saw) said:
“Allah the Almighty said: I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm’s length, I draw near to him a cubit, and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.”
Our Shaykh Juma Mazrui reminded us that unfortunately there are among those who take such statements upon their literal important and thus their teacher, Shaykh Al Uthaymeen has advocated for the ‘jogging of Allah’ as a real action and quality that Allah (swt) does. ‘Jogging but unlike our jogging’.
This hadith also poses other problems if taken upon face value.
If a person draws to Allah (swt) be an arms length, than Allah (swt) draws to that person by a cubit.
If that person draws near by a cubit than Allah (swt) will draw near to them by a fathom.
It gives the impression that the opposite can be true in that a person can eventually go so far away from Allah (swt), that Allah (swt) would be out of reach, so to speak.
“When My slaves ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way˺. (Qur’an 2:186)
Insh’Allah, the third lesson will be this week. Hopefully what has passed from our respected teacher is more than sufficient to dispel the myth that the Blessed Messenger (saw), his companions, the Salaaf did not understand the Arabic language nor did they employ the use of majaz.
“And We have also sent down unto you (Muhammed) the Reminder and the Advice (the Qur’an), that you may explain clearly to men what is sent down to them.” (Qur’an 16:44)
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In our first lesson Shaykh Juma Mazrui (h) went over some of the disputes the scholars have had in regards to majaz in the Qur’an. Among those who dispute majaz are those who liken Allah (swt) to his creation by stating that he has two right hands, two eyes, and so forth.
Some people are under the mistaken impression that the apparent meaning of certain verses in the Qur’an indicate anthropomorphism. However, most of those who assume as such are either reading translations of the Qur’an into English and/or even among the Arabs those who have forgotten how deep and powerful the language of the Qur’anic Arabic actually is. They have forgotten the use of Majaz.
Such that when a person sees the word ‘yadahu’ they use their mind to scan one of the most common meanings possible for the word. However, not everyone can be said to take that meaning. The context would certainly dictate how one may scan a word search for an understanding.
An example:
And the Jews say, ‘The (yadu l-lahi) is tied up.’ Chained are their (aydihim), and cursed are they for what they say. Rather, (yadahu mabsūṭatāni) , HE spends however He Wills.” (Qur’an 5:64)
So these are words and phrases and terminologies that an Arab in the 7th century would have knowledge of. So when an Arab of that time read this page did they imagine Allah (swt) as being bound (like a prisoner) unable to have use of His “hands”?
Or, did they immediately recognizes the metaphor? That these people are claiming that Allah (swt) does not bestow upon them anything of good and/or is misrely. Where Allah (swt) retorts back that he is boundless in his generosity?
What went through their minds when the yadu (a feminine singular noun in the nominative case switched to yadahu (a noun and a possessive pronoun-the noun being feminine dual in the nominative case with the attached possessive pronoun in third person masculine singular).
Can it be said that they imagine some type of gender swapping happening? Or it can it be said that these people knew the function and style of their language.
Now if one was to give a person the Qur’an without any understanding of who or what Allah (swt) is what is the perception that they would walk away with. (Reading a translation or reading the Arabic).
If for example in our dawah we tell the Christians that Allah is not a man or a woman and Allah (swt) does not have a gender. What would be the impression of that Christian (reading a translation of the Qur’an) or that Arab Christian reading the Arabic Qur’an have when reading the following verse:
“There is nothing likeunto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
That apparent meaning or the meaning that comes when they use their mind to scan search for an understanding they may walk away with the impression that they were mislead.
Similarly, when reading the Qur’an when the are certain statements which are assumed to be attributes of Allah (swt) in which you will never find the following statement after such assumed attributes: Bila Kayfa meaning: ‘without how’ ‘without modality’
It is very clear that every language is rich in meaning , scope and depth. All languages to some degree or another deploy a range of literary devices. Chief among them is metaphor or as we would say in Arabic majaz.
Shaykh Juma Mazrui (h) has shown us clearly many examples of Majaz in the Qur’an.
“Allah is the Guardian of those who believe, He brings them out of every darkness into light. And those who disbelieve, their guardians are the evil ones; they bring them out of light into all kinds of darkness. These are destined for the Fire, and there shall they abide.” (Qur’an 2:257)
This is an example of metaphor or Majaz. There is no real darkness that we are being brought out of and into a real light. No one has been able to demonstrably prove this by the apparent meaning.
“Ignominy shall be their portion wherever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress.” (Qur’an 3:112)
This is another example of metaphor or Majaz. There is no real rope from Allah and a rope from men that people are grasping onto.
Again we find:
“And hold firmly to the rope of Allah and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be ˹rightly˺ guided.” (Qur’an 3:103)
There no real, physical or apparent rope from Allah (swt) that any of us are grasping on to for every moment of our life. This is a clear example of metaphor or Majaz. The rope that is referred to that we are to grasp or adhere to is the religion of Islam.
“Moreover, will say to those who were oppressed to those who were arrogant, “Nay, (it was) a plot (by) night and a plot (by) day when you were ordering us that we disbelieve in Allah and we set up for Him equals.” But they will conceal the regret when they see the punishment. And We will put shackles on (the) necks (of) those who disbelieved. Will they be recompensed except (for) what they used to do?” (Qur’an 34:33)
This is the majaz of hadhfi or the metaphor of omission. Can it be said that the night plots and the day plots? This is a clear example of metaphor and the overwhelming majority of translators have not translated nor interpreted it by its apparent meaning.
“To Him belong the keys to the heavens and the earth. As for those who have rejected the verses of Allah, it is they who are the losers.” (Qur’an 39:3)
If you translate this literally, or take it apparently it is to mean that Allah (swt) has two material keys. This would be a case of tashbih to liken one thing to another. Like people have keys that they use to start their car or to unlock their homes.
That Allah (swt) would need two sets of keys to lock/unlock the heavens and the earth merits pensive reflection from those who beleive in the apparent meaning of the text.
17 times a day a Muslim says, “guide is to the right way.” That is from the opening chapter of the Qur’an.
Well, where is this ‘straight path, this straight way’? If you to take it from the apparent, from the literal meaning.
“Be patient over what they say, and remember Our servant, David, the possessor of many hands; he was one who repeatedly turned back [to Us].” (Qur’an 38:17)
Plural in Arabic begins with three and not two! So, at the very least David had three hands. However, notice something from the following site:
It is unanimous that they all translate ‘many hands’ as strength! Even the Salafi/Saudi translations do! Even the translation that gives us the most literal word for word meaning possible was too shy to translate David having many hands.
Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah ] (Sahih International)
Be patient (O Muhammad SAW) of what they say, and remember Our slave Dawood (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah) (Muhsin Khan & Muhammed Al Hilal)
So we can say to those who believe in literal translations: Why don’t you take these verses on the apparent meaning? If Allah (swt) says that David has many hands then say that David had many hands!
You are shy to ascribe many hands to David but not to Allah (swt)?!
“He is the One who has made the earth subjugated for you, so walk on its shoulders, and eat out of His provision, and to Him is the Resurrection.” (Qur’an 67:15)
The earth has shoulders? As I have?
“And He (is) the One Who sends the winds (of glad news between the two hands of his Mercy, until, when they have carried clouds ” (Qur’an 7:57)
Allah sends winds like herald of glad news, between the two hands of his Mercy.
Now his Mercy has two hands?
So those who believe in literal translations tell us that Allah (swt) has two right hands, and he has an attribute of Mercy and this attribute has two hands. Are they also right hands?
Look how virtually everyone else translates the text!
“Moreover, it is He who sends the winds as good news before His mercy until, when they have carried heavy rain clouds, We drive them to a dead land and We send down rain in that respect and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you will be reminded.” (Sahih International)
“And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend immediately. Then We produce every fruit besides that. Similarly, We shall raise the dead, so that you may remember or take heed.” (Muhsin Khan and Muhammed Al Hilali)
No one wants to take the literal, or apparent meaning of the text and ascribe to Allah’s mercy two hands! Why is that?
“Also, He (is) the One Who sends the winds (as) glad news (from) between (hands) His Mercy, and We send down from the sky water pure.” (Qur’an 25:48)
Even look at those at Corpus Qur’an. They are literally confused about how to translate the Arabic text:
“So, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them your Mercy even as they cherished me in childhood.” (Qur’an 17:24)
Does humility have wings?
“And lower your wing to those who follow you of the believers.” (Qu’ran 26:215 -Sahih International)
For some reason in this case Sahih International decides to go with the literal, apparent text. But the question needs to be asked does the Blessed Messenger (saw) have a wing?
Allah (swt) said he did. So why can’t what Allah (swt) says be good enough for us?
“So when we accepted your covenant and lifted the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to perform it, and hear; they said, we have heard, and have rebelled: And they were made to drink down the calf into their hearts for their unbelief. Say, a grievous thing has your faith commanded you, if you indeed be true believers.” (Qur’an 2:93)
Does anyone think they were drinking calf? It means that their hearts were filled with worshipping the calf.
“And a faction of the People of the Scripture say [to each other], “Believe in that which was revealed to the believers at the face of the day and reject it at its end that perhaps they will abandon their religion.” (Qur’an 3:72)
wajha-face. Are we really to believe that the day has a face?
“Give good news, glad news, to the believers upon the foot of the truth.”(Qur’an 10:2)
“Have the people been amazed that We revealed [revelation] to a man from among them, [saying], “Warn mankind and give good news to those who believe that they will have a [firm] precedence of honor with their Lord”? [But] the disbelievers say, “Indeed, this is an obvious magician.” (Sahih International)
Muhsin Khan and Muhammed Al Hilali really went wild with this translation:
“Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves (i.e. Prophet Muhammad SAW) (saying): “Warn mankind (of the coming torment in Hell), and give good news to those who believe (in the Oneness of Allah and in His Prophet Muhammad SAW) that they shall have with their Lord the rewards of their good deeds?” (But) the disbelievers say: “This is indeed an evident sorcerer (i.e. Prophet Muhammad SAW and the Quran)” (Muhsin Khan & Muhammed Al Hilali)
The principle of rejecting the Mujaaz usually comes from those who say that Allah (swt) has two limbs, and two right hands, two eyes etc. Shaykh Juma Mazrui had other examples that I did not have the chance to pin down but insh’Allah I will enquire about the missed examples and plug them into this article..
Shaykh Juma Mazrui will be going over with us in the coming weeks the following lessons: Insh’Allah.
In the traditions of the Prophet (saw) did he use Majaaz when he talks to the companions?
Majaz in the Arabic language.
Tawil in the Arabic language.
“See how Allah does make His revelations clear to them; yet see in what ways they are deluded away from the truth!” (Qur’an 5:75)
“We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.” (Qur’an 6:38)
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We as Muslims believe in an All-Wise, All-Intelligent, All-Knowing, Creator. We do not describe the Creator as being frivolous or mercurial. We seek refuge in Allah.
Thus, while reading through the Qur’an, we come across this very interesting verse.
“And when you said, “O Moses, we can never endure one kind of food. So call upon your Lord to bring forth for us from the earth itsgreen herbs and its cucumbers and its garlic, and its lentils and its onions.” [Moses] said, “Would you exchange what is better for what is less? Go into any settlement and, indeed, you will have what you have asked for.” And they were covered with humiliation and poverty and returned with anger from Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were habitually transgressing.” (Qur’an 2:61)
So here our colleague sat with their thoughts looking at this amazing verse. We thought about all the intra-Islamic debates over various points of doctrine and jurisprudence and the blood that has been shed over such. Cucumbers, garlic, lentils & onions, the words just jumped out at them.
“WoW!” they thought. We do not believe this verse has been the centre of any type of controversy among us as Muslims. Empires or dynasties built upon the verse that mentions cucumbers, garlic, lentils and onions.
So let us imagine that this verse came down to us in another form. Would any vital information be lost? Would we not know that the children of Israel complained about not being able to endure only one type of food and that Allah (swt) responded to them expressing disappointment?
So let us imagine that this verse came down to us in another form. Would any vital information be lost? Would we not know that the children of Israel complained about not being able to endure one type of food and that Allah (swt) responded to them expressing disappointment?
Imagine the verse said:
And when you said, “O Moses, we can never endure one kind of food. So call upon your Lord to bring forth for us from the earth its green herbs.” [Moses] said, “Would you exchange what is better for what is less? Go into any settlement and, indeed, you will have what you have asked for.” And they were covered with humiliation and poverty and returned with anger from Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were habitually transgressing.” (Qur’an 2:61)
What is missing? What did we excise out?
The following: “and its cucumbers and its garlic and its lentils and its onions!”
Subhan’Allah! We as Muslims do not believe in redundant revelation.
Often, when the Shi’i engage other Muslims (usually Sunni), they will ask them: “Do you really believe that the Blessed Prophet (saw) would leave a matter like the leadership of the Muslims up in the air!?”
Often, questions like this evoke reflection and indeed they should!
But in this case, this is a loaded question. As it implies that such an issue is of vital importance to begin with. That begs the question of whether or not this is even a pillar of faith that is established in the Qur’an first and foremost.
In the Qur’an Allah (swt) establishes our most vitally important beliefs. Yet, nowhere in the entirety of the Qur’an from Al Fatiha to Al-Nas do we find mention of who should succeed the Blessed Prophet (saw)!
Rhetorical questions in the Qur’an like the following do not need to be asked if there is a clear line of succession.
“Muḥammed is not but a messenger. Messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.” (Qur’an 3:144)
We look through this astonishing beautiful revelation, this sublime source of guidance that leaves us enthralled for hours upon hours on end. Pondering its verses and yet there is no clear mention of statements like: “Ali should succeed the Prophet (saw) when he dies.” In fact, his name is not mentioned at all in the Qur’an! Statements like the following are simply not found: “The Ahl Bayt holds the leadership of the Muslims.” “The Muslims should be led by so-and-so when the Prophet (saw) dies. “
Yet…cucumbers and its garlic and its lentils and its onions! Here they are mentioned by name clear as day.
Which of the two matters does one believe is of more weight and magnitude?
Knowing by name and having spelled out to us clearly the four different food types the children of Israel were craving or knowing by name and having spelled out to us clearly that we are to obey infallible guides or guides from the family of the Blessed Messenger (saw)
Which of the two matters have the Muslims wrangled over, fought each other over, and spilled blood the most?
It has to be a point of embarrassment for those that uphold such doctrines:
A) Muslims must be ruled by the family of the Prophet (saw)
&
B) Muslims are to be ruled by infallible family members of the Prophet (saw)
It must be embarrassing for believers in such doctrines to see Our All-Wise, All-Intelligent, All-Knowing, Creator acknowledge cucumbers and its garlic and its lentilsand onionsby name in his glorious revelation and not once mention the name of Ali Ibn Abu Talib.
It should not surprise us that in any discussion in relation to topic A or B above the Shi’a are anxious to pivot the conversation away from the Qur’an and towards any (dear God, sweet Lord in heaven) and we do mean any data extraneous to the Qur’an that assist them in building their case.
We should also not be surprised that some Shi’a held to tahrif (corruption) of the Qur’an on these very topics!
Let us say that we were to gather a bunch of atheists and Agnostics in a room, and we were to pose them the following question.
Are you more likely to believe in a Creator that mentions in passing the name of a few random vegetables that people craved in the past, while not mentioning clearly a line of succession and leadership that leads to internecine conflicts among those devoted to him?
Or
A Creator that mentions clearly a line of succession & leadership that, if not mentioned clearly, would lead to internecine conflicts among those devoted to him?
There are many people on this planet that would argue fiercely, cogently and intelligently that mentioning by name a few random vegetables that the people of the past craved seems almost trivial compared to mentioning by name a clear line of succession and leadership that, if not mentioned, would lead to internecine conflicts and loss of life.
Yazeed is mentioned in the Qur’an and it is a miracle! (Qur’an 19:76)
Now this doesn’t necessitate an argument against the wisdom of the Creator. It just argues for a Creator that may want his creation to figure some things out like a puzzle, an enigma or a riddle.
After all, what would we know, this is simply a run-of-the-mill garden variety refutation.
Those two PDF files are titled: Ibadhism a moderate sect of Islam & Ibadism in the studies of Ali Yahya Mu’ammar
I am sharing these files as I believe researchers of the Ibadi school may come across them online and while they are useful there are some points of information contained with in the books that need addressed as well as the presentation of the books themselves.
Ibadhism a moderate sect of Islam
Let me address this PDF book first.
This paper is written by Harun Yildiz it seems like a translation from Turkish into Arabic and what makes it more challenging is that it seems the writer is translating thoughts from Arabic to Turkish and than into English. Thus, it is not a smooth read. If you would like to clarify any points the Professor is still alive as of 10/5/2024 and maybe reached here:
A discussion about different aspects of Ibadi Jurisprudence. That the Ibadi’s are known for using: The Qur’an. The authentic Sunnah. Mutawattir Mashur, Ahad (all of which can be acted upon provided they meet the requisite conditions). ‘Ijma (consensus), Qiyas. (analogy), Istidlal & Masalih i Mursala (Istislah).
Not cursing the companions of the Blessed Prophet (saw) is not something we are known for. It is not a known way with our school.
He has a section discussing Ibadis accepting the Ottoman Rule while living in their own communities deciding things by the azzaba (the religious/political council)
He talks about Ibadi sub-sects which in reality are more concerned with political divisions than real theological divisions. Nukkariyya Naffasiyya Khalafiyya Husayniyya Umariyya Sakkakiyya (real innovative ideas) -the one that has real theological and bizarre claims Farsiyya
He mentions: “It is permitted to increase the number of Imamates in the Muslim community if the area is expanded and the distance therein becomes far, or if the enemy separates its sections and it becomes difficult to rule it with one system, or if that becomes a cause of its downfall and separation of its forces and destruction of the people’s interests.” pg. 21
So what is meant is imagine there is an an Imamate in North Africa and one in Bangladesh they would be cut off by a great distance. So this idea is practical and pragmatic and the hadith is interpreted to reflect this reality.
As correctly pointed out Ibadis are not known for fighting with other Muslims. on pg. 86 in the footnote: “The first actual movement that was put forward by Ibadis is the movement launched by Talibu’l Hakk(Haqq) Abdullah b. Yahya al-Kindi in Yemen with defensive reasons.”
The mistakes (errors) or clarifications that the book needs.
#1 The author states:
“If a deviation is seen in the president, he would be was overthrown in a hard way, not with a soft method.” pg. 82
But than this is contradicted by:
“The unjust ruler will first be requested to practice justice, if he does not respond, he will be told to leave the Muslim affairs; if he does not respond, it is permitted to fight him and remove him by force even if that will result in his death, if that will not lead to bigger riot.” pg.20
As well as:
“It is not right to revolt against a just president, according to Ibadites. It is not wajib(obligatory) to revolt against a cruel president, as Kharijites posited. In addition, this case isn’t forbidden, as Ash’aris and Salafis say. So, justice is primarily demanded from cruel rulers. If he does not answer, his dismissal is requested. If he still does not answer, revolt is no longer unlawful against him and he should be dismissed by force.” pg. 86
His statement here:
“‘However, Quraishness or Arabness is preferable in case of overlapping conditions here.” pg. 86.
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here
You do not need to read the whole article. The section that I deal with the point is at the end of the article.
However, I will also address the point here:
Maslaha (Arabic: مصلحة) is an Arabic word that means “benefit,” “welfare,” “interest,” or “public good.
So case in point where Quraishness is preferable. It is painfully obvious that Muslims would be in a better place if we were united under one Amir, Imam, Caliph.
You could unite the Ibadis, Malikis, Hanafis, Shafi’i and Hanbali under one Amir, Imam, Caliph if there was a person who met all the conditions according to the Ibadi School. The Sunni position is that the Amir, Imam, or Caliph needs to be from the Quraysh.
In this scenario, there is a coalition of Sunnis and Ibadi and the Zaydi are excluded.
Or
You could bring the Zaydi in under this Amir, Imam or Caliph if that person was a descendant of Hassan or Hussein.
So, in theory, if you had an Amir, Imam, Caliph who met the conditions of the Ibadi school, was a descendant of the Quraysh, and was a descendant of either Hassan or Hussein, you could theoretically have a coalition (Sunni, Ibadi, Zaydi) willing to give Bayah a single Imam, Amir, Caliph.
Note: The conditions of the Ibadi school are not objected to by any of the other schools. Thus, for us Ibadis there are practical and pragmatic considerations. As well as for the maslaha of the Ummah, we could unify under the above proposed scenario.
The Imami Shi’i are excluded for obvious reasons. They would still freely practice their school while under the power of such a scenario.
He states:
“He who commits adultery with a woman, she will be unlawful to him for ever.” pg. 34
What he means is fornication , if you are caught there are no conditions in which you can marry her/him. If it was adultery it would be stoning as per the Sunnah.
Ibadism in the studies of Ali Yahya Mu’ammar
Now this paper is said to be written by the noble and blessed Shaykh Ali Yahya Mu’ammar (r)
The translator is: Ahmed Hamoud Al-Maamiry. I do not know if it is the quality of the printing but the paper has many grammatical mistakes, some incomplete thoughts/sentences as well as words combined together. I believe this particular translation into English does not speak to the profundity of the Shaykhs eloquence or wisdom. Certainly the original Arabic would be in the best interest of the researcher. Perhaps even a French translation may have done a better job at conveying the thoughts and reflections of the esteemed Shaykh. May Allah have mercy on him.
The mistakes (errors) or clarifications that the book needs.
This is not an error per se in this book, however, it contradicts the point made on pg. 82 in the above PDF book.
“Even when they were able to change systems of rule, they did so through convocation and conviction, and they achieved what they needed without using the sword or killing souls. The system of government was changed three times in without any violence. The Imam whom they assign would call the former Imam and would give him the option between remaining in the country with all his rights and obligations like any other Muslim and choosing to leave to any place he likes peacefully with his property and with whom he likes among his family.” pg. 17
Which of course is totally contrary to everything you ever heard of us. You see the Amir or Imam of the Muslims is much like a CEO of a vast company. If he starts to run the company into the ground the shura council will advise him much like members of the board. If he is involved in scandal (big sins) will be asked to step down. So, just like the CEO that doesn’t do anything against the law but is simply horrible at management, he is asked to step down without punitive measures taken. However, if the CEO does not step down he can be (emphasis on can) be taken our forcibly.
“They affirm the torment of the grave and the questioning b the two angels according to many traditions confirming the issue.” pg.15
However, this is an error (if the respected Shaykh said this) as there is difference of opinion in our school in grading the hadith reports if they weigh in the balance of mutawatir or not.
This is where Sheikh Dr Scholar Abdullah bin Saeed Al Ma’mari clarifies on this matter.
“or the Arabs, but on merit. When merits are equal then the Quraish or the Arabs have the priority.” pg. 20
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here:
“Tidak ada paksaan dalam (menganut) agama (Islam), sesungguhnya telah jelas (perbedaan) antara jalan yang benar dengan jalan yang sesat. Barang siapa ingkar kepada Tagut dan beriman kepada Allah, maka sungguh, dia telah berpegang (teguh) pada tali yang sangat kuat yang tidak akan putus. Allah Maha Mendengar, Maha Mengetahui.” (AlQuran 2:256)
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Ini website dalam bahasa Indonesia tentang segala hal terkait Ibadhiyyah. Website-nya baru mulai tapi insya Allah artikel-artikel baru akan terus ditambah agar saudara-saudari kami dari Indonesia dapat terus membaca dan mengambil faidahnya.
“Dinde zorlama yoktur. Hak yol, batıl yoldan apaçık ayrılmıştır. Kim tağuta küfredip, Allah’a iman ederse, muhakkak ki o (kimse) kopması mümkün olmayan en sağlam kulpa yapışmıştır. Allah, hakkıyla işitendir, hakkıyla bilendir.” ( Kur’an-ı Kerim 2:256)
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Değerli Okuyucularımız,
Web sitemize hoş geldiniz. Burada İbadi mezhebi ve güncel konular hakkında geniş kapsamlı bilgi edinebilirsiniz. İbadi mezhebi, İslam’ın önemli mezheplerinden biri olan ve özellikle Umman, Cezayir, Tunus ve Libya gibi ülkelerde yaygın olarak takip edilen bir mezheptir. Bu web sitesi, İbadi mezhebinin temel prensiplerini, tarihini ve uygulamalarını ayrıntılı bir şekilde ele almaktadır.
İbadi mezhebi hakkında daha fazla bilgi edinmek veya bu konudaki sorularınızı yanıtlamak için bizimle iletişime geçmekten çekinmeyin. İbadi mezhebi ile ilgili hocalarımız, size yardımcı olmaktan memnuniyet duyacaklardır.
Ayrıca, İbadi mezhebi ile ilgilenenler için özel olarak oluşturduğumuz bir WhatsApp grubumuz bulunmaktadır. Bu gruba katılmak isterseniz, bize bildirin ve size gerekli bilgileri sağlayalım.
İbadi mezhebini sizlere tanıtmaktan ve sorularınıza cevap vermekten memnuniyet duyarız.
“And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.” Of a surety, they are the ones who make mischief, but they realise (it) not.” (Qur’an 2:11-12)
“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.” (Qur’an 4:93)
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Ibn Taymiyya and his sect are ready to slaughter all Muslims in the world.
Ibn Taymiyya and his Salafiyyah sect are the one’s who espouse ideas to cut off the heads of all Muslims who are against them and their ideology.
All you need to do is spend a little time on social media, Twitter, Facebook, Instagram, TikTok and you will not fail to who those who are extremist in their ideology, whom they support in reality.
Read it and weep! If people want to ascribe to the early Khawarij the doctrine of take no prisoners and slaughter them all than what do we have here?!
These so called callers of Salafiyyah tell people: “The Khawarij are the dogs of hellfire!” “They Kill Muslims Who Disagree With Them And They’re Views And Give Bloodshedding Fatwas And They’re Blood Is Halal For Them, They’re Extreme Takfiris!”
But let us look at the following text and be reminded of the saying: If the shoe fits wear it!
Interesting…Interesting…
That sounds awfully familiar (ask them the ruling for one who says the Qur’an is Created)
The following text are from Ibn Taymiyya al Harrani as well as his sect!
“We bear witness-and we are the scholars of Makkah-the Authors of these statements and the conclusions found here. That this religion/sect was established by Shaykh Muhammed B. Abdulwahab and was called too by the Imam of the Muslims. Shaykh Saud B AbdulAziz, To the Oneness of Allah and Negating Polytheism. -That is mentioned in the book is the truth of which there is no doubt or uncertainty of. And of that which occurred prior in Makkah and Madinah. -In Egypt and Syria -and all other countries-up until now is from the forms of polytheism (Shirk). That is mentioned in this book as being disbelief (kufr) that makes the committers of such wealth and blood permissible. And they will be damned to hell forever, residing there and whoever does not enter this religion/sect and acts upon it and supports its people and hates its enemies is a disbeliever (kafir) of Allah and the Last Day. And it is obligatory for the Imam of the Muslims and the Muslims themselves to wage war against them (Jihad) and to Kill them until they repent to Allah from that which they were upon. And he must uphold this religion/sect.”
Source: (Al Duraru Sunniyah Fi Al Jawabat Al Najdiyyah, Vol 1, Pg 314.)
“And the caller too innovation what is deserving of them-is the recompense-by agreement of all Muslims. And that recompense is given by killing them or other than that. As the Salaf killed Jahm B. Safwaan, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and Gilaan Al Qadari and others..”
He goes on to say if you cannot kill them-that being the first and best option-you should at least warn of them. As he says it is from: “Enjoying Good and Forbidding the Evil”, that “Allah has ordered.”
Source: (Majmoo Al Fatawa: Ibn Taymiyya, Page 242.)
“And whoever amongst them is a caller to misguidance, his deviance cannot be removed except by death! Either he shows open repentance and if he does not he is given judgement for his disbelief (kufr). Like the Imams of the Rafidhis (Shias); they are among those who have misguided people. As the Muslims, Gilan Al Qadari, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and their likes form the deviant callers. Therefore this dajjal is killed absolutely. -And Allah knows best. And for the killing the caller to innovation then he can be killed as well, to stop his misguidance from affecting the people. Just as one at war is killed. Even if the the situation is not the same as the infidels.”
Source: (Majmoo Al Fatawa: Ibn Taymiyya Page 303 And Page 197)
According to the above Fatwa they are ready to kill all Muslims in the world that accept these views!
“And from the book: Taarikh Al Naysapuri – I heard from Muhammed B. Saleh B. Haani, who heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then he is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
Source: (Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“And he was in the 7th Heaven, Because the Prophet (saw) – Saw his Lord. While he was in this world, and did you know that the scholars did no differ that the entirety of the believers will see they’re lord in the hereafter, and not in this world. Whoever denies the seeing of they’re Lord on the day of gathering is not a believer in the eyes of the believers. And He is worse to the scholars than the Jews and Christians and the Magians. As Ibn Mubarak said: “We can bare the sayings of the Christians and Jews but we cannot bare the saying of the Jahmiyyah.” [end of blue section]
Source: (Page 587 Kitab Al Tawheed By Ibn Khuzaymah)
“And from the book: Taarikh Al Naysapuri – I heard from Muhammed B. Saleh B. Haani, who heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
The Imam, Ibn Khuzaymah Died In The Year 312 a.h And he says in his book also, “Whoever denies the seeing of Allah in the hereafter, then he is in the sight of the believers, more worse than a Jew or a Christian or a Magian-and they are not believers in the view of the believers.”
Sources: (Kitab ijtima al Juyush Vol 2 Page 194: Ibn Qayyim Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“This Is The Saved Group, Those who have gathered upon the truth brought by the The Messenger (saw) and that which he was steadfast upon and those who steer upon the path of the Messenger (saw) and his companions. These are the Ahlul Sunnah Wal Jamaah, The people of the noble hadith-the Salafis those that follow the righteous Salaaf-and strive upon their path in upholding the Qur’an and Sunnah and any other sect opposing them-for them is the promise of Hell.”
“Therefore you-oh seeker-are too look at every sect that proclaims they are the saved sect and look into their actions. If their actions actions is in compliance with the Shari’ah then they are the saved sect and if not, then no. And what is the scale that is meant of judging is the Qur’an and Purified Sunnah in (validating) the truth all of it.”
Source: (Fatawaa Noor Alaa Al Darb, Vol 2, Pg 12: Ibn Baz.)
OPEN YOUR EYES DEAR READERS AND SEE FOR YOURSELF! THE SALAFI MANJAH IS UPON THE MANHAJ OF SLAUGHTER AND KILLING.
Ibn Taymiyya al Harrani what is he is talking about!?
If this guy was a transformer his name would be TAKFIRA-TRON.
This Salafiyyah dawah is effective ONLY in that the people they talk to on the streets they only show the people what they want them to see. Those people (who they invite to Islam) are not researchers and they don’t have access to the Arabic language.
If people really know about them they will know that what they present is not Islam at all.
And those who say, ‘Our Lord, give us from our spouses and successive generations of offspring a pure joy to set eyes upon for their righteousness; And make us to those who fear Allah an example.’” (Qur’an 25:74)
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نسب الدين عند الإباضية في المشرق
نشر الشيخ مسعود المقبالي ردا فيه نقل لنسب الدين عند الاباضية في المشرق الاسلامي للاجابة عن سؤال :
من أين أخذ الإباضية :
1-دينهم
2-وفقههم
3-وسيرهم
4-وحديثهم
” جوابا أقول إن الإباضية أخذوا فقههم وتفسيرهم وحديثهم ودينهم عموما أخذوه عن أئمتهم العدول الأكابر جيلاً بعد جيل وقرناً بعد قرن
ففي زماننا هذا ننعم وبحمد لله بشيخنا وقدوتنا وفقيه عصرنا ومصرنا سماحة الشيخ أحمد بن حمد الخليلي يحفظه الله تعالى ومن معه من الفقهاء الكبراء الكرماء
والذين أخذوا دينهم عن عدول القرن الرابع عشر وهم :
نور الدين عبدالله بن حميد السالمي
والمحقق عامر بن خميس المالكي
وأمام المسلمين محمد بن عبدالله الخليلي
والعلامة المعمر ماجد بن خميس العبري
والشيخ الثقة محمد بن عبدالله الريامي
والشيخ عيسى بن صالح الحارثي
والشيخ خلفان بن جميّل السيابي ، وغيرهم
وهؤلاء أخذوا دينهم عن عدول القرن الثالث عشر وهم :
الشيخ الرباني سعيد بن خلفان الخليلي
وصالح بن علي الحارثي
ومحمد بن سليّم الغاربي
وناصر بن جاعد الخروصي
وسلطان بن محمد البطاشي
وغيرهم كثير
وهؤلاء أخذوا دينهم عن عدول القرن الثاني عشر وهم :
الشيخ سعيد بن بشير الصبحي
والشيخ جاعد بن خميس الخروصي
والشيخ سعيد بن أحمد الكندي
والشيخ خلف بن سنان الغافري
والشيخ ناصر بن سليمان
والشيخ محمد بن مداد
وهؤلاء أخذوا دينهم عن عدول القرن الحادي عشر وهم :
الشيخ خميس بن سعيد الشقصي
والشيخ مسعود بن رمضان النبهاني
والشيخ خميس بن رويشد المجرفي
والشيخ صالح بن سعيد الزاملي
والشيخ عبدالله بن محمد بن غسان الكندي
وهؤلاء أخذوا دينهم عن عدول القرن العاشر وهم :
كالشيخ العلامة الكبير محمد عبدالباقي
والشيخ عبدالله عمر بن زياد الشقصي
والشيخ محمد بن احمد بن غسان
والفقيه أحمد بن مداد
والشيخ محمد بن عبدالله بن مداد
وهؤلاء أخذوا دينهم عن عدول القرن التاسع وهم :
الشيخ علي عبدالباقي
والشيخ أحمد بن صالح بن مفرج
والشيخ صالح بن وضاح
والشيخ سليمان بن أحمد بن مفرج
والشيخ أبي الحسن خميس بن عامر
وهؤلاء أخذوا دينهم عن عدول القرن الثامن و هم :
كالعلامة سعيد بن أحمد بن محمد بن صالح
والشيخ أبي القاسم بن أبي شائق
وأخيه عبدالرحمن بن أبي شائق
والشيخ سليمان بن راشد بن صقر العدوي
وأخيه دهمان بن راشد بن صقر
وهؤلاء أخذوا دينهم عن عدول القرن السابع وهم :
الشيخ أحمد بن النظر بن سليمان
(العالم الشهيد الذي قتله خردلة)
والشيخ أبي عمر النخلي
والشيخ سعيد بن أحمد بن محمود
والشيخ أبي الميكال موسى بن كهلان
والشيخ أبي عثمان الأصم
وهؤلاء أخذوا دينهم عن عدول القرن السادس وهم :
الشيخ العلامة الخضر بن سليمان
والشيخ أحمد بن عبدالله بن موسى
والشيخ محمد بن إبراهيم بن موسى
والشيخ أبي محمد عبدالله بن محمد بن إبراهيم السمائلي
وهؤلاء أخذوا دينهم عن عدول القرن الخامس وهم :
كالعلامة أبي علي الحسن
والعلامة سلم بن مسلم العوتيبي الصحاري
والعلامة محمد بن عبدالله الكندي
والقاضي محمد بن عبدالله
والقاضي أبو حسن بن أحمد الهجاري
والعلامة أبي الحسن البسيوي
وهؤلاء أخذوا دينهم عن عدول القرن الرابع وهم :
إمام المذهب أبو سعيد محمد بن سعيد الكدمي الناعبي
والشيخ الأصولي ابن بركة
والعلامة أبي محمد الحواري
والعلامة أبي المؤثر
وهؤلاء أخذوا دينهم عن عدول القرن الثالث وهم :
العلامة الكبير موسى بن علي
والعلامة محمد بن محبوب بن الرحيل
والعلامة أبو المؤثر
والعلامة أبو جابر محمد بن جعفر
والعلامة بشير بن محمد بن محبوب
والعلامة
وهؤلاء أخذوا دينهم عن عدول القرن الثاني وهم :
الربيع بن حبيب (صاحب المسند)
وسيف بن هبيرة
والمنير بن النير الجعلاني الريامي
ومحمد الكندي
وبشير بن المنذر النزواني
والأزكوي
وهؤلاء أخذوا دينهم عن عدول القرن الأول وهم :
جابر بن زيد أبي الشعثاء
زميل الحسن البصري
ومازن بن غضوبة السعدي السمائلي
وسيف بن هبيرة فارس رسول الله
وعبد و جيفر ابنا الجلندى
وجعفر
ومن الذين حملوا العلم وأخذ أهل عُمان عنهم :
أبو عبيدة مسلم بن أبي كريمة التميمي
وعبدالله بن إباض ، الذي تنسب إليه هذه الفرقة
وعبدالله بن إباض هو إمام سياسة الإباضية لا إمام علم
After the Muslims, the People of the Truth and Steadfastness had captured Mecca and Medina the following Khutbah was given.
Abu Hamza al-Mukhtar bin Awf al-Uzdy al-Umany. Also known as Abu Hamza al-Shari. One of the prominent Ibadhi’s of Basra. The sermon was delivered in Medina in the presence of Imam Malik ibn Anas:
“I counsel you in fear of Allah and the Sunnah of His Prophet (Blessings and peace be upon him) and to observe the ties of blood, and magnify the truth of Allah which tyrants have diminished, and to diminish the falsehood they have magnified, to put to death the injustice they have brought to life, and to revivify laws they have let die; to obey Allah and to those who obey Him, disobey others in obedience to Him, for there is no obeying a creature which disobeys its Creator. We call you to the Book of Allah and the Sunna of His Prophet, and to equal sharing, and to justice for the subject peoples and to putting the fifth of the booty in the place Allah ordained for them. As for us, we have not taken arms lightly or frivolously, for play or amusement, or for a change of government on which we hope to immerse ourselves, or for the revenge that was taken from us; but we did it when we saw the earth had grown wicked, and proofs of tyranny had appeared, and religious propagandist increased, but men did as the pleased, and laws were neglected, and the just were put to death, and speakers of truth treated violently, and we heard a herald calling us to Truth and the straight Path, so we answered the summoner of Allah…And by His grace we became brethren.”
“O people of Medina! Children of the Muhajirin and the Ansar! How sound are your roots, and how rotten are your branches! Your fathers were men of certainty and religious knowledge and you are a people of error and ignorance. For Allah opened the door of religion for you, and you (let it grow choked with rubbish); He locked the door of this world for you and you forced it open; hasty to temptation and laggards in the way of the Prophet; blind to the demonstration of Truth and deaf to knowledge; slaves of greed and allies of affliction! How excellent was the legacy your fathers left, had you preserved it, and how miserable will be that of your children if you hold on to it! Them He aided to the Truth you He deserts in error. Your ancestors were few and pious, and you are many and malicious. The preachers of the Qur’an cry out to you, and you are not chidden’ they warn you, and you do not ponder!
(Islam by John A. Williams (London & New York 1961 pp 215-217)
“I did not translate this too give validation by Malik’s statement far from that, I only did this too show the irony in the term “salaf” and how precedent this School Of Thought Is. What Malik thinks or thought about us grants me no relief nor worry-Wallahu Mustaan.”- Abu Azzan al-Muttarjim
نسب الدين عند الإباضية في المشرق 
نور الدين عبدالله بن حميد السالمي 
وغيرهم كثير 
زميل الحسن البصري 
ومن الذين حملوا العلم وأخذ أهل عُمان عنهم :
والصحابة عن رسول الله ﷺ
ورسول الله ﷺ عن جبريل الأمين 
الشيخ مسعود المقبالي
Prima Quran 