“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” (Qur’an 4:58)
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This is a sociological experiment our colleague conducted on their social media regarding the tale of some from among the Shi’i in relation to Umar (ra), Ali and Fatima (ra).
Narrated `Aisha:
Once, Fatima came walking and her gait resembled the gait of the Prophet (saw). The Prophet (saw) said, “Welcome, O my daughter!” Then he made her sit on his right or on his left side, and then he told her a secret and she started weeping. I asked her, “Why are you weeping?” He again told her a secret and she started laughing. I said, “I never saw happiness so near to sadness as I saw today.” I asked her what the Prophet (saw) had told her. She said, “I would never disclose the secret of Allah’s Messenger (saw).” When the Prophet (saw) died, I asked her about it. She replied. “The Prophet (saw) said: ‘Every year Gabriel used to revise the Qur’an with me once only, but this year he has done so twice. I think this portends my death, and you will be the first of my family to follow me.’ So I started weeping. Then he said. ‘Don’t you like to be the chief of all the ladies of Paradise or the chief of the believing women? So I laughed for that.”
If indeed the Shi’i believe that this narration is true and that Fatima (ra) would be the first from among the family of the Beloved Messenger (saw) to die, it cannot also be true that the “unborn” son of Fatima would die as he would technically be the ‘first of my family’ to follow.
Ali bin Abi Talib said:
“When al Hassan was born, the Prophet (saw) came and said: Show me, my boy, what have you named him? I said: I called him Harb, he said: Nay,” He is Hassan When al Hussein was born, the Prophet (saw)said: Show me my boy, what have you named him? I said: Harb, he said: Nay, he is Hussein, and when the third was born, the Prophet (saw) came, then said: Show me, my boy, what have you named him? I said: Harb. He said: Nay, he is Muhassin, then he said: I have named them after the names of the children of Haroun(Aaron). They are Shibr, Shubeir, Mushabbar.”
Source: (Musnad Ahmad 1/98, Isnad is sound)
لمَّا وُلِد الحَسنُ فقال أروني ابنِي ما سمَّيْتُموه قُلْتُ حَرْبًا قال بل هو حَسنٌ قال فلمَّا وُلِد الحُسَينُ سمَّيْتُه حَرْبًا فجاء رسولُ اللهِ صلَّى اللهُ عليه وسلَّم فقال أروني ابنِي ما سمَّيْتُموه قُلْتُ حَرْبًا قال بل هو حُسَينٌ فلمَّا وُلِد الثَّالِثُ سمَّيْتُه حَرْبًا فجاء النَّبيُّ صلَّى اللهُ عليه وسلَّم فقال أروني ابنِي ما سمَّيْتُموه قُلْتُ حَرْبًا قال بل هو مُحَسِّنٌ ثُمَّ قال سمَّيْتُهم بأسماءَ ولدِ هارونَ شَبَرٍ وشُبَيرٍ ومُبشِّرٍ [ وفي روايةٍ ] قال سمَّيْتُهم بأسماءِ ولدِ هارونَ جَبَرٍ وجُبَيرٍ ومُجَبِّرٍ. خلاصة حكم المحدث: رجالهما رجال الصحيح غير هانئ بن هانئ وهو ثقة الراوي: علي بن أبي طالب المحدث: الهيثمي المصدر: مجمع الزوائد الصفحة أو الرقم: 8/55 التخريج : أخرجه أحمد (769)، وابن حبان (6958)، والطبراني (3/ 96) (2773) جميعا بلفظه.
It’s not believable to say that Muhassin was aborted as a fetus and yet the above narration says that he was born.
Here is a video of Ayatollah Sayyid Fadhlallaha, a Shi’i Imam, who thinks this whole tale about Ali, Umar (ra) and Fatima (ra) is a big fat, juicy fabrication. For those who can’t click on English subtitles in the post, we have put the YouTube link where you can click on English subtitles.
Surely the Imam has his reward with Allah (swt) for seeking truth on the matter.
Also, remember the presence of a statement in a book does not necessarily make it authentic. We do not know of anyone who holds this position. The chains of narrators the isnad needs to be scrutinized. Do the reports contradict other pieces of evidence? This is what needs to be understood when engaging in dialogue with anyone from among the Muslims.
Now let us assume, for the sake of argument, that this incident took place as suggested by the Shi’i. Obviously, learned people like the Ayatollah above don’t buy it for a hot minute.
SOCIOLOGICAL EXPERIMENT ON FACEBOOK.I CALL THIS: “THE FATIMA EXPERIMENT”
So, knowing that Muslims have a vested interest in this alleged incident and there are emotional attachments to it, I decided to ask people who were absolutely clueless about this incident.
I decided that I would ask my non-Muslim friends about their thoughts concerning the characters of the two major individuals in this incident. So this is the data that I gave to them:
I want my non-Muslim friends to answer this question. Any Muslim who comments, I’ll delete it. This is a sociological experiment.
What would you say about a man (person A) who punched another man’s wife (person B) in the stomach and caused her to miscarry? Person B (a man) does absolutely nothing in response to person A (a man).
Later, person B marries one of his daughters to person A.
Person B names his son after person A.
In the Fatima experiment. Person A is Umar Ibn Al Khattab (ra) and Person B is Ali ibn Abu Talib.
What follows are their responses. Some of them are quite interesting. I have covered up their names to protect/respect their personal privacy. These are mostly U.S. Americans. They hold nothing back.
Well, so there you have it. 20 different responses to this scenario. Not favourable views of Umar (ra) and almost unanimously unfavourable views of Ali
Now we have The Lady of Heaven film that has created quite a controversy.
May Allah (swt) guide our tongues to speak the truth and our hearts to have the courage to say it. May Allah (swt) guide us from speaking falsely about any person’s incident or matter. Amin!
“Wherever you are ˹O Prophet˺, turn your face towards the Sacred Mosque. And wherever you ˹believers˺ are, face towards it, so that people will have no argument against you, except the wrongdoers among them. Do not fear them; fear Me, so that I may ˹continue to˺ perfect My favour upon you and so you may be ˹rightly˺ guided.” (Qur’an 2:150)
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Logic and facts will always rule over feelings and fallacy.
First it should be known that the default position of all the companions of the Blessed Prophet (saw) is Wilayat al dhahir. Which means they are known to follow the Qur’an and the Sunnah, and they are known for their piety. This is the default position for all companions.
Now, if anyone of them did a major sin and did not make tauba to Allah (swt) up until his death, you can put that companion in Bara’ah al Dhahir.
So, in regard to Ali, there are three positions held among the Ibadi.
Wuqoof. Suspend judgement. That is not to put Ali in wilayah or bara’ah. To leave his matter to Allah.
Bara’ah al-Dhahir – The apparent dissociation. This is a matter of jurisprudence. Ali committed kufr ni’ma and there is no indication that he repented of his sins.
Walayah al-Dhahir – The apparent friendship. This is a matter of jurisprudence. Ali was remorseful and repented of his sins.
Bara’ah and Wilayah are a huge part of Islam of which many Muslims are ignorant of. If you want to know how it is understood. We would suggest you read the following:
Wuqoof is to pause if there is khilaf on the person. Wuqoof is to stop at everyone you don’t know. You do not make a judgement on him/her to be in Walayah or Bara’ah. This is a very safe path to take.
Bara’ah al Dhahir– The Apparent disassociation. This to perform Bara’ah to whoever you see disobeying the commandments of his Lord. Be it in the Quran or Sunnah- whether you’ve seen him by yourself or by him admitting to committing that sin or by the famous/infamous act that he did. They can return to Walayah if they repent and reform.
Walayah al-Dhahir – The Apparent Friendship. This means to show walayah (loyalty/friendship) to anyone you see following the commandments of Allah—whether from the Qur’an or Sunnah. Even those who have committed sins and repented of the sins.
Shaykh Massoud bin Muhammed Al Miqbali (hafidullah) gives the range of the Ibadi views regarding Ali bin Abi Talib. We did our best to clean up the subtitles below. The Shaykh is giving a reply to one of the Salafi detractors.
The Ibadi stance regarding Ali bin Abi Talib.
“The Ibadis have different positions on Ali bin Abi Talib. And it cannot be said that Ibadis takfir Imam Ali (kufr ni’amah) and it cannot be said that they associate with him (wilayah), and it can not also be said that Ibadis stop on him (Wuqoof). Rather, all three positions exist.”
“So it cannot be said that it is only one of these sayings that the Ibadi adopt.”
“And those that stated he was a kafir by that didn’t mean to remove him out of the fold of Islam. Rather, they looked upon the events and clashes that occurred in Siffin, and they built upon it a judgement. And it’s a Godly judgement. They see that Ali is alike to the people, alike to anyone else. For him, it is that for others, and for him, it is that for others, and he is obligated by what they’re obligated to.”
“So, if it falls on that which obligates deviance, he is considered a deviant, tafseeq he is considered a fasiq, kufr he is takfeered. And this is the madhab of the sahaba which you narrate. The companions who had insulted, killed and cursed him. Was it out whim? Or by a religious obligation?”
“Without a doubt, the madhab of the sahaba (and you claim you follow the salaf, and you say that you’re salafiyyah). This is the madhab of the salaf, where whoever falls on kufr is takfeered, and whoever falls on that which obligates cursing is cursed, and whoever falls on what obligates criticism is criticized. This is the madhab of the salaf, rather it is the madhab of the Qur’an and the honest Prophet (saw). This is the madhab that we adopt.”
“And we do not, after that, believe that if it’s permissible to takfir him, that he’s out of the fold of Islam. No! We say that kufr is split into two. Kufr Shirk and Kufr ni’ama. (That doesn’t take him out of Islam). To make this simple: all mushriks are kafirs, but not all kafirs are mushriks. This is with those that adopted the madhab of takfir, but there are those that didn’t adopt it. And there’s him who stopped.”
“And if you have knowledge just like they have, then it is permissible for you to judge like they have. And if you’re a jahi (not learned), then stopping on him is enough for you, and that is a known way with us.”
“And they say that a monotheist isn’t takfeered except for shirk, and this is a false saying. Here are the texts of the shari’ah and its infallible proof that the takfir doesn’t take its committer out of islam.”
“It is the duty of all men towards Allah to come to the House a pilgrim, if he is able to make his way there. As for the (kafara) ungrateful, Allah is All-sufficient nor needs any being.” (Qur’an 3:97)
“This is a favor from my Lord by which He wants to test whether I am grateful or ungrateful.” (Qur’an 27:40)
Narrated ‘Abdullah:
The Prophet (saw) said, “Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief).” Source: (https://sunnah.com/bukhari:48)
Narrated Ibn `Umar:
I heard the Prophet (saw) saying, “Do not revert to disbelief (kuffaran) after me by striking (cutting) the necks of one another.”
“Abu Hurairah narrated that the Prophet (saw) said: “Whoever engages in sexual intercourse with a menstruating woman, or a woman in her anus, consults a soothsayer, then he has disbelieved (kafar) in what was revealed to Muhammed.”
“All of these texts show clearly that there is from kufr which doesn’t take its committer out of Islam. Rather, it’s a synonym to fusooqi, fujoori, isyaani. So trying to distort the picture of the Ibadi madhab is a miserable and desperate and unsuccessful try. And I said that there are those that said he (Ali) repented, and that narration has been denied by the other group.”
“This narration exists within our books, and if we hated and considered him (Ali) a kafir for personal reasons, we wouldn’t have mentioned this narration, which acquits his position.”
“We have in our athars and books like Bayan al-Shar‘ (بيان الشرع) — written by Muhammed b. Ibrahim al-Kindi, which was written in the 5th century, shows evidence of him (Ali) repenting. And this repenting narration maybe it is something that only the Ibadis have. It doesn’t exist with others. So if they were opposing him (Ali) personally, they wouldn’t have narrated his repentance.”
“But they (The Ibadi scholars) are the just ummah, the righteous ummah, they narrate all that is for them, and they narrate all that is against them. There is no opposition between them and the truth.”
“So we take the truth whenever we see it, even if it’s a hater that brought it, and the false is the rejected by us, even if it was brought by a friend who is taken highly.”
“We accept what Allah accepts from his deen, and reject what He rejects. Our biography is that of Ahmed (saw) companions. We do not accept people of injustice as models. This is the Minhaj that we walked upon. We narrate that which is for us, and narrate that which is against us, and it’s not really our concern about the pleasure of whoever is pleased and the anger of whoever is angry.”
First: From the outset, one must understand that our predecessors were what one may call the Shiat Ali. They were in the battles of the Camel and Siffin and fought hard on behalf of Ali Ibn Abu Talib. Losing life and limbs and relatives. Which is more than what those who claim to profess him can claim.
Second: The disappointment comes with his decision at Siffin, and his injustice in taking the life of the believers at Nahrawan. It becomes abundantly clear that his followers never had even any concept of the terms maʿṣūm (معصوم) and ʿiṣmah (عصمة) being applied to him. If that were the case, they would not have left his camp. Nor were these concepts used by Ibn Abbas (ra) in his debate with the people of the river. (Nahrawan).
Third: The issue surrounding Ali Ibn Abu Talib is similar to that of Uthman ibn Affan, in that they are political in nature. No one from our school accuses either Ali Ibn Abu Talib or Uthman ibn Affan of being a mushrik. Far from it.
Fourth: Just like a group of companions were the ones to rise up against Uthman ibn Affan, likewise, a group of companions differed with Ali’s decision of arbitration.
All Muslim groups today are formed on the basis of political events in the early period of Islamic history.
There are a few things in the video a person should take away.
The differences in the types of kufr. Kufr ni’ma doesn’t put the person out of the fold of Islam.
The other point is that those who have knowledge of this subject may form a particular opinion on it. Those who do not have knowledge of this subject can and should refrain from having any opinion on it. (wuqoof)
The fact that he (Ali) went against the Qur’an-based ruling at Siffin and killed the Muslims at Nahrawan put him in the state of kufr ni’ma (which doesn’t take the person out of Islam).
However, that person would still need to repent of their kufr before they died. To us, Ali is like others. He can make mistakes.
Indeed, major sins nullify obedient acts, no matter how great. In the case of Ali, he committed major sins. So the point of difference in the school is on rather or not he repented before he met his end.
Those who do not believe he repented before death can say that Ali would be in Bara’ah-al dhahir. The apparent disassociation.
For those that believe Ali repented before he died. Ali would be in Walayahal dhahir. The apparent association.
So, basically to sum up, the Ibadi position. There are three positions regarding Ali Ibn Abi Talib.
Anyone who refuses to mention this (three views) or relates only one view is either willfully ignorant or a deceiver and a liar.
Background into some of the reasons for the opposition of the companions against Ali bin Abi Talib
The main cause of fierce opposition to Ali was the perceived failure or reluctance to punish the culprits, including his stepson, Muhammed bin Abu Bakr, who was involved in the killing of Uthman. Ali married his (Abi Bakar’s) mother, Asma (ra), after the death of Abu Bakr (ra). So there was a marriage relationship between Ali and Muhammed bin Abu Bakr, although, as we have seen, Muhammed bin Abu Bakr did not actually kill Uthman, at best he aided and abetted the assassins. (This for another article).
What might have strengthened people’s suspicion on Ali was that Ali appointed Muhammed bin Abi Bakar as governor of Egypt, which his opponents may have interpreted (right or wrong) as a type of reward for his hand in the matter of killing Uthman.
Furthermore, Ali’s own brother Aqil ibn Abi Talib fought on the side of Muawiya. Aqil ibn Abi Talib is the cousin of the Blessed Prophet (saw) and elder brother of Ali. So, as one can see, these were quite chaotic times.
Prior to this, there was the whole incident of Ali bin Abi Talib burying Fatima (ra) in secret and people were not pleased about it. You may read about this here:
Ali bin Abi Talib disappeared from the scene of events throughout the caliphate of the three Shaykhs: Abu Bakr (ra), Umar (ra), and Uthman. For a total of 25 years (a quarter of a century), the man was absent, completely out of sight. No one knew what he was doing. It is said that he did not participate in a single Muslim battle, neither with himself, nor with his children, nor with his money. While the chieftains of the Arabs were crushing the apostates and toppling the thrones of the Caesars, not a single inch did he conquer for Islam!
To many, the greatest of shocks came. When he finally ascended to power after what many saw as the conspiracy to kill Uthman, the momentum of the conquests was paralyzed, the flame of victories of tawhid was extinguished, so that the sword that “slept” on the enemies of the Ummah would awaken suddenly in the breasts of the Muslims!
Furthermore, what set the people against Ali are the various conflicting narratives about how he dealt with Aisha (ra), a member of the purified household according to (Qur’an 33:30-34) as well as “Mother of the Believers” as per (Qur’an 33:6).
They ask how Ali bin Abi Talib would face the Messenger of Allah, (saw) when he fought his wife!! And he sent his helpers against her until they hamstrung her camel and she fell from her litter, and her enemies paraded her around like a captive? This is a sign of humiliation for the man’s family, her violation, her captivity, and the foreigners’ force to subjugate, humiliate, and degrade her!
The test of Aisha (ra) and the test of Ali.
Thus, the case of Ali with us, Ibadi, is similar to the case of Aisha (ra) with many Shi’i. Consider the following:
Aisha (ra) was a test on rather the believers will follow her or the Imam. Ali Ibn Abu Talib himself became a test for the believers at Siffin; to see whether or not people would follow what Allah (swt) ordered in the Qur’an, or Ali’s decision.
Narrated by Abu Maryam `Abdullah bin Ziyad Al-Aasadi:
“When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).”
So even though Aisha (ra) is acknowledged by Ammar bin Yasir to be the ‘wife of the Prophet in this world and in the Hereafter‘, he was not about to leave the dhahir (the apparent) evidence.
Which is that Ali was the rightful 4th Imam of the Muslims. One who is to be obeyed as long as he obeys the Qur’an and Sunnah.
The idea that a particular blood tie, clan or family affiliation exempted one from the Sharī’ah is absolutely foreign to the Blessed Prophet (saw).
Narrated `Aisha:
Usama approached the Prophet (saw) on behalf of a woman (who had committed theft). The Prophet (saw) said, “The people before you were destroyed because they used to inflict legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet (saw) did that (i.e. stole), I would cut off her hand.”
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.”
Likewise, whatever alleged superiority that Ali enjoyed and is claimed to have had does not eclipse one’s obedience to the Qur’an and Sunnah.
As Aisha (ra) was abandoned in favour of the apparent, likewise Ali was abandoned in favour of the apparent. In our madhab, Jabir Bin Zaid (ra) informed us that Ayesha (ra) repented from her sins before she died. The sin being to make war against the legitimate Imam of the Muslims.
This must be the case because Allah (swt) has confirmed this.
Aisha (ra) mother of the believers.
“The Prophet is more worthy of the believers than themselves, and his wives are their mothers (ummahatuhum). And those of relationship are more entitled in the decree of Allah than the] believers and the emigrants, except that you may do to your close associates a kindness. That was in the Book inscribed.” (Qur’an 33:6)
So Aisha (ra) is in Walayah al Haqiqah -The real friendship or friendship that is with Allah (swt).
The Three views among Ibadis regarding Ali Ibn Abu Talib.
1. Bara’ah al Dhahir- The Apparent disassociation. Disavowed.
This view is that Ali Ibn Abi Talib did not repent of his sins and, therefore, the one who dies without repenting of major sins is doomed. What happens to the one who does not repent from major sins is no secret in Islam.
We must understand that disavowing a person who commits major sins (even if they are a companion) is actually a Sunnah of the Blessed Prophet (saw).
Narrated Salim’s father:
The Prophet (saw) sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, “Aslamna (i.e. we have embraced Islam),” but they started saying “Saba’na! Saba’na (i.e. we have come out of one religion to another).” Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, “By Allah, I will not kill my captive, and none of my companions will kill his captive.” When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet (saw) raised both his hands and said twice, “O Allah! I am free from what Khalid has done.” اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ
Loyalty to the Qur’an and Sunnah takes primacy over any other affiliation, or perceived rank or status of an individual.
“You will not find those who believe in Allah and in the Hereafter having (yuwadduna) love/affection with those who oppose Allah and His Messenger, even though they may be their fathers or their sons or their brothers or their clan. They are such that Allah has inscribed faith on their hearts, and has supported them with a spirit from Him. He will admit them to gardens beneath which rivers flow, in which they will live forever. Allah is pleased with them, and they are pleased with Allah. Those are the party of Allah. Be assured that it is (the members of) the party of Allah that are the successful.” (Qur’an 58:22)
Imami Shi’i would take issue with this because of the doctrine of ‘Iṣmah
Todays Sunnis would take issue with this because of they under went aa Shi’ification under the Abbasid empire and developed the doctrine of Adalat al-Sahaba.
2. Walayah al-Dhahir – The Apparent Friendship.
This view is that Ali Ibn Abi Talib, possibly after seeing that the arbitration with Muaviya did not bring any good for the Muslim ummah, and seeing the world crumble around him and possibly at the prompting of Ibn Abbas (ra), he repented to Allah (swt) and therefore his ending was a good ending.
The evidence that Imam Ali was remorseful and repented is found at the end of this article:
Under the section: Evidence used by the Ibadi school to show that Ali Ibn Abu Talib had repented for his sins.
Often these Ibadi’ may say, Karram-Allah-u Wajhah, meaning: “Allah honored his face” as a statement of fact, rather than a du’a. Meaning that he embraced Islam and was not known to have worshiped idols. Also, the statement: “Allah honored his face” is almost said with a tinge of disappointment, as if to recall what could have been and what sadly was not.
These Ibadi will not do Taraddi. This is a technical term which refers to invoking Allah’s pleasure upon someone by saying Radiy Allahu ‘Anh
“May Allāh be pleased with him”. That is because it is not possible to say May Allah be pleased with the deeds of the one who went against the word of Allah and killed the Muslims without right.
For example: The Mufti of Oman, Shaykh Ahmed Al Khalili (h) is not known to say “May Allah be pleased with him” after mentioning the name of Ali. So some of the detractors point this out. Trying to make a mountain out of a molehill. We share with you because nothing is hidden about our school. Cards are on the table!
So one of them, this @ahmedalanzi1 (who blocked many Ibadi who tried to engage with him) his claim is that saying Radiy Allahu ‘Anh : meaning: May Allah be pleased with him is higher and better than saying: Karram-Allah-u Wajhah: meaning Allah honoured his face.
The following is where our teacher: Shaykh Juma Al Mazruii explained this is not necessarily the case:
So Shaykh Juma Al Mazruii mentioned that this Salafi agitator (which is what he is) wants to have some issue about it than he can take it up with Ibn Kathir. Ibn Kathir was not happy that people say, “Allah honuored his face” after mentioning Ali, but not when mentioning Abu Bakr (ra) or Umar (ra). So he (Ibn Kathir) actually feels that statement is higher than saying, “May Allah be pleased with him.”
Likewise, Shaykh Juma mentions that Ibn Taymiyyah himself felt Ali was inferior to other companions. So this Salafi agitator can go and sort out his own house before he tries to knock on our door or the door of anyone else, for that matter.
To this, our beloved Shaykh Juma Al Mazrui gave a very befitting reply (the audio above).
3. Ambivalence (Wuqoof) towards Ali Ibn Abu Talib. An individual does not have enough data or information to put Ali in Bara’ah or Walayah.
Wuqoof is to pause iif there is khilaf on the person. Wuqoof is to stop at everyone you don’t know. You do not make a judgement on him to be in Walayah or Bara’ah. This is by far the position of the vast majority, as they are layman and do not bother to look into these matters..
Those who are ambivalent as they just do not have enough data to give a conclusive answer. They hold their tongues regarding companions like Ali Ibn Abi Talib. They do not say radhiallahu anhu for those who are possibly under Allah’s wrath. Nor do they say this one met doom when they may have repented for their sins and met a good endunder Allah’s spacious grace. This regards students of knowledge and the masses of Muslims in particular who have not investigated these matters. This is a recommended and safe road.
Do not be surprised to find none other than Shaykh Khamis bin Saeed Al-Shaqsi (r) say, “May Allah be pleased with him” after mentioning the name of Muaviya!
Do not be surprised to find none other than Shaykh Khamis bin Saeed Al-Shaqsi (خميس بن سعيد الشقصي) (r) say, “May Allah be pleased with him” after mentioning the name of Muaviya! He is a highly significant and foundational scholar in the Ibadi school of Islam. He is best known for his monumental encyclopedia, Manhaj al-Talibin wa Balagh al-Raghibin (منهج الطالبين وبلاغ الراغبين).
Sources: (Manhaj Al Talibeen and Balagh Al-Raghibhin)
Do the Ibadi hate Ali because of his actions at Siffin and Nahrawan?
As we have seen, there are three views of the Ibadi. We ask you to imagine that if you were among those companions of the Blessed Prophet (saw) that personally suffered loss at the hands of Ali and his soldiers, you would not have a high or favourable view of him. This is human nature. However, those people would not be Ibadi in a technical sense. As they were the companions and successors who disengaged from Ali. The term ‘Ibadi’ or the school was simply non-existent at that point. This could be a reason why Abd al-Rahman ibn Muljam took revenge. Allah knows best.
You must hate those whom you apply the judgement of Allah (swt) to? No, not necessarily.
Based upon mantiq (logic) and the fact that this particular statement of the narration would clash with the qati’i (decisive) nature of Qur’an, such that a particular understanding of being infallible or not accountable becomes null and void.
Secondly. There is a story which you can read here full of grandiose verbiage that many are familiar with. Ali fights a man and the man spits in Ali’s face. Ali is said to have sheathed his sword. You can read that here: https://www.dar-al-masnavi.org/n-I-3721.html
The point is that just because you oppose someone does not necessarily entail hatred.
An example is this:
Narrated `Aisha:
Usama approached the Prophet (saw) on behalf of a woman (who had committed theft). The Prophet (saw) said, “The people before you were destroyed because they used to inflict legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet (saw) did that (i.e. stole), I would cut off her hand.”
So let us imagine a scenario where Fatima (ra) did steal, and she did get caught. Would one necessarily have to have hatred in his/her heart towards Fatima (ra) when executing the punishment?
That means that every judge or Qadi would need to hate the person they pass sentence on?
Would it mean that Ali, as an Amir, any time he inflicted a punishment upon anyone who transgressed, means he would need hatred in his heart as a prerequisite?
However, does one need to necessarily hate an individual that has gone against Allah (swt) and his Messenger (saw)?
Lastly, if someone loves or hates someone or something for the sake of Allah (swt), then there is no harm in this.
Narrated Abu Umamah: The Prophet (saw) said: “If anyone loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake and withholds for Allah’s sake, he will have perfect faith.”
First point. As Shaykh Massoud bin Muhammed Al Miqbali (hafidullah) has mentioned in the video, if the matter of Ali was based upon whims and personal grudges you would not have found in our books that he (Ali) repented..
Ali Ibn Abi Talib is quoted as a transmitter of hadith in our Musnad Al-Imam Ar-Rabee’.
Ali Ibn Abi Talib is used as a transmitter of hadith in the Musnad Al- Imam Ar-Rabee’
Parting thoughts.
So let us be practical for a moment. Whatever feelings may have been stirred up by you reading this entry, think of the feelings that may be stirred up among Sunni Muslims when they know of your view concerning some of the companions? Yet, you want to be on cordial terms with them? Then do the same with us.
What amazes and perplexes the thinking individual is that there are among the Shi’i who hold very unfavorable views of Muviyah, Abu Bakr (ra), Umar(ra), Aisha (ra) and other companions, and they expect, no! They almost demand unity with Sunni Muslims.
So, if there are Sunnis who want unity with Shi’i, knowing full well that they (Shi’i) hold unfavourable views of Talha, Zubair, Muaviya and others, then they should have no issues wanting unity with Ibadi, who holds three distinct positions concerning Ali.
So, those who are thinking about following the Ibadi school and have reservations due to certain positions in regard to Ali Ibn Abu Talib. This is not something fundamental to our school. Our school is not about digging up the graves of the people of the past or cursing anyone. We simply give our account of how things were and what that may entail. Practice Wuqoof and focus on your relationship with Allah (swt). Simple.
“We take the truth even from a man of hatred, and we reject falsehood even from a chosen friend. We have no respect for a man, however exalted, if from the truth he has deflected.”-Shaykh Abdullah bin Humeid Al Salmy.
There is a very moving poem by the eloquent poet, the Sufi, Abu Muslim al-Bahlani expressing his remorse and admonishment over the actions of Ali at Siffin.
“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!
“Moreover, cover not Truth with falsehood, nor conceal the Truth when you know.” (Qur’an 2:42)
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The following is from the burning heart of the famous poet, the Sufi, Abu Muslim al-Bahlani. His given name was: Nasir ibn Salem ibn ‘Udayyim ibn Salih ibn Muhammed ibn Abdullah ibn Muhammed al-Bahlani al-Rawahi.
The poem expresses sadness and misfortune with Ali Ibn Abu Talib, who slaughtered the Prophet’s companions at Nahrawan.
Nahrawan Poem A reference to the battle of Nahrawan. In his poem, “Al-Fath wa-’l-ridwan fi ’l-sayf wa-’l- iman” [Conquest and Pleasure in the Sword and Faith] (in al-Rawahi n.d.), al-Rawahi lauds the people of Nizwa, who (he says) all long to drink from the waters of Nahrawan, meaning they share in the zeal the early Muhakkima (among them companions of the Blessed Prophet) who were slaughtered by ‘Ali at Nahrawan, and are willing to share their fate.
Al-‘Aqida ’l-Wahbiyya, “The Wahbi Creed.” The author of this primer, Nasir b. Salim b. ‘Udayyam al-Rawahi, was also a great poet known as Abu Muslim, who wrote a poem in praise of the courage and faith of the thousands of Muhakkima soldiers (among them companions of the Prophet), including Ibn Wahb, who met their death in battle against ‘Ali at Nahrawan on 9 Safar 38/17 July 658 (Al-Qasida ’l-Nahrawaniyya, in al-Rawahi 1987, 7–1
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)
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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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