“That Allah may forgive (liyaghfira) for you (Oh Muhammed) what preceded of your (dhanbika) sins and what will follow and complete His favor upon you and guide you to a straight path.” (Qur’an 48:2)
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Title: Are the prophets and messengers infallible and protected from error?
Attribution: His Eminence Shaykh Kahlan bin Nabhan al-Kharusi
The translation is from the following video.
Brother Badr asks: “Are the prophets and messengers infallible and protected from error? Adam (as), as he says, made a mistake by eating from the tree. Moses (as) made a mistake by killing the Coptic man. Jonah (as) made a mistake by leaving his village without Allah’s permission. So how do we reconcile what we hear? Namely that the prophets are infallible with these mistakes?”
Shaykh Kahlan bin Nabhan al-Kharusi: What was the original question?
Questioner: Are the prophets and messengers infallible and protected from error?
Shaykh al-Kharusi: Yes.
Shaykh al-Kharusi: Regarding clarification of certain matters: what one finds among scholars on the issue of prophetic infallibility is that their intent in this matter pertains to sins and transgressions, not to mistakes in general.
Questioner: Yes.
Shaykh al-Kharusi: Sometimes some scholars use the word “mistake,” but they mean sins and transgressions. This must be clear. The discussion on prophetic infallibility relates to committing sins and transgressions.
Questioner: Yes.
Shaykh al-Kharusi: This is the first point.
The second point:
There is agreement among Muslim scholars, or the majority of Muslim scholars on the issue of prophetic infallibility from sins and transgressions. Regarding anything connected to revelation and conveying the message, they are infallible and protected from error or mistake in that.
Questioner: Yes.
Shaykh al-Kharusi: And anything that could involve shirk (associating partners with Allah), whether apparent or hidden, they are infallible from it. Likewise, they are unanimously protected from major sins.
Questioner: Yes.
Shaykh al-Kharusi: These matters are points of agreement among all scholars.
Questioner: Yes.
Shaykh al-Kharusi: Among the vast majority of scholars, any opinions to the contrary are anomalous and not given weight.
Questioner: Yes.
Shaykh al-Kharusi: The remaining discussion concerns minor sins. Scholars have differing views.
Some hold that minor sins could occur from prophets.
Others say minor sins could occur before prophethood but not after;
Questioner: Yes.
Shaykh al-Kharusi: 3. And some deny the occurrence of minor sins from them altogether.
Questioner: Yes.
Shaykh al-Kharusi: May Allah’s prayers and peace be upon them all. These are the various positions. According to our scholars, they are free from minor sins both before and after prophethood.
Questioner: Yes.
Shaykh al-Kharusi: However, the view that minor sins could possibly occur from them without persistence in them and without them being left unaddressed is also a well-known view. Some even report that this is the position of the majority of scholars.
Questioner: Yes.
Shaykh al-Kharusi: Regarding minor sins without persistence and without being left unaddressed.
Questioner: Yes.
Shaykh al-Kharusi: So they do not persist in them, nor do they remain upon them, nor are they left unrebuked. And no sin or punishment results from them.
Questioner: Yes.
Shaykh al-Kharusi: As for those who hold that minor sins are impossible for prophets, both before and after prophethood, how do they interpret what is mentioned in the Book of Allah or authentically reported in the Sunnah of the Messenger of Allah (peace and blessings be upon him and his family) that appears to involve a sin? They interpret it as doing what is contrary to what is better and more appropriate for the station of prophethood. This station is the highest and most perfect of stations. Therefore, something that is contrary to what is better is inconsistent with the station of prophethood but this could occur from them. This is a good interpretation, as it shows proper etiquette toward the prophets of Allah (may Allah’s prayers and peace be upon them all) and interprets their actions in a good and acceptable manner.
Now we come to some examples that scholars mention: what occurred from Adam (as), what happened with Moses in that incident when he struck the Coptic man and killed him.
Questioner: Yes.
Shaykh al-Kharusi: and what happened with Dhul-Nun (Jonah) when he fled to the laden ship.
Questioner: Yes.
Shaykh al-Kharusi: and some other examples. I say that each of these has an interpretation.
Questioner: Yes.
Shaykh al-Kharusi: Regarding Adam and his wife eating from the tree, the correct view is that that stage was not a stage of religious obligation (taklif). Yes.
Prima Qur’an comments: By this Shaykh al-Kharusi means taklīf, تَكْلِيف or religious duty, obligation, or moral responsibility assigned to a them by Allah. This was not assigned during the time of Adam (as).
The honourable Shaykh continues:
Shaykh al-Kharusi: This has been reported by several exegetes, and it was greatly relied upon by Imam al-Tahir ibn Ashur in Al-Tahrir wa al-Tanwir. He reported it, as did others before him, and they mentioned that it is the view of the majority: that stage in Adam’s preparation, training, and upbringing was not a stage of religious obligation but rather a stage of discipline.
Questioner: Yes.
Shaykh al-Kharusi: Therefore, what occurred from him that appears to be error and disobedience was actually a violation of the discipline of training. Violating what was required for his preparation and development. Ibn Ashur gave an example: like the head of a household training his children. When they disobey his command even if the act itself is not inherently sinful or described as a sin.
Questioner: Yet it is disobedience to the head of the household’s command, a deviation from his path.
Shaykh al-Kharusi: For example, he tells them, “Do not enter this room,” and they enter.
Questioner: Yes.
Shaykh al-Kharusi: So this falls under violation of discipline because it was not a stage of religious obligation. That was not a stage of legal responsibility.
Questioner: Yes.
Shaykh al-Kharusi: This is a good interpretation that brings together various points made about the story of Adam and his eating from the tree. Moreover, the noble Qur’an explicitly describes Adam as having forgotten “And Adam disobeyed his Lord and erred” (Qur’an 20:121) & “but he forgot, and no firm resolve was found in him.” (Qur’an 20:115) So it occurred as an oversight and forgetfulness on his part, not as a deliberate intention to disobey Allah’s command.
Questioner: Yes.
Prima Qur’an comments:
“And We had already taken a promise from Adam before, but he forgot (fanasiya); and We found not in him determination.” (Qur’an 20:115)
In Arabic Nisyan (نِسْيَان) is of two types. Unintentional human lapses of memory and abandonment/neglect.
Human Memory Lapse
Examples:
Moses (as) says:
“He replied, “Do you remember when we rested by the rock? (nasiytu al-ḥūta)I forgot the fish. None made me forget (ansānīhu) to mention this except Satan. And the fish made its way into the sea miraculously.” (Qur’an 18:63)
When Joseph asked a fellow inmate who was being released to mention him to the king, the inmate experienced a lapse of memory.
“And he said to the one whom he knew would be saved along with him, ‘Mention me before your master.’ But Satan made him forget (fa-ansāhu al-shayṭānu) mentioning it to his master, so Joseph remained in prison for several years.” (Qur’an 12:42)
Conscious Disregard / Abandonment
“On the Day of Judgment, those who ignored the afterlife will face spiritual isolation. “And it will be said, ‘Today We will forget you as you forgot (nasītum) the meeting of this Day of yours, and your refuge is the Fire, and for you there are no helpers.'” (Qur’an 45:34)
“Do you order righteousness of the people and forget yourselves (wa-tansawna anfusakum) while you recite the Scripture? Then will you not reason?” (Qur’an 2:44)
The above verse admonishes people who preach goodness to others but entirely neglect their own moral obligations.
The honourable Shaykh continues:
Shaykh al-Kharusi: As for what occurred with Moses (as) for you asked about it.
Questioner: Yes.
Shaykh al-Kharusi: That was not a sin on Moses’ part but rather an error.
Questioner: Yes.
Shaykh al-Kharusi: He intended to defend the Israelite from the Coptic man because the Coptic man was transgressing. He was an aggressor.
Questioner: Yes.
Shaykh al-Kharusi: So Moses intended to push him away, and he struck him. But Allah decreed that he died from that blow.
Questioner: Yes.
Shaykh al-Kharusi: This is accidental killing. Therefore, it is not described as a sin. However, due to the station of prophethood, Moses sought forgiveness from his Lord and said,
“My Lord, indeed I have wronged myself” (Qur’an 28:16). He sought forgiveness from his Lord because he did not intend that, nor did he want it to happen. It occurred from him while his intention was to forbid evil. But Allah decreed what happened.
Questioner: Yes
Shaykh al-Kharusi: This is what is mentioned in the Book of Allah or the Sunnah of the Messenger of Allah(saw) regarding this matter is interpreted in this way.
In summary, it is important to pay attention to the following: matters related to conveying revelation, shirk (whether apparent or hidden), as well as major sins the prophets are infallible in these.
Questioner: Infallible.
Shaykh al-Kharusi: Infallible, peace be upon them.
As for minor sins, there is a difference of opinion, and the various views have been mentioned. As for errors, those things that are not sins and not within the scope of religious obligations, their situation in this regard is like that of all human beings: they may make a mistake in some matter that is not a sin, for which no legal obligation had been established. And Allah knows best.
Questioner: Or for which no obligation had previously existed.
Shaykh al-Kharusi: Yes. This, as I said, is interpreted as doing what is contrary to what is better.
for example. [ When Allah says to the Prophet-peace be upon him] “May Allah pardon you. Why did you give them permission?” (Qur’an 9:43)
Questioner: Yes.
Shaykh al-Kharusi: This is a matter of proper etiquette. It has been said that it was left to their own judgment, and they exercised ijtihad. So the matter is clear. As for those who hold that an error occurred, they describe it as doing what is contrary to what is better. And Allah knows best.
Prima Qur’an comments.
On the last point that Shaykh al-Kharusi mentioned:
for example. [ When Allah says to the Prophet-peace be upon him] “May Allah pardon you. Why did you give them permission?” (Qur’an 9:43)
This would be known as: Khilaf al-awla (خلاف الأولى)which in Islamic legal term meaning “contrary to what is best” or “opposing the preferred action”
Thus, on prophetic infallibility there are four points.
The discussion on prophetic infallibility relates to committing sins and transgressions.
Regarding anything connected to revelation and conveying the message, they are infallible and protected from error or mistake in that.
And anything that could involve shirk (associating partners with Allah), whether apparent or hidden, they are infallible from it.
As for errors, those things that are not sins and not within the scope of religious obligations, their situation in this regard is like that of all human beings: they may make a mistake in some matter that is not a sin, for which no legal obligation had been established. And Allah knows best
Likewise, they are unanimously protected from major sins.
Summary:
They are protected from making any mistakes or errors in conveying the revelation.
They do not do anything that involves shirk.
They are not protected from making errors or mistakes in personal ijtihad like all human beings.
They do not commit major sins.
An example of point 3.
Musa b. Talha reported:
I and Allah’s Messenger (saw) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah’s Messenger (saw) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah’s Messenger (saw) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.
The discussion concerns minor sins. There are three views.
Some hold that minor sins could occur from prophets.
Others say minor sins could occur before prophethood but not after.
Some deny the occurence of minor sins from them altogether.
Shaykh al-Kharusi pauses and corrects himself.
He says: “According to our scholars, they are free from minor sins both before and after prophethood.”
Then he corrects himself: “However, the view that minor sins could possibly occur from them without persistence in them and without them being left unaddressed is also a well-known view. Some even report that this is the position of the majority of scholars.”
Some examples from the Qur’an.
Adam-alayhi salam
“And We had already taken a promise from Adam before, but he (fanasiya) forgot; and We found not in him determination.” (Qur’an 20:115)
فَنَسِيَ (fa-nasiya) = “but he forgot” (or “then he forgot”)
This word for forget or negligence is the wording used to describe the Christians who received the wrath of Allah (swt). However, notice the verse above says: ‘We found not in him determination.’ Meaning persistence in his sin.
“And from those who say, “We are Christians” We took their covenant; but they (fanasu)forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.” (Qur’an 5:14)
The injustice of “Dhu’n-Nun” (the Man of the Whale) and “Sahib al-Hut” (the Companion of the Fish) or Jonah.
“And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the (l-ẓālimīna) wrongdoers.” (Qur’an 21:87)
“Then the fish swallowed him, while he was (mulīmun)blameworthy.” (Qur’an 37:142)
That same word is used in the Qur’an to describe the state of Pharaoh when he was cast into the sea.
“So We took him and his soldiers and cast them into the sea, and he was (mulīmun) blameworthy.” (Qur’an 51:40)
It should be noted that Pharoah is in the barā’ah ḥaqīqah. One truly cut off from Allah (swt).
So how do we understand this?
There are three types of Ẓulm.
Ẓulm Against Allah (Shirk / Polytheism).
“And [remember] when Luqman said to his son while he was advising him, ‘O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice (ẓulmun ‘aẓīm).‘” (Qur’an 31:13)
We do not even find this among the noble companions much less the Prophets!
Ẓulm Against Others (Oppression of People or Creatures)
This involves violating the rights, property, physical safety, or dignity of fellow human beings and other living things. Allah does not forgive this type of injustice unless the victim first forgives the oppressor or the oppressor does his/her level best to make things right with the one oppressed.
“The blame is only against those who wrong the people (yaẓlimūna-nās) and tyrannize upon the earth without right. For those there will be a painful punishment.” (Qur’an42:42)
Ẓulm Against Oneself (Committing Sins)
“And those who, when they commit an immorality or wrong themselves (ẓalamū anfusahum), remember Allah and seek forgiveness for their sins and who can forgive sins except Allah?” (Qur’an 3:135)
“Then We caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs (ẓālimun)himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That is what is the great bounty.” (Qur’an 35:32)
So coming back to “Dhu’n-Nun” (the Man of the Whale) and “Sahib al-Hut” (the Companion of the Fish) how would we understand him as being among those who commit Ẓulm?
And indeed, Jonah was among the messengers. When he ran to the laden ship, he cast lots and was among those who lost. Then the fish swallowed him while he was blameworthy. And had he not been of those who exalt Allah, he would have remained inside its belly until the Day they are resurrected. (Qur’an 37:139–144)
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And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” So We responded to him and saved him from the distress. And thus do We save the believers. (Qur’an 21:88)
The Qur’an does not state that Allah explicitly forbade Jonah (Prophet Yunus) from leaving in these specific verses. Instead, the text focuses on the manner of his departure and the fact that he left without receiving Divine permission.
So this is an example of Khilaf al-awla (خلاف الأولى)
The example of Moses.
“And he entered the city at a time of unawareness of its people, and he found there two men fighting. One of the men being from his party and one of his enemy. And the one of his party appealed to him against his enemy, so Moses struck him and killed him. He said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” He said, “My Lord, indeed I have wronged myself, so forgive me,” and He forgave him. Indeed, He is the Forgiving, the Merciful. He said, “My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.” And he became inside the city fearful and anticipating, when suddenly the one who sought his help the previous day cried out to him once again. Moses said to him, “Indeed, you are an evident, misled one.” And when he wanted to strike the one who was an enemy to both of them, he said, “O Moses, do you intend to kill me as you killed someone yesterday? You want only to be a tyrant in the land and do not want to be of the amenders.” And a man came from the farthest end of the city, running. He said, “O Moses, indeed the eminent ones are conferring over you to kill you, so leave. Indeed, I am to you of the sincere advisors.” So he left it, fearful and anticipating. He said, “My Lord, save me from the wrongdoing people.”
“And you did that deed of yours which you did, and you are one of the (l-kāfirīna)ungrateful. He said, “I did it then, when I was of those who are ( l-ḍālīna) astray.” (Qur’an 26:19-20)
We as Muslims ask Allah to guide us and keep us away from the l-dalina.
“The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are (l-ḍālīna) astray.” (Qur’an 1:7)
It is used of the Prophet (saw) before divine guidance.
“And He found you lost (ḍāllan), and He gave you guidance.” (Qur’an 93:7)
Thus, the the “accident” label is an interpretive conclusion drawn by scholars, not a direct statement of the Quranic text itself. However, what is clear is that there are no verses in the Qur’an that address Moses (as) as a prophet before the incident where he killed the man.
In fact, his divine comission starts here: Qur’an 20:11–24 and Qur’an 28:29–35.
What is also clear is that Musa (as) prayed: “My Lord, indeed I have wronged myself, so forgive me,”
Which is followed by: “and He forgave him.” So in that sense you can say that Moses (as) was sinless as he did not begin his comission as a Prophet. The one whose sin is forgiven is like the one who never sinned.
Then there is this verse where Allah (swt) addresses the Blessed Prophet (saw).
“That Allah may forgive (liyaghfira)for you what preceded of your (dhanbika) sins and what will follow and complete His favor upon you and guide you to a straight path.” (Qur’an 48:2)
When addressing Pharaoh a word from the same Arabic root is used.
“[Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allah seized them for their (bidhunūbihim)sins. And Allah is severe in penalty.” (Qur’an 3:11)
In classical Arabic, Dhanb literally means:
A fault or shortcoming like human oversight or “leaving the better option” Khilaf al-awla (خلاف الأولى)
A sin, crime, or offense
Also note that the verse above says: That Allah may forgive (liyaghfira)Forgiveness is only for that which needs forgiveness. Which doesn’t necessarily entail a moral sin.
Some Muslim translators were embarassed by this because the text is a direct assault upon their contrived beliefs.
This is why as Muslims we follow the evidence. We do not follow our desires.
*Mohammed Tahir-ul-Qadri*has translated the above as:
“So that Allah forgives, for your sake, all the earlier and later sins (of all those people) of your Umma ([Community]* who struggled, fought and sacrificed by your command), and (this way) may complete His blessing on you (outwardly and inwardly) in the form of Islam’s victory and forgiveness for your Umma (Community), and may keep (your Umma) firm-footed on the straight path (through your mediation).”
* Note*We understand the claimants of Sufism to be lovers of Al-Haqq (The Truth) and not people who manipulate the religion.
It is rather obvious why people would interpret the text like this. Because when you have a Pir-Murid (master-disciple) culture where people are expected to pledge fealty to the Pir, then it becomes impossible for the Pir to commit even the smallest infraction or mistake.
All acts of kufr (ingratitude) are sins. However, not all sins are acts of kufr (ingratitude).
All acts of shirk are acts of kufr but not all acts of kufr are acts of shirk.
There is no verse in the Qur’an where Allah (swt) forgives an act of kufr without repentance.
Major sins committed with persistence and unrepentance that are acts of kufr, yet it is evident to you the reader that it is impossible for any Prophets (peace and blessings upon them) to persist in commiting a sin. Furthermore, we do not pass judgement of disbelief or disavowal regarding those who possess true *walayah* (spiritual sanctitiy/freindship with Allah), yet we do not condone sin on anyone’s part.
A case in point is the story of the brothers of Joseph (peace be upon him) ” we attest to their *walaya* and their place in Paradise, while simultaenously disavowing before Allah the sins they committed against their brother Joseph and their father Jacob (peace be upon them both).
The following lecure by Shaykh Hilal Al Wardi (h) is also very eye opening:
The methodology of the Prophets in dealing with sins. Shaykh Hilal Al Wardi.
“Indeed, Allah was pleased with the believers when they pledged allegiance to you ˹O Prophet˺ under the tree. He knew what was in their hearts, so He sent down serenity upon them and rewarded them with a victory at hand..” (Qur’an 48:18)
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“The noble verse was not phrased as: “Allah was pleased with those who pledged allegience to you under the tree”-which might imply that the pledge itself necessitated *walayah al-haqiqah* (affilation and guardianship based on inner spritual reality)-but rather qualified that pleasure with faith: “Allah was pleased with the believers when they pledged allegiance to you.” Thus, Allah’s pleasure applies to those believers whom He knew would remain steadfast in piety. The verse does not specify any particular individual. Neither Ali, nor Abu Bakr (ra), nor anyone else; it is general in nature, and its application to specific individuals is a matter of probability rather than certainty.” -Shaykh Abu Hamed Al Sawafi
“Consequently, while is is certain that there were believers among those who pledeged allegiance, the question remains: Who exactly were they? For this reason, the rulings applicable to them are those of *walayah al-zahir* (affiliation and guardianship based on outward status) rather than *walayah al-haqiqa*. And Allah knows best.”-Shaykh Abu Hamed Al Sawafi
One of our teachers had informed us the following in regard to the above verse.
“There are accounts that indicate that Imam Ali-May Allah honour his face, in light of this verse (Qur’an 48:18) repented to Allah of his sins. For this reason, some of our scholars do not subscribe to the view of disavowing Imam Ali -May Allah honour his face.” -Shaykh Rashid Al Miskiri
What is also interesting is the exact same verse is used to show the outrage at the killing of the companions at Nahrawan.
And a large majority of those killed from Ahl Nahrawan were companions and thousands of Muslims and the majority of those killed from Ahl Nahrawan that day were from the best of people on the earth that day and the most ascetic. Amongst them were those who fought the battle of Badr; those who gave allegiance under that tree and reciters and the best of the tabi’un.
“Indeed, Allah was pleased with the believers when they pledged allegiance to you ˹O Prophet˺ under the tree. He knew what was in their hearts, so He sent down serenity upon them and rewarded them with a victory at hand..” (Qur’an 48:18)
And it is a known position that whomever Allah purifies becomes among the people of walayah (divine allegiance/guardianship). So how is it that, in the end, they label the Ibadiyya as Kharijites, as if they are challenging Allah by passing a judgment upon them that is contrary to Allah’s judgment?!
Prima Qur’an comments: For us Shaykh Abu Hamed Al Sawafi’s point is very strong. For even if we knew for certain that Abu Bakr (ra), Ali, or the companions of Ahl Nahrawan were present by name the verse is clear that Allah (swt) is pleased with the believers. He does not indicate who present at the pledge were believers.
Evidence used by the Ibadi school to show that Ali Ibn Abu Talib had repented for his sins.
That is repentance for the sin of arbitration and for the slaughter of the people of Nahrawan. That he felt remorse in his heart and realized that killing the people of Nahrawan was a greave mistake. Thus, by extension is reasoned that he would not feel that way if he did not see them as being in the right. ipso facto-the arbitration was a colossal mistake.
In other words there came a point in which he felt the walls closing in around him and saw the great loss the chain of events that befell him. These Ibadis are those who hold Ali Ibn Abu Talib in walayah. They do not hold him in bara’ah. Nor do they practice wuquoof. They will often say Karram Allahu Wajhahū (Allah honoured his face). Though it is unlikely they will say Radeyallāhu ′Anhu (May Allah pleased with him). As this is exclusively reserved for those companions who were not known to do any open sins against Allah (swt). However, the act of repentance is certainly the most pleasing forms of worship.
Narrated from Ikrimah, The client of Ibn Abbas, from Abdullah ibn Abbas, who narrated to him from Qunbur – the client of Ali – that when Ali had killed the people of Al-Nahr, he and I turned our faces toward the river to wash off. While we were doing so, Ali began to cry, and he cried for a long time. Then I asked him: “Why these tears, O Amir al-Mu’minin?” He said: “Woe to you, O Qunbur! Do you know whom we have just fought and killed here? We fought and killed the best of this Ummah and its reciters!” I then said: “Indeed! By Allah, it is as you say, O Amir al-Mu’minin.” I too then began to cry. Ali then said again: “Woe to you, O Qunbur,” scrunching his nose and frowning. He then cried for a long time again, and his regret for his action of killing them. The people of Al-Nahr became apparent, and we could see this from the state he had entered.
And it was told to me that after killing the people of Al-Nahr, Ali’s companions walked around surveying the dead so they could bury them. Then one of them passed by his brother’s corpse and said: “This is my brother so-and-so.” He then threw dust over his head and fled the army in anger. And those who fled the army on that very day alone numbered 12,000. They would search among the dead, see their own relatives, bury them, then flee from Ali’s army and desert him.
Source: (Al-Jawahir Al-Muntaqah – The Selected Gems – by Abul-Qasem Ibn Ibrahim Al-Barradi, may Allah have mercy on him, pp. 155–156)
Because of this, some Ibadi scholars do not advocate disavowing (bara’ah) Ali. This shows that the Ibadi position on Ali is not uniform. There is room for walayah (loyalty) and recognition of his repentance.
“Imām ‘Alī ibn Abī Tālib (may Allah honor his face) said in describing the Prophet (peace and blessings be upon him): “Whoever saw him suddenly stood in awe of him, and whoever mixed with him came to know him and loved him.” -Ustadh Zahir Al Abdissalam
“Yes. Whoever saw the Prophet (peace and blessings be upon him) at first glance, without any prior acquaintance, was filled with awe. An awe of reverence, honor, respect, and veneration. But when one mixed with him, he would come to know him. Whether in the mosque, or in the market, or on the battlefield, or on the road. He would mix with him in war and in peace; he would see his interaction with events; he would see how he mixed with people; he would see how he spoke; he would see how he scattered his pearls of wisdom—how, how, and how. He could not help but love him.” -Ustadh Zahir Al Abdissalam
“And ‘Alī (may Allah be pleased with him) spoke the truth. That presence which those noble Companions attained, those who were around the Prophet (peace and blessings be upon him). No human being can match their station; no one can reach that exalted honor, that lofty glory, that sublime rank. No one.” -Ustadh Zahir Al Abdissalam
“But that presence was not confined to the lifetime of the Prophet (peace and blessings be upon him). Whoever comes to know the Prophet (peace and blessings be upon him) through the verses of the Book of Allah—for Allah described him with those magnificent, splendid, and sublime attributes and whoever looks at what has been transmitted to us by those noble men who recorded the biography (sīrah) of the Prophet (peace and blessings be upon him), and they reached the highest level in transmitting and documenting it. He knows and realizes that that presence remains. Whether the Prophet (peace and blessings be upon him) was alive upon the earth or beneath the soil. May my father and mother be sacrificed for him, peace and blessings be upon him.” -Ustadh Zahir Al Abdissalam
“O beloved ones! In consecutive and successive sessions of a program that was previously held in the Great Mosque of Banī ‘Ubaydah in the south of Wilāyat al-Sīb.. This program is called “Malādh” and will be hosted next Thursday, starting from Thursday afternoon until the sunrise of Friday, if Allah wills. And in this edition, if Allah wills, which will be after a break. All of this by the grace of Allah. Our discussion will be about the Chosen Prophet, the Venerated, the Honored (peace and blessings be upon him). We will speak about his character, his conduct, his contemplation, some scenes from his life, and his daily routine. May the best of prayers and peace be upon him.” -Ustadh Zahir Al Abdissalam
“So whoever would like to join us, by the permission of Allah, I will attach some details to this clip for those who wish to participate. And may Allah grant us success, facilitate for us, make things easy for us, and enable us to broadcast the episodes in a live stream, if Allah wills, on the mosque’s platforms or any platform that will be announced at that time, if Allah wills. About the Prophet (peace and blessings be upon him). So that we may achieve or reach that station—the station of one who tasted and knew, and one who knew and drew, and one who drew and attained honor.” -Ustadh Zahir Al Abdissalam
Summary and Conclusion.
Qur’an 48:18 is indeterminate (open to interpretation) and can be used to support different positions.
The verse speaks generally about “the believers” who pledged allegiance. It does not name any individual. Therefore, we cannot say with certainty that it applies to any particular person. Whether Ali, Abu Bakr (ra), or the people of Nahrawan. However, it has been used to sanctify Ali, Abu Bakr (ra) and the people of Nahrawan.
This highlights the interpretive indeterminacy: the verse can be cited both to defend Ali and to condemn his actions against the Nahrawanites.
We hope this information is helpful for those seeking the truth.
As the two recording-angel sitting to the right, and the left—note, not a word does a person utter without having a observer ready.” (Qur’an 50:17-18)
“While you are certainly observed by vigilant, honourable angels, recording. They know whatever you do. (Qur’an 82:10-12)
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Three categories on the day of judgement.
And you shall be three kinds (three groups) on that day. the people of the right, how will they be; the people of the left, how will they be; and the foremost will be the foremost ˹in Paradise˺.They are the ones nearest, in the Gardens of Bliss. A multitude from earlier generations. and a few from later generations. (Qur’an 56:8-14)
The people of the right
The people of the left.
The foremost.
The foremost are understood to be the Prophets of Allah (swt) and the martyrs.
A multitude from earlier generations. and a few from later generations.
The multitude from previous generations and later generations is a reference to those who came before the Blessed Prophet Muhammed (saw) and those who came after him.
The Righteous: Given their record in the right hand.
As for those given their records in their right hand, they will cry happily, ‘Here, everyone! Read my record!'””I truly believed I would face my reckoning.””So they will be in a life of bliss,””In a lofty Paradise,””With clusters of fruit hanging low and near at hand.” “It will be said to them, ‘Eat and drink joyfully for what you did in the days past.'” (Qur’an 69:19-24)
The Wicked: Given their record in the left hand.
“But as for him who is given his record in his left hand, he will say, ‘Oh, I wish I had not been given my record!'” “And that I had never known how my account turned out!” “Oh, I wish my death had been the final one!””My wealth has not availed me at all.” “Gone from me is my power and authority.” (Qur’an 69:25-29)
The Punishment
“Seize him and shackle him!” “Then cast him into the blazing Fire.” “Then fasten him with a chain seventy cubits long.” (Qur’an 69:30-32)
The Reasons for Punishment
“For he never had (yu’minu) faith in Allah, the Greatest,” (Qur’an 69:33)
“And then being among those who believed and advised one another to patience and advised one another to compassion.” “Those are the Companions of the Right.” “But those who (kafarū) disbelieve in Our signs, they are the Companions of the Left.” (Qur’an 90:17-19)
The Two Fates
Those Given their Record in the Right Hand
“As for those who are given their record in their right hand, they will have an easy reckoning, and will return to their people joyfully.” (Qur’an 84:7-9)
Those Given their Record Behind their Backs
“And as for those who are given their record from behind their backs, they will cry for destruction, and will burn in the blazing Fire. For they used to be prideful among their people, thinking they would never return.” (Qur’an 84:10-14)
You can see trusted Sunni tafsir telling us that ‘behind their back’ also is meant by receiving with their left hands.
It was narrated that Safwan bin Muhriz Al-Mazini said:
“We were with ‘Abdullah bin ‘Umar when he was circumambulating the House; a man came up to him and said: ‘O Ibn ‘Umar, what did you hear the Messenger of Allah say about the Najwa?’ He said: ‘I heard the Messenger of Allah say: ‘On the Day of Resurrection, the believer will be brought close to his Lord until He will cover him with His screen, then He will make him confess his sins. He will ask him: “Do you confess?” He will say: “O Lord, I confess.” This will continue as long as Allah wills, then He will say: “I concealed them for you in the world, and I forgive you for them today.” Then he will be given the scroll of his good deeds, or his record, in his right hand. But as for the (alkafir ‘aw almunafiq) disbeliever or the hypocrite, (his sins) will be announced before the witnesses.’ ” (One of the narrators) Khalid said: “At: ‘before the witnesses’ there is something missing.” “These are the ones who lied against their Lord!’ No doubt! The curse of Allah is on the wrongdoers.”
The question is asked: How will the sinful Muslim take his book of deeds on the day of Resurrection?
“As for the sinners among those who believed in Tawheed, who will enter Hell and then be brought forth from it, there is a difference of scholarly opinion concerning them. Some scholars say that they will take their books in their right hands and some say that they will take their books in their left hands.”
“Al-Safaareeni (may Allah have mercy on him) said: The kaafir will be given his book in his left hand from behind his back, and the sinful believer will be given his book in his left hand from in front of him, and the obedient believer will be given his book in his right hand from in front of him. Al-Maawirdi was certain that what is well known is that the (Muslim) evildoer who dies without having repented from his evildoing will take his book in his right hand, then he narrated an opinion which suggests that we should not discuss this matter and said: No one says that he will take it in his left hand.”
“Yoosuf ibn ‘Umar narrated that the Maalikis differed concerning sinners among those who believe in Tawheed. It was said that they will take their books in their right hands, and it was said that they will take them in their left hands.”
“With regard to the view that they will take their books in their right hands, it was said that they will take them before they enter the Fire, and that will be a sign that they will not abide therein forever. And it was said that they will take them after they are brought out of the Fire. And Allah knows best.”(Lawaami’ al-Anwaar al-Bahiyyah, 2/183 )”
“Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to a believer who sins, will he take his book in his right hand or in his left hand? He replied: He will take it in his right hand.”(Al-As’ilah al-Mulhaqah bi Sharh al-Safaareeniyyah, p. 500).”
“It seems – and Allah knows best – that no one will take his book in his left hand except the kaafir, as is apparent from the verses quoted above.”
“What the Muslim should do is to strive hard to do acts of obedience and worship, and to do good deeds, so that he will be among those who are given their books in their right hands. May Allah make us among them.”
“And Allah knows best.”
Prima Qur’an comments:
We are not keen on what Al-Saffārīnī or ‘Uthaymeen of the Hanbali school say. We are not keen on what al-Mawardi, and the Shafi’i or the Maliki schools say. All of what has been stated by them is a far cry from the truth. It goes against the clear text of the Qur’an.
So let us look at what is claimed by Muhammed bin Ahmad al-Saffarini al-Hanbali.
“The kaafir will be given his book in his left hand from behind his back, and the sinful believer will be given his book in his left hand from in front of him, and the obedient believer will be given his book in his right hand from in front of him.”
However, the article itself says:
“These verses indicate that the believer who is destined for Paradise will take his book in his right hand, and that the kaafir who is doomed to Hell will take his book in his left hand, from behind his back.
The evidence that those who take their books in their left hands are the kaafirs is the verses in which Allah says:
“Verily, he used not to believe in Allah, the Most Great” [Al-Haaqqah 69:33]
“Verily, he thought that he would never come back (to Us)!” [Al-Inshiqaaq 84:14]
i.e., he thought that he would never return to Allah.
This is also indicated by the verse in which Allah says (interpretation of the meaning):
“But those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell)” [Al-Balad 90:19]
So the sinful believer cannot be the one who takes his book in his left hand from in front of him.
Let us look what is claimed by Alī ibn Muḥammed ibn Ḥabīb of the Shafi’i.
“Al-Maawirdi was certain that what is well known is that the (Muslim) evildoer who dies without having repented from his evildoing will take his book in his right hand, then he narrated an opinion which suggests that we should not discuss this matter and said: No one says that he will take it in his left hand.”
You say what we highlighted in red? Why should no one discuss this matter? Because it is a red flag that is why. Not is not known that the (Muslim) evildoer who dies without having repenting takes his book in his right hand. That is not what the Qur’an says at all!
Of course no one will say left hand because it is established that those who take the book in the left hand are the kufar (ungrateful).
Muḥammed bin Ṣāliḥ al-‘Uthaymīn of the Hanbali school states:
“Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to a believer who sins, will he take his book in his right hand or in his left hand? He replied: He will take it in his right hand.“(Al-As’ilah al-Mulhaqah bi Sharh al-Safaareeniyyah, p. 500).”
Let us see how Allah (swt) describes the people of the right hand?
As for those given their records in their right hand, they will cry happily, ‘Here, everyone! Read my record!'””I truly believed I would face my reckoning.””So they will be in a life of bliss,””In a lofty Paradise,””With clusters of fruit hanging low and near at hand.” “It will be said to them, ‘Eat and drink joyfully for what you did in the days past.'” (Qur’an 69:19-24)
Does the above verse describe someone who knows they will burn in hellfire for an undisclosed period of time?
“As for those who are given their record in their right hand, they will have an easy reckoning, and will return to their people joyfully.” (Qur’an 84:7-9)
Can it truly be said of the one who is burned in hellfire for an undisclosed period of time that they will ‘have an easy reckoning’ ?
“(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed.” –Ibn Kathir
“Then as for him who is given his book in his right hand,! he will receive an easy reckoning,That is, He forgives his sins and does not take him to account for them. Similarly it is related in a tradition that Allah, Exalted is He, if He wishes to conceal [the sins] of a servant on the Day of Resurrection, will show him only those sins which are known to Him and His servant, and then forgive him for them.”-Al Tustari.
Once again the position of the Ibadi school is clear.
There is not a single verse anywhere in the Qur’an that believers (mumin) enter the hellfire.
There is not a single verse anywhere in the Qur’an that the ungrateful (kafir) enter heaven.
The most sensible statement from the article above is the following:
“What the Muslim should do is to strive hard to do acts of obedience and worship, and to do good deeds, so that he will be among those who are given their books in their right hands. May Allah make us among them.”
Today we can only say: “Amin!” For this is what the Allah (swt) commanded of us.
The mainstream Sunni doctrine of temporary Hell for sinful Muslims relies on aḥādīth (e.g., intercession, removal of sinners from Hell) and interpretations that do their level best to harmonize aḥādīth with the Qur’an. But as we’ve demonstrated, the Qur’anic text itself makes no such provision.
Our conclusion is sound: the only safe course is to strive for the right hand, seek Allah’s forgiveness. Schools of thought can have thier disagreements However, the Qur’an’s clarity on the two fates is unmistakable.
“Joseph responded, “It was she who tried to seduce me.” And a witness from her own family testified: “If his shirt is torn from the front, then she has told the truth and he is a liar.” (Qur’an 12:26)
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As Allah (swt) says, “washahida shāhidun min ahlihā” and a witness has witnessed from among themselves/folk/family.
One of the more insolent of the claimants of Salafiyya were visibly upset at the love and camaraderie that is often shown between the people of Oman and the people of Saudi Arabia. This individual is from among those who like the division and fighting among the people. So this individual had posted once more attacking the noble Shaykh Ahmed Al Khalili as well as the good people of the Ibadi school.
So our reply was to remind this one that Ibn Baz himself was asked by Shaykh Khalili to have a public debate on the matter. This was in response to the interrogation and methods of Ibn Baz. It was pointed out to this man that he had his chance to prove the error of our creed and Ibn Baz backed down!
This is the link that was put in the reply to this individual:
Sometimes when you see these laughing emoji you pray within yourself that you are not dealing with a teenager. This is not something from serious individuals. Yet, the part he seemed most tickled about the following:
“Does Al-Khalili not know that polytheist and disbelievers cannot enter Mecca? So how does he expect non-Islamic news agencies to enter Mecca and broadcast the scenes?”
This shows you that this individual did not even bother to read the initial link for if he had he would have already found something quite shocking.
To our dismay the following showed up.
This ‘warrior’ of the supposed correct doctrine tucked tail and ran away. However, there is a day of reckoning in which we all be held accountable. For everything that our hands sent forth.
So let us address the part that tickled this individual.
“Does Al-Khalili not know that polytheist and disbelievers cannot enter Mecca? So how does he expect non-Islamic news agencies to enter Mecca and broadcast the scenes?”
Hmm. So the Mufti of a Muslim nation is not aware that polytheist and disbelievers cannot enter Mecca. How likely is this? This man must be unaware of the fact that Muslims themselves can be employed have been employed by Non Muslim media such as CNN and BBC.
Like how this non Muslim network documented the hajj?
The presence of world media does not equal to the presence of the world itself. Likewise the presence of non Muslim media does not equate to the presence of Non Muslims themselves.
But the deathblow to this rabble-rouser came not from Prima Qur’an, nor from any of the other Ibadi students or laypeople. The deathblow to this rabble rouser came from one of the students of Ibn Baz himself.
الشيخ عبد العزيز بن باز رحمه الله هذا الامام العجيب ارسل احد كبار المفتين في دوله عربيه وهو على مذهب الخوارج على مذهب الخوارج وهو مفتي تلك البلاد وهم ينكرون رؤيه الله جل وعلا كما تعلمون في الاخره ينكرون رؤيه الله كالمعتزلة [موسيقى] ولا نعلم في زمنه اعلم منه فقال لا لا ما ناقش قيل له لماذا يا شيخ قال طيب لما اناقشه قد يكون الحم بحجته مني فاكون سببا لضلال بعض الناس قد يكون الحم مني بالحجه والنقاش فيكون سبب يكون سبب لاظ بعض الناس فرفض الشيخ ناقش فان صاحب الحق لا يكون هيابا ولا جبانه بل صاحب الحق يجر على اظهار الحق الذي يعتقد
Which is translated:
“Shaykh Abdul Aziz ibn Baz, may Allah have mercy on him. This remarkable imam. Once received a message from one of the senior muftis in an Arab country, who follows the doctrine of the Khawarij. Yes, he follows the doctrine of the Khawarij, and he is the mufti of that country. They deny the seeing of Allah, may He be glorified and exalted, in the Hereafter. They deny the seeing of Allah, just like the Mu’tazila. And we do not know of anyone in his time more knowledgeable than him. So he said, “No, no,” and did not engage in debate. He was asked, “Why, O Shaykh?”He said, “Well, if I debate him, it might be that he overcomes me with his argument,and I would then be a cause for the misguidance of some people. Or it might be that I overcome him with argument and de bate, and that would be a cause for the misguidance of some people.” So the Shaykh refused. Debate, for the one who is upon the truth, should not be timid or cowardly; rather, the one upon the truth should be eager to manifest the truth that he believes in.”
Nothing in there at all about Non Muslim media networks! Just a simple admission that Shaykh Ibn Baz felt that Shaykh Khalili could have strong arguments!
As Allah (swt) says, “washahida shāhidun min ahlihā” and a witness has witnessed from among themselves/folk/family.
If you would like to read more about the issue of the Qur’an being created and other aqidah matters we encourage you to read the following:
“We sent them with clear proofs and the Zabur. And we revealed to you the message that you may make clear to mankind what was sent down to them and that they might give thought.” (Qur’an 16:44)
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This section will be on engaging the Pseudo-Islamic.
In particular this section of the blog will have all articles related to two Pseudo-Islamic movements.
The first being the Hafs Qur’an Only Religion.
THE HAFS QUR’AN ONLY RELIGION
It is important to understand that we believe that the adherents of the Hafs Qur’an only movement are a distinct religion in much as we respect the way the Baha’i movement is a distinct religion from Islam.
Insh’Allah this section will deal with common arguments among the federation of sects that are known collectively as the ‘Qur’anist’.
This section will be refuting their many bold assertions; as well as showing why this particular attempt to re-interpret Islam and make it altogether different religion is deeply flawed.
Now why are they called the Hafs Qur’an only view? These people will either out of ignorance about the transmission and textual history of the Qur’an refer to their platform as ‘Qur’an Only’ or Quraniyoon. However, the Hafs Qur’an did not fall out of the sky. Thus, is important for them to reflect on why so much foundational trust is put into the men that transmittedthe Hafs Qur’an to the exclusion of all other transmissions of the Qur’an.
At the core of this religion of theirs is a massive epistemological problem.
In regard to approving comments from followers of the Hafs Qur’an Only Religion we have taken seriously the verse of the Qur’an: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty.” (Qur’an 5:2)
Thus, they would do well to read the article listed below: Is the Qur’an a detailed explanation of all things? to understand the policy on this website that keeps them as well as us from sinning and keeps them consistent with in their worldview. Insh’Allah.
THE QADIANI MOVEMENT Also known as AHMADIYYA MOVEMENT is a divided movement, split into two competing jama’at or congregations. That is the LAHORI whom we refer to as The Ahmadiyya A and the QADIANI whom we refer to as the Ahmadiyya B.
As the Qadiani or Ahmadiyyah B believe that Mirza Ghulam Ahmad is a Prophet after The Blessed Prophet Muhammed (saw), they have been marked as being outside the millat of Islam. Likewise, they (the Ahmadiyyah B) or Qadiani have made anyone outside of their jama’at to be kafirs. Though, their is some tongue in cheek wordplay see their website. Source: (https://www.alislam.org/articles/are-non-ahmadis-muslim-or-non-muslim-ahmadiyya-muslim-perspective/)
To the dismay of the Muslim Ummah, The Qadiani have a Khalifa, named MIrza Masroor Ahmed, he lives in Tilford, United Kingdom, where he pays taxes to the United Kingdom. Abu Bakr, Umar, Uthman and Ali were not known to have paid taxes to a Non Muslim government.
For future reference all articles addressed to either of the above movements will be found under: AHL AL-QIBLA / AHL AL-KHILAF under: Engaging with the Pseudo-Islamic:
Refutation that oral traditions came 300 years after the Prophet.
Even though they used to say that the hadith -oral traditions came some 300 years after the Blessed Messenger (saw). Praise be to Allah the more educated among them have backed away from that claim. However, this article is here because many in that movement may be unaware.
See Harold Motzki (a Non-Muslim orientalist and academic) who made short work of that Quranist claim
Does the Qur’an itself tell us to reject all hadith?
This article is a nail in the coffin for the entire movement. Some from their movement have commented but ended up leaving in frustration. It looks at their arguments and misquotations of the Qur’an. Also given in this article is an irrefutable example of Allah confirming a hadith to the Blessed Messenger [saw].
Did the Blessed Prophet Muhammed (saw) write the Qur’an?
Our colleague had written a refutation like this many years ago on the ‘Qur’an only‘ web site known as http://www.ourbeacon.com/ or it used to be known as ‘GalaxyDastak‘. Dr. Shabbir Ahmed founder of the forum had me banned. This was also the last our colleague heard from their former teacher Hamza AbdulMalik. Hamza AbdulMalik used to be the director of IPCI international until he dropped off the radar and re-emerged as a Quranist.
Well, our colleague may have been removed from the forum but here is the refutation of their arguments for all to see here:
A pre-eminent argument used by ‘Quranist’ ripped to shreds By Dr. Jeffery Lang.
The most oft-quoted verse used by Quranist is analyzed and ripped apart by a Muslim convert, academic, and professor of math, Dr. Jeffery Lang.
This is a centerpiece argument used by Edip Yuksel, Sam Gerrans, “Joseph Islam”, Rashad Khilafa, Shabir Ahmed and the lot of them. The reason why this argument is especially devastating coming from someone like Dr. Jeffry Lang is that Dr. Lang is critical of the hadith corpus as we have it today.
The following is a look how Quranist have both misunderstood the word hikma as a reference to the Qur’an and how they do not understand that it is something that Allah gives his messengers to deal with situations and context not immediately addressed by the revelations they were given.
Hating a hadith just for the sake of hating a hadith.
This article a hypothetical question is posed. What if a particular ahad hadith turned out to be correct? Especially one that is of a scientific nature? What would the Quranist do in such a scenario?
Salaat in the Qur’an is not ritual prayer? Examining the claim of some Quranist.
This article looks at one Quranist claim that salat is not ritual prayer. This is what happens when you abandon the understanding of the Blessed Messenger and follow the ‘every man for himself’ approach of the Quranist.
“Surely your Lord is Allah Who created the heavens and the earth in six Days, then established Himself on the Throne, conducting every affair. None can intercede except by His permission. That is Allah—your Lord, so worship Him. Will you not then be mindful?” (Qur’an 10:3)
“He knows what is ahead of them and what is behind them. They do not intercede except for whom He approves, and they tremble in awe of Him.” (Qur’an 21:28)
“Allah! There is no god except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills . His Throne encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.” (Qur’an 2:255)
“It is You we worship and You we ask for help.” (Qur’an 1:5)
“And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called him for help ( fa-is’taghathahu)against the one from his enemy, so Moses struck him and killed him. said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” (Qur’an 28:15)
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Seems there has been a great deal of heated debate and discussion on this topic as of late. However, this has been the case with the Muslim Ummah for quite some time.
Tawassul is asking Allah for help through an intermediary. This has it’s types and conditions.
Istigatha is asking for urgent help in times of distress. This too has it’s types and conditions.
First point.
Note that all three of the text (Qur’an 10:3) & (Qur’an 21:28) & (Qur’an 2:255) that are quoted above are speaking about third parties that may be in a position to to ask something on behalf of others.
None of the above three text speak about a first person party (a petitioner) seeking something from Allah (swt) via an intermediary, be it an angel, a wali of Allah (swt) or even his Blessed Prophets (upon them all be peace).
Second point.
None can intercede except by what Allah (swt) grants permission or approves.
If a righteous person like the Blessed Prophet (saw) for example prays for his Uncle to enter into heaven and his Uncle did not repent or enter into Islam, then the intercession of the Blessed Prophet (saw) is of no use.
“You surely cannot guide whoever you like, but it is Allah Who guides whoever He wills, and He knows best who are guided.” (Qur’an 28:56)
“Praying or not praying for their forgiveness will make no difference. Even if you (O Prophet) were to pray seventy times for their forgiveness, Allah would not forgive thembecause they reject Allah and His Messenger. Allah does not guide those who are defiantly disobedient people.” (Qur’an 9:80)
Or for example if the Prophet (saw) tried to intercede with Allah (swt) for those Muslims who died without repenting from taking the life without right, shirk, fornication or adultery and they did not seek repentance from Allah (swt). The Prophet’s intercession would be null and void!
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated –Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:68-70)
This is the world of asbab (أَسْبَابْ) a world of cause, means and occasions.
The Muslim understands that this is the world of cause, means and occasions. We are 3D carbon based platforms and this is how we understand and perceive things. However, we are also informed:
la hawla wala quwwata illa billah -there is no power or no strength except with Allah.
“If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring.” (Qur’an 18:39)
That is to say that if we believe that we can type this very text independent of Allah’s power, we are either making a claim to divinity or asserting a share of divine power.
A Muslim does not believe that a knife in and of itself has the ability to cut but that Allah (swt) grants it that quality and ability.
“It is You we worship and You we ask for help.” (Qur’an 1:5)
So if a Muslim seeks a doctor for a cure, or builds a shelter from the rain are they seeking or depending upon other than Allah (swt) for help? Of course not. The recognition is that we live in the world of causes, means and occasions. That is what is immediately perceptible to us.
Take the example of Mary (as) she was pregnant with Jesus (as) and was hungry.
The Angel directs Mary (as) towards a creation of Allah (swt).
“And shake the trunk of this palm tree towards you, it will drop fresh, ripe dates upon you.” (Qur’an 19:25)
The Angel could have directed Mary (as) to a dead tree, or a dead branch or a log. However, she (as) was directed towards a living tree.
جَزَاكَ ٱللَّٰهُ خَيْرًا or Jazak Allahu Khayran is a common Arabic expression among Muslims. It is said when receiving some good, service or benefit from another person.
It is a way of showing gratitude in a dual manner, by immediately thanking the person (he/she) that brought the good but also realizing that ultimately it is Allah (swt) whom used this person (he/she) to bring the khayer (goodness) to you.
Tawassul in the Qur’an?
First what is Tawassul?
Basically it means to use something to arrive to something else. As a path.
Tawassul is the act of seeking help from Allah (swt) via an intermediary. In relation to this we have the Arabic word Al-Wasila.
You can find derivates of the word twice in the Qur’an.
The first text ((Qur’an 5:35)is the one the usual champions of tawassul are quick to quote.
The second text (Qur’an 17:57) is the one the champioins of tawawassul are not so quick to quote. Insh’Allah you will see why.
1st instance of wasila.
“O you who believe! Be careful of (your duty to) Allah and seek means of nearness (l-wasilata) to Him and strive hard in His way that you may be successful.” (Qur’an 5:35)
This is the text that usual champions of Tawassul would prefer you rather not quote.
Note that the text says to seek a means of nearness and it could have easily mentioned the Blessed Prophet (saw) exclusively but it did not.
Seeking the means of nearness is not exclusive to asking the pious to pray for us.
We know that praying in a group (Jamaat) is more beloved to Allah (swt) then praying alone. We know that praying in a Masjid is more beloved to Allah (swt) then not praying in the Masjid.
We know that praying in Mecca or Medina is more beloved to Allah (swt) then not praying in either of those two cities. Prayer in Mecca is more preferable then prayer in Medina.
Now the usual advocates of tawassul would have to prove that a singular individual praying to Allah (swt) via the station of the Blessed Prophet (saw) would be superior to a whole congregation of people doing dhikr of Allah (swt).
They would have to prove that a singular individual praying to Allah via the station of the Blessed Prophet (saw) would be superior to an individual praying to Allah (swt) in Mecca without mentioning the Blessed Prophet (saw).
In other words there are a plethora of acts and actions in Islam that are more meritorious then praying to Allah (swt) and beseeching Allah (swt) via the station of the Blessed Prophet (saw).
2nd instance of wasila.
“Say, “Invoke those you claim besides Him. They do not have the power to undo harm from you or transfer it.” “˹Even˺ the closest ˹to Allah˺ of those invoked would be seeking a way (l-wasilata) to their Lord, hoping for His mercy, and fearing His punishment. Indeed, your Lord’s torment is fearsome.” (Qur’an 17: 56-57)
Shaykh Dr. Kahlan Al Kharousi (h) speaks on three types of Tawassul.
First type: Asking Assad to make du’a and thinking that it will be accepted because Assad has got the power to do so. This is clearly shirk. We are very clear about this.
The evidence from this is from the Qur’an:
“If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring.” (Qur’an 18:39)
“How powerless are those who invoke and those invoked!“ (Qur’an 22:73)
For example if as a Muslim one were to believe that they could type this very text independent of the power of Allah (swt) this would be a claim to divinity and shirk.
Second type: (which all madhabs classify as Mubaah Halaal-meaning neutral or permissible.) -This includes the Ibadis.
This is the request of means and reason. Not a request of response and refuge.
That is to let someone who’s considered righteous amongst of people make du’a.
For example: Ridael and Assad and Hakki just had some food, Assad asked Ridael to make du’a; however, Ridael believes that Assad (at least what it apparent) is a better Muslim than him, so he says to Assad to make the du’a instead.
Examples of this in the Qur’an:
“They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.” (Qur’an 12:97)
“And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammed], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” (Qur’an 4:64)
“Take from their wealth ˹O Prophet˺ charity to purify and bless them,and pray for them. Surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.” (Qur’an 9:103)
Or when we as believers pray on behalf of all believers no less than 17 times a day:
“Guide us to the straight path.” (Qur’an 1:6)
The third type: Is that when you mention someone’s name (in this case Assad) thinking by doing so your du’a gets accepted.
For example: In a battle and one were to say: “Oh Allah Assad is with us grant us victory.” Some say this is shirk and some say it is not. This has lead to allot of fighting among the Muslims.
Our school’s position is to leave these doubtful matters. Stick with what is firm from the Qur’an & Sunnah.
In the case of the person above a simple gentle reminder from the Qur’an and the history of the Blessed Prophet (saw) may suffice to set their thinking on the right course.
For example, having the Blessed Prophet (saw) with the Muslims was not a guarantee of victory. In fact, they lost conflicts when he (saw) was among them; and this was a test for the believers.
“Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so ˹violently˺ shaken that ˹even˺ the Messenger and the believers with him cried out, “When will Allah’s help come?” Indeed, Allah’s help is ˹always˺ near.” (Qur’an 2:214)
It was narrated that Abu Al-Hawra’ As-Sa’di said:
“I said to Al-Hasan bin ‘Ali, may Allah be pleased with him: ‘What did you memorize from the Messenger of Allah (saw) ?’ He said: I memorized from him: ‘Leave that which makes you doubt for that which does not make you doubt.'”
Because there is dispute it is best to leave that which is doubtful. The Muslim is one who practices wara’ and it is best to leave the doubtful. That is also because this act is not wajib. The side that is very vocal for their practices have labeled it as mustahab, which is merely recommended.
So there is no harm in sticking with the clear formula of the Qur’an and Sunnah.
Our way is the moderate way and the safe passage. Let us turn to the Qur’an.
All duas in the Qur’an are just Allahumma, Rabbi or Rabbana. So what is wrong if the believer sticks with that sort of formulation and puts their trust solely in Allah (swt)?
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
“When My servants 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)
As Allah (swt) is the Sovereign Lord of all creation.
Surely a Muslim can’t go wrong by calling upon Allah (swt) alone and trusting in Allah (swt) to answer us in the time and manner that Allah (swt) deems fit.
One can make du’a for others and when requested also have friends and family make du’a for them. This is very clearly sanctioned in the Qur’an because we see examples of Prophets praying for others as has already been mentioned.
So if we stick with the du’a formulations in the Qur’an and preserved Sunnah we are safe.
Who better than Allah (swt) and his Messenger (saw) to teach us?
So yes why not direct all supplication , du’a , petition and request to Allah (swt) knowing full well that Allah (swt) can respond to that du’a, petition and request by using this world of asbab to send to you a person(s), angel(s), Muslim Jinn(s), or any of His (swt) creation to aid you.
In the Qur’an we find the following formulations when addressing Allah (swt).
Rabbi Rabbanaa A’udhu billahi Rabbanaghfir Rabbihkum Rabbighfir Rabbanaa Bismillahi (Qur’an 11:41) Ma’adhallahi (Qur’an 12:23) Inni a’udhu bir-Rahmani (Qur’an 19:18) Inni maghloobun fantasir (Qur’an 54:10) In all these passages: (Qur’an 7:155- 7:156), (Qur’an 7:189), (Qur’an 10:22) it is clear that the one being addressed is Allah (swt). Qul a‘ūdhu birabbil-falaq (Qur’an 113:1) Qul a‘ūdhu birabbin-nās (Qur’an 114:1)
So in conclusion on the issue of Tawassul is that for the Ibadi school asking the pious to make du’a for us is permissible.
We should ask each other to make du’a for one another all the time.
“Guide usto the straight path.” (Qur’an 1:6)
Allah (swt) for example, encourages us to make du’a for our parents.
“And be humble with them out of mercy, and pray, “My Lord! Be merciful to them as they raised me when I was young.” (Qur’an 17:24)
The woman who pleaded her path went direct to Allah (swt) for help even bypassing the Blessed Prophet (saw).
“Indeed,Allah has heard the argument of the woman who pleaded with you ˹O Prophet˺ concerning her husband, and appealed to Allah. Allah has heard your exchange. Surely Allah is All-Hearing, All-Seeing.” (Qur’an 58:1)
In the above case in was Allah (swt) who was the refuge and succor of this woman and not Prophet Muhammed (saw). In fact, the above verse is one of those that let us know the Qur’an is not from the Blessed Prophet (saw), His, Sunnah is a form of guidance,-when not overruled by Allah (swt) and that the Prophet (saw) is genuine and authentic.
If it was good enough for the woman to appeal directly to Allah (swt) in her life time (by passing the Prophet -saw) while he (saw) was alive, it is good enough for us to go directly to Allah (swt) after the death of the Blessed Prophet (saw).
“Tawassul is not an obligation or a necessary matter, neither is the response to the supplication conditional upon it, Rather, the basis for the supplication is to call upon Allah, the Exalted, as Allah said: And if my servants ask you concerning me, then say that I am close (al-Baqara: 186) and: Say, “Call upon Allah or call upon al-Rahman: Whatever you call him by -to Him belong the best names.”
Source: (pgs. 74-75 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
ISTIGATHA
Istigatha is asking for urgent help in times of distress.
Those who are in favour of Istigatha themselves put it in the category of mustahab (مُسْتَحَبّ) meaning something that is recommended. However, it is not something that is fard or wajib.
An example of this from the Qur’an.
“And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called him for help (fa-is’taghathahu)against the one from his enemy, so Moses struck him and killed him. said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” (Qur’an 28:15)
The example in the Qur’an of istigatha is of someone who is physically alive calling out to other people who are physically alive.
CAN AN ACT OR ACTION GO FROM NOT BEING SHIRK TO BEING SHIRK?
There have been those who claim that something is in a category of shirk or non shirk and these categories do not change.
This is absolutely not true.
If one has animals that they use and even call out to while alive. They call out to these animals after they have died. This is clearly shirk.
Another example is the following:
Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled. The Jews say, “Ezra is the son of Allah “; and the Christians say, “The Messiah is the son of Allah .” That is their statement from their mouths; they imitate the saying of those who were kafara (ungrateful disbelievers [before them]. May Allah destroy them; how are they deluded? They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate (yush’rikuna) with Him. They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the (ungrateful disbelievers) dislike it. It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others (l-mush’rikuna) with Allah dislike it. (Qur’an 9:29-33)
Narrated ‘Adi bin Hatim:
“I came to the Prophet (saw) while I had a cross of gold around my neck. He said: ‘O ‘Adi! Remove this idol from yourself!’ And I heard him reciting from Surah Bara’ah: They took their rabbis and monks as lords besides Allah (9:31). He said: ‘As for them, they did not worship them, but when they made something lawful for them, they considered it lawful, and when they made something unlawful for them, they considered it unlawful.'”
So if you previously followed a command of Allah (swt) and then abandoned it in favour of what the monks and rabbis said that would be an act of worship and thus shirk.
Likewise, if you previously abstained from a prohibition of Allah (swt) and then indulged in that prohibition in favour of what the monks and rabbis have said that would be an act of worship, and thus shirk.
CAN THE DEAD (THAT WHICH WAS BIOLOGICALLY ALIVE) BENEFIT OTHERS AFTER IT’S DEATH?
We know this from direct empirical data. We benefit from the meat of an animal after it has been slaughtered, the hide or wool from animals after they have died. The Inuit Eskimos have shown us how to essentially use virtually all parts of a whale after it has died.
We as human beings are living testimony that we continue to benefit by the knowledge of those who have died. From every facet of knowledge, to mathematics, to architecture to cherished recipes. We continue to benefit from from those who have long since passed.
Just as we benefit from them, what ever benefit we receive from them is accredited to them as well. So for example, when you teach someone to read the Qur’an you benefit from every time that person reads the Qur’an, even after you have long since died.
ISTIGATHA OF THE DEAD AND SCANT EVIDENCE.
Calling out to those who have died for aid and assistance.
There are some cold hard facts that stare in the face of those who advocate for Istigatha.
There are 25 Prophets mentioned by name in the Qur’an. We don’t have a single example of any of those Prophets doing Istigatha to a prophet that proceeded him that has died.
Considering that the Blessed Prophet Muhammed (saw) is the best example for us and considering that he is the last of the Prophets we do not have a single example of the Blessed Prophet (saw) making Istigatha of any of those prophets that proceeded him that has died!
Point 2 is extremely important considering there are 124,000 prophets and he did not consider to call upon any of them!
If the reply to point 2 is that the Blessed Prophet (saw) is the supreme prophet and the seal he is not in need of them to ask it still does not take away from point 1.
Narrated Anas:
Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain
قوله : ( أن عمر بن الخطاب كان إذا قحطوا ) بضم القاف وكسر المهملة أي أصابهم القحط ، وقد بين الزبير بن بكار في الأنساب صفة ما دعا به العباس في هذه الواقعة والوقت الذي وقع فيه ذلك ، فأخرج بإسناد له أن العباس لما استسقى به عمر قال : اللهم إنه لم ينزل بلاء إلا بذنب ، ولم يكشف إلا بتوبة ، وقد توجه القوم بي إليك لمكاني من نبيك ، وهذه أيدينا إليك بالذنوب ونواصينا إليك بالتوبة فاسقنا الغيث . فأرخت السماء مثل الجبال حتى أخصبت الأر
Translation:
His statement: (That ‘Umar bin al-Khattab used to say that when they were parched) with the addition of the qāf and the kasra of the neglected one, that is, they were afflicted with drought. Al-Zubair ibn Bakkar explained in the genealogies the description of what Al-Abbas called for in this incident and the time in which it occurred, so he narrated with his chain of transmission that when Al-Abbas asked for rain with it, ‘Umar said: “Oh Allah, no affliction has descended except due to sin, and it has not been removed except with repentance, and the people have turned to me in place of your Prophet, and these are our hands to you for sins.” And We enjoined upon you repentance, and We poured rain. Then the sky fell like the mountains until the trees became fertile
Source: (Ibn Hajar Al Asqalani Fath al-Bari Sharhu Sahih Al Bukhari)
“And O my people! Seek your Lord’s forgiveness and turn to Him in repentance. He will shower you with rain in abundance, and add strength to your strength. So do not turn away, persisting in wickedness.” (Qur’an 11:52)
The above example, often brought up by proponents of tawassul and istigatha realize just how deadly the above example is to their doctrines. In particular the doctrine of calling out to those who are in their graves or seeking a means by those who are now in their graves.
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
However, NOW (in this time) we are asking his uncle.
To add insult to injury to proponents of tawassul and istigatha the formula of the du’a used by Ibn Abbas (ra) looks like this:
“Oh Allah, no affliction has descended except due to sin, and it has not been removed except with repentance, and the people have turned to me in place of your Prophet, and these are our hands to you for sins.”
Notice there is no ‘Oh Allah by the status of the Prophet’.
Notice there is no ‘Oh Allah by your love of the Prophet’.
These formulas are not used by Ibn Abbas (ra) !!
Now there have been some weak sauce replies by those who are clearly overwhelmed in the face of such evidence. It is clear that copium is the only reply in the face of such powerful evidence.
They will offer meekly. Umar Ibn Al Khattab (ra) has choice. So he choose Ibn Abbas (ra). Yes, but why not choose the best of Creation? Especially if that was an option?
The Prophet Muhammed (saw) is he (currently) dead or alive in his grave?
The central point of the controversy surrounding the issue is rather or not one can do istigatha to the Blessed Prophet (saw) after he died.
Narrated `Aisha:
All sides of the debate have agreed that the Blessed Prophet (saw) has died.
Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, “My father and my mother be sacrificed for you, O Allah’s Prophet! Allah will not combine two deaths on you. You have died the death which was written for you.” Narrated Abu Salama from Ibn `Abbas : Abu Bakr came out and `Umar , was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammed is Allah’s Messenger (saw)) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, “Amma ba’du, whoever amongst you worshipped Muhammed, then Muhammed is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: ‘Muhammed is no more than an Apostle and indeed (many) Apostles have passed away before him ..(up to the) grateful.‘ “ (Qur’an 3.144) (The narrator added, “By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.”)
The interesting point about the above hadith is why would such shock over come the believers and why would Allah (swt) need to remind them that the Prophet (saw) will die as other humans have died if it was firmly planted in their (the companions) hearts that they would have a direct line of communication with the Prophet (saw) after his earthly life?
This verse would constitute an unnecessary redundancy.
The other point to be noted is that often proponents of those who say we can do istigatha to the Blessed Prophet (saw) after he died is to compare the situation of the Blessed Prophet (saw) to that of martyrs.
But this begs the question: How did the Prophet (saw) die?
Are we prepared to believe that The Prophet (saw) was indeed poisoned by a Jewish woman -thus making the Prophet (saw) a martyr?
One evidence brought forward to try and claim that the Prophet (saw) is alive in his grave is the following:
“And ˹remember˺ when they prayed, “O Allah! If this is indeed the truth from You, then rain down stones upon us from the sky or overcome us with a painful punishment.” But Allah would never punish them while you ˹O Prophet˺ were in their midst. Nor would He ever punish them if they prayed for forgiveness.” (Qur’an 8:32-33)
Some have used this as a proof text to try and say that the Blessed Prophet (saw) is still alive and the context shows that this misunderstanding of theirs is certainly in error.
The context is the disbelievers and not the believers.
However, when one looks into this matter it can be seen that the Muslim Ummah can be seen to have reached a sort of stalemate on the matter.
Rather or not the Blessed Prophet (saw) is dead or alive in his grave (currently) seems to be a secondary matter to the issue of rather or not we can call out to him, that is to say, making Istigatha to him, after he has died.
ISTIGATHA OF THE DEAD SIFTING FOR GOLD AND TRYING TO FIND ANYTHING!
The above video is apt when we are talking about proofs and evidences for calling out to the dead after they are deceased.
One should not be surprised to see when looking into this matter that there is a dearth of evidence from the Qur’an and Sunnah that advocates of calling out to an individual after they have deceased can produce.
The book to your left: Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri. The book to your right: Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani.
Both books are in our colleagues personal library and both books in their estimation failed to deliver.
In the book: Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri. You would think that a book that is 389 pages excluding the glossary, bibliography and general index would be teaming with evidences.
This is simply not the case at all.
On page 197 of the book we have: Intermediation through the Blessed Holy Prophet (saw) after his death. This section runs until page 253.
So one of the arguments advanced on page 208 is the following verse of the Qur’an.
“And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammed], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” (Qur’an 4:64)
There is no indication that this verse is a reference to people calling upon the Blessed Prophet (saw) after he has died. In fact, the Qur’an has not given a single example of any of the former people calling upon any of the earlier prophets that have died. If the Qur’an recorded such incidents then these proponents would be quick to quote it. However, the Qur’an does not indicate any one doing this.
The other text often quoted: (Qur’an 8:32-33) has already been addressed above.
Taking a look at the evidence from the traditions to call out to the Prophet (saw) after he has died
Now, keep in mind dear reader you are reading from the perspective of an Ibadi.
We take a different approach to these matters as we are different kettle of fish.
The sanad-the chains are important to us. Equally important to us is the matn -the actual text. Are the text consistent with one another, do they present to us any anomalies or inconsistencies?
We ask you dear reader to ask Allah (swt) for guidance and to use the brain he has given you to reflect on what you are about to read.
The anonymous Bedouin and the dream of ‘Utbi.
“In this Qur’anic verse Allah is exhorting the sinners and evildoers that when they commit sins and errors they should call on the Messenger of Allah (saw) and ask forgiveness from Allah. They should also request the Messenger of Allah (saw) to pray for them. When they do so, Allah will turn to them and forgive them and He will show mercy to them. That is why He used the words la-wajadullaha tawwaban-rahima (they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful). Many have stated this tradition. One of them is Abu Mansur Sabbagh who writes in his book al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you my intermediary before my Lord and I have come to you for this purpose.” The he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: O ‘Utbi the Bedouin is right, go and give him the good news that Allah has forgiven his sins.”
Source: (pg. 209-211. Islamic Concept of Intermediation (Tawassul)by Dr. Muhammed Tahir-ul-Qadri)
You will not fail to note in these narrations that the individual is an unnamed or undisclosed person.
Why the redundancy on behalf of the Prophet (saw)?
Why not just show up in that unnamed man’s dream and tell him directly?
Next, why can’t the Prophet (saw) name the individual?
In other words why say: “O ‘Utbi the Bedouin is right.” Why not say O ‘Utbi, Abdullah bin Marwan ibn Khalid etc…”
On page 212 we are given another tradition by Imam Qurtubi in his famous exegesis al-Jami li-ahkam-il-Qur’an (5:265-6) similar to the ‘Utbi tradition. It states:
The anonymous villager and ‘Ali.
“Abu Sadiq has reported it from ‘Ali, A villager came to see us three days after the burial of the Holy Prophet (saw). He placed himself near the Prophet’s grave, sprinkled its earth over his body and said : ‘O Messenger of Allah, you said and we have heard it from you. You received commands from Allah and we received commands from you, and one of these divine commands is wa law annahum idh zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my forgiveness.” (In response o the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven.’”
Source: (page 212 Islamic Concept of Intermediation (Tawassul)by Dr. Muhammed Tahir-ul-Qadri)
What is quite eye opening is that these traditions, one can imagine if being circulated on their own may have passed in many circles as credible.
Yet, when we have them juxtaposed together the questions start to arise.
This time we have an anonymous villager. This anonymous villager unlike the anonymous Bedouin gets an immediate response from the grave.
Why in this case does the anonymous villager get an immediate response where as the anonymous Bedouin has be told via an intermediary via a dream at that?
Now in regard to the second report Dr. Muhammed Tahir-ul-Qadri is displeased that Shaykh Muhammed b. Alawi al-Maliki al-Hasani does not find it reliable.
Dr. Qadri states:
“Muhammed bin ‘Alawi al-Maliki expresses in his review an ambivalent attitude towards the tradition as he cannot positively, certify its authenticity,but in spite of its lack of certainty, most of the traditionalist have relied on its credibility.” Source: (pg. 213 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
Actually what Shaykh Muhammed bin ‘Alawi al-Maliki says in his book is as follows:
“So, this is the story of al-‘Utbi, and these are the (scholars) who quoted it. It is irrelevant if this report is authentic or weak. We inquire: Did these (scholars) quote something that is idolatry and misguidance? Did they quote from something that invites to idol worship and grave worship? If that is indeed the case, then what reliability is there to be found in tehm or their books? Glorified are You my Lord this is manifest slander!”
Source: (pg. 119 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
In reality. Dr. Qadri basically re-words Shaykh ‘Alawi al-Malki’s words as his own so it is not wholesale plagiarism.
But these are eye opening statements.
“It is irrelevant if this report is authentic or weak.”
“but in spite of its lack of certainty, most of the traditionalist have relied on its credibility.”
As Allah (swt) states:“They have taken their scholars and monks as lords besides Allah”
Apparently this only applies to Jewish and Christian scholars and never to Muslim scholars!
The tradition concerning rain through the means of the Prophet (saw) after his death.
“The people of Medina were in the grip of a severe famine. They complained to ‘Aisha (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they do so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camel’s had grown so fat (it seemed) they would burst out due to their over piling of blubber. So the year was named as the year of greenery and plenty.”
Source: (pg. 215-216 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri.)
The chain of transmission for this hadith is: Abu an-Nu’man heard it from Sa’id bin Zayd, he from ‘Amr bin Malik an-Nukri and he from Abu al-Jawza Aws bin Abdullah who has reported it.
Abu an-Nu’man ‘Arim was Muhammed bin al-Fadl Sadusi. He was Imam Bukhari’s teacher, and memorizer of traditions and they (Ahl Sunnah)claim he was a very truthful person.
This man who would say about Imam Ali ibn Abu Talib – “The son of the prostitute.” – This Abu an-Nu’man /Muhammed ibn Al-Fadl Sadusi he is the reliable and truthful one with these people?!
Nonetheless objections have been made against virtually the entire chain of transmitters. Against Abu an-Nu’man.
Against Sa’id bin Zayd. He has been classified as weak.
Against ‘Amr bin Malik and Abu al-Jawza.
At the end of the day let us say that this tradition had no one who disputed it. What does it say? It shows that Allah (swt) honoured the grave of the Blessed Prophet (saw) as he does till today.
There is nothing in the above narration about people either making tawassul or istigatha to the Blessed Prophet (saw) after his death.
In fact, we have the right to ask what would be the advise of the advocates of those who say we can do istigatha to the Blessed Prophet (saw) after he has died, if for example a similar situation happened any where else in the world that doesn’t have the grave of the Blessed Prophet (saw) near by?
A) If they can get similar results by doing istigatha to the Blessed Prophet (saw) after he died without needing to do any action at the grave; then why do people need to perform some action with the grave in order to receive the blessing?
I know the response is that it is not because of the grave but the person in the grave.
However, if my question in A) above is not answered the impression is that it is not the Prophet (saw) alone but a combo of Grave + Prophet that the people did istigatha to receive rain.
Thus, if people in remote parts of the world can do istigatha of the Blessed Prophet (saw) to receive rain and they do not have to do any action to his grave why did the people of Medina need to do so?
In other words, these people instead of trying to sell the Muslim masses a combo meal, inclusive of fries and a drink, they want to give us a Combo Istigatha Grave + Prophet.
B) If the teaching of istigatha by calling out to the Blessed Prophet (saw) after he died or making means of his burial site was a known thing among the people why did Aisha (ra) have to inform them what to do to begin with?
After all the text does say: “The people of Medinawere in the grip of a severe famine.” Among the people of Medina are heavy weights of knowledge concerning the Qur’an and Sunnah.
Intermediation through the Prophet’s grave during ‘Umar’s tenure?
Malik ad-Dar has related:
“The people were gripped by famine during the tenure of ‘Umar (bin al-Khattab), Then a Companion walked up to the Prophet’s grave and said, “O Messenger of Allah, please ask for rain from Allah for your Community who is in dire straights.” Then the Companion saw the Prophet (saw) in a dream. The Prophet (saw) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you. And tell ‘Umar that he should be on his toes, he should be on his toes. (he should remain alert).” Then the Companion went over to see ‘Umar and passed on to him the tidings. On hearing this, ‘Umar broke into a spurt of crying. He said, “O Allah, I exert myself to fall until I am completely exhausted.”
Source: (pg. 229 to 230 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri.)
What can be said about this. There are some people that the truth comes out of their own mouths and they do not stop to think about it! Allah is our refuge.
In this chain of narration is A’mash.
“A’mash is regarded a second-grade impostor, and this is a class of impostors from whom our religious leaders recorded traditions in their authentic books. Therefore, it is proved that this tradition narrated by A’mash is accepted.”
Source: (pg. 231 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
What can we say people? Admitted imposters inform of us our faith! Do people have no hayya?
Also, this whole narration is flatly contradicted by the narration above!
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
Take a close look at the above report and then go back and compare/contrast it with the two above ( The anonymous villager and ‘Ali & The anonymous Bedouin and the dream of ‘Utbi)
The anonymous Bedouin who ask himself has yet ‘Utbi (the one who did not even ask) is the one who has the dream.
“Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: O ‘Utbi the Bedouin is right, go and give him the good news that Allah has forgiven his sins.”
The anonymous Villager who ask himself gets called out to directly from the grave.
(In response o the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven’
The anonymous companion who ask himself has a dream to go inform Umar (who did not even ask)
“Then the Companion saw the Prophet (saw) in a dream. The Prophet (saw) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you.”
What on Earth is going on?!
The hadith of ‘Uthman bin Hunayf.
When it comes to this hadith I found it very curious as to why the Arabic was rendered into English the way that it was by Dr. Tahir-Ul-Qadri.
“By God! I did not say this, but once I was in the company of the Messenger of Allah (saw) that a blind man came over to see him and complained t him about the loss of his eyesight. The Prophet (saw) asked him to be patient, but he said: “O Messenger of Allah! I don’t have any servant and I am in great trouble. The Prophet (saw) said: fetch an earthen pot and perform the ablution, then offer two cycles of prayer and implore Allah with these praying words.‘ Then ‘Uthman bin Hunayf said: ‘By God! We had neither gone out far away from the meeting nor had the conversation among us stretched out that the man came running to us as if he had never been blind.”
Source: (pg. 242 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
Two things to take note.
The first point to take note of.
The Prophet (saw) asked him to be patient. This is quite sly and I will tell you why this is.
`Uthman bin Hunaif narrated that a blind man came to the Prophet (saw) and said:
“Supplicate to Allah to heal me.” He (saw) said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammed (saw), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me (Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammedin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’”
Why leave out the fact that the Blessed Prophet (saw) himself told the man that being patient with what Allah (swt) decreed would be better than the Prophet (saw) supplicating or interceding on his behalf?!!
In fact, the Qur’an mentions the action in which Allah (swt) rewards us without measure and it is not tawassul or istigatha.
“Say ˹O Prophet, that Allah says˺, “O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah’s earth is spacious.Only those who endure patiently will be given their reward without limit.” (Qur’an 39:10)
The second point to take note of.
The text quoted does not give you the formula of the prayer. “with these praying words.” Well, what are those praying words?
Shaykh Muhammed Alawi al-Maliki does the same thing!
We read:
“From ‘Uthman b. Hunayf (ra) who said: “When a blind man came to the Messenger of Allah (saw) complaining from his loss of sight, he said: ‘O Messenger of Allah! I have no one to lead me and things are difficult for me. The Messenger of Allah (saw) said: ‘Go perform wudu’, pray two units of ritual Prayer, then supplicate: ‘O Allah, I ask you and turn to you through Your Prophet, the Prophet of Mercy, O Muhammed, I turn to your Lord through you so that He returns to me my sight. O Allah, grant him intercession for me, and grant me intercession for myself.” ‘Uthman said: “By Allah, we did not part company or speak for a very long, before the man came to us as if there was nothing wrong with him.”
Source: (pg. 87 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
Where is the statement: “be patient, for that is better for you” ?!!
Why leave out this key text?
For the record we (as Ibadis would have no issue) with the narration in Tirmidhi. This happened while the Blessed Prophet (saw) was still alive. No problem.
Yet,
The above hadith of ‘Uthman bin Hunayf comes under a section that is titled:Tawassul through the Prophet (saw) in his life and after his death. In Shaykh Muhammed b. Alawi al-Maliki’s book.
It is also is quoted by Dr. Muhammed Tahir-ul-Qadri is under a section titled:
“Intermediation through the holy Prophet (saw) after his death.”
So why would they include a hadith that is talking about an action of the Blessed Prophet (saw) while he was still alive in a section about intermediation after his (saw) death?
Because they both go on to provide another narration where ‘Uthman bin Hunayf teaches a man to pray the following formula after the Prophet (saw) died:
O Allah, I ask you and turn to you through Your Prophet, the Prophet of Mercy, O Muhammed, I turn to your Lord through you so that He returns to me my sight. O Allah, grant him intercession for me, and grant me intercession for myself.”
Remember this clashes with what we know from Umar Ibn Al Khattab (ra) who stated:
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
Umar Ibn Al Khattab (ra) is using the plural form “We” this means a collective understanding and this trumps an individual understanding.
On what consistent basis can it be argued that we can’t ask the Prophet (saw) for rain now that he is dead but we can invoke him for other purposes?
In summary about 5 different traditions are cited by those who propose that we call upon the Prophet (saw) after his death. These traditions are either fraught with challenges to their chains of transmissions or out right contradict other transmissions that are stronger or have no challenges to their chains of transmissions.
I have been in circles and gatherings before that practice istigatha and tawassul to not only the Blessed Prophet (saw), but to scholars, people deemed saints or awilya (friends of Allah) and the frequency to which it occurs among them was really what put this whole thing into perspective.
Given the frequency of this occurrence among them and the fact that you would think that if such a practice was really going on in the early Muslim community then these people would not need to be like pan handlers or gold prospectors trying to sift and find anything, anything at all to support their claims.
So recall that the side that is saying that to call upon the Prophet (saw) even after he has died it is mustahab -recommended, not that it is wajib or fardh.
Also recall the quote from Shaykh Muhammed b. Alawi al-Maliki
“Tawassul is not an obligation or a necessary matter, neither is the response to the supplication conditional upon it, Rather, the basis for the supplication is to call upon Allah, the Exalted, as Allah said: And if my servants ask you concerning me, then say that I am close (al-Baqara: 186) and: Say, “Call upon Allah or call upon al-Rahman: Whatever you call him by -to Him belong the best names.”
Source: (pgs. 74-75 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
Thus, given the extremely contentious nature of this issue, it is best to keep to that tawassul which the scholars and the Muslims are in agreement upon. Leave that tawassul in which the scholars and the Muslims dispute about. It also would be best to keep to that istigatha which the scholars and the Muslims are in agreement upon. Leave that istigatha which the scholars and the Muslims dispute about.
Narrated Abu Huraira:
When Allah revealed the Verse: “Warn your nearest kinsmen,” Allah’s Messenger (saw) got up and said, “O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani `Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, the Aunt of Allah’s Messenger (saw)! I cannot save you from Allah’s Punishment; O Fatima bint Muhammed! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.”
I heard the Prophet (saw) saying, “Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle.”
“Praise be to Allah, the Lord of the Universe” Allah (swt) is the Rabil alamin.
Allah (swt) is not once addressed in the entire Qur’an as: “The Lord of Muhammed (saw)”, as if that was some exclusive title.
Allah takes pleasure in not simply being The Rabb of Muhammed but “The Rabb of all mankind”.
“We have sent you ˹O Prophet˺ only as a mercy for the whole world.” (Qur’an 21:107)
And the Blessed Prophet(saw) continues to be a mercy for the whole of mankind by leaving behind his examples, his Sunnah, his beautiful and noble character.
Summary:
Aqidah principles have to be based upon that which is certain.
Tawassul 1st Type: Asking Assad to make du’a thinking it will be accepted because Assad has the power to make it accepted. -This is shirk.
2nd Type: Asking Assad to make du’a thinking it will be accepted because of his closeness and proximity to Allah. -This is acceptable.
3rd Type: Thinking Allah will assit us simply by mentioning the name of someone in your du’a. Exampe: “Oh Allah Assad is with us, so grant us victory!” This seems to occupy a place between the 1st and 2nd type. Some say it is shirk some say it is not. We leave the doubtful so we abstain from this.
Istigatha.
Calling out to someone or something that is alive and has the abilty to aid you. Examples: Your friend, your brother, your parents, your children. -This is acceptable
Calling out to those who have died. Some say it is shirk and some say it is not shirk. We leave the doubtful so we abstain from this.
“When My servants ask you 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.” (Qur’an 2:186)
Some people say they call upon others to bring them closer to Allah (swt). However, Allah (swt) said that he is truly near.
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
Calling upon other than Allah. Any Muslim that says your du’a or prayer is defective if you don’t call upon other than Allah should cause alarm bells. How can you be faulted for calling upon or worshipping Allah alone?
Conclusion: A believer cannot go wrong by leaving the doubtful.
We maintain our connection via the Blessed Prophet (saw) via following his Blessed Sunnah.
Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised.” (Qur’an 41:30)
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The Prophet (saw) said to Ali: Lā yadkhulu al-jannah illā nafs muʾminah” (لَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُؤْمِنَةٌ)
Zaid bin Yathi’ said: We asked Sayyiduna Ali: With what message did the Messenger of Allah (saw) send you? He replied: I was sent with four things. First, that only a believing soul will enter Paradise.
Belief in Islam is composed of three major elements.
To proclaim with the tongue there is no God except Allah and Muhammed (saw) is his Messenger.
Sincerity with Allah.
Actions. To do righteous deeds and to avoid evil deeds.
Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised.” (Qur’an 41:30)
Does anyone understand from the above verse that a person can enter paradise simply by believing in Allah and Muhammed is his Messenger without the need to perform any actions?
Have you ever pondered on the message delivered in one of the shortest chapters in the Qur’an?
Surah Al-‘Asr.
By the time! Surely humanity is in loss, except those who have faith, do good, and enjoin on each other the truth, and enjoin on each other patience. (Qur’an 103:1-3)
Can you imagine, based upon your own understanding of this previously quoted chapter, that people are entitled to receive that great reward of paradise, of Al Jannah, without doing good deeds?
This chapter of the Qur’an delivers a clear message. The salvation of mankind is linked to both faith and actions. Good deeds are inseparable from true faith. True faith is necessarily linked to good deeds. The two are interlocked.
If we want to know the correct Islamic creed, the correct Islamic aqidah as taught by the Blessed Prophet (saw), make sure first and foremost you base your creed on the verses of the Qur’an that are clear with clear meanings. If you do so, you will be able to differentiate between the authentic traditons of the Blessed Prophet (saw) from the fabricated ones.
Muslims the world over, in all their denominations, believe that on the day of judgement no one will enter paradise without the intercession of the Blessed Prophet (saw).
The debate comes down to the following:
Is this intercession for all those who testify that there is no god except Allah and Muhammed (saw) is his Messenger ?
A special honour and privilege for the Muslims who fear Allah.
“He knows what is before them, and what is behind them, and they cannot intercede except for him, with whom He is pleased. And they stand in awe for fear of Him.” (Qur’an 21:28)
Imagine an individual who, their whole life they miss the prayers, they commit fornication and adultery, and they die unrepentant.
Is Allah content or pleased with this person? The answer is no!
The above verse provides clear-cut evidence that whatever Shafa’at that there will be, it will be for those with whom Allah (swt) is pleased.
In Christianity, they have a theological position that Christ Jesus is their intercessor on the day of judgement.
“My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One.” (1 John 2:1)
“Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” (Romans 8:34)
“For, There is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus.” (1 Timothy 2:5)
In Christianity, Faith in Jesus is enough. It is sufficient to enter into paradise.
In Islam, true faith is accompanied by righteous living, righteous action, and righteous deeds.
“He knows what is before them, and what is behind them, and they cannot intercede except for him, with whom He is pleased. And they stand in awe for fear of Him.” (Qur’an 21:28)
“Those who carry the Throne and those around it glorify the praises of their Lord, have faith in Him, and seek forgiveness for the believers, Our Lord! You encompass everything in mercy and knowledge. So forgive those who repent and follow Your Way, and protect them from the torment of Hellfire.” (Qur’an 40:7)
From this verse we can understand that there are three major pre-conditions for Allah (swt) to forgive your sins.
To believe in Islam.
To actually want to be forgiven. This happens via repentance.
Follow the way Allah (swt) has set out for us.
One of the most important methods of interpreting the Qur’an is to apply to it the rules and the principles of the Arabic language. As the Qur’an itself was sent down in Arabic.
Consider, for example, the following verse:
“And warn them, [O Muhammed], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” (Qur’an 40:18)
When you look at this verse you will see the مَا (mā) which is used in the Arabic language to negate. And then come two nouns. The first is ḥamīmin and the other is shafīʿin. Both are indefinite nouns. This means that this verse implies a general sense. Meaning that all intercessors and all friends will not be acceptable on the day of judgement to intercede for the wrong doers.
So there is a principle in the Arabic language and fundamentals of Islamic jurisprudence known as uṣūl al-fiqh saying that if an indefinite noun is found in a negative context or prohibitive context or conditional context, it will produce a general sense.
So what we get from this is that no one will intercede for a person who did not repent in this temporal world.
We have seen that one of the most damnable articles of faith held by some Muslims is the belief that the sinners who died unrepentant will be admitted into paradise on the day of judgement.
Now contrast this belief with the following authentic tradition of the Blessed Prophet (saw).
Narrated Abu Huraira:
When Allah revealed the verse: “Warn your nearest kinsmen,” Allah’s Messenger (saw) got up and said, “O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani `Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, the Aunt of Allah’s Messenger (saw)! I cannot save you from Allah’s Punishment; O Fatima bint Muhammed! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.”
“Believe then in Allah and His Messenger, and in the light which We have sent down. Allah is fully aware of all that you do.”(Qur’an 64:8)
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There is no denying the light that cascades across the floor. Indeed, many cathedrals are beautiful and breathtaking. Yet, no Muslim would deny that the teachings that take place in such buildings are teachings that mix light with darkness. It mixes haqq with batil. It mixes truth with falsehood.
“Do not mix truth with falsehood or hide the truth knowingly.” (Qur’an 2:42)
“They say, The Most Compassionate has offspring. You have certainly made an atrociousclaim, by which the heavens are about to burst, the earth to split apart, and the mountains to crumble to pieces. in protest of attributing children to the Most Compassionate.” (Qur’an 19:88-91)
There is a shared conceptual structure between Christian Logos theology, Neo-Platonic emanationism and the Sufi/Shi’i doctrines of Nūr i Muḥammed.
This is something alien to Islam.
Nūr i Muḥammed is a concept primarily within Sufi and some Shi’i traditions, designating Prophet Muhammed (saw) as the first creation and the primordial light from which the universe was created. It represents his inner, transcendent reality and spiritual essence rather than his physical humanity.
We see in the sacred text of the Christians the following beliefs.
Part of the Nicene Creed reads as follows:
“God from God, Light from Light, true God from true God, begotten not made, one in being with the Father. Through him all things were made. For us and for our salvation he came down from heaven.”
“For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together.” (Colossians 2:16-17)
“In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. (John 1:1-8)
Contrary to what people think that the Qur’an being created is from Greek philsophy far from it. It is quite the opposite.
The position of the Sunni/Neo-Platonists. The Monad & the Logos
An uncreated ‘Kun’ by which everything else is created. The ‘kun’ acts as the intermediary between Allah, the transcendant and the material world.
However, the Sunnis believe that this uncreated ‘kun’ is not identical to the essence of Allah nor other than Allah’s essence. In our view, this is a step away from monotheism and a bridge towards Christology and logos theology.
“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)
“Through him all things were made; without him nothing was made that has been made.” (John 1:3)
In our article here, we have shown that Jesus is not the eternal word of Allah. Jesus is the created word of Allah. Created from nothing “dust” and that which is created from dust or nothingness is not an attribute of Allah at all.
It is historically accurate to say that Christian theology has been heavily influenced by Platonic philosophy. We know this was the downward road in regard to their creed. So we now want to look at how such beliefs influenced certain strands of Islam.
As a reminder, our aqidah needs to be built upon the verses of the Qur’an. Those that are clear. Or it needs to be built upon the tawatur from the hadith.
And it dazzles the mind how those Muslims get accosted who say that Muhammed (saw) is only a man. They get accosted by those who hold fast to batini and esoteric doctrines. Well, if Muhammed (saw) is not only a man, then what is he? An angel? A demigod? A deity?
The same people do not seem to mind when we say about Jesus (as) that he is only a man. Even though Jesus (as) was born without a father.
“Say, “I am only a (basharun) man (mith’lukum)like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” (Qur’an 18:110)
“But now you seek to kill me, a man (anthropos) who has told you the truth which I heard from.” (John 8:40)
Question: What does the word Anthropos mean?
Answer: It means a mortal human being, full man. It distinguishes man from the animal kingdom on one hand and distinguishes man from a deity and divine essence on the other.
Anthropos is where we get the word anthropology, which means the study of man.
So this has not deterred those who wanted to bring Platonic Philosophy into Islam. In fact, it emboldens them. They reason well, Jesus (as) is anthropos, but he pre-existed as the word. So they reason that even if Muhammed (saw) is bashar, they can make him pre-exist as some eternal light.
What is interesting to note here is that nowhere in the New Testament does Jesus (as) say: “I am a man like you.” However, the text of the Qur’an is explicit. Muhammed (saw) is a man like us.
“And We sent not before you except (rijalan) men to whom We revealed [Our message]. So ask the people of the message if you do not know.” (Qur’an 16:43)
And We sent not before you, except men(rijalan) to whom We revealed [the message], so ask the people of the message if you do not know. We gave them not bodies that would not eat food, nor were they (khālidīna)immortals. (Qur’an 21:7-8)
khālidīna -this also means eternal. Jesus (as) is not the eternal word. Muhammed (saw) is not eternal light. Neither of them is eternal.
“The Messiah, son of Mary, was no more than a messenger. messengers had gone before him. His mother was a woman of truth. They both ate food. See how We make the signs clear to them, yet see how they are deluded!” (Qur’an 5:75)
“And they say, “What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?” (Qur’an 25:7)
In fact, if we do not accept the fact that Muhammed (saw) is a man like us, then we are accepting the belief of the Mushriks, who are surprised that Allah (swt) sends a man that eats food and walks among them.
“They say, “Why has no angel come with him?” Had We sent down an angel, the matter would have certainly been settled, and they would have never been given more time. And if We had sent an angel, We would have certainly made it a man—leaving them more confused than they already are.” (Qur’an 6:8-9)
The verse above has the Mushrik asking why no angel was sent with Muhammed (saw). So they are making a contrast between the two.
If Allah (swt) sent an angel, there would be no more room to debate about anything. This clearly tells us that Muhammed (saw) is not an angel. Angels are those beings which are created from light.
And nothing has prevented people from believing when guidance comes to them except their protest: “Has Allah sent a (basharan) human as a messenger?” (Qur’an 17:94)
“They challenge, “We will never believe in you until you cause a spring to gush forth from the earth for us, or until you have a garden of palm trees and vineyards, and cause rivers to flow abundantly in it. Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us). Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read.” Say, “Exalted is my Lord! Was I ever but a human messenger?” (Qur’an 17:90-93)
They asked Muhammed (saw) the following:
Bring a spring to gush forth from the earth.
Bring forth gardens, palm trees and vineyards.
Cause rivers to flow.
Bring the heavens down.
Bring Allah and the angels face to face.
Have a house made of guild.
Ascend into the sky. -it is clear that Jesus did not do this either.
Bring us down a book.
Muhammed (saw) replied to this by saying: He was only a human (basharan) messenger.
“Say: I am no (bid’an)new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner.”(Qur’an 46:9)
If Muhammed (saw) is the first creation and primordial light, then he certainly is a new thing among the messengers, as this cannot be said about any of the messengers who have come before him.
Verses from the Qur’an that are used to try and prove Nūr Muḥammed.
“O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book.” (Qur’an 5:15)
mina l-lahi nurun wakitabun mubinun yahydi bihi from Allah a light and a book clear guides with it
The Qur’an is the light and a clear book. Allah guides with it, not with them(plural)
You may see how disparate translations render the Arabic into English.
“O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light.” (Qur’an 4:174)
bur’hanum min rabbikum wa-anzalna ilaykum nuran mubinan convincing proof from your Lord sent down to you a light clear
The Qur’an never references nazzala (sending down) to a human being ever! For example:
“Indeed, We have anzalna sent down to you the Book, in truth. So worship Allah , [being] sincere to Him in religion.” (Qur’an 39:2)
Rather, when speaking about prophets as messengers, Allah (swt) uses the word arsala (sent).
See: Qur’an 21:07Qur’an 33:45 and Qur’an 47:2
Allah (swt) tells us that the Qur’an is that light from Allah.
“And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a (siratin mus’taqimin) straight path.”(Qur’an 42:52)
“Believe then in Allah and His Messenger, and in the light which We have sent down. Allah is fully aware of all that you do.”(Qur’an 64:8)
Notice the text says believe in Allah and his Messenger and in the light. The text does not say believe in Allah and his Messenger, who is the light! Just as the wa distinguishes the Messenger from Allah, the wa also distinguishes the nur from the Messenger!
First it should be said that the Qur’an is sufficient in this regard. Anything that one would bring from the hadith would come to clash with the overwhelming flood of evidence that the Qur’an has established.
Secondly, it should also be stated that none of the evidence brought from the hadith amounts to tawatur and, therefore, it cannot be established as an aqidah point.
Nonetheless, we will look at the evidence one tries to establish from the hadith for Nur-Muhammed. The idea of Muhammed (saw) as the first creation and/or the primordial light from which the universe was created.
It would also clash with other lone narrator reports.
Umm Salamah narrated that the Messenger of Allah (saw) said:
“Indeed you come to me with your disputes, and I am only a human being, perhaps one of you is more eloquent at presenting his argument than the other. If I judge for one of you, giving him something from the rights of his brother, then it is only a piece of the Fire that I am giving him, so do not take anything from it.”
The Messenger of Allah (saw) said prayer and he omitted or committed (something). Ibrahim (one of the narrators of this hadith) said: It is my doubt, and it was said: Messenger of Allah, has there been any addition to the prayer? He (the Holy Prophet) said: Verily I am a human being like you. I forget just as you forget so when any one of you forgets, he must perform two prostrations, and he (the Holy Prophet) was sitting and then the Messenger of Allah (saw) turned (his face towards the Qibla) and performed two prostrations.
It also contradicts other information from the Blessed Prophet (saw) about what was the first created thing.
Abdul-Wahid bin Sulaim narrated:
“I arrived in Makkah and met ‘Ata bin Abi Rabah. I said to him: ‘O Abu Muhammed! The people of Al-Basrah speak about Al-Qadar.’ He said: ‘O my son! Do you recite the Quran?’ I said: ‘Yes.’ He said: ‘Then recite Az-Zukhruf to me.’” He said: ‘So I recited: Ha Mim. By the manifest Book. Verily, We have made it a Qur’an in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: ‘Do you know what Mother of Books is?’ I said: ‘Allah and His Messenger know better.’ He said:’It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir’awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!’Ata said: ‘I met Al-Walid the son of ‘Ubadah bin As-Samit the Companion of the Messenger of Allah (saw) and asked him:’What was your father’s admonition when he died?” He said:”He called me and said: ‘O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar- all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (saw) saying: “Verily the first of what Allah created was the Pen. So He said: ‘Write.’ It said : ‘What shall I write?’ He said : ‘Write Al-Qadar, what it is , and what shall be, until the end.’”
The Pen is presented as a created instrument for recording destiny. That is all.
The very first of what Allah created was the Pen.
None of the information that has been supplied mentions anything about spatiality.
So this leaves us with some points of discussion.
If spatiality is not a creation but something that co-exists with Allah. Then who or what creates spatiality? How do we square this with the belief that Allah creates all things?
If spatiality is a creation and the first thing that was created before spatiality was either the Pen or the Throne. This means that the Pen or the Throne existed prior to spatiality. Since we do not posit a place for Allah (swt), then one could conclude the Pen is like Allah (swt) in existing without a place.
The unresolvable tension in Neo-Platonic emanationism.
Neo-Platonic emanationism: The One is absolutely transcendent, beyond being, beyond space, beyond time. The first emanation (the Nous/Intellect) is the first thing that has being, but it exists in a framework of emanation that presupposes the One’s transcendence.
The Islamic doctrine of tawhid: “There is nothing like unto Him” (Qur’an42:11). Allah alone is eternal, uncreated, without beginning. Everything else is created, contingent, and shares no attributes of divinity.
If the Muhammedan Light or the Pen was created before space and time, then:
It exists in a state of non-spatial, non-temporal existence.
This is precisely the definition of divine transcendence. Existing without being located in space or time.
Something now shares this attribute with Allah.
“There is nothing like unto Him” is compromised.
When the Nūr Muḥammed doctrine claims:
“The first thing Allah created was the light of Muhammed”
It must then answer: Where did this light exist before space and time?
There are three possible responses, all of them problematic.
It existed in Allah. Something created existed within the divine.
It existed in a place. Which mean space is either uncreated (co-eternal with Allah) or the light created its own container (nonsensical).
It existed in no place and no time. The light shares with Allah the attribute of existing without spatial or temporal location. There is nothing like unto him now has an exception. The light is, in this crucial respect, like Allah.
There is no escape.
The Neo-Platonic Framework Collapses Under Islamic Premises
Neo-Platonism works because:
The One is beyond being, beyond even the category of “existence”
The Nous is the first being However, being is already a category that the One transcends.
The Nous is divine, and the system is not radically monotheistic.
But Islam does not allow:
Degrees of divinity.
A hierarchy of being where the first emanation shares in transcendence with that which is beyond being.
When Sufi metaphysicians attempted to import the Neo-Platonic structure while claiming to preserve tawhid, they created an unstable hybrid.
Evidences from the hadith that are used to try and prove Nūr Muḥammed.
The first hadith evidence that is used.
Narrated Abu Hurairah:
“They said: ‘O Messenger of Allah (saw)! When was the Prophethood established for you?’ He said: ‘While Adam was between (being) soul and body.'”
This above hadith mentions nothing about when the Prophet (saw) was created or what he was created from. It simply establishes that the office of Prophethood was ordained for him. This the more straightforward and textually responsible reading. The plain sense of the text is about foreknowledge and divine decree, not ontological pre-existence.
The second hadith that is used.
He relates from Jabir ibn Abdullah who stated:“I said, ‘O Messenger of Allah (saw)! May my mother and father be sacrificed for you, tell us of the first creation which Allah created before everything?’ The Prophet saw answered, ‘O Jabir! Indeed Allah created before everything the light of your Prophet from His light.”
Source: (Al-Musannaf Abdur Razzaq, pp. 63, Hadith 18)
This hadith is fabricated (mawḍū’)
The consensus is that it has no sound chain of transmission (sanad) and was falsely attributed to the Prophet (saw).
Bring us an authentic chain for this hadith.
The most dangerous aspect of the above hadith is the wording, “from His light” (min nūrihī). This can be dangerously understood to imply that the Prophet (saw) is a part of Allah or that Allah’s essence is divisible. A concept fundamentally opposed to Islamic monotheism (tawhid).
It is challenging to take seriously the claims of anyone who says they defend (tawhid) and expresses the above view.
Such groups who advocate this are like the mysterion cults. They hold that such sacred truths are revealed but cannot be fully understood by reason. They need esoteric (obscure) explanations or can only be explained via esoteric rituals that are not within the grasp of the uninitiated. The contradictory nature is laid bare for all to see. If that is the case, then you do need recourse to proof text. You simply need aprior convictions.
One of our team members was introduced to a Sufi Tariqa in which one of its members approached them asking about how they understood Nur i Muhammed. The follower of this Tariqa said: “The light of Allah is Allah!”
So how does this Nur of Muhammed (saw) actually work?
If you are involved in Sufism or Sufi Metaphysics, it is usually taught that this light enters into Adam.
Then it is passed from Adam to his son Seth. It goes all the way to Nuh. Then, at this point, something crucial happens. The light is passed onto Nuh’s son Sam (Shem). The Semetic people and his other son, Ham (Hamitic) people, receive a curse. Physically portrayed by being black-skinned.
It continues until it reaches Abrahams son (Isma’il). Now we get into a conundrum here. It cannot go through the son Ishaq because this line stops at Jesus (as) who had no children.
So it now passes through (Isma’il). But now we face another problem.
Historically speaking, there is a span of approximately 2,500 to 2,700 years between Isma’il, peace be upon him (born c. 2000s B.C.E.) and Muhammad, peace and blessings be upon him(born 570 C.E.). While Islamic tradition holds that Muhammed is a direct descendant of Isma’il, historians and early genealogists note that there is no continuous, verified, or documented written record for this connection.
Also, on top of that, it must be affirmed that for that span of 2,500 years, that entire line maintained a belief in perfect monotheism.
Critique of Esoteric Cults and Genealogy
Where this becomes a source for cults and manipulation. If you continue to hold that this nur i muhammed travels through his descendants, then not only are the descendants superior to you via bloodline, but they are metaphysically superior to you based upon this esoteric reality.
This has become a source of manipulation and abuse in many circles. A person who is claimed to possess such attributes becomes a deity in their circle. Unchallenged and unquestioned. The least infraction can bring wrath and damnation down upon one. If the Imam, Qutb (or Ghawth) is caught up in sexual impropriety, molestation, physical abuse and or squandering of funds, any whistleblowers would be shamed into silence.
The Ibadi school shuts the doors to these esoteric beliefs which have no firm basis in the Qur’an and Sunnah. Exploitation of people cannot come about through presumed superior metaphysical personages.
Put yourself for a moment in the position of a 7th century Bedouin hearer, the idea that Muhammed (saw) pre-existed as a cosmic light, or that there exists a “Muhammedan Reality” that is the first emanation and the instrument of creation, would have sounded unfamiliar. Perhaps dangerously close to what they had just been taught to reject about Arab polytheism (where lesser deities mediated between the high God and the world) and Christianity (where the Logos became flesh).
In the end, what is needed for the Muslims is a return to purity in creed. A creed based upon the firm and clear text of the Qur’an and the mass transmitted testimony of the Blessed Prophet (saw).
You may also be interested in reading the following:
“We sent thee not, but as a Mercy for all creatures.” (Quran 21:107)
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The Mufti of Oman, Shaykh Ahmed Al Khalili (H) has informed us:
“Celebrating the birth of the Prophet ﷺ was not practiced during the time of the Companions (may Allah be pleased with them), nor during the time of the Successors (tābi‘īn), nor during the time of the successors of the Successors (atbā‘ al-tābi‘īn). Most likely, this celebration began during the era of the Fatimids. It is said that their intention behind this celebration was to deflect accusations that they were not truly Muslims. There is much discussion about the Fatimids. Some even refer to them as the “ʿUbaydīs”. Though they attributed themselves to Fāṭimah (may Allah be pleased with her) and thus were called “Fāṭimids.” Yet, many exaggerations surrounding them go so far as to take them outside the fold of Islam. For example, some said about al-Muʿizz al-Fāṭimī: “Whatever you will happens, not what fate decrees; you rule, for you are the One, the Subduer.” This is evidence that those people were far from Islam and from the oneness of Allah, as this is deification of human beings.”
“They were the first to introduce the celebration, and Muslims later adopted it from them. Perhaps the desire to celebrate the Prophet’s birthday was in order to remind people of this great blessing. The blessing of Allah sending His Messenger ﷺ to us. However, we must consider several important factors. Among these is that people, in commemorating the Prophet’s birth, have attributed sanctity to human-authored texts recounting the story of the noble birth. They came to revere such writings as if they were the Qur’an itself, and this is impermissible. Nothing is sacred except the words of Allah. As for the words of the Prophet ﷺ, when we read them, it is for the sake of deriving benefit and guidance; reading them in itself is not an act of worship. If someone who does not understand the Prophet’s words were to recite them thinking it was an act of devotion, it would not count as worship. Unlike the Qur’an, whose recitation is worship whether one understands it or not.”
“Therefore, attributing sacredness to anything other than the words of Allah is problematic. If the celebration is meant to remind people of this great blessing, then one should not be bound to a single text authored by a person centuries ago as though it were a chapter of the Qur’an. Rather, the occasion can be connected to present-day circumstances. What the community needs to draw from this remembrance, such as reviving the call to Islam and renewing the message. This can be done by giving lectures, enlightening people about this blessing, and renewing the spirit of the message according to the needs of the time.”
“At the same time, all that contradicts the Sharīʿah in such celebrations must be avoided. Gatherings involving drums, dancing by men and women, and similar practices are contrary to Islamic teachings. These must be avoided. Likewise, the extravagant spending of large amounts of money on such occasions does not please the Messenger of Allah ﷺ. These funds would be better spent on things that benefit the Muslim community. Excessive decoration and lavish displays are also not a proper way of honoring the Prophet. These are matters that must be carefully avoided.” -The Mufti of Oman, Shaykh Ahmed Al Khalili (H)
Prima Qur’an comments:
So there is no need for people to try and justify this practice to the people on the basis of what the early generation did or what the Blessed Prophet (saw) ordered us to do.
If people celebrate to remember the blessings of the Blessed Prophet (saw), by giving lectures etc then this is not something in our estimation that is totally forbidden.
Celebrating the birth of the Blessed Prophet (saw) with speech, and poems has become ‘urf (culture/custom). -It does not violate Islamic Principles.
Do we become the beloved of Allah (swt) by following the beloved of Allah (swt).
Celebrating the birth of our noble Prophet (saw) Say, “If you ˹sincerely˺ love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.” (Qur’an 3:31)
We do not believe such celebrations should be done with haram music, dancing or free mixing. This time is used to send abundant blessings down upon the Blessed Prophet (saw) and used as a time to reflect on rather or not we become the beloved of Allah (swt) by following the beloved of Allah (swt).
#متابعات أحيت منارة الاستقامة لتعليم القرآن الكريم وعلومه بمدينةنالوت بالأمس ذكرى #المولد_النبوي_الشريف ضمن البرنامج الذي أعلن عنه مكتب أوقاف #نالوت حيث ألقيت بعض الكلمات بمناسبة هذه الذكرى الجميلة كما تخلل هذه الأمسية بعض القصائد والأناشيد والمدائح النبوية. @Taha_Asker12 pic.twitter.com/kMeVcCZDvp
Often in Oman, Sunni and Ibadi come together to celebrate the Maulid
“Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” (Qur’an 33:21)
و كان نبينا صلى الله عليه وسلم يتسابق في طاعته القرشي والحبشي و الفارسي و الرومي يذكر اسمه فتفيض العيون بالدمع، وتورد أحاديثه فتجيش الارواح بالشوق، له في كل مكان أتباع، وفي كل بلد أنصار، وفي كل قطر محبون، يدوي اسمه في الأذان وفي المنائر، ويذكر على المنابر، ويدرس في الدفاتر،… pic.twitter.com/3HQWoiCazd
Some of the justifications that we use to allow the practice are as follows:
“And as for the blessings of your Lord, speak of them” (Qur’an 93:11)
Is not the birth of the Blessed Prophet (saw) a blessing to humanity?
It heralds the arrival of Allah’s beloved.
It is a way to convey the message of Muhammed (saw).
It is a way to send blessings and peace upon him.
A way to adhere to his love and follow what he (saw) brought.
This entry is quite short because it is not a hair splitting issue for us. Our scholars are very clear that we do not have records of the early generations celebrating this. This is something from ‘urf that the people love to do out of their burning love for Allah’s beloved.
Those who do not participate are not looked down upon. Those who wish to participate are received warmly.
“But My mercy encompasses everything. I will ordain mercy for those who shun evil, pay alms-tax, and believe in Our revelations.” (Qur’an 7:156)
“And He is the All-Forgiving, All-Loving.” (Qur’an 85:14)
“Do you not love to be forgiven by Allah? And Allah is All-Forgiving, Most Merciful.” (Qur’an 24:22)
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I will begin this article by sharing a perspective that may seem counter intuitive to the very article that I am writing.
For me one of the biggest signs of Allah’s Love and Mercy is the Creation of Hellfire and the Creation of the Worst Possible Planets for any life to exist.
I was reading this article on the worst possible planet and it certainly made me very thankful to be on Earth!
“Leah Crane: The planet I think is the worst also happens to be my least favourite planet, which is Mercury. It’s really close to the sun, and when we think about a planet being bad for life, a lot of the time we think about it either being very hot or very cold. Mercury is both. It is tidally locked, so one side always faces the sun, and that side, which we call the day side, is about 800° Fahrenheit, which is 430° Celsius, all the time – absolutely awful.”
Leah Crane: A little too hot. Also, you’d get a lot of cancers from all of the radiation. And then there’s the other side which always faces away from the sun, which is -290° Fahrenheit or -180° Celsius, equally unpleasant.
From the diversity and beauty of the animal kingdom to the various landscapes on Earth the first thought that certainly does not come to my mind is: “This Creator wants the absolute worst for us.”
From left to right: Kirkjufell Mountain located in Iceland. Credit to David Stanfield. Moraine Lake Banff National Park Canada. Credit to Nicole Seidl. Maya Bay Phi Phi Leh Thailand. Credit to Silent Sightseer. All photos taken from pexels.com
One of the means of knowing something is through contrast.
We know when something is unpleasant and thus we know what is pleasant. We know what it is to not to love and not to receive love. We know what it is not to be merciful or to receive mercy. We know what it is not to forgive or to be forgiven.
So in order to truly know Allah’s love, mercy and forgiveness we are shown its opposite.
“If Allah should take men to task for their injustice, He would not leave on the earth one single living creature; but He is deferring them to a term stated; and when their term is come they shall not put it back by a single hour nor put it forward.” (Qur’an 16:61)
This is to be contrasted with the Biblical characterization of the Creator.
“And the LORD repented of the evil which he thought to do unto his people.” (Exodus 32:14)
“The Lord regretted making human beings on the earth, and his heart was grieved. So the Lord said: I will wipe out from the earth the human beings I have created, and not only the human beings, but also the animals and the crawling things and the birds of the air, for I regret that I made them.” (Genesis 6:6-7)
The clear distinction here is that in the Qur’an where Allah (swt) is simply telling us that if he were to give us our just desserts (what we really deserve) the extent of his wrath would essentially be scorched earth.
Where as in the Bible we are presented with a being who thinks to do evil to his creation, and even regrets making them.
Another huge difference between the portrayal of the divine in the two faiths is that in Christianity God is never sated or satiated unless there is pain or suffering. The running of a blade across the throat of an animal satiates God’s wrath.
“And without the shedding of blood there is no forgiveness.” (Hebrews 9:22)
Where as in Islam a contrite human heart is what is needed before a Loving and Merciful Creator.
“The Day when neither wealth will be of any use nor sons, except to one who will come to Allah with a sound heart.” (Qur’an 26:88-89)
The blueprint for forgiveness was initiated by our Creator let us not forget this!
In Islam Allah forgives the first human being who erred and it was Allah who initiated the reproach between Creator and created!
Allah did not wait for Adam to approach him, in fact Allah inspired and taught him the words to seek forgiveness.
“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (Qur’an 2: 37)
a) Allah taught Adam the very words to seek reconciliation with him.
b) He accepted those words; because they are from him to begin with.
c) Allah accepts repentance.
Allah loves those who repent and purify themselves.
“Surely Allah loves those who always turn to Him in repentance and those who purify themselves.” (Qur’an 2:222)
Seeking forgiveness for our sins is an act of obedience and worship itself!
“Turn to Allah in repentance all together, O believers, so that you may be successful.” (Qur’an 24:31)
“O you who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! You have power over all things.” (Qur’an 66:8)
Allah (swt) has promised that he will forgive your sins.
“And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful.” (Qur’an 4:110)
“The Forgiver of sin and Accepter of repentance, the Severe in punishment, and Infinite in bounty. There is no god except Him. To Him is the final return.” (Qur’an 40:3)
Your sins are not greater than Allah’s mercy.
Disbelieving in Allah’s mercy and/or willingness to forgive sins is a major sin. A trap of Shaitan.
“He said, “And who despairs of the mercy of his Lord except for those astray?” (Qur’an 15:56)
“”O my sons! go and enquire about Joseph and his brother, and never give up hope of Allah’s Soothing Mercy: truly no one despairs of Allah’s Soothing Mercy, except those who ungrateful disbelievers.” (Qur’an 12:87)
“Say, ˹O Prophet, that Allah says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.” (Qur’an 39:53)
“O believers! Do not follow the footsteps of Satan. Whoever follows Satan’s footsteps, then he surely bids immorality and wickedness. Had it not been for Allah’s grace and mercy upon you, none of you would have ever been purified. But Allah purifies whoever He wills. And Allah is All-Hearing, All-Knowing.” (Qur’an 24:21)
Allah (swt) forgives all sins via repentance. This includes shirk as shirk is a sin.
Please see our article here that explains this. Al hamduillah our school is upon the haqq concerning this matter. May Allah (swt) guide the ummah to the truth.
We have no one else to turn to or efface our sins except Allah. Only Allah forgives Sins.
“Those who, upon committing an evil deed or wronging themselves, remember Allah and seek forgiveness for their sins—and who forgives sins except Allah?—and they do not knowingly persist in wrongdoing?” (Qur’an 3:135)
“Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.” (Qur’an 3:159)
Allah (swt) loves those who trust and rely upon him. Are we not trusting and relying upon Allah -alone when we ask him and him alone to forgive us? The answer is yes. Therefore in that condition we are among those who Allah (swt) loves!
How do I know that my repentance is sincere?
“O you who have believed, repent to Allah with sincere repentance.” (Qur’an 66:8)
“And whoever repents and does good has truly turned to Allah properly.” (Qur’an 25:71)
The fact that you desired to repent in and of itself is an act of sincerity. Second that you follow up your incorrect conduct with correct conduct.
Remorse is repentance.
Leaving the sin
Having remorse after committing the sin, which can only happen if our nature is not sinful to begin with.
Resolve to not return to the sin
If you sinned against Allah ask Allah to forgive you.
If you sinned against another person return their rights or seek reconciliation.
If you sinned against yourself, forgive yourself.
How do we know that our repentance is accepted?
“But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.” (Qur’an 5:39)
“As for those who repent, mend their ways, and let the truth be known, they are the ones to whom I will turn tofor I am the Accepter of Repentance, Most Merciful.” (Qur’an 2:160)
“But I am truly Most Forgiving to whoever repents, believes, and does good, then persists on guidance.” (Qur’an 20:82)
“As for those who repent, believe, and do good, it is they who will be admitted into Paradise, never being denied any reward.” (Qur’an 19:60)
“Only for those who do wrong. But if they later mend evil with good, then I am certainly All-Forgiving, Most Merciful.” (Qur’an 27:11)
The act of repentance in and of itself is a good. Than you follow up your repentance by continuing to do good deeds and trusting in Allah (Qur’an 3:159) by doing such is a sign that you have truly repented. It is also a sign that Allah has forgiven you.
Allah actually wants to accept our repentance!
“Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise.” (Qur’an 4:26)
“Allah wants to accept your repentance, but those who follow their passions want you to digress into a great deviation.” (Qur’an 4:27)
“And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do.” (Qur’an 42:25)
When we do a sin repent and start on the course of good we can know that Allah (swt) loves us.
“And do good, for Allah certainly loves the good-doers.” (Qur’an 2:195)
“And Allah loves the good-doers.” (Qur’an 3:134)
Allah loves those who are a doers of good.
Repentance is an act of worship and obedience.
Repentance is an act of good.
Therefore Allah loves us.
The angels keep a record of all our actions. For those who die upon faith and die upon Islam all the good is kept. The minor sins they are turned into good.
“This, Our record, speaks about you in truth. Indeed, We were having transcribed whatever you used to do.” (Qur’an 45:29)
A HUGE MISUNDERSTANDING. ALLAH’S FORGIVENESS IS NOT ARBITRARY.
To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whoever (liman) He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful. (Qur’an 3:129)
First of all. If you take this verse in isolation of other verses it means that those people who sincerely repent Allah (swt) may not forgive them. Then those people whom Allah (swt) says he would not forgive it means Allah (swt) would might them. Far above Allah (swt) to ascribe to him a capricious nature.
Second of all. There is no such thing as Allah can forgive your sins but not 100% otherwise it would be vain. Allah is far above this!
What is the benefit of Allah forgiving a servant of some of his sins and then leaving them alone? We accuse Allah (swt) of fooling around, while Allah Almighty is far above this.
You will often note that those verses that have the phrase: “He forgives whoever (liman) He wills, and punishes whoever He wills.” are in connection to asserting Allah’s authority over the claim of Jews or Christians who claim salvation is solely for them. Or, even in the context of Allah (swt) asserting authority over that of the Blessed Prophet (saw).
Some examples:
“The Jews and the Christians each say, “We are the children of Allah and His most beloved!” Say, “Why then does He punish you for your sins? No! You are only humans like others of His Own making. He forgives whoever He wills and punishes whoever He wills. To Allah belongs the kingdom of the heavens and the earth and everything in between. And to Him is the final return.” (Qur’an 5:18)
“You ˹O Prophet˺ have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers. To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.” (Qur’an 3:128-129)
Allah (swt) put conditions on receiving forgiveness.
“But indeed, I am the Perpetual Forgiver of whoever (liman) repents and believes and does righteousness and then continues in guidance.” (Qur’an 20:82)
Whoever dies without repenting from shirk, unlawful sexual intercourse, killing a soul without right. Allah will not forgive them.
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:68-70)
Anyone who sincerely repents will be like one who did not do any sins. This is correct. However, will that person recover and repent before the Angel of Death surprises him? This is a huge risk!
“Say, “What would my Lord care for you if not for your supplication?” For you have denied, so your denial is going to be adherent.” (Qur’an 25:77)
SINS CAN BE FORGIVEN FOR YOUR AFTERLIFE YET HAVE EFFECTS FELT IN THIS LIFE.
Another point is that there are effects of the sins and transgressions that we have done. For example if we sincerely repent this means that Allah (swt) has forgiven us in the afterlife. However, you will suffer from the effects of your sins in this world. May Allah (swt) forgive us in this life and the afterlife. So let us not take risk!
In other words Allah (swt) may hasten your punishment in this life and forgive you in the afterlife if you are sincere in your repentance.
This does not necessarily apply to every time you sin or every type of sin and Allah knows best. Some of the scholars mention that Allah (swt) says he is Forgiving and Forgiving. Why did he simply not say Forgiving? They say that forgiveness means pardoning you for the effects of this sin in this world and forgiveness means erasing the sin itself!
This is seen in Allah’s name: Al-Afuww -The one who not only forgives sins but also eliminates their negative impact, as if they never occurred.
Two examples:
Example A: Person is forgiven but the effects of sin are felt.
A person commits illicit sexual intercourse. This person is very remorseful and turns in sincere repentance to Allah. Allah (swt) forgives them. No punishment awaits them in the next life. However, the person finds out they have contracted HIV. This will impact the person for the rest of his/her life. Even knowingly being intimate with a person whom is unaware of your HIV status can lead to criminal charges, such as attempted murder.
Example B: Person is forgiven but the effects of sin are not felt.
A person was in a rush and was negligent in their wudhu. Not having a proper wudhu nullifies and invalidates the prayer. The person then realizes this. They do their wudhu with care and consideration and pray with devotion and sincerity. They ask Allah (swt) to forgive them. They are forgiven. No punishment awaits them in the next life nor are there any negative effects felt from the sin.
“As for those who repent, believe, and do good deeds, they are the ones whose evil deeds Allah will change into good deeds. For Allah is All-Forgiving, Most Merciful.” (Qur’an 25:70)
“Surely good deeds wipe out evil deeds. That is a reminder for the mindful.” (Qur’an 11:114) -how you know your sins are forgiven.
“IF (but) eschew the evilest of the things which you are forbidden to do, We shall expel out of (Saiyiatikum) YOU ALL THE EVIL IN YOU, and admit you to a gate of great honor.” (Qur’an 4:31)
Allah loves those who purify themselves.
“Surely Allah loves those who always turn to Him in repentance and those who purify themselves.” (Qur’an 2:222)
Repentance itself is an act of purification. It is the initial process to cleanse the heart and soul of the sin committed and therefore Allah loves those who initiate this process.
Allah loves those who are just.
“And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful.” (Qur’an 4:110)
“Surely Allah loves those who uphold justice.” (Qur’an 49:9)
When you sin you act unjustly to your soul -you are condemning yourself to possible damnation. Therefore when you seek forgiveness to Allah (swt) you are doing justice to yourself, to your own soul and as you are upholding justice via your repentance your among those beloved to Allah (swt).
The Sunnah of the Prophet (saw) is to seek forgiveness as instructed by Allah (swt).
“And seek Allah’s forgiveness. Surely Allah is All-Forgiving, Most Merciful.” (Qur’an 73:20)
“So be patient ˹O Prophet˺, ˹for˺ Allah’s promise is certainly true. Seek forgiveness for your sin. And glorify the praises of your Lord morning and evening.” (Qur’an 40:55)
“We sent no messenger save that he should be obeyed by Allah’s leave. And if, when they had wronged themselves, they had but come to you and asked forgiveness of Allah, and asked forgiveness of the messenger, they would find Allah Forgiving, Merciful.” (Qur’an 4:64)
“If you should love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (Qur’an 3:31)
The Blessed Messenger (saw) used to ask Allah (swt) to forgive him. That is part of his Sunnah. It is a major part of his Sunnah to ask Allah (swt) to forgive him, have mercy and compassion upon him.
By doing this we to follow and emulate the Blessed Messenger (saw) thus becoming the people mentioned in (Qur’an 3:31). Allah will love us and forgive us -1) for following the sunnah in general. 2) especially for following the sunnah of asking for forgiveness.
Allah responds to our prayers!
This simple fact is above all else. It in and of itself is the cause for the elation of the soul and the hope for the penitent.
When My servants 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)
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
“To the tribe of Thamud We sent their brother Salih. He said, “My people, worship God. You have no God other than Him. He created you out of the earth and made you inhabit it. Ask Him to forgive your sins, and turn towards Him in repentance. My Lord is near, and ready to answer.” (Qur’an 11:61)
Holy Angels That Are Beings of Pure Light Pray Constantly and Continuously for your Forgiveness and Guidance!
“Those (angels) who carry the Throne and those around it glorify the praises of their Lord, have faith in Him, and seek forgiveness for the believers, (praying) “Our Lord! You encompass everything in (your) mercy and knowledge. So forgive those who repent and follow Your Way, and protect them from the torment of Hellfire. Our Lord! Admit them into the Gardens of Eternity which You have promised them, along with the righteous among their parents, spouses, and descendants. You (alone) are truly the Almighty, All-Wise. And protect them from (the consequences of their) evil deeds. For whoever You protect from the evil of their deeds on that Day will have been shown Your mercy. That is the ultimate triumph.” (Qur’an 40:7-9)
Prima Qur’an comments:
Imagine that Allah (swt) created a group of angels that specifically are tasked with praying for the forgiveness and protection of the believers. Those who follow the way of Allah. Not only are they praying for you specifically, they are praying for your parents , and the wife or husband that you have not even met or married yet! The one who is currently your parent and for the children you have not even had born yet! As well as those who currently are your children!
There is tremendous amount of love and mercy that is directed towards the believers! That is why those who reject all this love and mercy are kafir (ingrates) -(ungrateful) such a people are without question and without doubt deserving of the hellfire because it is the path they pro actively choose.
NOT TO MENTION THE MONTH OF RAMADAN.
This can be a whole entry in and of itself. However, in particular this is to the Muslim reader. You know the amount of mercy and forgiveness and spiritual upliftment that is contained with in the month of Ramadan! It is an entire month that comes every year that is a means of spiritual training and gaining proximity and closeness to Allah (swt).
Imagine if in Ramadan you were to continuously pray to Allah (swt) for forgiveness and protection from the hellfire. Imagine even if you prayed that du’a with sincerity even once and it was granted!
A WARNING TO THE BELIEVERS.
Dear brothers and sisters, respected ummah of Muhammed (saw). All that has gone before is to show you that the deck has not been stacked against us. Quite the opposite. The fact that we are have been commanded to pray five times a day. That those five daily prayers are a continuous means for us to draw night and ask forgiveness from the Supreme Sovereign of this Universe. The gift of the month of Ramadan. Angelic beings of light praying for us and our spouses and children that we ourselves potentially haven’t even met! This is supreme love, supreme grace, supreme care and supreme mercy.
That being said we have to want this mercy and this love and this grace. In light of all that has been said those who end up going to hellfire are those among us who are actively participating in our own self destruction. You actually have to want to go to hellfire. How does one want this? By disobeying Allah (swt), by avoiding the commands of a Sovereign Creator and indulging in that which The Creator has prohibited. Most of all by shunning repentance
Ask Allah to forgive you quickly.
“Allah only accepts the repentance of those who commit evil ignorantly ˹or recklessly˺ then repent soon after Allah will pardon them. And Allah is All-Knowing, All-Wise.” (Qur’an 4:17)
“And hasten towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those mindful ˹of Allah˺” (Qur’an 3:133)
Delaying repentance is a sign of arrogance and ingratitude. Here you have a Lord that wants to forgive you and you shun this forgiveness. It is an act of disobedience. It is a sign that you are not recalcitrant and that you deem your action or style of living as something of light consequence.
Very sobering verse from the Qur’an.
Why should we not delay repentance?
“However, repentance is not accepted from those who knowingly persist in sin until they start dying, and then cry, “Now I repent!” nor those who die as disbelievers. For them We have prepared a painful punishment.” (Qur’an 4:18)
Are you guaranteed to live after reading this very sentence? Are you guaranteed to live the next few minutes or even the next hour? So considering that repentance is not accepted by the one who waits to be besieged by the angel of death when is the best time to repent?
Now!
“Indeed, whoever commits misdeeds, and becomes besieged by his iniquities—these are the inmates of the Fire, wherein they will dwell forever.” (Qur’an 2:81)
Any Muslim who sins it is the duty of the believing Muslim to admonish his brother/sister in a good way. Help them to save face. Do not humiliate them. Advise them in a good manner.
However, if a Muslim continues to persist in sin that person is to be shunned. To continue to walk in fellowship with them is walking in fellowship to the one who insults Allah (swt) , shuns his mercy and forgiveness and guidance.
“Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah. Surely Allah is severe in punishment.” (Qur’an 5:2)
Remember that Allah (swt) only accepts from those of us who do our level best to live a righteous a life.
“Indeed, Allah only accepts from the righteous [who fear Him]” (Qur’an 5:27)
If any person Muslim or not dies as a fasiq (a person committing major sins), does not repent, is unjust Allah will refuse his/her all his deeds and that one will be in hell.
“That is because they followed what angered Allah and disliked [what earns] His pleasure, so He rendered worthless their deeds.” (Qur’an 47:28)
“Those who disbelieved, and prevented (others) from Allah’s way, He (Allah) has rendered their deeds vain.” (Qur’an 47:1)
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated –Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:70)
The question has been put forward to you dear brothers and sisters and sincere truth seekers.
“Will, they not turn with repentance to Allah and ask His forgiveness? For Allah is Oft Forgiving, Most Merciful” (Qur’an 5:74)
“And He is the All-Forgiving, All-Loving (Qur’an 85:14)
Prima Quran 