Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)
“And who is more unjust than he who invents a lie about Allah ? Those will be presented before their Lord, and the witnesses will say, “These are the ones who lied against their Lord.” Unquestionably, the curse of Allah is upon the wrongdoers.” (Qur’an 11:18)
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It is wrong to lie about a messenger of Allah (swt) and to deceive the people in the matter of theology.
“Even in the case of Prophet Moses (Peace be upon him) Prophet Musa (alayi salam) begged Allah to see him. Because he could hear him. Now he wanted to see him. He said, and that is recorded in surah Al Araf My Lord allow me to see you. His Lord said, You will never be able to see me….in this life. But when he insisted He said: Look at the mountain if the mountain stands still then perhaps you can see me. And a mountain is definitely much more stronger and powerful than Musa and all the human beings. So Allah The Almighty did as follows: The ayat 143 of surah Al Araf So Allah The Almighty allowed light beam of his light to shine at the mountain, the mountain turned into dust. Full of thunder, it turned into dust, like shredded wool. Then Musa (alayi salam) upon seeing what happened to the mountain he fell unconscious and then when he came back to his consciousness he realized that he was mistaken when he insisted on seeing Allah The Almighty. I repent unto you, I shall not ask for that again.” -Dr. Muhammad Salah
There are quite a few things wrong here with what the Salafi preacher had said.
#1) No where in the Qur’an does Allah (swt) say, “You will never be able to see me in this life” as if to indicate you will see Allah (swt) in the next life. It simply says, ‘You will never be able to se me!’ These people will tell lies about Allah (swt) and go against the clear text of the Qur’an and the Sunnah.
#2) Actually what Musa (alayi salam) said was:
“Highly Exalted are You; I have indeed repented to you, and I am the first of the believers.“
First of the believers in what?
Let us look at how various translations deal with verse in question:
“When Moses came at the appointed time and his Lord spoke to him, he said, “My Lord, show [Yourself] to me, so that I might see You.” Allah said, “You can never see Me. However, behold this mountain. If it remains firm in its place, then you will see Me.” As soon as his Lord revealed His limitless glory to the mountain, He caused it to crumble to dust and Moses fell down unconscious. After he recovered, he said, “May You be exalted in Your glory! I repent! I will be the first of the believers!” (Qur’an 7:143)
Time to manipulate English translations based upon the theological bent one has!
“Never can you see me.”
“You can never see me”
Both of the above translations are correct. It is the one that Dr. Muhammad Salah uses as well. Except, that he added to what Allah (swt) stated with the “in this life.”
“You cannot see me” This translation can be understood as “You cannot see me now” Notice the absence of the word ‘never’.
“But when his Lord manifested Himself to the mountain.” Is the belief that Allah (swt) did reveal himself to the mountain.
Did Allah (swt) really reveal himself to that mountain? In the anthropomorphic sense that the Salafi claim? He appeared in His true form? Then where is he after this Transfiguration? Did he remain there or did he disappear? Did he vanish? Allah (swt) is the friend of the Blessed and Noble Messenger, Ibrahim who said in the same Qur’an:
“When the night overshadowed him, he saw a star and said, “This is my Lord!” But when it went down he said, “I do not like things that vanish.” (Qur’an 6:76)
“When his Lord manifested His glory on the mountain.” This is more sensible especially when consider that even the revelation of Allah (swt), the Qur’an could crush mountains.
“If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Qur’an 59:21)
What is the view of the Muslims, The Ahl Al Haqq Wal Istiqamah?
Well, dear reader, know that we Muslims put the Qur’an first. We do not attribute words and sayings to Allah (swt) that Allah (swt) did not say. This is a huge sin.
Musa (alayi salam) was aware of the impossibility of seeing Allah, but in asking for it he did not intend obtaining the impossible. He only intended thereby to hold back his people, who were stubborn in seeking it and made their belief in his Message dependent upon it.
“And recall when you said, “O Moses, we will not believe in you unless we see Allah plainly.” Thereupon the thunderbolt struck you while you were beholding.” (Qur’an 2:55)
It is obvious that these demands came before the Musa (alayi salam) approached Allah (swt). Musa (alayi salam) It is not difficult to see that this was a repeated request on their behalf, as the Qur’an mentions this in another place as well.
“The People of the Book demand that you make a book physically come down to them from heaven, but they demanded even more than that of Moses when they said, ‘Show us Allah face to face,’ and were struck by the thunderbolt for their presumption. Even after clear revelations had come down to them, they took the calf as an object of worship, yet We pardoned this, and gave Moses clear authority.” (Qur’an 4:153)
Now is it sensible to think that Musa would ask for the very same thing that they asked for and received the rebuke that they did for doing so? By Allah, to allege such a thing is nothing other than to put Musa (alayi salam) among the despicable ones from among the Children of Israel and to lower him to the level of the ignorant ones.
The proof that Musa (alayi salam) was not asking for himself, is because Allah (swt) could have replied to Musa (alayi salam), “You can never see Me.” This would have been sufficient for a believer.
The proof is that the mountain was destroyed.
Who witnessed the destruction of this mountain? Do you not think people would notice the sudden destruction of a mountain?
If the following happened to Musa (alayi salam) “He caused it to crumble to dust and Moses fell down unconscious.”
What do you think happened to the children of Israel who witnessed this?
“Thereupon the thunderbolt struck you while you were beholding.”
“and were struck by the thunderbolt for their presumption“
Notice after Musa (alayi salam) recovered he says, “”May You be exalted in Your glory! I repent! I will be the first of the believers!“
Why did Musa (alayi salam) say that he will be ‘the first of the believers’ when he is already a believer? Did the incident prove that Allah (swt) can be seen or not seen? Was Allah (swt) seen? No! So Musa (alayi salam) was testifying that he would be foremost among those who deny that Allah (swt) can be seen.
This is the correct belief on the matter:
This is the belief of the Muslims, those who are upon sound theology.
“Do they not consider the Qur’an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.” (Qur’an 4:82)
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Now if I was to follow that particular aqidah view I would have to be at least be consistent with myself and consistent with the text of the Qur’an. So again we have nothing stating that x/y is the default place for Allah (swt).
The correct view if we are to take the verses as they and apply a consistent methodology would be to say that Allah (swt) exist in a set [4,0 & 0,4 & 3,4 & 4,3 & 3,5 & 5,3 etc.…]
We describe Him (swt) by what has been authenticated that he described himself with. And we affirm for Him (swt) what the Prophet (saw) has affirmed for Him in his authentic Sunnah. As for those that say that we affirm for Allah what He has affirmed for Himself. They wanted from that to believe in the literal text and pass it as it came. For example, when He (Allah)-Great and Glorious God says:
“The Most Merciful [who is] above the Throne established.” (Qur’an 20:5) For this ayat (verse) when taken literally implies that Allah has a position, and he is above the throne, he says like this. This is the literal meaning.
And when I discussed with one of them regarding this,. I asked him, “Do you always stick to the literal meaning?”
He said, “Yes I do stick to the literal always, I don’t differ nor do I alter.” I said, “Let’s agree to stick to the literal meaning and I will agree on this ruling till a certain time, but I hope that you’ll stick to it and don’t change your words. Now me and you have both agreed on the same madhab and the same opinion.
Which is to say: The affirmation and passing of the ayats (verses) like they came, and taking the literal meanings, and building the belief upon it. (the opinion).
“Good”, he said, “Good”. I said, “Then this ayat (verse), Allah affirms a position for himself which is above the throne {The Most Merciful [who is] above the Throne established.} But in another ayat(verse) Allah says, “Indeed, my Lord is on a path [that is] straight.” (Qur’an 11:56)
Is the straight path the same as the throne or a different thing? Without doubt it’s another place, then this is a 2nd position. And you must affirm the literal meaning.
In a third ayat, Our Lord, Great and Glorious God says: “There are not three in a private conversation but that He is the fourth of them, nor are there five but that He is the sixth of them-and no less than that and no more except that He is with them.” (Qur’an 58:7)
This is a third place, different from the throne and different from the straight path.
And in a fourth ayat (verse), He (Allah) Great and Glorious God says about his Prophet Musa (as) ”No! Indeed, with me is my Lord; He will guide me.” Qur’an 26:62 and Musa (as) was on the beach of the Red Sea when he said this.
And in a fifth ayat, Allah tells us about our Prophet (saw) that he said when he was in Ghar Thawr (a cave that Muhammed-saw hid in)
“Have no fear, for Allah is with us.” (Qur’an 9:40)
And Allah tells us about his Khalil (Friend), Ibrahim (as) that he said: “I will go to my Lord! He will surely guide me!” (Qur’an 37:99)
And he (Allah) Great and Glorious God says in another ayat (verse) “But there he finds Allah, Who settles his account in full.” (Qur’an 24:39)
And he says in another ayat (verse) He says: “There is no creature but that He holds it by its forelock.” (Qur’an 11:56)
And the Prophet (saw) says in his Sunnah “A slave becomes nearest to his Lord when he is in prostration.” Source: (https://sunnah.com/riyadussalihin:1428)
And he says as well mentioning about Allah “Did you not know that my servant so and so was ill and yet you did not visit him? Did you not know that if you had visited him you would have found me with him?” Source: (https://sunnah.com/muslim:2569)
“When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer.” Source: (https://sunnah.com/bukhari:416)
Which of these literal meanings will you take? Now I am following your madhab.
On the throne? Or on the straight path, or is he the fourth of the three or the sixth of the fifth or in Ghar Thour, or on the beach of the Red Sea or in or where? Or in the prostration position?
He said: “All of these are not taken literally except {The Most Merciful [who is] above the Throne established.}”
I said: “Then you broke your ruling.” “You broke your ruling.”
Anyhow, taking the literal meaning falsifies the fact that the source of the Qur’an is from Allah. It falsifies that, why?
Because Allah says, “Had it been from anyone other than Allah, they would have certainly fund in it many inconsistencies.”(Qur’an 4:82) -and taking the literal meanings leads to that.
Sticking to the literal meaning leads to this inconsistency, because Allah Great and Glorious God affirms a hand for himself, and two hands, and affirms more than that..
{Allah’s hand is over theirs.}-Qur’an 48:10 {Rather, both his hands are extended}-Qur’an 5:64 {Do they not see that We have created for them from what Our hands have made, grazing livestock} –Qur’an 36:71
Which of these literal meanings will you take?
{sailing under Our ‘watchful’ Eyes} –Qur’an 54:14 { so that you would be brought up under My ‘watchful’ Eye.} –Qur’an 20:39 This is singular and that is plural, and lowest plural is 3 some say.
So, which of these literal meaning will you take? {they would have certainly found in it many inconsistencies.}
Taking the literal meaning is a ruling that is broken and false but actually rotten and sluggish. It’s not looked upon and not depended upon. And it’s throwed to the side of the walls. The same is in the sunnah as well.
Those that take the path of affirming the attributes by affirming and passing them like they came and took the literal meaning have contradicted this ruling of theirs and have heavily crushed it and they have left it crumbled and fragmented and have not left a peaceful (part) of it ever!
And there’s nothing which implies that as much as the act of some when he came to the hadith “Do not curse Time, for it is Allah Who is Time.” Is it not like this?
He said: “No this hadith is not taken by the literal meaning.” (For it is Allah Who is Time) Else its literal meaning implies the divinity of time! Does it not?
Also, “I become the hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks.” -taking the literal meaning leads to the belief of divine indwelling, is that not the case?
“Verily, those who believe and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers).” (Qur’an 19:96)
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Ibn Taymiyya al Harrani in his as–Sunnah an-Nabawiyyah when he comments about the above ayat in relation to Ali ibn Abi Talib that:
“Allah (swt) has told that He will place on the believers and those that preform good, love. And this is a true promise from him. Especially for the Caliphs Abu Bakr (ra) and Umar Ibn Al Khattab (ra) for the general amount of companions loved them and they were the best periods of Islam. Ali was not like that, as a large number of companions (sahabah) and followers (tab’ieen) hated him, cursed him and fought him.”
Source: (منهاج السنة النبوية في نقض كلام الشيعة والقدريةMinhaj al-Sunnah al-Nabawiyyah fi Naqd Kalam al-Shi’a wa al-Qadariyyah)
The implication (though not explicitly stated by Ibn Taymiyya) was that Ali was not of those who worked deeds of righteousness.
Ibn Taymiyya continues:
“They love and venerate him, while Abu Bakr and Umar – may God be pleased with them – have been hated and cursed by the Rafidah (Rejectors), the Nusayriyyah, the Ghulat (Extremists), and the Ismailis. However, it is known that those who loved those two (1) are better and more numerous, and that those who hated them are further from Islam and fewer.”
“This contradicts the case of Ali, for those who hated and fought him are better than those who hated Abu Bakr and Umar. In fact, the faction of Uthman, who love him and hate Ali, even if they are innovators and wrongdoers, are more knowledgeable and religious than the faction of Ali who love him and hate Uthman, and they are greater in jihad and justice. Thus, it is clear that the affection mandated for the three [first Caliphs] is greater.”
“And if it is said: ‘Claims of divinity and prophethood have been made about Ali (2),’ it is replied: ‘All the Khawarij considered him a disbeliever and the Marwaniyyah hated him. And these are better than the Rafidah who curse Abu Bakr and Umar – may God be pleased with them – let alone the Extremists (3).'”
Source: [Chapter: The Thirteenth Proof “You are only a warner, and for every people there is a guide.”]
“However, whoever deliberately slays another believer, his requital shall be hell, to abide there in; and Allah will condemn him, and will reject him, and will prepare for him awesome suffering.” (Qur’an 4:93)
Salafi preacher insults the companion Amr b. al-Hamiq al-Khuzāʿī for stabbing Uthman in the chest 9 times. He did this out of ignorance. However, once senior and more learned scholars told him that Amr b. al-Hamiq al-Khuzāʿī was a companion he had to resort to the position of ‘May Allah be pleased with them all.’
You have to wonder what was the conclusion of this Shaykh even after he found out there was only one Hamaq al Khuzai and that was the Sahabi who killed Uthman.
So let us just pretend like the narrations are not in the books, and pretend that he didn’t insult the companion who claimed he killed Uthman.
It is also worthy of note that Amr b. al-Hamiq al-Khuzāʿī joined the ranks of Ali bin Abi Talib.
If there was some supposed hadith of ‘the 10 promised paradise’, Uthman certainly didn’t recite it. Those who wanted him dead and those who killed him certainly never heard of it.
Just for the readers information, I did not create the above video. I did not really enjoy the giggling and laughing in the background of the video. It takes away from the serious nature of the point being made.
By the way Amr b. al-Hamiq al-Khuzāʿī is only one. There are other companions who participated in this. However, some people wish to deceive the masses, and erase names from history and claim some shadowy group were involved in all these things.
This is to uphold their doctrines and not to uphold the truth.
Remember, the noble commander of the faithful Umar Ibn Al Khattab (ra) who said:
““O people, if anyone from among you finds any fault in me, he should rectify it.” A man stood up and said, “If we find any crookedness in you, we will rectify it with our swords.” Umar (ra) said, “I am thankful to Allah that he has created such a man in this nation who would rectify Umar’s crookedness with his sword.”
“That is a nation which has passed on. It will have what it earned, and you will have what you have earned. And you will not be asked about what they used to do.” (Qur’an 2:141)
If you must know. Shaykh Masoud bin Mohammed Al Miqbali (h) lays it out for you.
May Allah (swt) open the eyes and the hearts of this ummah!
Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)
ALLAH LAUGHS AT THE DESPAIR OF HIS SLAVES?
Waki’ bin Hudus narrated that his paternal uncle Abu Razin said:
“The Messenger of Allah said: ‘Allah laughs at the despair of His slaves although He soon changes it.’ I said: ‘O Messenger of Allah, does the Lord laugh?’ He said: ‘Yes.’ I said: ‘We shall never be deprived of good by a Lord Who laughs.'”
“The Messenger of Allah said: Allah chuckles at the despair of His slaves although He soon changes it.’ I said: ‘O Messenger of Allah, does the Lord chuckle?’ ‘He said: ‘Yes.’ I said: ‘We shall never be deprived of good by a Lord Who chuckles.”
Now if we take this hadith alone it is challenging to suggest that chuckling/laughing can be interpreted as Mercy. Because, even the companion ask, ‘Does Allah chuckle?’ and it would be difficult to imagine the companion asking, ‘Does the Lord show Mercy’. I mean we recite the Qur’an as bismillah ir rahman ir raheem. Most Merciful and Most Compassionate.
However, this is a lone narrator report. We in Ahl Haqq Wal Istiqamah (The Ibadi School) we do not make lone narrator reports as a basis for our faith. What we do is look at other ahadith where these idioms are used to show if there is other meanings.
If we are to take this lone narrator report at the apparent meaning as the Salafi -Athari suggest than it means that Allah (swt) is laughing, chuckling etc at the despair and pain that humanity undergoes.
It takes a depraved human being and a twisted imagination to suggest that Allah (swt) would have a hearty chuckle at the despair and misery of humanity.
Children being sexually abused by their parents.
People starting to death in this world.
You going to say that Allah (swt) is laughing/chuckling at this?!
Furthermore does this laughing and chuckling produce a sound such that we can say that it is uncreated? Such that one can imagine an eternal chuckling and laughing at the despair, torture and pain of a creation that has yet to be created?
We wonder why people are Atheist?
Either the people who invent such falsehoods have a very low estimation of the Divine, or the Creator they worship is more horribly morbid than the darkest corner of human imagination could fathom.
However, because this hadith is graded as ‘Hasan’ those who take the lone narrator reports will insist,
We believe that Allah chuckles/laughs …with the disclaimer (in a way that befits his majesty!
“It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Allah chuckles at the two men both of whom will enter Paradise (though) one of them kills the other. They said: Messenger of Allah, how is it? He said: One of them fights in the way of Allah, the Almighty, and Exalted. and dies a martyr. Then Allah turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty, and Exalted, and dies a martyr.” (‘Sahih’ Muslim Kitab Al-Imara hadith number 4658)
If we understand the mention about Allah (swt) chuckling as his act of Mercy than this is not a problem. It is an idiom or an expression.
However, if as some in the Muslim community do (ever ready to kick every one else out of Islam), insist that we have to take this at the apparent meaning it is very dark.
These kinds of hadiths are reminiscent of the stuff attributed to Allah (swt) in the Bible.
“And the LORD repented of the evil which he thought to do unto his people.” (Exodus 32:14)
“The LORD regretted that he had made human beings on the earth, and his heart was deeply troubled.” (Genesis 6:6)
So we would take the two hadith and combine them and our understanding would be the laughing/chuckling as an idiom or expression of Allah’s mercy that is soon to follow any act of despair, as long as the people put their tawakkul (trust) in Allah (swt).
“Say, “O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” (Qur’an 39:53)
And the Messenger has said, “O my Lord, indeed my people have taken this Qur’an as [a thing] abandoned.”(Qur’an 25:30)
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As salamu ‘alikum warahmutallahi wabarakuth (May the Peace, Mercy of Allah and Blessings descend upon you in tranquility).
“Have you considered those who were asked to accept judgment from Allah’s Book? When they are asked to accept judgment from Allah’s Book, some of them turn their backs and walk away!” (Qur’an 3:23)
With the name of Allah, Most Gracious, Most Merciful. All types of true and perfect praise are due to Allah, Lord, Cherisher and Sustainer of all existence. I ask that peace and blessings be upon the last and final Messenger, our Noble Prophet (saw).
Everything that is good and beneficial with in this web site, all the praise is due to Allah (swt). All of the mistakes are mine. Whom ever Allah (swt) guides no one can misguide them. Whom ever Allah (swt) leaves to stray no one can guide them.
WELCOME TO PRIMA-QUR’AN.
(VIEWS AND PERSPECTIVES FROM THE IBADI SCHOOL OF ISLAM)
The opening verses of the Qur’an sets the tone. I feel strongly that we the Muslims have gone far from the primary source of our faith, namely the Qur’an.
This website aims to achieve four primary objectives.
As a source of information about the Ibadi school. Also known as Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) *
To clarify the misinformation concerning the Ibadi view on various subjects.
An English news blog on various events and happenings of concern in the English speaking Muslim community.
To disavow the claims made by others against the truth.
What is the tone of this web site?
I would like us to take a look at the following verses of theQur’an:
So by mercy from Allah, [O Muhammed], you were lenient with them. And if you had been rude and harsh in heart, they would have fled from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely upon Him. (Qur’an 3:159)
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (Qur’an 16:125)
The example of Pharaoh.
“O eminent ones, I have not known you to have a god other than me.” (Qur’an 28:38)
“Go to Pharaoh. Indeed, he has transgressed.” (Qur’an 20:24)
So we can see that Pharaoh has committed the highest form of sin against Allah (swt) namely the claim of divinity! Allah (swt) also says that he was a transgressor!
Nonetheless look at the way in which Allah (swt) ask Moses and Aaron (peace be upon them both) to conduct themselves while speaking with him.
“And speak to him with gentle speech that perhaps he may be reminded or fear Allah.” (Qur’an 20:44)
“Virtue and evil are not equal. If you replace evil habits with virtuous ones, you will certainly find that your enemies will become your intimate friends. (Qur’an 41:34)
“If Allah were to punish men according to what they deserve, He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants. (Qur’an 35:45)
Allah (swt) is the Most Merciful! If Allah (swt) was to exact his justice upon us (frail humanity) he would have wiped out everyone and everything.
As one Imam has stated, “Do not look down upon others because their sins are different than yours.” How true is this? This of course does not diminish the absolute necessity for a sinner to repent, and flee to their Lord for forgiveness.
So with this being quite the lengthy preamble let it be known that I am weak and only human. It is my hope that we all could avoid sarcasm, snark, and malicious comments. It is important to realize that the goal of us all is Allah (swt).
“Verily, you (O Muhammed) guide not whom you like, but Allah guides whom He wills. And He knows best those who are guided.” (Quran 28:56)
If the best example the Blessed Messenger (saw) could not guide whom he liked to the truth, it would be the epitome of arrogance and futility to think that anyone of us could force another to capitulate to our position.
I think that once we recognize and respect that guidance is the sole jurisdiction of Allah (swt) we can take the ego and the ‘I‘ out of our discussions and exchanges. Because then what this becomes is a journey about truth to The Truth. It does not become about ‘you’ and ‘I’, but about us on a mutual journey of inquiry and exchange.
With that said I sincerely hope and pray that Allah (swt) would bless us with his guidance and grace. I hope that if there is something in Prima-Qur’an that is factually wrong or in error that Allah (swt) would open my heart and my eyes to accept this. It will never be my intention to misrepresent another school of thought’s understanding of Islam.
So what is Prima-Qur’an: Views and perspectives from the Ibadi School?
The Ibadi school of Islam is neither Sunni or Shi’a. The Ibadi school of Islam is the oldest legal school of all Muslims.
In fact, from our perspective the Ibadi school is not even a school. It simply is Islam as Islam presents itself.
The Ibadi school uses the Prima-Qur’an approach as a methodology when deriving proofs and evidence from the primary and secondary sources of Islam.
Prima is from the Latin word which simply means ‘First’ or ‘foremost’.
Prima Qur’an is about using the Qur’an, primarily for guidance in matters of theology, jurisprudence and spirituality.
The Ibadi school rejects any source that clashes with the teachings of the Qur’an. It is about Muslims going back to the Qur’an first. It is about Muslims looking to the Qur’an first and foremost for guidance and healing.
So no matter the disagreements that may arise between Muslims we must always start with the book of Allah (swt).
It will never make sense to start with something that is not common between parties.
The Ibadi school in Islam derives this understanding from the book of Allah (swt)
Here are some of the proofs:
“Those whom you worship beside Him are but names which you have named, you and your fathers. Allah has revealed no authority for them. The decision rests with Allah only, Who has commanded you that you worship none save Him. This is the right religion, but most men know not.” (Qur’an 12:40)
This verse is not negating the fact that Allah (swt) can and has given authority to people. It is simply stating that unless that authority is authorized by what Allah (swt) authorized it is null and void.
Another proof.
“But those who hold fast by the Book and are steadfast in prayer – verily, We will not waste the wages of those who do right.”(Qur’an 7:170)
Another proof.
“Have they not seen that We set up the land, reducing it from its borders? And Allah decides; there is no adjuster of His decision. And he is swift in account.” (Qur’an 13:41)
There is no other authority that can over ride what Allah (swt) has commanded.
“Do you not consider, [O Muhammed], those who were given a portion of the Scripture? They are invited to the Book of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing.” (Qur’an 3:23)
Would it not be strange for the Jews and Christians to settle their disputes by the book of Allah and we Muslims do not do the same?
So this is in regard to our approach to disagreements within the Muslim community.
Is there another source of guidance other than the Qur’an for Ibadi Muslims?
Yes.
The secondary source of authority for Muslims is As-Sunnah. These are the words, deeds, actions, and treaties of the Blessed Messenger (saw)
In fact in the Qur’an, Allah (swt) has told us that to obey the Prophet Muhammed (saw) is just like obeying Allah (swt) .
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
However, it is important that while both are authoritative sources in Islam, they do not, in fact, carry equal authoritative weight. Allah (swt) has complete authority over all his creation in every regard.
EXAMPLES:
“And when you said to the one whom Allah bestowed favour and you bestowed favour, “Keep your wife and fear Allah,” while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right than you fear Him.”(Qur’an 33:37)
This verse is a crystal clear example of Allah (swt) over riding a decision that the Blessed Prophet Muhammed was about to take.
Another example:
“Oh Prophet, why do you prohibit yourself from what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.” (Qur’an 66:1)
By taking a Prima-Qur’an approach the Ibadi school is quite unique. This is distinction to a Supra-Qur’an approach.
WHAT IS SUPRA-QUR’AN?
Supra is from Latin and means ‘above’ ‘over’ or ‘preceding something else’.
That is to say to put as anything as authority above or even superseding the Qur’an in matters of theology, jurisprudence and spirituality.
Supra-Qur’an is easily the position adopted by most of the world’s Muslims today. Though my wager is most Muslims have not even reflected upon this or even investigated it.
So for illustration purposes, you can see that the Qur’an and As-Sunnah are authoritative sources in Islam.
“Blessed is He who sent down the Furqan (The Filter) upon His Servant that he may be to the worlds one who admonishes.” (Qur’an 25:1)
This verse makes it clear that the Qur’an is the filter.
Another illustration to demonstrate this point is as follows:
I believe the approach of the Ibadi school can be summed up in the sublime oral tradition which has been transmitted as follows:
Harith ibn Amr reported: The Messenger of Allah, peace, and blessings be upon him, sent Mu’adh to Yemen and he said, “How will you judge?” Mu’adh said, “I will judge according to the Book of Allah.” The Prophet said, “What if it is not in the Book of Allah?” Mu’adh said, “Then with the tradition (sunnah) of the Messenger of Allah.” The Prophet said, “What if it is not in the tradition of the Messenger of Allah?” Mu’adh said, “Then I will strive to form an opinion (ijtihad).” The Prophet said, “All praise is due to Allah Who has made suitable the messenger of the Messenger of Allah.”
Vital points concerning the Ibadi school’s approach to the Qur’an.
These are vital points concerning the Ibadi school’s approach to the Qur’an. We find them to be fundamental in respecting the timeless wisdom, beauty, and integrity contained within our most guarded revelation.
#1) The Qur’an is the last divinely protected revelation from Almighty Allah. It is a self evident revelation.
#2) The Qur’an is complete. We have the entire Qur’an as well as the Qur’an Allah (swt) intended for us to have.
#3) The Qur’an is inimitable.
#4) The Qur’an is not abrogated by anything, including itself.
#5) The Qur’an is created.
Prima-Qur’an endorses the Amman Message. I would highly encourage you to read it.
The ‘Amman Message’ was endorsed by scholars, and notable Muslim preachers and representatives of various Muslim theological, and juristic approaches. It states:
“In the Name of God, the Compassionate, the Merciful
May peace and blessings be upon the Prophet Muhammed and his pure and noble family
Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi`i, and Hanbali), the two Shi’i schools of Islamic jurisprudence (Ja`fari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, in accordance with the Shaykh Al-Azhar’s fatwa, it is neither possible nor permissible to declare whosoever subscribes to the Ash`ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is neither possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate. Equally, it is neither possible nor permissible to declare as apostates any group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him) and the pillars of faith, and acknowledges the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.
Sectarianism is categorically forbidden in Islam.
“As for thosewho divide their religion and break up intoshias (sects), you have no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.” (Qur’an 6:159)
“And be not as those who divided and differed among themselves after the clear proofs had come to them” (Qur’an 3:105)
The sectarianism has deeply divided the Muslim community. It has not allowed us to ‘think outside the box’. It does not allow us to consider the fiqh (jurisprudence) and approaches that others may take, simply because we consider them ‘the other’.
Prior to the conflict among the early Muslims, we as Muslims were known only as Muslims. There was no other distinctive appellation. However, after the civil wars among the Muslims they split into groups.
Question: What kind of Muslim are you?
Answer: Hopefully a good one Allah-Willing.
Allah (swt) has not given us as Muslims a more beautiful name other than Muslim.
“And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you “Muslims” before [in former scriptures] and in this [revelation]that the Messenger may be a witness over you and you may be witnesses over the people.” (Qur’an 22:78)
Question: Why do you call yourself Ibadi?
That is a good question. The fact is that Allah (swt) does not give weight to any title other than Muslim. It should be pointed out that most people who others call ‘Ibadi‘ are simply content with being called Muslims. After all it is what Allah (swt) has named us.
For the purposes of Prima-Qur’an I will say that I find the Ibadi school the most honest, most cogent in regards to the history of Muslims as well as our theology and jurisprudence. I find it the most rooted in the Qur’an.
This will become apparent to the reader as you will begin to see where positions in theology and/or jurisprudence are often at odds with what Allah (swt) has ordered upon us as Muslims.
I find it the most accepting of other schools of thought with in Islam.
Prima-Qur’an: Ibadi perspectives on Islam is a dialogue with in the paradigm of Islam. We encourage Muslims to pray in all Masjids. We encourage Muslims to have fellowship with all Muslims. We encourage Muslims to trade and do business with all Muslims.
This web site is simply to give you views and perspectives from the Ibadi school that you may not readily find available in English or anywhere else.
It is simply to enlighten others on another methodology or approach that I think will be helpful to many and Allah (swt) knows best.
The purpose here is not to come along and change everything you know. This is not the purpose of Prima-Qur’an. Ibadi perspectives on Islam.
We are simply sharing our narrative. The narrative of Ahl al Haqq Wal Istiqamah
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
“O mankind! The Messenger has come to you with the truth from your Lord, so believe: it is better for you. And if you disbelieve, to Allah belongs what is in the heavens and in the earth. And Allah is All-Knowing, All-Wise.” (Qur’an 4:170)
“Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided” (Qur’an 16:125)
I would like very much for people to be able to take something useful from this web site. If this website can be a voice for the voiceless than all praise belongs to Allah (swt).
I feel there maybe many Muslims out there struggling with their faith. It could be a particular issue in theology, or jurisprudence that has given them many sleepless nights. It could be that a person may have suffered severe emotional and psychological abuse at the hands of seemingly benign Sufi tariqah. A tariqah that demanded absolute obedience, and allegiance. This could have ended up being a severely traumatic experience for that person. Rather than being spiritually liberating, it could have been spiritually draining.
It could be that a person was confronted with a view with in the Islamic paradigm that focused so much on legalism that it left the person feeling hopelessly encumbered. ‘Islam is such a burden‘ they may feel.
It could be that some Muslims are on the verge of leaving their faith. They may well feel, ‘Well, if this is Islam than I want no part of it.’
Some Muslims are maybe so disgusting by the sectarianism and the infighting. They may ask, ‘Is there really a way through this madness?‘
Fear not! I believe that together we will discover that Islam is more vast than anyone faction with in the Islamic paradigm would have any one of us to believe.
We ask Allah to keep us humble, and sincere. Welcome to Prima-Qur’an: Ibadi perspectives on Islam. I hope that Allah enriches you by this site and that you yourselves enrich others through your contributions.
May Allah (swt) Guide the Ummah.
May Allah (swt) Forgive the Ummah.
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“Those who carry the Throne and those around it exalt with praise of their Lord and believe in Him and ask forgiveness for THOSE who have believed, saying “Our Lord, You have encompassed all things in mercy and knowledge, so FORGIVE THOSE who have REPENTED and FOLLOWED YOUR WAY and PROTECT THEM from the punishment of Hellfire. Our Lord, and admit them to gardens of perpetual residence which You have promised them and whoever was righteous among their fathers, their spouses, and their offspring. Indeed, it is You who is the Exalted in Might, the Wise. And PROTECT THEM from the evil consequences of their deeds. And he whom You protect from evil consequences that Day – You will have given him mercy. And that is the great attainment.” (Qur’an 40:7-9)
“Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper.” (Qur’an 4:123)
“He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive.” (Qur’an 21:28)
﷽
First what actually is Shafa’ah?
Shafa’ah which is usually translated as intercession is the act of pleading to Allah (swt) on behalf of someone else in hopes that their sins would be forgiven or passed over. To pray for forgiveness for someone.
This is Shafa’ah that we believe.
There are 7 points we need to mention.
#1) The Shafa’ah is merely a formality.
#2) To believe that the finite can shift the infinite is shirk.
#3) To indicate a change in the will of Allah (swt) is theologically unsound.
#4) That Allah (swt) has given permission for the intercessor to intercede.
#5) Allah (swt) is pleased with the intercessor.
#6) Allah (swt) is pleased with the one whom intercession is being made for.
#7) That it is understood that no new information is being disclosed to Allah(swt).
Let us address points 1-3 first.
The Shafa’ah is a formality. In other words, if Allah (swt) has judged that people will go to hell the Blessed Prophet (saw) does not change the decision of Allah (swt).
“Have they not seen that We set upon the land, reducing it from its borders? And Allah decides; there is no adjuster of His decision. And He is swift in account.” (Qur’an 13:41)
No one can shift the decree of Allah (swt). This should be absolutely clear. To believe that the finite can shift the infinite is shirk.
To indicate a change in the will of Allah (swt) is to indicate that Allah (swt) is not immutable this goes against sound theology.
“Say: I am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner” (Qur’an 46:09)
It would be odd that Allah (swt) would order the Blessed Messenger (saw) to say the above and yet latter reveal what would happen to him and to the Muslim community.
I have not come across any material that would suggest that those hadith that speaks of the Blessed Messenger (saw) making shafa’ah that those statements would abrogate this verse.
“And what will explain to you what the Day of Judgment is? Again, what will explain to you what the Day of Judgment is? (It will be) The Day when no soul shall have power (to do) anything for another: For the command, that Day, will be (wholly) with God” (Qur’an 82:17-19)
All the above should pass as evidence for points 1-3. Now let us address points 4-6.
“And how many angels there are in the heavens whose intercession (shafa’athum) will not avail at all except only after Allah has permitted to whom He wills and is pleased with.” (Qur’an 53:26)
“On that Day no intercession(l-shafa’atu) will avail, except from one who has received the sanction of the Most Merciful and of whose words He is pleased. “ ( Qur’an 20:109)
“He knows what is presently before them and what will be after them, and they cannot intercede (yashfa’una) except on behalf of one whom He is pleased. And they, from fear of Him, are apprehensive.” (Qur’an 21:28)
The fact that the Qur’an clearly mentions angels making shafa’ah shows that it is something acceptable to Allah (swt). Those who deny it deny clear verses of the Qur’an.
It is clear that the angels are making shafa’ah for those who have believed and those who have repented. It is a very specific group of people- the believers, those who repented. There is no ambiguity here.
“except on behalf of one whom He is pleased.” Can it really be argued that a person who enters hellfire is someone whom Allah (swt) is pleased with?
“What! as for him then against whom the sentence of the chastisement of destruction is due: What! can you save him who is in the fire?” (Qur’an 39:19)
The Blessed Prophet (saw) and the hypocrites.
Even the hypocrites many of whom are outwardly Muslim came to the Blessed Messenger (saw) Allah (swt) left the door open of repentance for them. However, as you can see in the next verse that this is not the case for the defiantly disobedient. The fasiq.
“We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only when they were unjust to themselves, come unto you (Muhammed) and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (Qur’an 4:64)
“Whether you (Muhammad) ask for their forgiveness, or not: if you ask seventy times for their forgiveness, Allah will not forgive them: because they have rejected Allah and His Messenger: and Allah guides not those who are defiantly disobedient (fasiq).” (Quran 9:80)
“Allah warns you against returning to the likes of this ever again if you should be (mumin) believers.” (Qur’an 24:17)
“Indeed, those who accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.” (Qur’an 24:23)
This incident as related above came from some of the companions of the Blessed Messenger (saw). The Prophet (saw) would not have been distraught over this if it came from the unbelievers or obvious hypocrites. Allah (swt) gave his warning to the mumin (believers).
Anyone is cursed by Allah (swt) in the next life has no hope of salvation.
Until this day there are some among those who say they are Muslims and they curse the wife of the Blessed Messenger (saw) the blessed Aisha (r.a) the mother of the believers, and it is clear when you look at their state they are cursed in this life and if they do not repent they will be cursed in the next life. There is no escape and no shafa’ah for them!
“It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for the polytheist, even though they are next of kin after it is clear to them that they are companions of the Fire” (Qur’an 9:113)
“Lord, grant that I may perform the prayer, and so may my descendants. “Lord accept my supplication Our Lord, accept my appeal! Our Lord, forgive me, both my parents, and believers on the Day when the Reckoning will be set up!” (Qur’an14:41)
Again there are Muslims who have real issues with the idea of the paternal uncle of the Blessed Messenger (saw), his uncle Abu Talib being in hell. So we will try and address that in another entry one day (insh’Allah).
Obviously, people didn’t like the idea of a forefather of the Blessed Messenger (saw), namely the father of Ibrahim being in hell. So we have the following strange hadith in ‘Sahih‘ Bukhari.
It was narrated from Abu Hurayrah that the Prophet Blessed Messenger (saw) said:
“Ibrahim will meet his father on the Day of Resurrection, and Azar’s face will be dark and covered with dust. Ibrahim will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.’’ Ibrahim will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibrahim, what is beneath your feet?’ He will look and there he will see a Dhabh, blood-stained, which will be caught by the legs and thrown into the Fire.” Source: (Narrated by al-Bukhaari, 3350).
The first part of the hadith states that even though Ibrahim is known as ‘khailAllah‘ or the friend of Allah (swt) there is no way that his intercession for his father will avail his father.
The second part of the hadith looks like an attempt by someone who was bothered by this to tamper with the text. The text is strange. Suddenly Allah (swt) says to Ibrahim, “look at what’s beneath your feet“, and there appears some type of animal and that animal will be caught by the legs and thrown into the fire.
What has proceeded together should answer points 4-6.
Now for the last and final point, point 7.
What new information can an intercessor bring that the one who is All-Knowing?
This would make sense among humans. In a court of law, an advocate or an attorney can bring in new information new pieces of evidence for the judge to consider this can sway the judge one way or another.
However, Allah (swt) cannot be swayed. The finite cannot shift the infinite. There is no knowledge that Allah (swt) is unaware of. This further shows that shaf’aat is a formality.
Insh’Allah the 7 points above have been addressed and hopefully been made clear to the reader. All praise be to Allah (swt).
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