“You do not guide someone you love, but God guides anyone He wishes. He is quite Aware as to who are guided.” (Qur’an 28:56)
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These are hadith that are brought against the Ibadi. They will say to us, how can some in your school put him in bara’ah when you have hadith like this?! The man was loved by Allah and his Messenger.
We do appreciate the passion as well as the question. Now this question is not directed to those in the Ibadi school who put Ali in walayah. Rather, it is directed towards those who have him in bara’ah.
As the majority are layman and people who have not delved into historical matters, the majority position is wuqoof.
So insh’Allah, we will examine the claims made in these hadith and respond to them.
The claim begins by quoting one of these hadith. In fact, if we are to be truthful, often our opponents are not honest people or they themselves innocent of the situation. Some of the dishonest will try and quote one hadith and hope you do not look at all the hadith being transmitted.
The first that can be said is that these hadith are ahad. They cannot be used to establish matters of aqidah for us. The majority view of our scholars is that none of the companions are in wilayat al-haqiqah-the real guardianship other than the wives of the Blessed Prophet (May Allah be pleased with them all and may the peace and blessings be upon our Prophet).
The hadith on the flag of Khaibar.
Narrated Sahl:
On the day (of the battle) of Khaibar the Prophet (saw) said, “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.” So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah’s Messenger (saw) asked, “Where is `Ali?” He was told that `Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet (saw) gave him the flag. `Ali said, “Should I fight them till they become like us (i.e. Muslim)?” The Prophet (saw) said, “Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels.”
Suhail reported on the authority of Abu Huraira that Allah’s Messenger (saw) said on the Day of Khaibar:
I shall certainly give this standard in the hand of one who loves Allah and his Messenger and Allah will grant victory at his hand. Umar b. Khattab said: Never did I cherish for leadership but on that day. I came before him with the hope that I may be called for this, but Allah’s Messenger (saw) called ‘Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and ‘Ali went a bit and then halted and did not look about and then said in a loud voice: Allah’s Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.
`Ali happened to stay behind the Prophet (saw) and (did not join him) during the battle of Khaibar for he was having eye trouble. Then he said, “How could I remain behind Allah’s Messenger (saw)?” So `Ali set out following the Prophet (saw) , When it was the eve of the day in the morning of which Allah helped (the Muslims) to conquer it, Allah’s Messenger (saw) said, “I will give the flag (to a man), or tomorrow a man whom Allah and His Apostle love will take the flag,” or said, “A man who loves Allah and His Apostle; and Allah will grant victory under his leadership.” Suddenly came `Ali whom we did not expect. The people said, “This is `Ali.” Allah’s Messenger (saw) gave him the flag and Allah granted victory under his leadership.
“Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.”
This indicates that Ali loves Allah (swt) and His Blessed Messenger (saw). It also indicates that this love is reciprocal.
“I shall certainly give this standard in the hand of one who loves Allah and his Messenger.”
This text indicates that Ali loves Allah (swt) and His Blessed Messenger (saw). However, it does not indicate that the love is reciprocal. In other words it does not indicate that Allah (swt) or his Messenger (saw) love him.
““I will give the flag (to a man), or tomorrow a man whom Allah and His Apostle love will take the flag,” or said, “A man who loves Allah and His Apostle.”
This text indicates confusion on what was actually stated.
This indicates to us that the hadith is muḍṭarib .
What is a muḍṭarib Hadith?
In Islamic Hadith sciences, a hadith is classified as muḍṭarib (meaning “shaky,” “agitated,” or “inconsistent”) when:
It is transmitted in multiple, contradictory ways (either in the chain of narrators or the text itself).
The opposing versions are of equal strength.
Because they are equally weighted, scholars cannot easily choose one version as the “correct” one over the other, leaving the absolute wording in doubt.
Applying the Concept to the Khaibar Text
If we look closely at the phrasing of the Prophet’s prophecy on the eve of Khaibar across all compiled sources, there is a clear textual Idtirab (inconsistency) regarding who loves whom:
Because these chains are all sound(narrated by premier companions and recorded in the Sahihayn), textually they clash with each other. They are of equal weight.
Why This Matters Theologically
This is exactly why your previous point carries so much weight. If a researcher isolates the Abu Hurairah variant (Muslim 2405), the theological conclusion is completely different from the standard narrative.
If the wording is unilateral (“he loves Allah”), the text only proves outwardly the companion’s intense loyalty and faith. It leaves the question of whether Allah reciprocated that love completely unstated.
Does this indicate that Ali is in wilayat al haqiqah (the real guardinship)? No. Because wilayat with the Prophets (peace be upon them all) is also in the dhahir (apparent).
“Ibrāhīm’s plea for his father’s forgiveness was only because of a promise he had made. But when it became clear that his father was an enemy of Allah, he (tabarra-a) disassociated from him. Indeed, Ibrāhīm was tender-hearted and forbearing.” (Qur’an 9:114)
This hadith is weak. One of the evidences that we use to establish that it is weak is that it contradicts the Qur’an. It has the Blessed Prophet (saw) displaying behavior in his prophecy that makes him as being one negligent of Allah (swt). May Allah (swt) forgive us.
“Tomorrow I will give the flag.”
“I shall certainly give this standard.”
“I will give the flag (to a man.”
“AndNever say(lā taqūlanna)about anything, “Behold, I shall do this tomorrow,”Without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.” (Qur’an 18:223-24)
This hadith goes against history.
Unless one wants to say the correct version is that Ali loved Allah (swt) and the Blessed Prophet (saw) and that is what the companions and the generation after them understood from the above narration. That is because if it is understood from the other way meaning , ‘Allah (swt) and his Blessed Prophet (saw) loved him’. It means the companions were completely oblivious to this or they simply didn’t care and attacked Ali anyway.
Different wordings.
The Prophet (saw) did not say if Allah wills and this hadith goes against the Qur’an.
It has the Prophet (saw) going against what Allah (swt) commands.
This hadith should be Mutawātirbut it is only ahad.
Logically, if the Blessed Prophet (saw) gathered his entire army on the eve of a major military victory and made a sweeping public declaration about who would receive the flag tomorrow, that event should have been witnessed and transmitted by hundreds, if not thousands, of people. It should be textually Mutawātir(mass-transmitted in identical wording across every single generation).
But structurally, it isn’t. It is classified as Ahad (solitary/isolated), split into narrow, competing chains of transmission (Isnad) that trace back to only a handful of individual Companions (mainly Sahl bin Sa’d, Salama bin Al-Akwa, and Abu Hurairah).
This reality presents two massive historical and structural problems:
1. The Bottleneck Problem (Why isn’t it Mutawātir?)
To be Mutawātir, a report needs a large volume of narrators at every single level of the chain. Even if 1,500 companions heard the Prophet say those words at Khaibar, the transmission immediately bottlenecked.
Only a few individuals actively chose to quote it to the next generation (Tabi’un). Because the vast majority of the army went home and didn’t formally establish a teaching chain for this specific sentence, the text legally lost its Tawatur status and fell into the Ahad category.
2. The Inevitable Result: Idtirab (Inconsistency)
Because the text relies on a few solitary paths (Ahad), it was stripped of the self-correcting safety net that a mass-transmitted Mutawātir text enjoys.
When hundreds of people repeat a sentence, memory errors get filtered out by the majority. But when only three or four narrow lines carry a quote down through the decades, any slight slip in a narrator’s memory, any paraphrasing, or any theological bias stands out immediately. This is precisely why we see the Idtirab we discussed earlier:
One line says: “Who loves Allah…”
Another says: “Whom Allah loves…”
Another says: “Both…”
The Critical Takeaway
By realizing that this hadith is Ahad and not Mutawātir, we have exposed the exact vulnerability that allows for these theological contradictions.
The hadith contradicts historical data.
Ibn Taymiyya said the following:
“Similarly, his statement: “Hating him (Ali) is a sin that no good deed can outweigh,” if someone hates him (Ali) and is an unbeliever, then his unbelief is what makes him miserable, and if he is a believer, then his faith benefits him even if he hates him (Ali).”
Source: (Minhaj As-Sunnah by Ibn Taymiyya Volume 3 page 26)
“Those who exonerate Uthman while criticizing Ali are greater, more devout, and better than those who exonerate Ali while criticizing Uthman, such as the Zaydis. It is well known that those among the Companions, the successors, and others who fought, cursed, and condemned Ali were more knowledgeable and devout than those who support him and curse Uthman.“
Source: (Minhaj As-Sunnah by Ibn Taymiyya Volume 3 page 5)
Prima Qur’an Comments: So given the historical data and the historical facts this also tells us that Ali was certainly not among some group of ten promised paradise.
Also, this does not mean that the incident at Khaibar itself was not historical but the historical reality afterwards can only indicate the following:
a) With the companions Ali only had the outward wilayah. Also known as Walāyah al-Ẓāhir(The apparent friendship).
b) The statement in the transmission “who loves Allah and his Messenger” must have been deemed more authentic by them. Meaning that Ali did indeed outwardly display love for Allah (swt) and his Blessed Messenger (saw) but it was not reciprocal.
This is the only explanation that makes sense of the historical data. Given the fact that they as Ibn Taymiyya stated, ‘who fought, cursed, and condemned Ali ‘. Also given the statement of Ibn Taymiyya that hate towards Ali does not harm one’s faith.
Hypothetical scenario
Let us say the hadith concerning the flag of Khaibar was Mutawātir. Let us say that they did not contain any variant. The wording was: Tomorrow, by the will of Allah, I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.
This could mean that those Ibadi who hold Ali in walayah would be correct. That is to say that Ali repented for his actions in Siffin and Nahrawan. That he had a good ending. Allah knows best.
If you have enjoyed this article you may find the following beneficial.
“Say, “I am not the first messenger ever sent, nor do I know what will happen to me or you. I only follow what is revealed to me. And I am only sent with a clear warning.” (Qur’an 46:9)
“Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer – those will enter Paradise, being given provision therein without account.” (Qur’an 40:40)
“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.” (Qur’an 4:93)
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The Hadith of the Ten Promised Paradise: A Critical Examination of Conflicting Narrations, Qur’anic Tensions, and Historical Evidence.
Many have heard of a narration that is attributed to the Blessed Prophet (saw) which seems to indicate that there are ten individuals whom the Blessed Prophet (saw) had promised Paradise.
Sometimes some Muslims seem so certain of a particular companion’s status. Wasn’t he known as the one who opened Khaybar? Wasn’t he the one who married the daughter of the Prophet (saw)? In fact, did he not marry two of the Prophet’s (saw) daughters?
And so forth. These same people tend to forget the following hadith:
Narrated Anas:
The Prophet (saw) said, “Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated in the religion after you.”
This indicates that after the death of the Blessed Prophet (saw), he was unaware of the affairs and conditions of the companions.
Being married to righteous people does not indicate righteousness for oneself.
“Allah sets forth an example for the disbelievers: the wife of Noah and the wife of Lot. Each was married to one of Our righteous servants, yet betrayed them. So their husbands were of no benefit to them against Allah whatsoever. Both were told, “Enter the Fire, along with the others!” And Allah sets forth an example for the believers: the wife of Pharaoh, who prayed, “My Lord! Build me a house in Paradise near You, deliver me from Pharaoh and what he does, and save me from the wrongdoing people.” (Qur’an 66:10-11)
We would expect that any divine source that would want to regulate and legislate the lives of human beings would be in harmony with itself. It would be consistent with all of its parts.
The 10 Companions Promised Paradise (al-ʿashara al-mubashsharūn)?
Here are the various ‘matn’ or text of the hadith and you can see the obvious conflict.
It should be noted that it is quite telling that this hadith is not to be found in Bukhari or Muslim, both of which have been regarded by the Sunni sect as the most authentic compilations of hadith.
The first thing that should be noted about the hadith is that it is ahad. These hadith have never been claimed to be mutawatir. Therefore they do not bring certainty in matters of (aqidah) creed.
Hadith A.
Narrated Sa’id ibn Zayd:
AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali . So Sa’id ibn Zayd got up and said:
I bear witness to the Apostle of Allah (peace be upon him) that I heard him say: Ten persons will go to Paradise:The Prophet (saw) will go to Paradise (1), Abu Bakr will go to Paradise (2), Umar will go to Paradise (3), Uthman will go to Paradise (4), Ali will go to Paradise (5), Talha will go to Paradise (6): az-Zubayr ibn al-‘Awwam will go to paradise (7), Sa’d ibn Malik will go to Paradise (8), and AbdurRahman ibn ‘Awf (9) will go to Paradise. If I wish, I can mention the tenth. The People asked: Who is he: So he kept silent. The again asked: Who is he: He replied: He is Sa’id ibn Zayd (10).
Total companions (excluding Prophet): 9 (since Prophet is #1).
Hadith B.
Narrated Sa’id ibn Zayd ibn Amr ibn Nufayl:
Abdullah ibn Zalim al-Mazini said: I heard Sa’id ibn Zayd ibn Amr ibn Nufayl (10) say: When so and so came to Kufah, and made so and so stand to address the people, Sa’id ibn Zayd caught hold of my hand and said: Are you seeing this tyrant? I bear witness to the nine people that they will go to Paradise. If I testify to the tenth too, I shall not be sinful. I asked: Who are the nine? He said: The Messenger of Allah (saw said when he was on Hira’: Be still, Hira’, for only a Prophet, or an ever-truthful, or a martyr is on you. I asked: Who are those nine? He said: The Messenger of Allah (saw) (1), Abu Bakr(2), Umar(3), Uthman (4), Ali (5), Talhah (6), az-Zubayr (7), Sa’d ibn AbuWaqqas (8) and AbdurRahman ibn Awf (9). I asked: Who is the tenth? He paused a moment and said: it is I(10).
Abdul Rahman bin `Awf said: The Prophet (saw) said: Abu Bakr in Paradise (1), Umar in Paradise (2), ‘Uthman in Paradise (3), Ali in Paradise (4), Talha in Paradise (5), al-Zubair bin al-‘Awwam (6) in Paradise, Abdul Rahman bin `Awf in Paradise (7), Sa’d bin Abi Waqqas (8) in Paradise, Sa’id bin Zayd (9), and Abu ‘Ubaida bin al-Jarrah (10) in Paradise.”
Sa’id bin Zayd narrated that the Prophet (saw) said to a number of people, “Ten are in Paradise.: Abu Bakr (1) in Paradise, Omar (2) in Paradise, ‘Uthman (3) , Ali (4), al-Zubair (5), Talha (6), Abdul Rahman (7), Abu ‘Ubaida (8), and Sa’d bin Abi Waqqas (9). He counted these nine and was quiet about the tenth. They said: By Allah, Abu-al Aawar (i.e. Sa’id), who is the tenth? He said: You swore by Allah – Abu-al Aawar (10)is in Paradise.” al-Tirmithi commented that Abu-al Aawar is Sa’id bin Zayd bin Amr bin Nawfal (10).
Total companions: 10 (including Saʿīd as the tenth).
The Flat Contradictions Between These Reports
Problem 1: Inclusion/exclusion of the Prophet (saw).
A & B explicitly include the Prophet as #1 of the ten.
C & D do not mention the Prophet at all; the list begins with Abū Bakr.
If the Prophet is one of “the ten,” then C and D are missing him → contradiction about who the ten are.
If the Prophet is not one of “the ten,” then A and B are wrong (or misreported) because they count him as #1.
And if we remove the Prophet from A & B, each has only 9 companions, not 10.
Problem 2: Numerical mismatch (9 vs. 10 companions)
After removing the Prophet from A & B → 9 companions.
C and D have 10 companions each.
Same “ten” cannot be both 9 and 10 people.
Problem 3: Inclusion/exclusion of Abū ʿUbaydah.
A & B: No Abū ʿUbaydah. The nine companions (after removing Prophet) are: Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, Saʿd, ʿAbd al-Raḥmān, and Saʿīd.
C: Abū ʿUbaydah is #8, and Saʿīd is #9. Actually, C includes both Saʿīd and Abū ʿUbaydah, totaling 10. That means compared to A&B (after removing Prophet), C adds Abū ʿUbaydah but keeps all nine from A&B? A&B’s nine: Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, Saʿd, ʿAbd al-Raḥmān, Saʿīd. C’s ten: Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, ʿAbd al-Raḥmān, Saʿd, Saʿīd, Abū ʿUbaydah. So C has all nine from A&B plus Abū ʿUbaydah → that would be 10 if the nine were correct. But A&B had exactly nine (excluding Prophet). So C has 10 distinct companions. Contradiction: A&B say the ten (including Prophet) = 9 companions; C says ten companions without Prophet = 10 companions. Different sets.
Problem 4: Saʿīd as the tenth (or not).
In A & B, Saʿīd is the tenth after counting the Prophet as first.
In D, Saʿīd is the tenth after nine others (excluding Prophet), and Abū ʿUbaydah is #8.
In C, Saʿīd is #9, Abū ʿUbaydah is #8, and there is no “tenth” issue — they are all named.
So Saʿīd’s position and role as “the tenth” differs across narrations, and in C he is not the tenth at all (he is ninth).
Conclusion.
Either the Blessed Prophet (saw) contradicted himself (which is impossible), or the narrations cannot all be factually correct reports of what he (saw) said about the same group.
If you look at the Arabic, you will notice something: the people behind sunnah.comdo not translate the chain of transmitters, and very often they do not translate the valuable comments.
Chain of transmission for Hadith A.
Muḥammed ibn al-ʿAlāʾ ← Ibn Idrīs ← Ḥuṣayn ← Hilāl ibn Yasāf ← ʿAbd Allāh ibn Ẓālim And Sufyān ← Manṣūr ← Hilāl ibn Yasāf ← ʿAbd Allāh ibn Ẓālim al-Māzinī Then Sufyān mentioned a man (unnamed) between him and ʿAbd Allāh ibn Ẓālim. Then Saʿīd ibn Zayd ibn ʿAmr ibn Nufayl narrates the main report.
Chain of transmission for hadith B.
Ḥafṣ ibn ʿUmar al-Namarī ← Shuʿbah ← al-Ḥurr ibn al-Ṣayyāḥ ← ʿAbd al-Raḥmān ibn al-Akhnas ← Saʿīd ibn Zayd.
Chain of transmission for hadith C.
Qutaybah ← ʿAbd al-ʿAzīz ibn Muḥammed ← ʿAbd al-Raḥmān ibn Ḥumayd ← his father (Ḥumayd) ← ʿAbd al-Raḥmān ibn ʿAwf (Companion).
Tirmidhī himself says at the end:
“This hadith has also been narrated from ʿAbd al-Raḥmān ibn Ḥumayd, from his father, from Saʿīd ibn Zayd, from the Prophet — similar to this. And this (the version from Saʿīd ibn Zayd) is more authentic than the first hadith. “
So Tirmidhī explicitly says the version through Saʿīd ibn Zayd is more authenticthan the version through ʿAbd al-Raḥmān ibn ʿAwf. That means the chain through ʿAbd al-Raḥmān ibn ʿAwf (the one provided) is weaker in Tirmidhī’s judgment.
Second chain mentioned (Abū Muṣʿab): Abū Muṣʿab ← ʿAbd al-ʿAzīz ibn Muḥammed ← ʿAbd al-Raḥmān ibn Ḥumayd ← his father ← the Prophet — without mentioning ʿAbd al-Raḥmān ibn ʿAwf in between. That means this version is mursal (missing the Companion link). A mursal hadith is weaker.
Chain of transmission for hadith D.
Ṣāliḥ ibn Mismār al-Marwazī ← Ibn Abī Fudayk ← Mūsā ibn Yaʿqūb ← ʿUmar ibn Saʿīd ← ʿAbd al-Raḥmān ibn Ḥumayd ← his father ← Saʿīd ibn Zayd narrated to him (Saʿīd ibn Zayd) in a group of people that the Prophet said…
Tirmidhī’s own comment: “I heard Muḥammed (al-Bukhārī) saying: ‘This (hadith) is more authentic than the first hadith.'”
So Tirmidhī (quoting Bukhārī) says this version is more authentic than the previous one (Ḥadīth 3). But that doesn’t mean it’s ṣaḥīḥ — just that it’s stronger than the weaker one.
Summary.
The version that aligns with the popular doctrine (10 companions, no Prophet, including Abū ʿUbaydah) is the weakestchain (Tirmidhī 3747).
The strongest chains (Abū Dāwūd) give a different list: Prophet + 9 companions, which is not the popular doctrine.
Bukhārī, the most trusted hadith collector, does not include any version of this report — a telling silence.
The political climate and context of these hadith.
First, it is important to note that both Abu Dawud and Tirmidhi lived during the Abbasid Caliphate.
Go back and take a look at Hadith A and Hadith B.
Notice immediately the politically charged climate of the hadith:
Hadith A.
“AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali. So Sa’id ibn Zayd got up and said: I bear witness to the Messenger of Allah (saw) that I heard him say: …”
Hadith B.
“When so and so came to Kufah, and made so and so stand to address the people, Sa’id ibn Zayd caught hold of my hand and said: Are you seeing this tyrant?”
What is not told to us is what was mentioned about Ali. It had to have been something severe in order for Sa’id ibn Zayd to stand up and then retell a narration. What this hadith tells us is that there was an anti-Ali sentiment. Also, the narrator is very careful about what he says. He cannot name the one who comes to Kufah — the one whom Sa’id ibn Zayd called a tyrant.
It is just very bizarre that such a hadith that could have diffused so much violence between Muslims becomes a sacred gem in the hands of the few. The few who seemingly only appeal to it in very odd circumstances.
Talha and Imam Ali fought each other in the Battle of the Camel. How can they both be people of Paradise?
This is further substantiated by the following hadith:
Narrated Al-Ahnaf bin Qais:
I went to help that man (i.e., `Ali), and on the way I met Abu Bakra who asked me, “Where are you going?” I replied, “I am going to help that man.” He said, “Go back, for I heard Allah’s Messenger (saw) saying, ‘If two Muslims meet each other with their swords then (both) the killer and the killed one are in the (Hell) Fire.’ I said, ‘O Allah’s Messenger (saw)! It is alright for the killer, but what about the killed one?’ He said, ‘The killed one was eager to kill his opponent.”
I set out with the intention of helping this person (Hadrat ‘Ali) when Abu Bakra met me. He said: Ahnaf, where do you intend to go? I said: I intend to help the cousin of Allah’s Messenger (saw), viz. ‘Ali. Thereupon he said to me: Ahnaf, go back, for I heard Allah’s Messenger (saw) as saying: When two Muslims confront one another with swords (in hand) both the slayer and the slain would be in Fire. He (Ahnaf) said: I said, or it was said: Allah’s Messenger, it may be the case of one who kills. but what about the slain (why he would be put in Hell-Fire)? Thereupon he said: He also intended to kill his companion.
The above hadith indicates that the Blessed Prophet (saw) did not interpret Qur’an 49:9 as it is being taught to the majority today.
“And if two partiesfrom among the believers engage in fighting— make peace between them. But if one of them transgresses against the other, then fight against the transgressing group until they submit to the rule of Allah. If they do so, then make peace between both in all fairness and act justly. Surely Allah loves those who uphold justice.” (Qur’an 49:9)
Is there anywhere in the Qur’an where Allah (swt) addresses the believers by these words — baghat and tabghī?
Can it be attributed to Allah (swt) that the transgressor takes life with right and with justice?
If one takes the life of the believer intentionally and without right what does Allah (swt) says?
“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.” (Qur’an 4:93)
Which brings us to another point. Where is this hadith during all these conflicts among the companions?
If this hadith were indeed true, then why did one not see Uthman use it in protest against those who found it lawful to murder him? Nor did any of his companions come to his aid, protesting the unlawfulness of killing someone who was guaranteed Paradise
The answer we get: He was being humble!
Umar (ra) is uncertain about his position before Allah.
“May Allah reward you with goodness and benefit others through you.
Is it true that Hudhayfah ibn al-Yaman (may Allah be pleased with them both) was present in Medina when the Commander of the Faithful, Umar (may Allah be pleased with him), was assassinated? Did the story of the Commander of the Faithful asking Hudhayfah if he was one of the hypocrites happen after he was stabbed? Did the Commander of the Faithful say he wanted to be buried beneath the feet of the Messenger of Allah (saw), or next to him? And who led the funeral prayer for the Commander of the Faithful after his death?
Hudhayfah narrated:
“Umar was invited to a funeral procession, so he went out for it or intended to go. I caught up with him and said, ‘Sit down, O Commander of the Faithful, for the deceased is one of them [the hypocrites].’ Umar said, ‘I adjure you by Allah, am I one of them?’ Hudhayfah replied, ‘No, and I will not clear anyone after you.'”
Al-Haythami stated in Majma al-Zawa’id: “Narrated by Al-Bazzar, and its narrators are trustworthy (Thiqat).”
Dr. Abd al-Salam Al-Isa, in his thesis (A Critical Study of Narrations Concerning the Personality of Umar ibn al-Khattab), attributed this to Ibn Abi Shaybah in Al-Musannaf, Al-Fasawi in Al-Ma’rifah wal-Tarikh, Waki’ in Al-Zuhd, and Al-Kharai’ti in Masawi al-Akhlaq. He concluded: “The chain of transmission with Waki’ is connected (Muttasil) and its narrators are trustworthy… therefore, the report is authentic (Sahih).”
Furthermore, this question was not unique to Hudhayfah. Umar also asked Umm Salamah (the Prophet’s wife) when she said: “I heard the Messenger of Allah (saw) say: ‘Among my Companions are those who will never see me again after I part from them.’ Umar asked her, ‘By Allah, am I one of them?’ She replied, ‘O Allah, no. And I will never clear anyone after you.'” (Narrated by Ahmad, Ibn Rahwayh, Abu Ya’la, Al-Bazzar, Al-Tabarani, and others).
Umar ibn Al-Khattab found out that Hudhayfa Al-Yaman was informed of the names of twelve hypocrites by the Prophet (saw). Umar asked Hudhayfa, “I adjure you by Allah! Tell me, am I one of them? Hudhayfa replied, “No, and I will not tell anyone anything further after this.”
Source: Sh. Gibril Haddad, Sunna Notes, p. 126, from Tabari in his Tafsir (11:11), Al-Bazzar through trustworthy narrators according to Al-Haythami (3:42), Al-Bayhaqi in Sunan Al-Kubra (8:200).
We are told that this is the mark of sincerity. Actually, it is not. These people are accusing Umar (ra) of being a hypocrite. If the Blessed Prophet (saw) had told him that he would be in Paradise, he would have no cause to doubt his status. So the only logical conclusion is that he was not informed of such.
Did Sa’d Ibn Abi Waqqas (ra) ever hear about the hadith of the 9/10 companions promised paradise?
Hadith 1.
“Narrated Sa`d bin Abi Waqqas:
I have never heard the Prophet (saw) saying about anybody walking on the earth that he is from the people of Paradise except`Abdullah bin Salam. The following Verse was revealed concerning him: “And a witness from the children of Israel testifies that this Qur’an is true” (46.10)”
“‘Amir b. Sa’d reported that he heard his father (Sa’d b. Abi Waqqas) say: never heard Allah’s Messenger (saw) say unto one living and moving about that he was in Paradise except to ‘Abdullah b. Salim.”
No Contradiction: Scholars like Ibn Hajar al-Asqalani explain that Sa’d made this statement before the Blessed Prophet Muhammed (saw) explicitly listed the 10 Companions.
Prima Qur’an response: We have already established that there is a contradiction in the list. Second what is the evidence that it was before the alleged statement?
Individual vs. Collective Glad Tidings: Sa’d’s statement refers to the Prophet (saw) singling out a random, specific individual while they were casually walking by. He noted that apart from Abdullah ibn Salam, the Prophet (saw) did not generally go about pointing at people and saying “this person is going to heaven.”
Prima Qur’an response: There is nothing in the hadith that indicates that Sa’d b. Abi Waqqas (ra) made any type of distinction.
Abdur Rahman Ibn Awf and Umar Ibn Al Khattab are uncertain about their position before Allah
Abdur Rahman ibn Awf entered upon ‘Umm Salamah and said: “O Mother of the Believers! I fear that I have been ruined; I am the wealthiest of the Quraysh [and recently] sold a piece of land of mine for forty thousand dinars.” She replied: “O my son, spend it! For indeed, I heard the Messenger of Allah (saw) say: ‘Indeed, among my companions are those who will never see me again after I separate from them.‘” [Abdur Rahman said]: “So I went to Umar and informed him. Umar then went to her and asked: ‘By Allah, am I among them?’ She answered: ‘O Allah, no. And I will not clear anyone after you.'”
Sunni response: This is also answered by saying, ‘Oh, this was revealed before the Prophet mentioned the ten in paradise.’
Prima Qur’an response: No, this is not the case. The reason this is not the case is because, in a matter of such gravity and severity, if the Prophet (saw) is still living, Abdur Rahman ibn Awf doesn’t need to go to Umar at all. Umar also doesn’t need to go back to Umm Salamah because he can verify the information directly with the Prophet (saw).
The Prophet (saw) himself was not in any position to gurantee anyone paradise.
Say, “I am not the first messenger ever sent, nor do I know what will happen to me or you. I only follow what is revealed to me. And I am only sent with a clear warning.” (Qur’an 46:9)
Now latter the Prophet (saw) received the following revelation from Allah (swt).
“So that Allah may forgive you for your past and future shortcomings, perfect His favour upon you, guide you along the Straight Path.” (Qur’an 48:2)
Some Sunni Muslims were seemingly not happy that (Qur’an 48:2) did not grant a special status to companions. So in their frustration they translated the above verse as follows:
“So that Allah forgives, for your sake, all the earlier and later sins (of all those people) of your Umma ([Community]* who struggled, fought and sacrificed by your command), and (this way) may complete His blessing on you (outwardly and inwardly) in the form of Islam’s victory and forgiveness for your Umma (Community), and may keep (your Umma) firm-footed on the straight path (through your mediation).” (Qur’an 48:2 Dr. Mohammed Tahir-ul-Qadr).
Narrated ‘Um Al-`Ala:
An Ansari woman who gave the pledge of allegiance to the Prophet (saw) said that the Ansar drew lots concerning the dwelling of the Emigrants. `Uthman bin Maz’un was decided to dwell with them (i.e. Um Al-`Ala’s family), `Uthman fell ill and I nursed him till he died, and we covered him with his clothes. Then the Prophet (saw) came to us and I (addressing the dead body) said, “O Abu As-Sa’ib, may Allah’s Mercy be on you! I bear witness that Allah has honored you.” On that the Prophet (saw) said, “How do you know that Allah has honored him?” I replied, “I do not know. May my father and my mother be sacrificed for you, O Allah’s Messenger (saw)! But who else is worthy of it (if not `Uthman)?” He said, “As to him, by Allah, death has overtaken him, and I hope the best for him. By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me,”By Allah, I will never assert the piety of anyone after him. That made me sad, and when I slept I saw in a dream a flowing stream for `Uthman bin Maz’un. I went to Allah’s Messenger (saw) and told him of it. He remarked, “That symbolizes his (good) deeds.”
The above hadith that is attributed to the Blessed Messenger (saw) was from the very early period of Islam, because Uthman bin Maz’un was the first companion to be buried in Al-Baqi’. So when you consider the statement, “By Allah, I will never assert the piety of anyone after him,” this means that for the hadith of ‘The 10 promised Paradise’ to be true, it should have been saidbeforethis event.
So this means this knowledge was in circulation before. However, that would contradict the statement of the Blessed Prophet (saw): “By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me.” Also, the hadith of ‘The 10 promised Paradise’ cannot come later than this event because it would be contradicted by the statement: “By Allah, I will never assert the piety of anyone after him.” What is calling 10 people the people of Paradise if not asserting their piety?
Even with this mountain of evidence one may still claim that the Prophet (saw) was informed by Allah who the 9 or 10 companions were.
“I swear by the star when it goes down. Your Companion is neither astray nor being misled. nor does he speak out of (l-hawa) desire. It is an inspiration (wahyun) that is inspired (yuha).” (Qur’an 53:1-4)
The problem with this is the evidence from what we have already established. We do not have anything definitive from the Blessed Prophet (saw) — not a definitive list. Such a list would contradict the information in a stronger hadith like the one presented above.
Why 10 promised Paradise? Why not 14? Why not 5?
Other companions of the Blessed Messenger (saw) were said to have been promised Paradise, such as Bilal bin Rabah, Ammar bin Yassir, Salman al-Farsi, Hamza bin Abdul Muttalib, Hassan, Hussein, Sa’d ibn Mu’adh, and Mu’adh ibn Jabal.
So what is the rhyme or the reason to clump these particular 9 or 10 together?
Many verses in the Qur’an and other hadiths promise Paradise to all early companions (Muhajirun and Ansar), the people of Badr, and the people of the Pledge of Ridwan. Critics argue that establishing a specific list of just ten implies exclusivity, making the rest of the companions seem inferior or unassured of their salvation despite their sacrifices.
The Qur’an and The Redundancy Problem.
“And the vanguard among (min al) the emigrants and the helpers, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flow, to abide in them forever; that is the mighty achievement. And among (min al) those around you of the Bedouins are hypocrites, and also from the people of Madinah…” (Qur’an 9:100-101)
Key points:
The (vanguard) of early Muhājirūn and Anṣār is promised Paradise — not just ten individuals.
The verse explicitly contrasts them with hypocrites among the Bedouins and people of Madinah.
The phrase min al (among) indicates that within these groups there are hypocrites — but the sincere vanguard are promised Paradise.
If the Qur’an already promises Paradise to the entire vanguard of Muhājirūn and Ansar, then what is the purpose of the “ten promised Paradise” hadiths?
They are not adding new information. The ten are all from the vanguard of Muhājirūn. They are already included in the broad Qur’anic promise. So the hadiths are either:
Redundant (merely specifying examples of a larger category), or
Contradictory (if they imply that only these ten are promised Paradise, or that they have a special status not shared by other equally sincere Companions).
The Qur’an remains consistent: belief and righteousness determine Paradise, not association with any particular person or political faction.
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“At that, Zechariah called upon his Lord, saying, “My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” So the angels called him while he was standing in prayer in the chamber, “Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining, and a prophet from among the righteous.” He said, “My Lord, how will I have a boy when I have reached old age and my wife is barren?” The angel said, “Such is Allah; He does what He wills.” He said, “My Lord, make for me a sign.” He said, “Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning.” And [mention] when the angels said, “O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” That is from the news of the unseen which We reveal to you, [O Muhammed]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed. [And mention] when the angels said, “O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near [to Allah]. He will speak to the people in the cradle and in maturity and will be of the righteous.” She said, “My Lord, how will I have a child when no man has touched me?” The angel said, “Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is. And He will teach him writing and wisdom and the Torah and the Gospel. And [make him] a messenger to the Children of Israel, [who will say], ‘Indeed I have come to you with a sign from your Lord in that I design for you from clay like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead – by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.’” (Qur’an 3:38-49)
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The Case for the Virgin Birth of Jesus – peace be upon him.
“Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, ‘Be,’ and he was.” (Qur’an 3:59)
“And remember her who guarded her farjaha (vagina): We breathed into her of Our Spirit, and We made her and her son a sign for all peoples.” (Qur’an 21:91)
“And We made the son of Mary and his mother a sign and sheltered them within a high ground having level [areas] and flowing water.” (Qur’an 23:50)
“And Mary, the daughter of ‘Imran, who guarded her farjaha (vagina) in chastity, so We blew into it of Our Spirit, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.” (Qur’an 66:12)
“And mention, in the Book, the story of Mary, when she withdrew from her family to a place toward the east. And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man. She said, ‘Indeed, I seek refuge in the Most Merciful from you if you should be fearing of Allah.’ He said, ‘I am only the messenger of your Lord to give you news of a pure boy.’ She said, ‘How can I have a boy while no man has touched me and I have not been unchaste?’ He said, ‘Your Lord says, “It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.”’ (Qur’an 19:16-21)
“And the pains of childbirth drove her to the trunk of a palm tree. She said, ‘Oh, I wish I had died before this and was in oblivion, forgotten.’ But he called her from below her, ‘Do not grieve; your Lord has provided beneath you a stream. And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented. And if you see from among humanity anyone, say, “Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to any man.”’ Then she brought him to her people (tahmiluhu), carrying him. They said, ‘O Mary, you have certainly brought forth a fabricated lie. O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.’ So she pointed to him. They said, ‘How can we speak to one who is in the (l-mahdi) cradle?’ Jesus said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.’” (Qur’an 19:23-30)
“That is Jesus, the son of Mary – the word of truth about which they are in dispute. It is not for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, ‘Be,’ and it is.” (Qur’an 19:34-35)
“When Allah will say, ‘O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity…’” (Qur’an 5:110)
So there are a number of issues for any Muslim who wants to deny the virgin birth of Jesus to contend with the following:
Any Muslim who wants to deny the virgin birth of Jesus should do so by using proofs and evidence based upon the Qur’an.
Any Muslim who wants to deny the virgin birth of Jesus should not give us ‘should have,’ ‘could have,’ and ‘would have’ been scenarios. In other words, do not add your own narrative. Don’t just make things up as you go along, but give us the text and make your case.
From the Qur’an, tell us why the Qur’an addresses Jesus time and again as ‘Jesus the son of Mary.’ Why not address Jesus by the name of his father… if any?
From the Qur’an, tell us why would Allah (swt) need to repudiate people who claim He has a son (in connection with Mary) if there were not miraculous circumstances surrounding her birth?
If Mary did not have a miraculous birth, when the angel comes to her announcing that she will have a child, Mary responds ‘that no man has touched her.’ Why does the angel give the very queer response of,‘It’s easy for Me’and ‘Such is Allah; He creates what He wills’? It is such a very queer response to give to someone whom Allah (swt) simply intends to marry a man.
After childbirth, how do you account for the statement, “But he called her from below her”?
If the person rejects the idea of Jesus speaking as an infant (which they obviously do as they reject miracles), ask them to explain what is meant by “she brought him to her people (tahmiluhu), carrying him.”
On the basis of the Qur’anic text, why would Mary need to be carrying Jesus anyway (if he was not an infant)?
If Jesus wasn’t an infant when he was speaking, then how do you account for the following text: “How can we speak to one who is in the (l-mahdi) cradle?”
If you are going to say that Jesus wasn’t an infant when he spoke, then why the objection to begin with? Why couldn’t they speak to a child/pre-teen/teenager?
If Mary was already married and it was widely known, then why this curious outburst from the people? “O Mary, you have certainly brought forth a fabricated lie. O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.”
If the answer to point 11 above is because they didn’t know she was married, then why point to Jesus?
If the answer to point 11 above is because they didn’t know she was married and Jesus is a child/pre-teen/teenager, why didn’t he simply respond, “Yeah, my mom got married — sorry we didn’t invite you to the walimah!”
Why did Mary point to Jesus at all? If a person believes that Jesus was a child/pre-teen/teenager, it means there was a lapse of time after childbirth. Zechariah was commanded to refrain from speaking for three days; are we to believe that Mary didn’t speak to anyone for 6-9 years?
Given that Allah (swt) calls Jesus the son of Mary and repudiates Christians who claim that Jesus is the ‘Son of Allah’ in the same context, why not simply mention the father of Jesus?
Why is the birth of Jesus given such intimate attention if it was a normal birth like anyone else?
Why were early Muslim commentators like Al-Tabari and Ibn Kathir so bashful over the verses such as 21:91 and 66:12 above?
Why did Allah (swt) use such graphic terminology about blowing His spirit into Mary’s private parts if it was just a normal, run-of-the-mill birth? Seems a bit much for an uneventful birth.
So these are the issues that Muslims who do not believe in the virgin birth of Jesus are going to have to address.
Even one of the most rationalist movements—one that generally downplays or reinterprets miracles—still affirms the virgin birth of Jesus as a literal, historical fact based on the Qur’an
The Ahmadiyya movement, founded by Mirza Ghulam Ahmad in 19th-century India, is known for its rationalist and naturalistic approach to many miracles.
However, on the virgin birth of Jesus, they do not apply this rationalist lens. Ahmadiyya theology explicitly affirms that Jesus was born of the Virgin Mary without a human father, as a direct creative act of Allah. Their founder, Mirza Ghulam Ahmad, wrote:
“We believe that Mary became pregnant with Jesus without the intervention of a man, as the Qur’an clearly states: ‘She said, “My Lord, how can I have a child when no man has touched me?” He said, “Thus Allah creates what He wills.” Source: (Chashma-e-Masihi, Ruhani Khaza’in, vol. 20, p. 249)
Even a group famous for rationalizing miracles concedes that the Qur’anic text cannot be read any other way when it comes to Mary’s virgin conception.
Conclusion
The overwhelming evidence is that Jesus was born of a virgin. Those who deny this are going to have to deny the clear text of the Qur’an. They will have to add to the text or, worse, manipulate the text to say what it does not say.
You may be interested in reading the following articles:
“Allah who created the heavens and the earth! How can God have a child, when He did not have a wife?” (Qur’an 6:101)
“Allah who created the heavens and the earth! How can Allah have a child, when He did not have a companion” (Qur’an 6:101)
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Ultimately the rejection of the Virgin birth of Christ Jesus is not due to any plain reading of the Qur’an. It is due to aprior belief that some how miracles violate laws of causality.
Muhammed Asad was of this view. Notice how he deals with the text of the Qur’an that talks about Jesus creating the clay birds.
“And [will make him] an apostle unto the children of Israel.” “I have come unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God’s leave; and I shall heal the blind and the leper, and bring the dead back to life by God’s leave; and I shall let you know what you may eat and what you should store up in your houses. Behold, in all this there is indeed a message for you, if you are [truly] believers.” (Qur’an 3:49)
One may think he mentioned healing the blind, the leper and bringing the dead back to life. However, in this frame work Jesus heals the spiritually blind, and the spiritually sick and spiritually brings dead hearts back to life.
“The sunnah of Allah with those who passed on before; and you will not find in the sunnah of Allah any change.” (Qur’an 33:62)
“No change will you find in Allah’s Sunnah, and no turning off will you find in Allah’s Sunnah.” (Qur’an 35:43)
The above verses are often appealed to at the very least ground the argument in something textual. Which is certainly appreciated. However, these same people believe that Allah (swt) created the first thing he created directly. Yet, after that they have two options.
Option 1: Allah Creates Everything Directly.Meaning he has willed what the state of any given thing will be at any particular time. If Allah’s Sunnah requires that every effect has a prior physical cause, then the first created thing had no prior physical cause. This means Allah willed what state a particular thing would be at any given time.
But if Allah can create the first thing directly—violating the supposed “rule” that every effect needs a prior physical cause—then He can create anything directly at any time.
This includes:
Creating Jesus without a father.
Creating a snake from a staff.
Creating life from clay.
Conclusion: Miracles are not violations of Allah’s Sunnah. They are direct acts of Allah, just like the original creation.
Option 2: Allah Creates Through an Intermediary Chain. If you insist that Allah never creates directly but always through a chain of causes and effects, then you face an infinite regress:
Who created the first cause?
And who created the cause of that cause?
To avoid infinite regress, you must eventually arrive at a first cause that creates directly—which is Option 1.
Alternatively, if you say the chain is eternal (no first cause), that is philosophical nonsense (and shirk, as it implies an uncreated universe alongside Allah).
The Neoplatontonic Trap. If miracle-deniers insist that Allah never creates directly but only through intermediaries, they fall into a Neoplatonic emanationist framework:
A series of intelligences or spheres that mediate creation.
The “First Intellect” emanates from Allah, then creates the next, and so on.
This effectively creates demi-gods—intermediary creators.
This is shirk because it attributes creative power to beings other than Allah. The Qur’an is clear:
“Allah is the Creator of all things, and He is, over all things, Disposer of affairs.” (Qur’an 39:62)
“Is there any creator other than Allah who provides for you from the heaven and earth?” (Qur’an 35:3)
Allah created the first thing directly, without any prior cause. This act of direct creation is itself the origin of Allah’s Sunnah, not a violation of it. Allah may choose what state or conditoin anything will be in at any given time-what are called miracles. They do not change Allah’s Sunnah; they are expressions of His absolute power to create as He wills.
The verse that our opponents use (Qur’an 35:43) actually proves our position.
The verse speaks of Allah’s sunnah in dealing with arrogant nations—His pattern of sending messengers, giving them time to repent, and then punishing them if they persist in evil. This has nothing to do with physical causality.
They are committing category error by taking a verse about divine justice and applying it to physics. The “no change” in Allah’s Sunnah refers to His moral and historical patterns—not to whether He can create a fatherless child.
This article will be addressing points that Mufti Abu Layth made in regards to the ‘Virgin birth of Jesus’. We should say that, for the most part, We disagree with Mufti Abu Layth on few issues. He was willing to make himself accessible to the general public and found favour among some Muslim youth. Many of those Muslim youth were reconsidering their own convictions about Islam. For that effort and ijtihad, surely his reward is with Allah.
However, We don’t really feel that this article is a refutation of points raised by Mufti Abu Layth at all. That is because to those who pay attention to detail will find that these are in reality not arguments presented by Mufti Abu Layth.
Another article that We wrote was in agreement with Mufti Abu Layth on the issue of the ‘Second coming of Jesus’. Yet, even in that article We pointed out that perhaps Mufti Abu Layth may have some misgivings about the Christian tradition.
@40:12 ” The second coming of Jesus is so important in Christianity. It perhaps is the second most important belief in Christianity. It is on the back of this belief that Christianity rose. If you don’t believe me go do your research. Because…the…believe it or not things like the virgin birth…Jesus uh uh Mary having a virgin birth are actually not that important in Christianity. Contrary to what many people think. They’re actually not, hence many early Christians did not even believe in that. The Gospel of Matthew doesn’t accept the virgin birth. The uh St. Paul didn’t even accept things like that. It was only 2-300 years after Jesus that the Christian Church made the virgin birth as part of its belief. But this, Jesus coming back was so important for Christianity.”
There are in our opinion some problematic statements in the aforementioned.
Mufti Abu Layth has said: “It perhaps is the second most important belief in Christianity.” Not even close. In fairness he did say, “perhaps.”
Mufti Abu Layth has said: ”It is on the back of this belief that Christianity rose. “
Perhaps he misspoke here. Or perhaps We misunderstood him.
We have to believe that he did, because it doesn’t even make any sense. How does an belief in the second coming of Jesus become the bedrock and foundation of Christianity?
Christianity would have to be established first before you could even know what its basic doctrines even are! In other words Jesus has to be credible the first time around before We can even start talking about him returning. We have to believe he misspoke here. Or perhaps We misunderstood his point.
Mufti Abu Layth has said: “Things like the virgin birth…Jesus uh uh Mary having a virgin birth are actually not that important in Christianity.“
Mufti Abu Layth couldn’t make this claim to any reputable Christian scholar, without being taken to task for it. The immaculate conception of Christ Jesus, his nature, the nature of his birth, the prophecies concerning his birth are of utmost importance to the Christian faith tradition.
Mufti Abu Layth has said: “Contrary to what many people think. They’re actually not, hence many early Christians did not even believe in that. “
From that it follows We may inquire:
Which early Christians didn’t believe in the virgin birth?
What are your sources?
Whom are you relying upon for this information?
Mufti Abu Layth has said: “The Gospel of Matthew doesn’t accept the virgin birth.“
The response to that is: “Behold, a virgin shall be with child and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” (Matthew 1:23)
Mufti Abu Layth has said: “ The uh St. Paul didn’t even accept things like that.”
This claim is being made on the basis of what?
What text?
What source?
We would be willing to respectfully suggest to him that Perhaps he had Galatians 4:4 or Romans 1:3 in mind?
Mufti Abu Layth has said: It was only 200-300 years after Jesus that the Christian Church made the virgin birth as part of its belief.”
Ourresponse: That is not accurate.Not even close. In fact, it is a belief of Muslims as well.
You can see the evidence for it being a belief of Muslims here:
The actual evidences that are brought to reject the virgin birth of Christ Jesus.
Now, let us turn our attention to his statements concerning the Qur’an and this matter.
So please see what Mufti Abu Layth has said on the subject here:
So this is the video that is titled: “Does the Qur’an Mention a Virgin Birth for Jesus?” Mufti Abu Layth lays out his view, his proofs and justifications.
So where do We begin with the 20 minutes and 21 seconds that have been allotted to this subject by Mufti Abu Layth?
Well, the beginning of course!
Allow us to preface by saying that We do not think that people are unbelievers for saying that Jesus the son of Mary was conceived through a father and mother. We certainly don’t believe that.
We will say this though, something has to be said about combing through the mountain of scholarship that exists across the Shia/Sunni/Ibadi communities and coming up with two names; both of whom which are anonymous and not given to us.
Now, just because We may not have heard of these people does that mean anything bad? No, it is simply a demonstration of my ignorance and those of us who have never heard of them. However, the absolute, overwhelming, tsunami of scholarship across sectarian lines in Islam is that Jesus the son of Mary was born of a virgin. That being said We agree with Mufti Abu Layth that truth is not a democracy.
Truth is truth and it stands or falls based upon the veracity and scrutiny of it’s own claims.
We would also add that it is the theological view of Mufti Abu Layth in denying miracles that is what drives him to impose this view upon the text. After all, if you are going to deny miracles taking place you are either all in or all out.
That has been a particular view held by some Muslims in Islamic history, namely that miracles violate the laws of causality.
An interesting thought experiment in regards to the available text.
What would be interesting as a social experiment would be to find a group of people, who are not Muslims and who are not privy to these discussions in Islam and give them all the relevant text on the subject and after they read the text to ask them the following:
Based upon the available data in the text you read do you believe that the text teaches that Jesus was born miraculously and/or from a virgin birth?
Based upon the available data in the text you read do you believe that the text teaches that Mary got married and she conceived Jesus through a natural process?
That would be most intriguing.
Mufti Abu Layth @0:35 makes an astonishing claim in the beginning. He says that the language of the Qur’an is quite interesting and that it is styled in a way that no Muslim believes about Jesus the son of Mary.
Our response: We certainly believe that Jesus is a word proceeding from Allah (swt). We certainly believe that Jesus is a spirit proceeding from Allah (swt).
Mufti Abu Layth claims that ‘That it is styled in a way that no Muslim believes about Jesus’ that claim of his is patently false.
Certainly what our respected brother Mufti Abu Layth has said is factually incorrect.
In fact, We are telling you in all our years and exposure to Islam and Muslims, and an array of opinions and perspectives this is the very first time We are seeing any Muslim raise an objection. So it is quite the opposite of what he claimed.
@0:38 Mufti Abu Layth says, “For example, Jesus is referred to on more than one occasion in the Qur’an as ‘The word of God’, now that doesn’t resonate with Muslims.”
Again, this is absolute news to us. That it does not resonate with Muslims?
Yet, it is a curiosity that he chose to render the text as ‘The word of God‘?
@0:56 Mufti Abu Layth We feel he meant to quote Qur’an 3:45 and not 3:43 but he quotes:
“Allah says, when giving glad tidings to Mary that she had received bi kalimatin min’hu (of the word coming from God) us’muhu l-masīḥu ʿīsā ub’nu maryama (the Messiah, Jesus the son of Mary).”
Comment: Notice that Mufti Abu Layth himself translates as “the word coming from God.” We didn’t tell him to do that. No one else told him to do that either.
@1:20 Mufti Abu Layth continues: “In another verse surah al Nisa 170 (4:170) innamā l-masīḥu ʿīsā ub’nu maryama rasūlu l-lahi wakali (that Jesus is the messenger of God and his Word which he sent down or threw down onto Mary, and the Spirit of God)warūḥun min (once again what are these words. No Muslim really believes this about Jesus. If you want to accept literal no Muslim believes that.”
Comment: Notice that Mufti Abu Layth himself translates “his word which he sent down.” We didn’t tell him to do that. No one else told him to do that either.
@1:54 Mufti Abu Layth continues: “You see this is very very like in the Gospel of John that in the beginning there was the you know the the in the beginning there was the word, and the word was with God and the word was God.”
Mufti Abu Layth has stated: @0:38 “For example Jesus is referred to on more than one occasion in the Qur’an as ‘the word of God‘, now that doesn’t resonate with Muslims.”
He says that the Qur’an says on more than one occasion Jesus is called, ‘the word of God’ but he himself didn’t give us one example of this. Instead, he himself translated the text as ‘his word sent down’ and ‘word coming from God.’
If Mufti Abu Layth doesn’t know the vast theological difference between the Qur’anic concept of Jesus as ‘a word proceeding from Allah’ (swt) and the Christian idea of the Word being the Logos than he might want to take some time to read up on and research these matters.
“Kalimatullah” is an honorific title given most likely by the Sunni Muslim tradition to Jesus the son of Mary. However, We haven’t personally seen the Qur’an refer to Jesus as ‘The Word of Allah’. We have no idea where Mufti Abu Layth derived that from.
The concept put forth in the prologue of the Gospel according to John, the Christian understanding of Jesus as the Logos is understood by the following text:
“He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.”—(Colossians 1:15–16)
There is no theological school among Muslims (that We are aware of) that comes even remotely close to such an understanding of Jesus role as ‘word’.
However, if Jesus is not understood as the Created word of Allah than this indeed is problematic. If this is the point that Mufti Abu Layth is driving home than he and us are of one accord.
For example is statement here @2:03 with:
“And as Muslims, IF you believe that ‘the word of God’ is uncreated than by that it follows almost ties into Jesus being uncreated.”
This point Mufti Abu Layth is echoing comes from those of us who do not believe that the Qur’an is uncreated. The Qur’an is created.
We do recall a brother sending us a clip of Mufti Abu Layth claiming that this theological controversy surrounding the Qur’an was a non-issue. However, We can see by the point that he has raised by those us who do not believe the Qur’an to be eternal, that it is an issue.
In fact, We think it would be great if Mufti Abu Layth cleared up for us what his position is on this issue. Does Mufti Abu Layth believe that the Qur’an is eternal and uncreated or does he believe it is created? He certainly hasn’t been shy from controversy in the past so why not make this stance clear?
Mufti Abu Layth says, @2:17, “Now Muslims will say oh by ‘the word of God’ here We just mean he was a miracle. No, but that word of God isn’t used for any other prophet.”
Our comments:
We think Mufti Abu Layth is making a non-argument. We are certainly not in the habit of calling Jesus, ‘the word of God.’
The Holy Spirit.
Mufti Abu Layth continues @2:42 “And than the word ‘The Holy Spirit’ is used with no other prophet. We mean it’s used as revelation coming down with the ‘Holy Spirit’ but otherwise it’s used on three occasions just for Jesus. So you have for example Allah says in Surah al Baqarah verse 87, wa-ayyadnāhu birūḥi l-qudusi (We assistedWe gave him assistance, help with the Holy Spirit)”
He continues @3:12 “In Surah Baqarah verse 253, waātaynā ʿīsā ib’na maryama l-bayināti (We gave him the clear signs) wa-ayyadnāhu birūḥi l-qudus (and We helped him with the Holy Spirit).”
He continues @3:23 “In Surah Maidah verse 115 Allah says,” idh qāla l-lahu yāʿīsā ib’na maryama (and when God said oh Jesus the son of Mary) udh’kur niʿ’matī ʿalayka (remember my blessing upon you and your mother) wālidatika idh ayyadttuka birūḥi l-qudusi (when I helped you with the Holy Spirit).”
Mufti Abu Layth continues @ 3:43 “What is this Holy Spirit? This isn’t mentioned with any other prophet generally you don’t get any of the…So there’s allot of rhetoric being used that when it comes to Jesus was generally the kind of Christian rhetoric that is used in the Qur’an perhaps in a sense of building bridges; between the Muslims and the Christian communities and to maybe A) Find an ally in them. And B) maybe for many of them to convert and come closer. Find themselves in greater proximity to Islam and thereby embrace the message.”
Perhaps We are misunderstanding Mufti Abu Layth’s summary. Although, his language suggests someone who views the Qur’an as a product of the Prophet’s mind (saw) rather than divine revelation.
In other words, rather than the Qur’an being a divine revelation, in which common points of theology are discussed, it is simply a strategy or a device used to win over Christians. We would expect that train of thought from an Orientalist who sees the Qur’an as the product of the Prophet Muhammed’s mind. (saw).
Again maybe We are reading too much into what he is trying to convey; However, the language is concerning.
The Virgin Birth
So now we finally come to this section. Mufti Abu Layth starts off with making some rather bizarre statements.
He says, @6:22 “Now when it comes to the virgin birth, first of all, it’s a different topic that even in the Bible right, now, with the exception of the Gospel of Luke and Matthew, generally the Bible never really referred to in essence the virgin birth. I mean this wasn’t a the early Christians it’s not it’s most likely that the early Christians did not believe in a virgin birth.”
Our comments: We thought this statement was bizarre because the central theme of the Bible is about God acting in history to save his people (The Children of Israel). The central theme is a lost humanity that needs to be reconciled back with God. Thus the theme of salvation and redemption are central. So We thought it was a bizarre statement to imply that just because the Bible (New Testament) refers the virgin birth only twice We could somehow be dismissive of it.
He continues @6:59 “and the prophecy that they are referring to in the Old Testament even Biblical scholars highlight that word does not say, ‘betul’ (virgin) it says ‘almah’ (which meant a young girl); as in like a young maiden. Uh which most likely was a virgin, but didn’t have to be. So the same word is used with Solomon and the same word is used on a certain occasion ‘almah’ who had a child. So it’s one of the prophecies that they mentioned in the old testament that they kind of fall back on. But you will see before the Gospels are written, So any of the letters of the Apostles of the letters for example Paul and all of these there is never a mention of a miraculous birth of Jesus. And this comes much later, definitely by the second century, after Jesus. This becomes doctrine.”
Our comments: We feel that some Muslims most likely are deeply affected and moved by Western Orientalists. So the thinking here is that whoever wrote the virgin birth narrative wanted to justify this by appealing to text in the Old Testament.
The reliance of this author upon the Greek Septuagint could be a mistranslation error. So the Muslim thinking is, “Wouldn’t be odd if We incorporated into our faith (The Qur’an) something that turned out to be a simple translation error?”
I’m happy to see that Mufti Abu Layth has acknowledged that Matthew does mention the virgin birth, whereas before he made an error in saying that it didn’t.
Mufti Abu Layth’s train of thought on the writings of Paul is that he didn’t explicitly mention any narrative of the virgin birth and thus he does not believe it. However, this belies a few points.
1) Is it the task for Paul to reacquaint Christians with beliefs they already held?
2) Luke (who did indeed write about the virgin birth) was a companion of Paul.
3) Paul didn’t even mention Mary not a single time ever. So are We to assume that Paul didn’t believe that Mary existed?
We believe that Mufti Abu Layth is making some solid points but he needs to be prepared for what the other side will say.
Where Mufti Abu Layth really tries to force the points is where We can see that in this video he decries the fact that Muslims hold beliefs that are similar to Christians and yet tries to convince us that Christians themselves didn’t believe in the virgin birth!
The point here is that the text of the Qur’an is not beholden to what 1st, 2nd, or 3rd century Christians believed or did not believe.
@8:15 Mufti Abu Layth says, “Mary was definitely married and she was most likely definitely not a virgin.“
Our comments: What proof do you have Mufti Abu Layth that Mary was married and was ‘most likely definitely not’ a virgin?
@8:28 Mufti Abu Layth asserts, “Jesus had brothers and sisters. In fact, the Gospel of Mark and definitely Matthew 13 mention James, Joses, Jude, Simeon, and unnamed sisters were the children of Mary.”
Our comments: No where does the text of Matthew assert that the brothers of Jesus were the children of Mary. That is an open challenge to anyone; and not just Mufti Abu Layth.
We believe the text that Mufti Abu Layth had in mind is:
“When Jesus had finished these parables, he moved on from there. Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. “Where did this man get this wisdom and these miraculous powers?” they asked. “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas?Aren’t all his sisters with us? Where then did this man get all these things?” And they took offense at him.” (Matthew 13:54-57)
We do not know from memory what reference he had in mind for the Gospel of Mark.
So let’s unpack this further. Why do the ‘brothers of Jesus’ have to have come from Mary and not simply from another marriage of Joseph? The text not once calls any of them the children of Mary. That is an assumption.
Second, you have to understand that the name Mary itself was just as common as John is among English speakers today.
“Among whom were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee” (Matthew 27:56); “There were also women looking on from afar, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome” (Mark 15:40).“But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene” (John 19:25)
Ahmed Deedat used to say, ‘sons by the tons’ now We have ‘Marys by the millions’.
Remember the difficulty Christians and Orientalist would give us over the following text in the Qur’an:
“At length she brought the (babe) to her people, carrying him (in her arms). They said: “O Mary! truly an amazing thing hast thou brought! “O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!” (Qur’an 19:27-28)
Today no one understands that Mary the mother of Jesus is the literal sister of Aaron the brother of Moses. This was certainly due to them not understanding Arabic and the context of how the language was used than.
@9:16 Mufti Abu Layth says, “Although no verse in the Qur’an says that she had a virgin birth.”
My response: The Qur’an nowhere says that Mary was married to Joseph or anyone. The Qur’an nowhere calls him, ‘ Jesus the son of Joseph’ or the son of any man.
The Qur’an taken as a whole conclusively proves that Jesus was born of the Virgin Mary.
@10:00 minutes into the video Mufti Abu Layth mentions the name of only two scholars that state that the birth of Jesus was from a mother and a father.
What would be nice is to have the references or citations from these two anonymous men so that one could look at what they said.
Now, all We have to go on is what Mufti Abu Layth relates from these two anonymous scholars. However, if what he relates from them is as he says then it is simply not grounded in anything concrete.
Mufti Abu Layth continues…
“What these people said that it was a natural birth and that’s not the case. The miracle they highlighted is that when she got married to Joseph that Joseph would abstain and he was not interested in any kind of intimacy. And hence when the angel came and she, ‘But how can I have a child when I haven’t even been touched.’ That after that she did conceive. She conceived naturally. Just as Ibrahim (as) wife said How can I have a child when the angel came to her and she said I’ve reached menopause I’m an old lady. And they said and the angel said its the decree of God. It doesn’t mean she had a natural somehow kind of non sexual birth. It didn’t mean that. Just as the wife of Zachariah in the Qur’an who says that uh she was barren. She says, ‘How can I have a child.’ And the angel says, It is the decree of God. It doesn’t’ mean she just conceived just like that. She had a husband Zechariah. So these people who have argued this point have gone with just those two prophets before them. They said, well the same thing was said to them. Same thing was said to Mary. Every body accepts Mary had a husband at the time Joseph. The difference however was was that birth a virgin birth. Muslims do not believe she remained a virgin throughout her life.”
Comments: So let us pause here and unpack what brother Mufti Abu Layth presented to us.
Mufti Abu Layth and/or these two scholars tell us that “She got married to Joseph and that Joseph would abstain” Where do We find this statement in the Qur’an or the Sunnah? Remember Mufti Abu Layth likes to say, “Quran wa Sunnah”, “Quran wa Sunnah.”
Mufti Abu Layth and/or these two scholars tell us that “How can I have a child when the angel came to her and she said I’ve reached menopause I’m an old lady.”
This is the part in the article where We step away from the keyboard and hand it over to my mother or sister…
“Dear Mufti Abu Layth did you just say this woman reached menopause?”
“Dear Mufti Abu Layth did you know that during menopause ovulation ceases and a woman is unable to have children naturally?”
Now, this is the point where We can proclaim a checkmate on Mufti Abu Layth on three points.
The first is that he actually believes in a miraculous conception after all. A woman giving birth when she is no longer producing eggs is quite the miracle indeed!
Second, since this woman is having miraculous birth without eggs We can no longer discount the virgin birth of Christ Jesus.
The Third is that Mufti Abu Layth admits to angels being sent to break the natural laws. Why? Nothing in the text indicates that these women would have had children otherwise if not that an angel had appeared to them.
Why send an angel in the first place?
So this concept that Mufti Abu Layth doesn’t believe that the divine violates the natural laws has been brought into disrepute.
If Allah hadn’t intervened Ibrahim’s wife wouldn’t conceive after menopause, Zechariah’s wife would still be barren, and presumably, Joseph’s libido would be abysmal.
One last point on what Mufti Abu Layth said before We move on.
He rendered the Arabic text of Mary’s response as, “And hence when the angel came and she said, ‘But how can I have a child when I haven’t even been touched.”
Now Ustadh We have to say that was clever, clever indeed. You sir, naugty, naughty.
Again, We would like to ask you when you say, “Everybody accepts Mary had a husband at the time Joseph” and when you say, “Muslims do not believe she remained a virgin throughout her life.”
Where did you get this from?
We thought it was, “Quran wa Sunnah” Quran wa Sunnah” or do We take our beliefs from the Christians now?
Mufti Abu Layth continues @11:31
“And here’s another verse. Now this is an interesting one. Now Shaykh Yasir Qadhi who is saying, ‘No We only must go with literal readings of the Qur’an’, in Surah Al-Tahrim verse 12 you have the verse about Mary, wamaryama ib’nata ʿim’rāna allatī aḥṣanatfarjahā (And Mary who had been chased and safeguarded her private parts) and ‘ahsana‘ by the way is a verb that is used often in Arabic to do wife safe guarding through marriage. So hence they say somebody is in trouble for adultery were they ‘wahsan’. As Allah says in the Qur’an, ‘Waalmuhsanatu mina alnnisa’. Which is the beginning of the fifth Juz. Is referring to those women who were married. Who are chased through marriage. O.K? ‘nata ʿim’rāna allatī aḥṣanat farjahā fanafakhnā fīhi min rūḥinā’ You see this verse reads, ‘And Maryam the daughter of Imran who safeguarded her genitals her private parts We breathed into that, into it. Says, ‘ fanafakhnā fīhi’ (into her private parts) min rūḥinā (of our spirit) Now that’s in Surat Al Tahrim. As far as I’m aware no Muslim would generally believe that to be literal.”
My response: Yet, it doesn’t occur to Mufti Abu Layth, Allah (swt) using quite a literal language to get a point across?
No one else in the Qur’an is described with this type of language.
This language was not used of either Zecharia’s wife or Ibrahim’s wife. Allah (swt) again and again and again, addresses Jesus as ‘The son of Mary’, Jesus is called ‘A Spirit Proceeding from Him’ and even very strong literal language that shocked Muslim commentators is employed.
Are We really to believe as Mufti Abu Layth wants us to believe so that We as Muslims can believe that Jesus was born to a father named Joseph who is not even mentioned in the Qur’an, or Sunnah so that We can eventually adopt the Christian belief that Joseph is the father of Jesus? That is really quite something isn’t it.
@15:47 Mufti Abu Layth says, “Yes Allah could have clearly said and Yes Jesus didn’t have a dad but Allah doesn’t say that once in the Qur’an. He does not say that.”
My response: Yes and Allah could have clearly said and Yes Jesus does have a dad. But Allah doesn’t once say that Jesus had a dad.
In fact, what does Allah (swt) tell us?
There is a proof from the Qur’an that weighs in on this.
Allah (swt) tell us the following:
“Call them by the names of their fathers; it is more just in the sight of Allah.” (Qur’an 33:5)
So why doesn’t Allah (swt) do this when it comes to Jesus if he had a father?
Wouldn’t it be more just in the sight of Allah (swt) to call Jesus the son of (X) rather than Jesus the son of Mary?
Doesn’t’ this pique your interest at all brother Mufti Abu Layth? You don’t find it a bit odd that Allah (swt) calls Jesus the son of Mary over and over and over again?
With all due respect, you have resorted to incorporating Christian beliefs into Islam!
There is no mention of Joseph being the husband of Mary or the father of Jesus in the Qur’an.
There is no mention from the Blessed Prophet (saw) about Joseph being the husband of Mary or the father of Jesus from the lips of the Blessed Prophet (saw).
On what consistent basis do you tell us to guard against the idea of the second coming of Jesus as a belief that ‘crept into Islam’ when you have stormed the front gate with this? On what consistent basis can you do this?
@16:18 In fact, what does Allah (swt) tell us? is going to bring us the arguments of the two scholars he mentioned earlier. These supposedly rock-solid arguments against the idea that Jesus was born of a virgin. They are supposed to be arguments that Jesus was born of a natural father. So let us have at it.
Argument #1
And Zechariah and John and Jesus and Elias – and all were of the righteous. And Ishmael and Elisha and Jonah and Lot – and all of them We preferred over the worlds. And some among their fathers and their descendants and their brothers – and We chose them and We guided them to a straight path. (Qur’an 6:85-87)
Comments: So for those who may not follow the argument, basically the line of thinking here is that it mentions a whole grouping of Prophets and mentions in this context their fathers. So somehow Mufti Abu Layth and his scholars use this to advocate that all the prophets had fathers.
We will give you our understanding of this verse and We will show you why our understanding is valid and Mufti Abu Layth’s understanding is not.
Our understanding is that when it says, “their fathers and their descendants and their brothers” that this doesn’t mean that all of the prophets had fathers and children and brothers. Our understanding is that this verse addresses those who did have ‘fathers, descendants and brothers’.
Whereas if Mufti Abu Layth is going to be consistent and assert that ‘their fathers’ means ‘they all had fathers’ than the text that reads ‘their descendants’ if We are to be consistent must mean ‘they all had descendants.’
This would make Mufti Abu Layth the first Muslim to my knowledge to assert that John the Baptist and Jesus had children. That verse no more ‘weighs in on the side’ that Jesus had a father than it does ‘weigh in on the side’ that Jesus had children.
So that argument fails.
Argument #2
@17:40 Mufti Abu Layth brings the other argument that these scholars use. Mufti Abu Layth thinks that this is a very ‘powerful verse’ that they use!
“Allah who created the heavens and the earth! How can God have a child, when He did not have a wife or a companion” (Qur’an 6:101)
First We find it interesting that Mufti Abu Layth has decided to translate the Arabic term ‘sahibatun’ as ‘wife’ or a ‘companion’. The Arabic term ‘zawja‘ it is not used in this context. Whereas We would have translated it as ‘companion’ and for good reason. Whereas Mufti Abu Layth focuses on the term ‘wife’.
Mufti Abu Layth and his two scholars’ understanding of this verse is both theologically unsound and outright egregious.
The way they understand the text, We must either choose between a Creator that is impotent (May Allah forgive us and guide us) or a Creator that is like his creation (May Allah forgive us and guide us).
Some questions that Mufti Abu Layth and his scholars would need to reflect on in order to come to the proper understanding of the verse would be:
Why can’t Allah (swt) have a son without a wife?
If you understand it the way that Mufti Abu Layth and his two scholars do, it makes Allah (swt) imply that he would need to have a wife. On what consistent basis could you make this claim if taking the verse as a whole?
Would they be opposed to the idea of Allah (swt) having a wife or a son based upon their logic? In other words do they or do they not find it a theological impossibility for Allah (swt) to have a wife and/or a son? So could Allah (swt) have a wife or a son? (May Allah forgive us and guide us).
Why do they (Mufti Abu Layth) and his two scholars assert that Allah (swt) would need to be like his creation or unlike his creation in the process of bringing a son into being?
“There is nothing like unto Him.” (Qur’an 42:11)
@19:26 Mufti Abu Layth makes what has to be the most incoherent statement thatWe are aware of since making You-Tube videos. “God doesn’t need to. God could just make a child without having a female. That’s an argument, that’s an argument against God, for using that as an argument. The only way that verse can make sense is if all births follow a natural law of order.”
How about We actually look at the whole verse, and not just a section of the verse? Why not look at the whole verse? Is that fair?
“Originator of the heavens and the earth. How could He have a child when He does not have a companion and He created all things? And He is, of all things, Knowing.”(Qur’an 6:101)
Allah (swt) is the originator of the heavens and the earth. Does Mufti Abu Layth and/or his two scholars believe that there was a wife or an associate, or a partner or a companion that helped Allah (swt) in this?
Could Mufti Abu Layth and/or his two scholars tell us what natural laws did Allah (swt) follow or was beholden to when creating our reality and our existence?
The verse says, “He created all things.” In other words, if He Allah (swt) had a companion it would have to be a peer (a an equal to God). So Allah (swt) does not have a companion to begin with.
What is meant by having a companion?
Why do people seek out companionship/friendship/associates and peers?
Anything that human beings can receive from companions/friends/peers and associates stems from needs, and Allah (swt) is free from needs. Whatever people get from having associates and companions Allah (swt) can simply create it.
“There is nothing like unto Him.” (Qur’an 42:11)
If Allah (swt) had a companion /associate/ or peer it would entail being of the exact divine nature of Allah (swt). Allah (swt) crushes that notion with the following ‘He created ALL things’.
It is only logical that you can’t have two uncreated beings.
It is only logical that you can’t have two originators. This would also entail having a walad (a child)
Mufti Abu Layth is adamant that Allah (swt) is showing them their reasoning.
Mufti Abu Layth is focused on the issue of ‘walad’ whereas Allah (swt) is saying he doesn’t have a ‘sahibatun’ or a companion to begin with!
She said, “How can I have a boy while no man has touched me and I have not been unchaste?” (Qur’an 19:20)
So according to Mufti Abu Layth and his select scholars, they understand this as Mary saying, “But I’ll have a child when I get pregnant by my husband.”
“How can God have a child, when He did not have a wife or a companion” (Qur’an 6:101)
So according to Mufti Abu Layth and his two scholars, they understand Allah as saying, “But if I had a wife I could have a child.”
Which is simply theologically unsound.Their interpretation of the text ignores the whole of the verse; and worse yet, it doesn’t negate for Allah (swt) the possibility of having a companion! (May Allah pardon us).
If anything in this article is good and beneficial, all praise be to Allah (swt). If there are any mistakes then surely this is from us. May Allah (swt) continue to guide and bless us. We seek the help of Allah (swt) and the help of Allah (swt) is sought.
May Allah (swt) bless Mufti Abu Layth for what he has brought that is good and May Allah (swt) forgive him and forgive us. May Allah (swt) guide him and guide us.
For those interested you may wish to read the following articles:
“We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—and in difficulty say, “Truly! To Allah we belong and truly, to Him we shall return.” (Qur’an 2:155-156)
﷽
The following is a summary of the four types of punishments.
Al-ʿAdhāb al-Adnā -The Lesser Punishment which typically refers to minor trials, afflictions, or punishments in this worldly life.
“And We will surely make them taste the nearer punishment before the greater punishment so that perhaps they will return.” (Qur’an 32:21)
An example can be something as seemingly trivial as one’s car not starting in the morning. One person might only look at the mechanics of this. The key is turning but no ignition. It is possible that on a metaphysical level this is for some sin the person committed. This can even be a common cold. This is known to be an expiation and a purification for the soul of the believer.
However, when you see someone who is stranded along the road, whose car has broken down, or they are ill or have a disease or lost a loved one or job we cannot say, ‘Ah this must be Allah is punishing this person’. No. This is not correct.
Because Allah (swt) also told us he will test us.
“Do the people think that they will be left to say, “We believe” and they will not be tried?” (Qur’an 29:2)
This is known as Ibtilah.
Al-ʿAdhāb al-Muḥeeṭ – The Lesser Punishment which overwhelms their self or wealth or at times thier health.
“And strike for them a parable of two men. We made for one of them two gardens of grapevines, and We surrounded them with palm trees and placed between them crops. Each of the two gardens yielded its produce and did not fall short in anything. And We caused a river to flow through them. And he had wealth. So he said to his companion while he was conversing with him, “I am greater than you in wealth and stronger in men.” And he entered his garden while wronging himself. He said, “I do not think that this will ever perish. And I do not think the Hour will occur. And if I should be brought back to my Lord, I will surely find better than this as a return.” His companion said to him while conversing with him, “Have you disbelieved in He who created you from dust, then from a sperm-drop, then fashioned you into a man? But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord. And why, when you entered your garden, did you not say, ‘That which Allah wills [will come to pass]. There is no power except with Allah’? Although you see me less than you in wealth and children, it may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, slippery ground. Or its water will become sunken [into the earth], so you will never be able to seek it.” And his fruits were encompassed [by ruin]. So he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and he said, “Oh, I wish I had not associated anyone with my Lord.” And there was for him no company to aid him other than Allah, nor could he defend himself. There, [all] authority belongs to Allah, the True. He is best in reward and best in outcome. (Qur’an 18:32-44)
You have to understand also the parable or the teaching of this verse. The second man thought about his lush, thriving garden that it will never perish, that perhaps there will be no end to it. The seasons and the cycles will continue on and on. So when the man’s garden did come to ruin, all the efforts simply collapsed. This was an analogy of his own life. That he (the keeper of the garden) will come to an end. So Allah (swt) let the reality sink in for this man. Before death overcame him.
“Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the morning, without making exception [i.e., without saying “if Allah wills”]. Then a calamity from your Lord passed over it while they were asleep. And it became as a garden stripped [of all fruit]. And they called out to one another at morning, “Go early to your crop if you would cut the fruit.” So they set off, whispering to one another, “No poor person shall enter it today against you.” And they went early in determination, [thinking themselves] able. But when they saw it, they said, “Indeed, we are lost! Rather, we have been deprived.” The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [Allah]?'” They said, “Exalted is our Lord! Indeed, we were wrongdoers.” Then they approached one another, blaming each other. They said, “O woe to us! Indeed, we were transgressors. Perhaps our Lord will substitute for us [a garden] better than it. Indeed, we are towards our Lord desirous.” Such is the punishment [of this world]. But the punishment of the Hereafter is greater, if they only knew.” (Qur’an 68:17-33)
In this scenario the men above had an evil intention to go and cut their fruit so that the poor would not come and take it. Allah (swt) deprived them of the entire garden for their greed, and possibly put them in the same state as those seeking sustenance from their garden.
“It is He who enables you to travel on land and sea until, when you are on ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and waves come upon them from every place and they think that they are encompassed [by death], they call upon Allah, being sincere to Him in religion, “If You save us from this, we will surely be among the thankful.”But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.” (Qur’an 10:22-23)
Many people experience these situations. A scenario where you are certain that death is going to overcome you and yet Allah had restrained the jaws of death from taking you.
This is the case with Atheists, Muslims, Christians, Hindus or anyone else for that matter.
ʿAdhāb al-Halāk- The Punishment of Destruction.
This refers to catastrophic, annihilating punishments sent to disobedient nations in the past (e.g., floods, earthquakes, or storms) that utterly destroyed them. Like the case of Firaun. Death over came him and he is finished. There is no chance for him.
“And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said: ‘I believe that there is no deity except the One in whom the Children of Israel believe, and I am of the Muslims.’” (Qur’an 10:90)
Al- ‘ Adhāb al-Akbar- The Greatest Punishment.
This refers to the eternal punishment of Hellfire in the Hereafter, which is vastly more severe than any earthly or lesser punishment.
“Our Lord, give them double the punishment and curse them with a great curse.” (Qur’an 33:68)
This is important to keep in mind when discussing aqidah (theological) points with Sunni Muslims.
First and foremost because their position on believers entering the hellfire or a kafir leaving hellfire has no basis in the foundational text of Islam. That is to say they have no evidence from the Qur’an.
Therefore they turn to the hadith. So not with standing the fact that each hadith brought forth as evidence has to be put to the test of all the rigors of hadith science one must be certain what punishment is mentioned in a hadith.
So for example. If someone were to bring a hadith that says the believer is punished before he/she enters the paradise. That person would first have to establish from the text that the punishment described is actually Al-ʿAdhāb al-Akbar before advancing it as evidence.
If they cannot prove that, then it is very possible that the punishment being described is talking about something other than hellfire.
Of course when engaging with the Sunni it always important to keep in mind two types. The Sunni Muslim that believes lone narrator reports or khabar ahad can convey certainty in theology (aqidah).
So for this person a single authentic hadith that states a believer will be in hellfire is sufficient for them.
Whereas a Sunni Muslim who believes the matters of theology (aqidah) need to be conveyed by mutawatir hadith weakening the mutawatir is enough to weaken their position.
“Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is.” (Qur’an 2:117)
“And when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying], ‘Am I not your Lord?’ They said, ‘Yes, we have testified.’ [This] – lest you should say on the day of Resurrection, ‘Indeed, we were of this unaware.'” (Qur’an 7:172)
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Jesus (as) pre-exists in Islam the same way that you, the dear readers, pre-exist in Islam. Allah has knowledge of all things; However, eternal knowledge of a thing does not include the thing being eternal itself.
Jesus (as) is singled out as a word from Him due to the nature of his birth.
“Truly, the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, then said He unto him, ‘Be,’ and he was.” (Qur’an 3:59)
In other words, Jesus is a created word of Allah. “Be and it is” is an idiom for the expediency by which Allah brings something from non being into being.
Is Jesus the created word of Allah or the uncreated word of Allah?
“When the angels said, “O Mary, indeed Allah gives you good tidings of a word (bi-kalimatin) from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near [to Allah]. (Qur’an 3:45)
Jesus (as) is a word from Him.
“And [the example of] Mary, the daughter of ‘Imran, who guarded her chastity, so We blew into through Our angel, and she believed in the words (bi-kalimati) of her Lord and His scriptures and was of the devoutly obedient.” (Qur’an 66:12)
Mary (as) is believing in the Lord and his words. Meaning they are not identical.
“O People of the Scripture do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and a word (kalimatuhu) from Him which He directed to Mary and a soul from Him. So, believe in Allah and His messengers. And do not say, “Three”; desist – it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.” (Qur’an 4:171)
Jesus (as) is a word from Him.
“And if anyone of the polytheists seeks your protection, then grant him protection so that he may hear the (kalam al-lahi) Words of Allah.” (Quran 9:6)
“Those who remained behind will say when you set out toward the war booty to take it, “Let us follow you.” They wish to change the (kalama l-lahi) Words of Allah.” (Quran 48:15)
All these words come from the same Arabic trilateral root.
ك ل م (kaf) (lam) (mim) Jesus is the created word of Allah (swt) just as The Qur’an is the created word of Allah (swt). If someone were to believe that Jesus (as) is the uncreated word of Allah (swt), then that would be Christianity. If someone were to believe that Jesus (as) is the created word of Allah (swt), that would be Islam and the path of safety.
One of our teachers has known people who left Islam for Christianity.
We have never heard of a Muslim who believes Allah (swt) alone is the Creator and everything else (including The Qur’an as being created) become a Christian.
We do not doubt, respected reader, that after your acquaintance with the arguments and debates presented in this discussion on the issue of the Creation of The Qur’an, you will have realized that the correctness and safety lie in the belief that it is, like all other existing things, something other than Allah. It came into existence after it had not been. Whatever is like that, it is without doubt created. You will have realized also that this belief in its being eternal opens the door for those who believe in the possibility of multiplicity of the eternal to the extent that it leads to belief in the world’s being eternal.
Sunni Muslims often assume that everyone operates with the same definition and understanding of an attribute, even though these definitions were not explicitly given by the Blessed Prophet (saw) nor laid out in The Qur’an.
Sunni concept & Ibadi concept.
Sunni/Salafi: Attributes ascribed to His Self (Sifat Dhatiyyah).
Attributes ascribed to His Actions (Sifat Fi’liyyah).
Attributes ascribed to both His Self and His Actions. (Sifat Dhatiyyah Fi’liyyah).
Ibadi: Attributes are of two types: essential (dhatiyyah) and active (fi’liyya).
Sunni: Speech is an eternal attribute. Ibadi: The power to produce is eternal (essential); the spoken revelation is created (active).
Sunni: The Qur’an is the attribute of speech. Ibadi: The Qur’an is the product of the attribute of speech, not the attribute itself.
Sunni: “Attribute of Speech” = eternal, uncreated.” Ibadi: “Attribute of Speech” = relates to Allah’s eternal power. Just like Allah’s ability to create = relates to Allah’s eternal power. However, Allah’s creation is temporal.
So when Sunnis say: “Either you believe one of Allah’s attributes is created and have likened him to creation, or you deny it being an attribute and reject Allah’s ability to truly speak.
We reply:
“We do not believe the attribute (power to speak) is created. We believe the product of that attribute (The Qur’an) is created. You have conflated the two. Your dilemma does not apply.
This is why we are not bothered when The Qur’an is referenced as the word of Muhammed (saw) or Gabriel (as) depending on the interpretation.”That this is verily the word of an honoured messenger.” (Qur’an 69:40)
“Verily this is the word of a most honourable Messenger.” (Qur’an 81:19)
Nor do we have problems with Jesus (as) being the Created word of Allah, as The Qur’an is the Created word of Allah.:
“The Messiah, Jesus the son of Mary, was but a messenger of Allah and a word (kalimatuhu) from Him which He directed to Mary and a soul from Him”. (Qur’an 4:171)
If Jesus is called a “word” and is clearly created, then being designated as a “word of Allah” does not by itself imply eternality or uncreatedness. Therefore, the Qur’an can also be understood as a created word proceeding from Allah’s eternal power to speak.
Jesus is called ‘a word’ but no Muslim says Jesus is an attribute of Allah. Likewise, the Qur’an as a recited, sequential, Arabic text is a creation. What is uncreated is Allah’s eternal ability to speak, not any particular spoken thing.
Has that attribute of Allah entered into Creation?
Since the recited, audible, sequential Qur’an does exist in creation, it cannot be the eternal attribute itself. Therefore, what entered creation is created. The eternal attribute is simply Allah’s power to speak — which never “enters” anywhere, as it is not a thing but a capacity.
Honoured messenger.
By contrast, when Jesus is called “a word from Him” (kalimatun minhu) in Qur’an 3:45 or “His word which He cast unto Mary” in Qur’an 4:171. .The Qur’an too is a word from Him, either cast into Gabriel or Muhammed. Look at the verse of the Qur’an: “That this is verily the word of an honoured messenger” (Qur’an 69:40); see also Qur’an 81:19.
Thus, the disagreement is not really over whether 69:40 calls the Qur’an the word of a messenger. Both sides acknowledge the verse. The disagreement is over what follows from that fact.
The Sunni tradition says the verse concerns transmission, not ontology; the Ibadi argument says that once speech is spoken, revealed, and directed to creation, it is already an act and therefore created.
For example:
“And you did not kill them, but it was Allah who killed them. And you did not throw when you threw, but it was Allah who threw.” (Qur’an 8:17)
Key implications of this verse:
The apparent human action is real — Muhammed (saw) did physically throw.
But the creative origin is Allah’s — Allah created the act of throwing.
The act itself is temporal and created — no one claims “the throw” is eternal.
Attribution to the human does not negate creation — saying “Muhammed threw” is true in one sense, but ontologically the act is Allah’s creation.
“That this is verily the word of an honoured messenger.” (Qur’an 69:40)
Key implications of this verse:
The apparent human/angelic speech is real — The messenger (understood by classical exegetes as Muhammed (saw) in Qur’an 69:40, and as Jibril (as) in Qur’an 81:19) did physically utter or convey these words.
But the creative origin is Allah’s — Allah created the act of speech and the words themselves, just as He created the act of throwing in Qur’an 8:17.
The act itself is temporal and created — No one claims “the utterance” or “the conveyed speech” is eternal. The messenger spoke it in time; it was heard, recited, and transmitted in time.
Attribution to the messenger does not negate creation — Saying “this is the word of a messenger” is true in one sense (the messenger conveyed it), but ontologically the speech is Allah’s creation, just as the throw in Qur’an 8:17 is Allah’s creation despite being attributed to Muhammed.
“He has created you (all) from a single soul; then made its mate from it. He has sent down(wa-anzala)eight types of livestock for you. He creates you in your mothers´ wombs, one creation following upon another creation in three [stages of] darkness. Such is Allah, your Lord. Control belongs to Him; there is no god except for Him. Yet you disregard [Him]!” (Qur’an 39:6)
“He has (nazzala) sent down upon you, [O Muhammed], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.” (Qur’an 3:3)
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Shaykh Khalid Al Abdali (h) explains.
The Ibadi say that the Qur’an is created. What is your opinion on this, and what does it mean? What is the issue here? I hear people asking me: the Ibadi say that Allah brought the Qur’an into existence. So what is your opinion? It’s as if they are saying there are two groups: one group says that Allah Almighty brought the Qur’an into existence, and another group says that Allah did not bring the Qur’an into existence. So what is your view?
My view is that He brought it into existence, because creation — some people think creation means [something like] hair and blood. He created death. You know that death is a created thing among the created beings. Death, death, death, death is created. Alright.
Then he says: Is the Qur’an created or uncreated? What kind of question is this? This is a wrong question. Say to me: Did Allah send down the Qur’an or did He not send it down? I say to you: He sent it down, because we all believe that He sent it down, and it is His speech and His revelation, clearly.
Alright, let us focus on this issue: The Qur’an is the speech of Allah, without doubt. No one has a problem with that. I say that the Qur’an is the speech of Allah; Allah sent it down. Correct or not?
Do you have camels, cattle, sheep, goats in your country? Alright, did Allah send them down or create them? A little child, this young one, this offspring — did Allah create them or send them down? Look, if someone asks like this, what would you say? He would say, “He created them.” May Allah bless you. Since you answered, you first — Allah willing, you will read the verse for us. Give us the mushaf (Quran). He knows it by heart.
“I seek refuge with Allah from Satan the accursed. He created you from one soul, then made from it its mate, and sent down for you of the cattle eight pairs.” — Once with “sent down” and once with “created”? “Of the cattle eight pairs” — “sent down”? Or “created”? “Sent down, sent down, sent down” — or “created”? Let’s see. “Sent down” — “sent down” — “sent down.” He focuses on the question: “sent down” or “created”? “Of the cattle” — so He sent them down. When did you see this verse? First time you see it today? First time you focus on it, yes. Because I told you, many Muslims hear but do not read. Not him, but this is an example so you understand.
“Send down” — therefore, Ibn Kathir said regarding this verse: “Send down” means “created.” Something — the interpretation of Ibn Kathir here. Whoever wants to read: “And He sent down for you of the cattle eight pairs” — meaning He created for them from the cattle eight pairs. Enough, enough. “Send down” means “created.” Do you understand? Yes. Therefore, he is amazed at people who do not want to understand this issue. They may become fanatical — “not allowed,” “disbelief,” “not allowed,” “no way.” You say the truth, but you do not know. Emotion has taken you because so-and-so was imprisoned and beaten, then released. While so-and-so who said the opposite was imprisoned, beaten, slaughtered, and killed, yet you did not grieve for him, even though he was the one with the truth — you grieved for this one. Do you understand? Therefore, focus well.
The Qur’an — Allah Almighty brought it into existence. It did not exist, so He brought it into existence. Is it possible for Allah Almighty to have His life go away? Can a attribute of Him go away?
Some people say: The speech of Allah is an attribute of Him. Who told you — from your destruction? Listen. One day I ask: Do you know that one whose attribute is from his destruction? His speech — is it his speech or not his speech? He says: “It is an attribute of Him, from His attributes.” From his destruction, from His attributes. Why did he say? Because of His speech. And who told you that speech can be an attribute? Do you understand? Therefore, I give you advice: Most Muslims on earth say that the Qur’an is created, except a small group that terrorizes Muslims. They say “no,” and they clothe falsehood for people. Why? Because the Ash’aris — according to them — either the internal speech or the Qur’an. The internal speech is uncreated, but this Qur’an is created. They write this in their books. So this small group that dominates the world says to people regarding these Ash’aris: Are there two Qur’ans? Why? Because they say: “Internal speech” and “Qur’an” — internal speech is uncreated, and the Qur’an is created. Do you understand it? Cut.
Look, the issue of the creation of the Qur’an is not, meaning, of great benefit. Unfortunately, Muslims made it bigger than its actual worth. Had they remained silent and all said: “The Qur’an is the speech of Allah, Allah sent it down, His revelation” — enough, Almighty Allah speaks the truth — enough. But do not come and say to people: “Say ‘uncreated,’ and it is not allowed to say ‘created.’ No, no, I do not agree with you.” Let us agree together: “The Qur’an is the speech of Allah, His revelation, and His sending down. He sent it down, revealed it, and it is Allah’s speech.” Agreed? No problem. We stop here, and this belief accommodates all Muslims. Beware of saying to the one who speaks the truth that you are upon falsehood. Do you understand? Yes.
What is the reason? It is said: It was a Jew or a Christian — Abu Shakir al-Daysani — it is said it was one of them who said that Jesus is the word of Allah. So they said: If it (the word) is uncreated, then Jesus is uncreated. Thus, they confused the Islamic world.
Prima Qur’an comments: Online reference for Ibn Kahtir is the following:
((And He has sent down for you of cattle eight pairs.) means, He has created for you from among the cattles, eight pairs. These are the ones that are mentioned in Surat Al-An`am, eight kinds — a pair of sheep, a pair of goats, a pair of camels and a pair of oxen.) -Tafsir Ibn Kathir.
For those who would like to read more on this subject you may enjoy the following:
“Say: What! shall I seek a Lord other than Allah? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.” (Qur’an 6:164)
“No soul burdened with sin will bear the burden of another. And if a sin-burdened soul cries for help with its burden, none of it will be carried—even by a close relative.” (Qur’an 35:18)
“And most certainly they shall carry their own burdens, and other burdens with their own burdens, and most certainly they shall be questioned on the resurrection day as to what they forged.” (Qur’an 29:13)
“That no bearer of burdens shall bear the burden of another, and that man shall have nothing but what he strives for.” (Qur’an 53:38-39)
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Before we dive into this it is helpful for us to bring some additional verses of the Qur’an as well as a sacred transmission reported from the Blessed Prophet (saw).
“And fear the Day when you shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.” (Qur’an 2:281)
“Verily We! We shall raise the dead. And We write down that which they send before and their footsteps. And everything We have counted up in a Book luminous.” (Qur’an 36:12)
Two additional translations of Qur’an 36:12
“Truly, We give life to the dead and We write down what they put forward and their effects. We counted everything in a clear record.” (Qur’an 36:12)
“Surely We will give new life to the dead, and We are recording whatever (deeds) they send before them and whatever effects they leave behind. Every thing is fully computed by Us in a manifest book of record.” (Qur’an 36:12)
It was narrated from Mundhir bin Jarir that his father said:
“The Messenger of Allah (saw) said: ‘Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest.. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'”
1) Fear the day that you will be returned to Allah.
This is the first information we should know. On this Earth, we are living and breathing, and one day we will die. When we die our body dies. However, the soul remains and that soul will return to Allah (swt). Whether you like it or not. Whether you believe it or not.
2) Then every soul will be compensated for what it has earned. Good earnings or bad earnings.
3) They will not be treated unjustly. This should make us happy as well as absolutely terrify us simultaneously.
Why is that? It makes us happy because now we know that Allah (swt) does not want only to punish us. Allah (swt) is not looking for an excuse just to throw us in hellfire. So this is very comforting to the believers.
Now it is also terrifying to know He is treating us justly because if Allah (swt) accounts for every single thing that we do—all mistakes, infractions, shortfalls—it is frightening., it is frightening.
4) Surely we give life to the dead. On the day of resurrection all the dead will be brought back to life. We will be reunited with our bodies, flesh and all. We will be waiting for the decree of Allah.
5) We write down what they have sent before and their footprints.
When you die your record goes before Allah and your footprints…
What is meant by the footprints (or traces) as other translations put it?
Imagine if you will someone walking in the desert and they are just passing by and the people coming after him they do not see the man but they see the footprints on the sand. They can see that someone has passed by here. They will acknowledge that someone has passed by.
This has to do with our deeds!
Example: Someone is selling drugs to young kids and this drug dealer dies. So in his record it is recorded that this person was drug dealer and sold drugs (end of story).
However, there is something added to the book which is the footprints (traces).
Now those small boys whom the drug dealer sold the drugs to they became addicted they became criminals they grew up to become drug dealers themselves.
So guess what? Who takes that burden who takes that responsibility? The initial drug dealer.
Of course those people are responsible for their own actions that they have acquired, yet, we cannot forget the initial drug dealer is responsible for this cascading chain of events and so the initial drug dealer shares in the evil that his actions wrought!
So this should make every one of us extremely cautious about what we do, what we say, and our influence upon others. So don’t think when you die you will only be rewarded for what you did. You will be rewarded for all the good that you initiated and others followed and were encouraged by. Likewise you will be punished for all the evil, wrongdoing, misguidance, lies, cheating etc. that others emulated, followed and in turn encouraged others to emulate.
If you make a video and post it on YouTube showing people how to break into a house, how to crack an encryption, and then, look, it goes viral.
Look at that word, viral! It now spreads and multiplies how evil is the return.
It was narrated from Mundhir bin Jarir that his father said:
“The Messenger of Allah (saw) said: ‘Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their rewardin the slightest.And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'”
Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Allah’s Messenger (saw). He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah’s Messenger (saw) said:
He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their’s being diminished in any respect.
“And most certainly they shall carry their own burdens, and other burdens with their own burdens, and most certainly they shall be questioned on the resurrection day as to what they forged.” (Qur’an 29:13)
“Truly, We give life to the dead and We write down what they put forward and their effects. We counted everything in a clear record.” (Qur’an 36:12)
So in simple terms none of us will get rewarded for the good that others do or punished for the evil that others do. However, we can have shared reward and shared punishment based upon the influence of good or evil that we have upon others.
May Allah (swt) rectify our condition and cause us to be examples of good for others to emulate!
The fact that Allah (swt) does not cause us to bare the burdens of the sins of others is an established fact that even the Jews and Christians can find remnants of in their teachings:
“And when there came to them a Messenger from Allah, confirming what was with them, a faction of those who were given the Scripture threw the Scripture of Allah behind their backs, as though they didn’t know.” (Qur’an 2:101)
“And the little ones that you said would be taken captive, your children who do not yet know good from bad—they will enter the land. I will give it to them and they will take possession of it.” (Deuteronomy 1:39)
“And he said: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” (Matthew 18:3)
All little children are those to whom the kingdom of heaven belongs. Therefore, all little children are persons without sin.
“The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them.” (Ezekiel 18:20)
“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.” (Deuteronomy 24:16)
“Yet he did not put the children of the assassins to death, in accordance with what is written in the Book of the Law of Moses where the Lord commanded: “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin.” (2 Kings 14:6)
“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him.” (John 9:3)
The above texts record that the child will not bear the sin of their father. Therefore, all men are not born totally depraved.
At the very least this position as outlined in Islam, Judaism, and some interpretations of Christianity such as: Eastern Orthodox, and those Christian Churches and Churches of Christ often called: “Campbellites” have this as a common perspective.
In short: No one is punished for another’s sin. Everyone is rewarded or punished for their own deeds. And additionally, one is held accountable for the chain of influence they initiate—good or evil.
May Allah make us among those who leave behind good footprints (athar hasan) and protect us from being a means of misguidance. Amin.
“Call people to the pilgrimage. They will come to you on foot and on every lean camel from every distant path.” (Qur’an 22:27)
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Eid Mubarak! May this blessed occasion fill your heart with joy, your home with warmth, and your life with countless blessings. May Allah grant you peace, love, and unity in the company of family and friends. 🌙✨Please forgive our many short comings and faults. While we celebrate let us not forget those who can’t due to war and oppression. Let us not forget the converts, often alone and isolated. 🌹❤️
Congratulations the many hundreds of thousands who have fulfilled thier obligation of Hajj. May Allah bless you all and may it be a witness for you on the day of judgement.
May this be a very blessed and joyous Eid for all of you!
We give you the Eid Khutbah from Shaykh Dr. Kahlan Al Kharusi assistant Mufti of Oman. May Allah have mercy on him.
In the name of Allah, the Most Gracious, the Most Merciful. Indeed, all praise is due to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and the wickedness of our deeds. Whomever Allah guides, none can lead astray, and whomever He allows to stray, none can guide. I bear witness that there is no deity worthy of worship except Allah, alone, without any partner. And I bear witness that Muhammed is His servant and His Messenger. O Allah, bestow Your blessings and peace upon him, upon his family, his companions, and all those who follow his guidance until the Day of Judgment. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest, infinitely great. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise, abundant praise. Glory be to Allah in the morning and the evening.
O you who believe, be mindful of Allah and speak words that are just and right. He will then rectify your deeds for you and forgive you your sins. Whoever obeys Allah and His Messenger has indeed achieved a magnificent triumph.
Now then, indeed the hearts of Muslims today beat with a call, renewing their covenant with Allah Almighty, either through spoken words or through their very state: “Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Indeed, all praise, blessings, and dominion are Yours. You have no partner.” It is a sincere faith, absolute obedience, profound gratitude, abundant remembrance, and much supplication. How great these days are, and how magnificent the meanings and signs they bring! They all come with Eid to renew in the Islamic nation that its creed is a pure and tolerant monotheism, that its message is one of goodness, guidance, and mercy to the worlds, that its guidance is that of justice and truth, and its hallmark is high moral character, noble values, and generous traits. By the truth of Allah, these are the very things that unite the word of Muslims, give them honor among nations, guide their standing, preserve their homelands, and call for their unity—if only they understood them and embraced them. Whoever submits his face to Allah while doing good has grasped the most trustworthy handhold. And to Allah is the final return of all matters. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise.
O servants of Allah, can it be hidden from any rational person what humanity is experiencing today of turmoil in conditions, imbalance in the foundations of understanding and cooperation, distance from guidance and righteousness, and the rejection of the causes of peace? Yet the sincere Muslim is commanded in all his affairs to adhere to truth, uphold justice, reject oppression and aggression, and embody patience, diligence, and wisdom. If he does so, Allah Almighty guarantees him the overcoming of tribulations, the attainment of goals, and the realization of goodness.
Consider how our Lord, Glorious and Exalted, gave us glad tidings in Surah Al-Ma’idah through a verse revealed to the Messenger of Allah (saw) during such blessed days as these, on the Day of Arafah. It is His saying, Exalted is He: “Today I have perfected for you your religion, completed My favor upon you, and have approved for you Islam as your religion.” Then He informs us of another great glad tiding we remember with the renewed memory of these fragrant, blessed days, which dispels despair from souls and brings joy and hope. For He, Glorified is He, says in the same surah: “Your only ally is Allah, His Messenger, and the believers—those who establish prayer, give charity, and bow down in worship. Whoever takes Allah, His Messenger, and the believers as allies—indeed, the party of Allah will be victorious.” And from His mercy, Glorious and Exalted, upon His servants is that He made clear to them the method of achieving that in the same surah, revealing what they need when nations conspire and balances are distorted. He, Glorified is He, says: “O you who believe, be steadfast for Allah as witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just, for it is closer to righteousness. And be mindful of Allah. Indeed, Allah is All-Aware of what you do.” Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise.
O Muslims, may Allah have mercy on you, seize these good and blessed days by glorifying Allah Almighty through remembrance and gratitude, performing the Takbir and remembrance after the obligatory prayers until the end of the Days of Tashreeq, and offering sacrifices for the sake of Allah Almighty, while being diligent in acts of kindness, righteousness, benevolence, and striving to reconcile between people. Strive for what increases our beloved homeland, Oman, in status, honor, cohesion, security, and peace, appreciating the efforts of every hand that builds, and being vigilant against anyone who seeks evil, division, or detraction. The path to all of this lies in us, the people of this generous land, realizing the meanings of fraternity, mercy, mutual love, compassion, turning to noble matters, and disregarding trivial ones. No season is more worthy of reviving these meanings and realizing them in our reality than these well-known days. We always advise ourselves and others to heed Allah Almighty’s commandment where He says: “And fear a Day when you will be returned to Allah, then every soul will be fully compensated for what it has earned, and they will not be wronged.”
And send blessings and peace upon the trustworthy Messenger, for your Lord has commanded you to do so when He said: “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with full respect.” O Allah, send blessings upon our Prophet Muhammed and upon the family of our Prophet Muhammed, as You sent blessings upon Ibrahim. And bestow blessings upon our Prophet Muhammad and upon the family of our Prophet Muhammed, as You bestowed blessings upon Ibrahim and the family of Ibrahim in the worlds. Indeed, You are Praiseworthy, Glorious. O Allah, be pleased with his rightly-guided successors, his wives, the mothers of the believers, all the other companions, and with us along with them, by Your mercy, O Most Merciful of the merciful.
O Allah, our Lord, protect our homelands and strengthen our ruler, Haitham bin Tarik. Support him with truth, and support truth through him, O Lord of the worlds. O Allah, shower him with Your blessings, support him with the light of Your wisdom, guide him with Your success, guard him with Your protective care, and bring about through him abundant goodness, honor, and elevation for his people and his nation, O Possessor of Majesty and Honor. O Allah, we ask You to decree for Oman and its people honor, elevation, growth, security, and peace, to avert from them all evil and dislike, and to suffice us, O our God, against the evil of trials, both apparent and hidden. O Allah, send down upon us blessings from the heavens, bring forth for us the good of the earth, and bless us in our fruits, crops, and all our provisions, O Possessor of Majesty and Honor. O Allah, grant glory to Islam, guide Muslims to the truth, unite their word upon goodness, support our oppressed brothers in Gaza, Palestine, and all other Muslim lands, and be their Protector, Sufficer, and Supporter. O Allah, suffice them against Your enemy and their enemy as You will, O Possessor of Majesty and Honor. O Allah, protect the pilgrims to Your Sacred House, accept their rituals from them, and return them to their families safe and successful. Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.
Indeed, Allah commands justice, goodness, and giving to close relatives, and forbids immorality, evil, and oppression. He admonishes you so that you may take heed.
“Complete the pilgrimage and minor pilgrimage for Allah.” (Qur’an 2:196)
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May Allah (swt) bless and accept the noble Shaykh for teaching us how to perform the Hajj in accordance with the Qur’an and Sunnah. May all who follow this guide remember the blessed Shaykh in their du’a and may this teaching be a witness for the Shaykh on the day of reckoning. Amin.
Hajj Step by Step | Hajj Rituals from the Day of Tarwiyah to the Days of Tashreeq | Shaykh Abdul-Munim bin Rashid Al-Saidi
Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no god but Allah
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of all worlds, and may peace and blessings be upon our Prophet Muhammed, his family, and all his companions. My dear brothers and sisters, respected viewers, we greet you with the greeting of Islam: Peace be upon you all, and the mercy of Allah and His blessings. We continue, by the will of Allah, this blessed course concerning the rulings of the rituals of Hajj and Umrah.
In our previous meeting, we had stopped after completing the rituals of Umrah.
The pilgrim remains in the sacred city of Makkah, increasing their remembrance of Allah (dhikr) and attending the circles of knowledge that are held within the campaign accommodations. They should be extremely keen not to miss these lessons, because the ultimate goal of these lessons and lectures held for the pilgrims in their accommodations is to prepare the pilgrims’ hearts spiritually, as well as to prepare them jurisprudentially and knowledgeably, so they are fully prepared to perform this blessed ritual and to complete the rites of Hajj with clear insight and guidance.
The actions of Hajj begin on the eighth day of Dhul-Hijjah.
This Hajj has three pillars (arkan). When we say ‘pillar’, it means a foundation upon which Hajj is built. If any one of these pillars is compromised, the Hajj becomes invalid. The first pillar is Ihram (the state of consecration), because Ihram is the key through which the pilgrim enters this rite. Without Ihram, they have not entered the rite at all. The second pillar is standing at Arafah, because the Prophet (peace be upon him) said: “Hajj is Arafah.” Whoever does not stand at Arafah with the pilgrims, their Hajj is invalid. The third pillar is Tawaf (circumambulation) and Sa’i (walking between Safa and Marwah) – specifically Tawaf al-Ifadah along with Sa’i al-Ifadah. This Tawaf with Sa’i is a pillar of Hajj.
These three pillars cannot be compensated for by anything.
If a person leaves other rites out of forgetfulness, ignorance, heedlessness, or due to an inability for health reasons that prevents them from performing them, those might be compensated for by something, such as offering a sacrifice (dam) or a fidya (ransom). However, these three pillars cannot be compensated for by anything. Whoever does not perform one of them, their Hajj is invalid. Therefore, pay attention to these three pillars, may Allah bless you.
When do the actions of Hajj begin?
On the eighth day of Dhul-Hijjah, which is the Day of Tarwiyah. On the eighth of Dhul-Hijjah, the rites of Hajj begin. The pilgrim enters Ihram from their own home in which they are residing, i.e., from the accommodation they are staying in within Makkah. They do not need to go to a Miqat (designated station for Ihram), nor to the Sacred Mosque, nor to the mosque of their neighborhood. Rather, they enter Ihram from the very place they are staying in Makkah.
What does the pilgrim do on the eighth day, from the moment they enter Ihram until the morning of the ninth day? Let us all watch this following clip.
Actions of the Eighth Day: The Mutamatti’ (performing Umrah first then Hajj), Mufrid (performing Hajj only), and Qiran (performing Umrah and Hajj together) enter Ihram on the eighth day if they have not entered Ihram before that. This is done by wearing the garments of Ihram and avoiding prohibited acts, such as stitched clothing, covering the head (for men), using perfume, engaging in sexual intercourse and its preliminaries, and arguing.
Among the actions of the eighth day is forming the intention (niyyah) after beginning the Talbiyah (chanting “Labbayk Allahumma Labbayk…”) while heading to Mina. This day is the first day of Hajj. The pilgrim should recite the Talbiyah and dhikr abundantly while being careful to spend the night of the ninth day in Mina. If the pilgrim remains in Mina and prays the five daily prayers there – Dhuhr, Asr, Maghrib, Isha, and Fajr – how does the pilgrim pray these five prayers in Mina? For Dhuhr, they pray two rak’ahs shortened (qasr) at its proper time. For Asr, they pray two rak’ahs shortened at its proper time. For Maghrib, they pray three rak’ahs at its proper time. For Isha, they pray two rak’ahs shortened at its proper time. As for Fajr, there is no shortening, so they pray it at its proper time. Thus, they perform these five prayers in Mina until the morning of the ninth day of Dhul-Hijjah. From the moment they enter Ihram on the eighth day until this time on the morning of the ninth day, the pilgrim should abundantly recite the Talbiyah to Allah, repeating it over and over.
The ninth day of Dhul-Hijjah is the greatest day of Hajj by far. It is called the Day of Arafah. What is the Day of Arafah? What does the pilgrim do on this day? What is the status of this day with Allah? Let us all watch the following clip.
Actions of the Ninth Day
The Day of Arafah: This is the ninth day of Dhul-Hijjah and it is the second pillar of Hajj after Ihram. “Hajj is Arafah,” and the Hajj of one who does not stand at Arafah is incomplete. After sunrise on the ninth day, the pilgrim begins moving from Mina to Arafah for this greatest pillar. What is meant by ‘standing’ (wuquf) is remaining in the place, not the physical posture of standing. The time for the standing begins after the sun passes its zenith (zawal) until complete sunset. The pilgrim listens to the sermon delivered by the khatib after zawal, then they pray Dhuhr and Asr combined and shortened. The pilgrim humbly supplicates (du’a), seeks forgiveness (istighfar), and remembers Allah generally. This day is the greatest and most honorable day of the entire year, and they should not waste it on idle talk, gossip, or meaningless conversation.
The pilgrim remains in Arafah until they are certain of sunset. It is not permissible for them to depart (Ifadah) before that. Whoever intentionally departs before sunset has invalidated their Hajj. Likewise, it is not correct for them to move from their standing spot towards the boundaries of Arafah with the intention of preparing to leave, as the intention of leaving and moving is equivalent to departing (Ifadah). Purification (taharah) is not a condition for standing at Arafah. Therefore, the standing of a menstruating woman, a woman experiencing post-natal bleeding, or a person in a state of major ritual impurity (junub) is valid. However, the person in major impurity is commanded to perform ghusl (bath) for prayer, and performing ghusl, bathing, and changing clothes does not prevent this; rather, it is recommended for the purpose of cleanliness and purity.
The pilgrim departs (yufeed) from Arafah after sunset, heading to Muzdalifah to spend the night. Thus, the standing at Arafah is completed. The pilgrim remains in Arafah, abundantly remembering Allah. The greatest remembrance that the pilgrim can offer on the Day of Arafah is what is authentically reported from the Messenger of Allah (peace be upon him): the pilgrim’s saying, “La ilaha illa Allah, wahdahu la sharika lahu, lahul mulku wa lahul hamdu, wa huwa ‘ala kulli shay’in Qadeer” (There is no deity worthy of worship except Allah alone, He has no partner, to Him belongs sovereignty and all praise, and He is over all things competent). So the pilgrim should recite this dhikr and others abundantly, filling their time on this blessed day and making good use of and dividing their time.
Indeed, Hajj is Arafah, and the best day upon which the sun has risen and set is the Day of Arafah.
The best supplication is the supplication of the Day of Arafah. The devil has never been seen more humiliated, more despised, more angry, or more grieved than on this day, due to what he sees of the abundant descending of Allah’s mercies on these blessed plains. The standing on the Day of Arafah begins after the sun’s zenith. Therefore, what I advise the pilgrims to the Sacred House of Allah, when they arrive at Arafah before zawal (i.e., before Dhuhr prayer, before the time for Dhuhr enters), is to rest a little so that their bodies become active for performing the actions that will begin after zawal. The actual standing (wuquf) begins after the sun passes its zenith. So, when zawal occurs, the khatib stands and delivers the sermon of Arafah to the people. Then the call to prayer (Adhan) is given, and they pray Dhuhr and Asr combined and shortened. This combination and shortening is obligatory at Arafah. After finishing the prayer, each person devotes themselves to the remembrance of Allah.
What I advise my brothers and sisters is to create a schedule for dhikr on this day, dividing their time so they can make the best possible use of this blessed day. The pilgrim remains in Arafah, reciting the Quran and remembering Allah in whatever position they are in: “Those who remember Allah standing, sitting, and on their sides.” If a person needs to rest a little to rejuvenate their body, there is no religious prohibition against sleeping. The pilgrim remains in Arafah, not leaving until they are certain of sunset. Once they are certain of sunset, i.e., the entry of Maghrib prayer time, it becomes legislated for them to depart (Ifadah) from Arafah. The pilgrims leave Arafah heading towards Muzdalifah. This is where the actions of the tenth day begin.
There are actions the pilgrim performs on the night of the tenth day – i.e., the night spent in Muzdalifah – and there are actions they perform on the morning of the tenth day. What are these actions performed by the pilgrim in Muzdalifah, and what are the actions performed on the morning of the tenth day? Let us all watch this clip, which explains the actions of the tenth day, starting from the night until the morning of that day.
We watch the actions of the tenth day: He prays Maghrib and Isha in Muzdalifah, combined with delay (jam’ ta’khir). He abundantly recites the Talbiyah, Takbir (“Allahu Akbar”), Tasbih (“Subhan Allah”), Tahmid (“Alhamdulillah”), and Tahlil (“La ilaha illa Allah”) at Al-Mash’ar Al-Haram (the Sacred Monument). Spending the night (mabit) in Muzdalifah is an obligatory sunnah (wajib), and it is not permissible to intentionally leave it except for an excuse. Spending the night is achieved by remaining for most of the night of sacrifice (Yawm an-Nahr) there.
It is legislated for the one standing at Muzdalifah, after praying Fajr and remembering Allah, to cross the valley of Muhassir quickly and pass beyond it before the sun rises on the tenth day, if possible. After passing the valley of Muhassir, the pilgrim heads to stone (ramy) the Great Jamrah (Jamrat al-Aqabah), which is the last Jamrah from the direction of Makkah. Here, they stop reciting the Talbiyah and throw seven pebbles at the Jamrah, saying “Allahu Akbar” with each pebble. They should have Makkah on their left and Mina on their right, if possible. Then they leave immediately after the seventh pebble, without making supplication (du’a) or dhikr. They do not throw any other Jamrah on this day according to the Sunnah.
After finishing the stoning, the pilgrim should hasten to slaughter their sacrificial animal (hady). After ensuring the slaughter is done, they are permitted to perform Tahallul (exit from Ihram) by shaving or shortening their hair. By doing so, they have exited from Ihram to the minor tahallul (at-tahallul al-asghar). They are then permitted everything that was prohibited during Ihram, except for sexual intercourse, which is only permitted after completing Tawaf al-Ifadah.
The actions of the tenth day are performed in order: stoning (ramy), then slaughter (dhabh), then shaving (halq). It is not valid to intentionally present one before the other, unless done out of forgetfulness or heedlessness. The pilgrim still has to perform, on the tenth day, Tawaf al-Ifadah around the Ancient House (the Kaaba) and Sa’i, which is obligatory for the Mutamatti’. As for the Mufrid and Qiran, if they had already performed Sa’i after Tawaf al-Qudum (Arrival Tawaf), that suffices them for the Sa’i of Hajj. After completing Tawaf and Sa’i, the pilgrim has achieved the major tahallul (at-tahallul al-akbar). It is also permissible for the pilgrim to delay Tawaf al-Ifadah and Sa’i until after the days of Tashreeq, especially for menstruating women or those experiencing post-natal bleeding. Consequently, the major tahallul is delayed for them as well.
Once the pilgrim has completed the actions of the tenth day, there remain actions of Hajj to be performed during the days of Tashreeq.
The days of Tashreeq are the 11th, 12th, and 13th of Dhul-Hijjah. It is permissible for the pilgrim, after performing the stoning on the 12th day, to leave Mina without performing the stoning on the 13th day and without spending the night of the 13th in Mina. Allah Almighty says in the Noble Book: “But whoever hastens (to leave) in two days – there is no sin upon him, and whoever delays – there is no sin upon him for whoever fears Allah.” What are the actions the pilgrim performs during the days of Tashreeq (the 11th, 12th, and if they remain for the 13th)? Let us watch these actions together according to their legislated order.
Watch the following clip: The days of Tashreeq – the 11th, 12th, and 13th of Dhul-Hijjah – begin with the sunset of the tenth day and end with the sunset of the thirteenth day.
They are days of eating, drinking, and remembrance of Allah. Among the Sunnahs of these days is remaining in Mina and spending most of the night there. It is not advisable to be lenient in leaving spending the night there except for an excuse such as illness or a necessity requiring departure.
It is legislated during these days to stone the three Jamarat: the small (as-sughra), the middle (al-wusta), and the great (al-kubra). The time for stoning on the days of Tashreeq begins from the verified passing of the sun’s zenith (zawal). There is no narrow restriction on the ending time for stoning. Order (tarteeb) is required in stoning; it is not valid to present the middle or great Jamrah before the small Jamrah. The pilgrim stones the small Jamrah, one pebble at a time, saying “Allahu Akbar” with each pebble. Then they face the Qibla and supplicate to Allah and remember Him. Then they proceed to the middle Jamrah and stone it likewise with seven pebbles, saying “Allahu Akbar” with each pebble. Then they face the Qibla again, raising their hands in supplication and dhikr. Then they proceed to the great Jamrah and do the same as before, except they do not stop here for dhikr and supplication. Thus, they have finished stoning the three Jamarat on the 11th day. They repeat the stoning on the 12th day, and on the 13th day for those who delay. It is not valid to perform the stoning before zawal for those who wish to hasten, under the pretext of wanting to return home. Rather, the time for stoning begins after verified zawal on each of the days of Tashreeq.
Allah has permitted those in a hurry to depart (an-Nafr) from Mina to Makkah for Tawaf al-Wada’ (Farewell Tawaf) and then return home, after stoning the three Jamarat on the 12th day. However, the virtue and reward are greater for those who delay until the 13th. As you have seen, the actions of stoning on the 11th and 12th occur after zawal, meaning after the entry time of Dhuhr prayer. Here, I will explain to you in a visual clip where and how the stoning of the three Jamarat is performed. Let us watch this clip together, and then I will comment on it. Stoning should be done inside this basin, meaning the pilgrim throws the pebble so that it falls inside the basin. If they can hit the wall – i.e., the wall of the stoning area – that is better. The minimum requirement is that it falls inside the basin of the Jamarat. If the pebble falls outside the basin or on top of the wall, they must replace it with another pebble and throw it inside the basin. This is the method of stoning during these days.
Undoubtedly, you are aware that the pilgrim stones the three Jamarat – the small, then the middle, then the great – stoning each one with seven pebbles. However, they should not throw all seven at once. Rather, they throw them one pebble at a time until they are certain each pebble has fallen into the stoning basin. We ask Allah Almighty to grant you success in performing this.
After finishing Hajj, after stoning the Jamarat on the 12th day and leaving Mina, the pilgrim heads to Makkah. They remain there until the time of their travel and return to their country. At this point, they must perform Tawaf al-Wada’ (Farewell Tawaf). Tawaf al-Wada’ is a Tawaf of seven circuits around the Kaaba, followed by praying two rak’ahs. The pilgrim should not abandon this Tawaf, as it is an obligatory duty (wajib) of the duties of Hajj, whether the person is a man or a woman. Tawaf al-Wada’ is only waived for two categories of people: the first is a woman who experiences her menstrual period (hayd) before she can perform the Farewell Tawaf; she may leave without performing Tawaf. The second is a person afflicted by Allah with an illness that prevents them from performing Tawaf al-Wada’, whether walking or being carried. Thus, it is waived from them due to inability. As for the rest of the pilgrims, they must perform Tawaf al-Wada’ and make the last action they do in Makkah the Tawaf of the House. Therefore, after Tawaf al-Wada’, it is not correct for the pilgrim to buy anything without necessity, nor to sleep in Makkah before leaving it. Rather, after Tawaf al-Wada’, the pilgrim should immediately proceed to leave Makkah. However, if someone is forced to buy something, such as losing their sandals (may Allah bless you), and they cannot walk barefoot, it is legally permitted for them to go and buy sandals and then leave Makkah.
What are the rulings pertaining to Tawaf al-Wada’? What is the manner of performing Tawaf al-Wada’? Let us watch the following clip:
Tawaf al-Wada’: Scholars agree on the legislated nature of the Farewell Tawaf for the pilgrim, based on the hadith of the Messenger of Allah (peace be upon him): “None of you should depart until his last interaction with the House is the Tawaf.” The pilgrim performs Tawaf of seven circuits around the House, without Ihram and without Sa’i. Then they try to hasten to leave the known boundaries of the sanctuary, so that the Tawaf is the last action they perform.
With this, my dear respected brothers and sisters, viewers, we have completed this jurisprudential course on how to perform the rites of Hajj and Umrah. We ask Allah Almighty to grant us and you success in saying and doing what He loves and is pleased with, to grant us and you sincerity and acceptance, to accept from us and you the righteous deeds, to grant the pilgrims to the Sacred House of Allah success in performing this blessed rite according to what pleases Allah Almighty, and we ask Him to ordain good for us and for you, and to ordain good for His believing servants. We entrust you to Allah, Whose trusts are never lost. May Allah bless you. Peace be upon you, and the mercy of Allah and His blessings.
Prima Quran 
