“And hold not to the ties of marriage of unbelieving women.” (Qur’an 60:10)
“The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers. As ordained by Allah, blood relatives are more entitled than believers and immigrants, unless you show kindness to your associates. This is decreed in the Record.” (Qur’an 33:6)
﷽
If the Shi’i believe that the Blessed Prophet Muhammed (saw) was infallible in every way, this should also include his choice of wives. Rather or not, the Blessed Messenger (saw) chose Aisha (ra) as his wife or Allah (swt) chose her as his wife.
“Indeed, those who falsely accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.” (Qur’an 24:23)
These verses above were revealed on an occasion in which some of the companions made insinuations about the noble wife Aisha(ra). Allah (swt) cleared Aisha(ra) of the insinuations and has clearly questioned the faith of those who would repeat such allegations.
However, if some want to assume that this verse exonerates Maria Al-Qibtiyya (ra) and not Aisha (ra) you would have to wonder why the Blessed Messenger (saw) remained married to Aisha(ra).
Even the Shi’i admit that the Blessed Messenger (saw) never divorced Aisha (ra).
“Moreover, one of His signs is that He created mates for you from yourselves that you may find tranquility in them, and He ordained between you love and compassion.” (Qura’n 30:21
“And hold not to the ties of marriage of unbelieving women.” (Qur’an 60:10)
Now, if the Shi’i want to say the Blessed Messenger (saw) didn’t know, we should ask on what basis they know then? On what basis are they better informed about the wife of the Blessed Messenger (saw) than the Blessed Messenger (saw) is himself!
Even still, the Shi’i will often bring up the following verse and ask if the wives of Lot and Noah (May Allah’s peace be upon his prophets), were either made pure simply by their marriage to these noble prophets or were the best choice for them.
What is interesting about them doing this is that there is not a denial that Aisha(ra) was indeed the wife of the Blessed Messenger (saw).
“Allah sets forth an example to those who disbelieve: the wife of Noah and the wife of Lot. They were both two of our righteous servants, but they acted treacherously towards them, so they availed nothing against Allah, and it was said: Enter the fire with those who enter.” (Quran 66:10)
Let us see how a member of the Ahl Bayt has explained this verse.
“Allah warned ‘A’ishah and Hafsah because they hurt the Prophet (saw). By mentioning the example of the wives of Noah and Lot, saying: Allah explains (an example) a trait (for those who disbelieve) by mentioning the two disbelieving women: (the wife of Noah) Wahilah (and the wife of Lot) Wa’ilah, (who were under two of our righteous slaves) messengers (yet betrayed them) yet opposed them in religion, displaying belief outwardly while hiding their disbelief inwardly, such that they kept their hypocrisy in their hearts; but they did not betray their husbands in the sense that they committed adultery, for no wife of a prophet had ever done this, (so that they the husbands availed them naught) benefited them naught (against Allah) against the chastisement of Allah; i.e. the righteousness of their husbands did not benefit them while they were disbelievers (and it was said (unto them): Enter the Fire) in the Hereafter (along with those who enter) the Fire.”
Unless someone wants to say that Ibn Abbas (ra) made a flaw in his commentary of the verse, this is what the great scholar has had to say.
If someone says that they do not accept the Tafsir of Ibn Abbas (ra), then this should be noted.
However, the person should be reminded that the verse in the Qur’an does not specify what the betrayal of the wives was.
The other point is this. In the case of Lot (as) and Noah (as), we do not know if their wives were apart of some arranged marriage.
Whereas we know that the Blessed Messenger (saw) chose Aisha (ra) as his wife.
Narrated by ‘Aisha:
Allah’s Messenger (saw) said (to me), “You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, ‘This is your wife.’ I removed the piece of cloth from your face, and there you were. I said to myself. ‘If it is from Allah, then it will surely be.’ “
So the point still stands against those of the Shi’i who hold bad things in their heart towards Aisha (ra).
Was the Blessed Messenger (saw) exercising sound decision-making when choosing Aisha (ra) as a wife?
“O you who believe! Truly, your wives and your children are enemies to yourselves: so beware of them! But if you forgive and overlook, and cover up their faults, truly Allah is Oft-Forgiving, Most Merciful.” (Quran 64:14)
Let us see how a member of the Ahl Bayt has explained this verse.
“O you who believe! Indeed, among your wives and children there are enemies for you, so beware of them of obeying them in neglecting the performance of good deeds such as struggling or emigrating — because the reason why this verse was revealed was precisely their obedience of them in such matters. And if you pardon them for their impeding you from such good deeds, justifying it on account of the distress that parting with you causes them, and overlook such enmity and forgive them, then assuredly, Allah is Forgiving Merciful.
This statement, explained by Ibn Abbas(ra), is made specifically (khāṣṣ) to the people that migrated from Mecca to Medina. However, if someone wants to make this verse (ʿāmm) or general, it now applies to anyone who has a wife or children.
By that it COULD mean that Fatima (ra) is an adversary of Ali.
By that, it COULD mean that the children of Ali are an adversary to him. If you are going to take a general meaning of it.
Not only this but the verse COULD imply something that is not as grave as it sounds. Especially as it encourages forgiveness, covering up and overlooking faults.
The Children of Fatima (ra) and Ali are described as a fitna by the Blessed Prophet (saw).
“Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life, but Allah has the excellent return with him.)” (Qur’an 3:14) and the Ayah after it. Imam Ahmad recorded that Buraydah said, “The Messenger of Allah was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger descended from the Minbar, held them and placed them in front of them and said,
«صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتْى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,` Truly, your wealth and your children are a Fitnah.’ I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)” This was recorded by the Sunan compilers, and At-Tirmidhi said, “Hasan Gharib.”
Narrated by Buraydah ibn al-Hasib:
The Messenger of Allah (saw) delivered a speech to us; meanwhile, al-Hasan and al-Husayn came upon there stumbling, wearing red shirts. He came down from the pulpit, took them and ascended it with them. He then said: Allah truly said: “Your property and your children are only (fitnat) trial” (Ixiv.15). I saw both of them, and I could not wait. Afterwards, he resumed the speech.
So what are we to make of the Blessed Messenger (saw) calling the children of Ali and Fatima (ra) a fitna?
Fitna never has pleasant connotations in the Qur’an.
So this COULD be understood as something not so severe as in the usual sense of understanding the word fitna.
In the end, we can say that the Blessed Prophet Muhammed (saw) was Masoom in the choice of his wives, including chief among them the Mother of the Believers, Aisha(ra). She is included among the ‘Ahl Bayt’ and those purified by Allah (swt). The Creator of the universe came to her defense in a revelation of the Qur’an.
As our Creator, who is both merciful and severe in punishment, has reminded us:
“Indeed, those who falsely accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.” (Qur’an 24:23)
You might be interested in reading the following articles:
Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised.” (Qur’an 41:30)
﷽
The Prophet (saw) said to Ali: Lā yadkhulu al-jannah illā nafs muʾminah” (لَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُؤْمِنَةٌ)
Zaid bin Yathi’ said: We asked Sayyiduna Ali: With what message did the Messenger of Allah (saw) send you? He replied: I was sent with four things. First, that only a believing soul will enter Paradise.
Belief in Islam is composed of three major elements.
To proclaim with the tongue there is no God except Allah and Muhammed (saw) is his Messenger.
Sincerity with Allah.
Actions. To do righteous deeds and to avoid evil deeds.
Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised.” (Qur’an 41:30)
Does anyone understand from the above verse that a person can enter paradise simply by believing in Allah and Muhammed is his Messenger without the need to perform any actions?
Have you ever pondered on the message delivered in one of the shortest chapters in the Qur’an?
Surah Al-‘Asr.
By the time! Surely humanity is in loss, except those who have faith, do good, and enjoin on each other the truth, and enjoin on each other patience. (Qur’an 103:1-3)
Can you imagine, based upon your own understanding of this previously quoted chapter, that people are entitled to receive that great reward of paradise, of Al Jannah, without doing good deeds?
This chapter of the Qur’an delivers a clear message. The salvation of mankind is linked to both faith and actions. Good deeds are inseparable from true faith. True faith is necessarily linked to good deeds. The two are interlocked.
If we want to know the correct Islamic creed, the correct Islamic aqidah as taught by the Blessed Prophet (saw), make sure first and foremost you base your creed on the verses of the Qur’an that are clear with clear meanings. If you do so, you will be able to differentiate between the authentic traditons of the Blessed Prophet (saw) from the fabricated ones.
Muslims the world over, in all their denominations, believe that on the day of judgement no one will enter paradise without the intercession of the Blessed Prophet (saw).
The debate comes down to the following:
Is this intercession for all those who testify that there is no god except Allah and Muhammed (saw) is his Messenger ?
A special honour and privilege for the Muslims who fear Allah.
“He knows what is before them, and what is behind them, and they cannot intercede except for him, with whom He is pleased. And they stand in awe for fear of Him.” (Qur’an 21:28)
Imagine an individual who, their whole life they miss the prayers, they commit fornication and adultery, and they die unrepentant.
Is Allah content or pleased with this person? The answer is no!
The above verse provides clear-cut evidence that whatever Shafa’at that there will be, it will be for those with whom Allah (swt) is pleased.
In Christianity, they have a theological position that Christ Jesus is their intercessor on the day of judgement.
“My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One.” (1 John 2:1)
“Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” (Romans 8:34)
“For, There is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus.” (1 Timothy 2:5)
In Christianity, Faith in Jesus is enough. It is sufficient to enter into paradise.
In Islam, true faith is accompanied by righteous living, righteous action, and righteous deeds.
“He knows what is before them, and what is behind them, and they cannot intercede except for him, with whom He is pleased. And they stand in awe for fear of Him.” (Qur’an 21:28)
“Those who carry the Throne and those around it glorify the praises of their Lord, have faith in Him, and seek forgiveness for the believers, Our Lord! You encompass everything in mercy and knowledge. So forgive those who repent and follow Your Way, and protect them from the torment of Hellfire.” (Qur’an 40:7)
From this verse we can understand that there are three major pre-conditions for Allah (swt) to forgive your sins.
To believe in Islam.
TTo actually want to be forgiven—via repentance.
Follow the way Allah (swt) has set out for us.
One of the most important methods of interpreting the Qur’an is to apply to it the rules and the principles of the Arabic language. As the Qur’an itself was sent down in Arabic.
Consider, for example, the following verse:
“And warn them, [O Muhammed], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” (Qur’an 40:18)
When you look at this verse you will see the مَا (mā) which is used in the Arabic language to negate. And then come two nouns. The first is ḥamīmin and the other is shafīʿin. Both are indefinite nouns. This means that this verse implies a general sense. Meaning that all intercessors and all friends will not be acceptable on the day of judgement to intercede for the wrong doers.
So there is a principle in the Arabic language and fundamentals of Islamic jurisprudence known as uṣūl al-fiqh saying that if an indefinite noun is found in a negative context or prohibitive context or conditional context, it will produce a general sense.
So what we get from this is that no one will intercede for a person who did not repent in this temporal world.
We have seen that one of the most damnable articles of faith held by some Muslims is the belief that the sinners who died unrepentant will be admitted into paradise on the day of judgement.
Now contrast this belief with the following authentic tradition of the Blessed Prophet (saw).
Narrated Abu Huraira:
When Allah revealed the verse: “Warn your nearest kinsmen,” Allah’s Messenger (saw) got up and said, “O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani `Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, the Aunt of Allah’s Messenger (saw)! I cannot save you from Allah’s Punishment; O Fatima bint Muhammed! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.”
Now what do we understand from this tradition? Will there be intercession for the unrepentant sinners? Will there be intercession for the wrongdoers and wicked who died unrepentant?
“And what is there after the truth but error.” (Qur’an 10:32)
﷽
It has been our observation that many in the Muslim Ummah take the wrong approach when dealing with the Shi’a or Pro-Alids in general. They revisit historical disputes and the same ol tired back and forth between those who think that Ali was robbed and those who say he was never intended to be the leader of the Muslims after the death of the Prophet (saw).
However, you see, at Primaquran.com we like to think ahead.
WE TOOK A RIDE ON THE SHI’A BUS AND WE HIGHLY RECOMMEND THAT YOU DO AS WELL!
That’s right! Pack your backs as we are going on an adventure folk!
So imagine if you will that you no longer differ with anything the Shi’i said in regard to who should have led the Muslims after the Prophet (saw). In this scenario, you just simply agree. Ali was robbed. Ali should have been the one and he was dealt a mighty injustice!
So let us say we agree with all of that. Where does this lead us? Where does the Ummah end up?
But here is the thing that is only the first leg of our journey. Ali is the first city on this tour. He is by no means the last. So, after Ali then who? Hassan or Hussein? Then after them, then who?
So we are currently on the Imam Ali bus, and we made an exchange and now are on the Imam Hassan bus (though later you will see some will not acknowledge this bus at all).
After the Imam Hassan Bus, we took the Imam Hussein bus. From here we get on board the Imam Ali ibn Hussein bus. This bus is also known as the Imam Zayn al-Abidin bus.
Before we can get on to the next bus, we have a major dispute among the planners of our journey. There is a huge tumult among the followers of the Imam Ali ibn Hussein bus.
ZAYDI Zayd Ibn Ali /Muhammed ibn Ali al-Baqir conflict on which bus to take
We have a huge layover, and it looks like for the rest of our journey the passengers will now be split. We will have to make a choice between taking the Imam Zayd Ibn Ali bus or the Muhammed Ibn Ali al-Baqir bus.
So the passengers get on different buses at this point. Those passengers that take the Muhammed ibn Ali Al-Baqir bus then get on board the Ja’far al Sadiq bus and, not long after the travel on this bus, we unfortunately face another major dispute among the planners of the journey. There is another huge tumult among the followers of the Ja’far al Sadiq bus.
ISMAI’LI/JA’FARI Isma’il ibn Ja’far/Musa ibn Ja’far al-Kazim conflict on which bus to take.
We have another huge layover, and it looks like for the rest of our journey the passengers will now again be split. We will have to make a choice between taking the Isma’il ibn Ja’far bus or the Musa ibn Ja’far al-Kazim bus.
So the passengers get on different buses at this point. Those passengers who get on the Musa Ibn Ja’far al-Kazim bus continue to take a series of buses until they board the last bus, known as the Muḥammed ibn al-Ḥasan al-Mahdi bus, which concludes the journey…thus far.
Those who get on board the Isma’il ibn Jafar bus continue to take a long series and succession of buses without further ado until they get on board the Abu Tamim Maʿad al-Mustanṣir biʾllah bus and not long after the travel on this, but we unfortunately face another major dispute among the planners of this journey. There is a huge tumult among the followers of the Abu Tamim Ma’ad al-Mustansir bi’llah bus.
NIZARI/MUSTA’LI Abu al-Qasim Aḥmad ibn al-Mustanṣir/Abu Mansur Nizar ibn al-Mustansir conflict on which bus to take.
Those who get on board the Abu Mansur Nizar ibn al-Mustansir bus take a series of buses until they get on board the current bus, the Rahim Al-Hussain bus.
Those who get on board the Abu al-Qasim Aḥmad ibn al-Mustanṣir bus continue to take a series of buses and a succession of buses without further ado until they get on board the Abuʾl-Qasim al-Ṭayyib ibn al-Amir bus and not very long after the travel on this bus, that we unfortunately face another major dispute among the planners of this journey. There is a huge tumult among the followers of the Abuʾl-Qasim al-Ṭayyib ibn al-Amir bus.
HAFIZI/TAYYIBI Abuʾl-Maymun ʿAbd al-Majid ibn Muḥammed ibn al-Mustanṣir/Abuʾl-Qasim al-Ṭayyib ibn al-Amir conflict on which bus to take.
For the first time in the Fatimid dynasty, power was not passed from father to son. This had to be justified. Thus, an appeal was made for the supposed appointment of the Blessed Prophet (saw) to Imam Ali.
Those who take the Abuʾl-Maymun ʿAbd al-Majid ibn Muḥammed ibn al-Mustanṣir bus continue taking the bus until the 15th century, when it takes an abrupt turn off a cliff and the captain of the bus and those on board come to a tragic end. Those that remained on the Abuʾl-Qasim al-Ṭayyib ibn al-Amir bus believed that although al-Tayyib was gone, he and the subsequent Tayyibi imams all remain hidden. Thus, instead of one hidden Imam, we have a whole line of hidden imams. The Tayyibi community was instead led by a sequence of ‘absolute missionaries’, also known as the da’i al-mutlaq.
At this point, there is even more commotion as to which bus is being driven by the da’a that correctly speaks on behalf of the hidden imams.
DAWOODI/SULAYMINI/ Dawood Bin Qutubshah/Sulayman Bin Hassan conflict over which is the correct bus to take.
It is worth taking note that a huge contingent of these Ismai’li Mustaali converted to Sunni Islam. In particular, the Hanafi School. They were known as Sunni Bohra. Among some noteworthy descendants are: Shaykh Mufti Menk, Shaykh Ahmed Deedat, Hafiz Muhammed Patel-known for establishing the Tabligh Jamaat in the U.K., Ghulam Muhammed Vastanvi, the former vice chancellor of Darul Uloom Deoband. Yusuf Ali, the world-renowned translator of the Qur’an into English.
The historical conversion of groups like the Sunni Bohras to Sunni Islam often stemmed from a desire to exit this complex and fractious system of succession and return to what they saw as the simpler, more stable foundations of the Quran and Sunnah as understood by the majority scholarly tradition they immediately had as alternative.
Shi’i Bus Tour Division
REFLECTIONS ON WHERE THE SHI’A BUSLEADS.
So, at the end of the day, many Muslims spend time arguing with Shi’a over the succession of the Blessed Prophet (saw). However, as we suggested, we would rather a person take a peak into the future and see where it leads. As we said, if one were to grant that the Shi’a (as much as Ali should have been the one to lead the Muslims) are right, what does it say about further successions? As we said, the story begins with Ali. It certainly does not end there. So one would have to investigate further claims.
Are the Zaydis correct in their claim? Or are the Imami (Ja’fari/Dawoodi-Taybi-Musta’li-Ismai’li/Sulaymani-Taybi-Must’ali-Ismai’li/Nizari-Ismai’li)
If we lean on the Imami side, then who is correct in the following schism?
The Ja’fari or the Ismai’li?
If one were to lean on the Ismai’li side, then who is correct in the following schism?
The Nizari or the Must’ali?
If one were to lean on the Musta’ali side, then who is correct in the following schism?
Dawoodi or Sulaymani?
By “taking the Shia bus,” one is not just accepting the status of Ali as the one who should have been the Imam. One is implicitly accepting the entire theological system of Imamah—the belief in a divinely appointed, and necessary guide in every age.
The subsequent splits we have mapped reveal the inherent instability of this system of succession outside of a clear, unambiguous, and divinely protected text (like the Qur’an). Each schism is proof that the question “Who is the Imam now?” has rarely had a single, universally accepted answer within the Shia paradigm. This is the primary theological objection that Allah would not leave guidance for His Ummah to a system that results in such perpetual uncertainty and division.
Our bus tour is a simple heuristic device. It demonstrates that:
The doctrine of Imamah is the engine of the Shia bus, and every major dispute is a breakdown in that engine’s transmission.
The journey doesn’t end with acknowledging Ali; it requires navigating a labyrinth of subsequent successions, each with its own claims and counter-claims.
The question isn’t just “Was Ali right?” but also “If he was, what was the system supposed to be, and does any group actually have it functioning today?”
It presents some difficult challenges.
Example: Two brothers both claim to be Imam. Both of these brothers are descendants of the Blessed Prophet (saw), they are Ahl Bayt.
If the masses support Brother A and fight Brother B, does this mean they hate the ahl bayt?
If the masses support Brother B and fight Brother A, does this mean they hate the ahl bayt?
Will the masses make an infallible decision to choose an infallible guide?
So let us look at where each of these would bring us today.
The Zaydis have been without an Imam from the line of Fatima (ra) since the passing of Imam Muhammed al Badir in 1996. 30 years without an Amir Ul Mumineen and the community seems to be doing just fine without one.
The Ja’fari have been without a living accessible Imam available to all since 874. Instead, the faithful have to put their trust in the Wilayat al-Faqih , which they hope is able to discern the will of the Mahdi. They have to settle for the Imam to return in some future dramatic eschatological event.
The Nizari Ismai’li are the only ones who can, at the very least, claim they have a living accessible Imam in the Aga Khan. They are basically a philanthropic organization for those satisfied with secularism. If their Imam walks into a 7-11 and buys a Snickers candy bar, he has to pay taxes like everyone else.
Dawoodi-Taybi-Musta’li-Ismai’li & The Sulaymani-Taybi-Must’ali-Ismai’li are in the same condition as the Ja’fari in that their living Imam is not accessible to the masses but only available via the da’i al-mutlaq.
CONCLUSION AFTER TAKING A RIDE ON THE SHI’A BUS.
Zaydis have not put themselves in a corner by describing their imams as being infallible or by having nass imamate. So they can have an interlude (like they have currently).
When we think of the last Zaydi Imam, Muhammed ibn al-Hasan, again, some may have a hard time registering in their minds that the commander of the faithful would leave a war-torn region to go live in the United Kingdom and pay taxes to their government. It is just not something that one pictures Ali doing. Especially considering the English government recognized the Yemeni government in the same way that the Saudis did.
Zaydis have two perspectives when it comes to dealing with what are believed to be the rights of Ali.
Al-Jarudiyyah (Jarudiyyah) Named after its founder, Abu’l-Jarud Ziyad ibn Abi Ziyad.
Key Belief: This is the most hardline Zaydi position regarding the early Caliphs.
They hold that the Blessed Prophet Muhammed (saw) explicitly designated Ali ibn Abi Talib as his successor through numerous clear texts (nass jali).
Therefore, anyone who opposed Ali’s right to leadership was effectively an unbeliever or a major sinner who had strayed from the truth. This view is very close to that of Twelver (Ithna’ashari) Shi’a.
This position is perhaps the most dominant among the Yemeni Zaydis today.
Al-Batriyyah (Batriyyah) A more moderate wing of early Zaydism. The name “Batri” is said to come from the word batr, meaning “to curtail” or “cut off,” implying they “curtailed” their allegiance to Ali or his rights.
Key Belief: They took a much softer stance on the early Caliphs.
They believed that while Ali was the most qualified and deserved to be the Imam, the community’s election of Abu Bakr and Umar was valid because they were righteous rulers who judged according to the Qur’an and Sunnah. They practiced “postponement” (irja), withholding judgment on the matter.
Here is Hussain Badreddin al-Huti, a Yemeni scholar and Zaydi politician who says that Umar Ibn Al Khattab (ra) is the beginning of all the problems.
“Every calamity the ummah has faced, Umar was the main cause of that evil”
The Ja’fari. One would think if we are going to say that we need an infallible guide and interpreter to correctly understand the Qur’an and the Sunnah, and then we are going to say that a fallible human being (wilayat al-faqih) now interprets infallible information (from the hidden Imam) this view is wanting.
That being said, the more traditional and sober among them (The Ja’fari) will have to reign in some of these more extreme practices and statements that would put those who state them outside the fold of Islam, without doubt. Granted, this video is polemical in nature and directed towards some online Ja’fari personalities. Albeit the concern of the rest of the Ummah is that the more sober-minded among the Ja’fari will reign in these practices and statements. In a gathering that is more akin to a rave, you can hear the main correcting people who say that Ali is Allah. He corrects them by asserting that Ali can create 1000s of Allahs! May Allah forgive us and guide us!
The video below is an example of some of these extreme beliefs. We also want to inform the readers that we do endorse the personal attacks at the beginning of the video.
“O believers! Do not let some ridicule others, they may be better than them, nor letwomen ridicule other women, they may be better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent, it is they who are the wrongdoers.” (Qur’an 49:11)
Ali created Allah? Ali can create 1000s of Allahs?
Unfortunately, there is much to be done by the Ja’fari Shi’a scholarship to reign in these beliefs and practices.
The current biggest challenge of the Ja’fari Shi’a?
. The Paradox of the Fallible Interpreting the Infallible
The point is devastatingly logical from first principles:
Premise 1: Humanity requires an infallible (ma’sum), divinely-appointed guide to correctly understand and implement the Quran and Sunnah. Without him, error is inevitable.
Premise 2: This guide, the 12th Imam, is in occultation and inaccessible.
Solution: A class of fallible scholars (fuqaha) study his teachings and deduce his will.
Contradiction: The entire system was created because fallible humans (the community without an Imam) are deemed incapable of correctly understanding revelation on their own. Yet, the solution is to have… fallible humans interpret the will of the infallible guide.
Nizari Ismai’li
Maintain a living, present Imam. Result: The Imam’s role adapts (some would say dilutes) to fit a modern, secular world.
This may surprise the readers, but of all Shi’a groups that believe we should be led by an Imam from the line of Fatima (ra) the Nizari Ismaili would be the sensible choice. Muhammed (saw) was the Imam of the Muslims, and he was accessible to all. He was not hidden by some “pay wall”. The Nizari Ismai’li never needed the doctrine of wilayat al-faqih or needed some da’i al-mutlaq (fallible human-contrived methods) to ascertain the infallible perfect guide.
Alas, the current Aga Khan does not declare it wajib for Muslims to pray five times a day or fast in the month of Ramadan.
The Aga Khan’s role is indeed heavily focused on global philanthropy, development, and cosmopolitanism. Critics argue this comes at the expense of traditional Islamic law and ritual, making the faith more of a cultural-ethical identity. Our “7-11 and Snickers” analogy humorously drives home the point: the Imam exists within the modern secular system; he doesn’t stand entirely outside it as a purely spiritual sovereign.
Dawoodi-Taybi-Musta’li-Ismai’li & The Sulaymani-Taybi-Must’ali-Ismai’li
They may need to challenge the Nizari view who has the correct Nass of the Imam.
Something that one cannot help to notice is all those 7 year old children among the Sulaymani and Dawoodi that have better recitation of the Qur’an than a proclaimed Imam of the Muslims! The Nizari Imam-The Aga Khan. We have never seen a public demonstration of his ability to properly recite the Qur’an.
However; the Musta’li Ismai’li have the same problem that the Ja’fari do. The doctrine of wilayat al-faqih or some da’i al-mutlaq (fallible human contrived methods) to ascertain the infallible perfect guide. Both will have continuing to look to the horizons.
So this brings us to the end of the Shi’a bus tour. This is where we are in 2025. The journey begins with Ali, but it does not end there.
So your choices are…
Zaydi-no current Imam.
Ja’fari-Imam in hiding relates matters to Wilayat Al Faqih
Ismai’li Nizari-Aga Khan
Ismai’li Mustali Sulaymani-Imam in hiding relates matters to Da’i al-Mutlaq.
Ismai’li Mustali Dawoodi-Imam in hiding relates matters to Da’i al-Mutlaq.
When we step back and look at the landscape we’ve so thoroughly mapped—the complex schisms, the theological paradoxes, the modern-day compromises—the question “what’s the big deal?” isn’t a dismissal of history; it’s a profound critique of present-day priorities.
Our encouragement to “ride the Shi’a bus and see where it takes you” is the ultimate reality check. That journey, as we’ve shown, doesn’t lead to a single, unified, triumphant destination of perfect justice and guidance. Instead, it leads to:
A 30-year vacancy for the Zaydis.
A 1,150-year (and counting) absence for the Twelvers, managed by fallible scholars.
A living but secular-adjacent Imam for the Nizaris, focused on philanthropy within the modern nation-state system.
A hidden Imam represented by a single “Absolute Missionary” for the Bohras.
This isn’t a critique of the sincerity of their faith. It is, however, a stark demonstration that no branch of Shiism has successfully actualized the ideal of a divinely-guided, infallible political and spiritual leader in the modern era. Every group has had to adapt, compromise, or accept a state of perpetual waiting.
Therefore, the intense focus on who was right about 7th-century succession begins to look like a monumental distraction from the pressing issues facing the entire Ummah today: oppression, poverty, intellectual stagnation, and internal strife.
Further implications.
Shi’i often talk about Shi’i -Sunni unity. To the credit of Sunni Muslims, they do often have
Intra-Sunni unity conferences where they come together. Sunni-Sunni unity.
When can we expect the same from the Shi’i? Shi’i-Shi’i Unity?
When can we see an intra-Shi’i unity conference? A conference that would include a Jafari, Taybi, Zaydi, Nizari Shi’a altogether?
And “O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers.” (Qur’an 7:19)
﷽
We need to first understand why these questions come about and the possible intentions behind them. Especially in light of very clear verses of the Qur’an.
“(This is) a blessed Book which We have revealed to you, (O Muhammed), that they might reflect upon its verses and that those of understanding would be reminded.” (Qur’an 38:29)
The first thing to say is that all who sincerely ponder upon the Qur’an will be rewarded. It is a very great act of worship.
The second is to say that all of us approach the Qur’an with our presuppositons. A presupposition is an implicit, underlying assumption about the world that a speaker takes for granted as true for an utterance to make sense in context.
So, if someone approaches the Qur’an with the idea in mind that miracles do not take place or the current Ijmāʿin science is the end, all be all, they will interpret the Qur’an in accord with this presupposition.
Others may feel the need to interpret the Qur’an in such a way in light of what they see as verses that could not be reconciled otherwise.
The Qur’an is clear that both Adam and his wife were in paradise (Jannah). Yet, this word literally means ‘garden’.
“O Adam, dwell, you and your wife, in Paradise and eat there in abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.” (Qur’an 2:35)
“So he brought about their fall through deception. And when they tasted of the tree, their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. Then their Lord called out to them, “Did I not forbid you from that tree and tell you that Satan is your sworn enemy?” (Qur’an 7:22)
“O children of Adam! Do not let Satan deceive you as he tempted your parents out of Paradise and caused their cover to be removed in order to expose their nakedness. Surely he and his soldiers watch you from where you cannot see them. We have made the devils allies of those who disbelieve.” (Qur’an 7:27)
And “O Adam, dwell, you and your wife, in Paradise and eat from wherever you will; but do not approach this tree, lest you be among the wrongdoers.” (Qur’an 7:19)
The first objection to Adam-alayi salam being created in the heavenly paradise rather than a garden on Earth.
The Satan’s Access Argument Examined.
So, whether this means the Paradise that the righteous go to when they die, or it means some place on the Earth that Adam (alayi salam) was expelled from, raises questions.
The first question it raises is as follows:
“Allah said, “Then get down from Paradise! It is not for you to be arrogant here. So get out! You are truly one of the disgraced.” (Qur’an 7:13) clearly states that Iblis was already in the same “Jannah” as Adam before his expulsion.
This verse makes it clear that Iblis was removed from Paradise. Yet, we have the following verse:
“But Satan caused them to slip out of it and removed them from that in which they had been. And We said, “Go down, as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” (Qur’an 2:36)
&
“O children of Adam! Do not let Satan deceive you as he tempted your parents out of Paradise and caused their cover to be removed in order to expose their nakedness. Surely he and his soldiers watch you from where you cannot see them. We have made the devils allies of those who disbelieve.” (Qur’an 7:27)
So how does Iblis have access to paradise? (Either the place the righteous go to when they die or the place on Earth that Adam -alayi salam was expelled from)
One approach that is used is to suggest that the satan that tempted Adam -alayi salam was not necessarily Iblis, but rather another Jinn that decided to go down the path of rebellion and perversion.
“And thus did We make for every prophet an enemy, the Shaitans from among men and jinn, some of them suggesting to others varnished falsehood to deceive (them), and had your Lord pleased they would not have done it, therefore leave them and that which they forge And that the hearts of those who do not believe in the hereafter may incline to it and that they may be well pleased with it and that they may earn what they are going to earn (of evil).” (Qur’an 112:113)
“He said: Get out of this (state), despised, driven away; whoever of them will follow you, I will certainly fill hell with you all.” (Qur’an 7:18)
“But Satan caused them to slip out of it and removed them from that in which they had been. And We said, “Go down, as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” (Qur’an 2:36)
“We said, “Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve.” (Qur’an 2:38)
So, as Iblis was an inhabitant of heaven before he became a shaitan, it is reasoned that the jinn that tempted Adam -alayi salam was an inhabitant of heaven before he became a shaitan.
Some will argue that this cannot be the case as Iblis is the shaitan identified in the following verse:
“O children of Adam! Do not let Satan deceive you as he tempted your parents out of Paradise and caused their cover to be removed in order to expose their nakedness. Surely he and his soldiers watch you from where you cannot see them. We have made the devils allies of those who disbelieve.” (Qur’an 7:27)
This may not mean Iblis directly but by way of proxy. “He and his soldiers.”
The two “Descents” Hubut (هبوط) approach.
Another way Muslim commentators have tried to approach this is to suggest we distinguish between two different “descents” or “expulsions”:
First Descent (Iblis): Iblis is expelled from the presence of divine mercy and from the company of the angels. However, he is not immediately removed from the physical location of the Garden. He lingers, seeking revenge.
Second Descent (Adam): After successfully tempting Adam, both Adam and Iblis are then commanded to descend to earth.
This view holds that Iblis’s expulsion in Qur’an 7:13 is primarily a spiritual and relational expulsion (loss of status), while his physical departure from the Garden happens simultaneously with Adam in Qur’an 2:36 and Qur’an 7:24.
The Two Descents approach creates a theologically unacceptable inconsistency:
Iblis: Commits direct, arrogant rebellion against Allah’s explicit command. Refuses to prostrate. Challenges Allah openly. His punishment? He is “expelled” but allowed to loiter around in the Garden long enough to tempt Adam -alayhi salam.
Adam: Makes a mistake. He forgets. He is weak. He is then deceived by the very being Allah allegedly allowed to remain. His punishment? Immediate removal. No lingering.
This portrayal makes Allah appear inconsistent. May Allah forgive us. The rebel gets deferment; the one who stumbles gets the hammer. This is not the Allah of the Quran, who is Al-‘Adl (The Just) and Al-Rahman (The Most Merciful).
Our objection is not just logical; it is theological dynamite. It exposes that the “two descents” harmonization, far from solving the problem, actually creates a worse one: a morally problematic portrait of divine justice.
كيف قام الشيطان بأغواء آدم عليه السلام؟أين كانت جنة آدم عليه السلام؟وهل يمكن أن يدخلها ابليس؟
This is the way that Shaykh Ahmed Al Khalili (H) has answered the above question:
The second objection to Adam-alayi salam being created in the heavenly paradise rather than a garden on Earth.
If Adam-alayhi salam is a special creation of paradise, then how did mud make its way into heaven?
˹Remember, O Prophet˺ , when your Lord said to the angels, “I am going to create a human being from sounding clay moulded from black mud.” (Qur’an 15:28)
This is a rather odd objection.
Why couldn’t Allah have created the dust and clay for Adam within Paradise itself? For a being who creates the entire universe from nothing (“Be, and it is”), Allah could have willed into existence a handful of dust within the celestial garden just as easily as He could have on earth.
The Qur’an has already established the following:
“O Adam, dwell, you and your wife, in Paradise and eat there in abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.” (Qur’an 2:35)
“So he brought about their fall through deception. And when they tasted of the tree, their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. Then their Lord called out to them, “Did I not forbid you from that tree and tell you that Satan is your sworn enemy?” (Qur’an 7:22)
“The description of Paradise promised to the righteous is that in it are rivers of fresh water, rivers of milk that never changes in taste, rivers of wine delicious to drink, and rivers of pure honey. There they will ˹also˺ have all kinds of fruit, and forgiveness from their Lord. ˹Can they be˺ like those who will stay in the Fire forever, left to drink boiling water that will tear apart their insides?.” (Qur’an 47:15)
Can you imagine!? Rivers of milk. Rivers of wine! Rivers of pure honey! Willy Wonka and the Chocolate Factory eat your heart out!
“And We will provide them with whatever fruit or meat they desire.” (Qur’an 52:22)
“˹They will also be served˺ any fruit they choose and meat from any bird they desire.” (Qur’an 56:20-21)
Allah (swt) has described the jannah as the place where Adam-alayi salam was eating. Does this then follow that he needed to relieve himself? Allah (swt) has described the jannah as a place that has trees, and it has leaves that Adam -alayhi salam used to cover his nakedness.
Therefore, the presence of these materials does not, in itself, prove the location was earthly. The miracle of creation is not bound by our physical laws of geology.
Just as one can have a garden on earth they can have a garden in heaven. Just as we can have trees and rivers on earth we can them in heaven.
The third objection to Adam-alayi salam being created in the heavenly paradise rather than a garden on Earth.
“And when your Lord said to the angels, I am going to place in the earth a khalif, they said: Will You place in it such as shall make mischief in it and shed blood, and we celebrate Your praise and extol Your holiness? He said: Surely I know what you do not know.” (Qur’an 2:30)
It is argued that this verse somehow contradicts Allah’s initial purpose of sending a khalif to the Earth. The argument is that if Allah (swt) decided in the beginning to send Adam-alayhi salam to the Earth, then why does Allah (swt) need an excuse to send him down to earth as a punishment?
In other words, if Adam -alayi salam had not slipped, he would not have been sent to the Earth.
The first point is that nowhere does the Qur’an say that the khilafa is for one who does not sin. Nowhere does it state that to be an Imam for others you need to be free from sin.
The second point is that Allah (swt) knows all things including what would happen between Adam-alayhi salam and his nemesis. Also, Allah (swt) knew what the selection of adam-alayi salam would be. To argue against this is to argue against the Qur’an itself. To argue against what Allah (swt) said about himself here:
“He is the First and the Last, the Most High and Most Near, and He has knowledge of all things.” (Qur’an 57:3)
“How could He not know His Own creation? For He is the Most Subtle, All-Aware.” (Qur’an 67:14)
Questions that must be asked of those who believe the garden was a place on Earth.
Where is the location of this place?
Can humans re-enter this location? If not, why not?
Why does Allah (swt) need to inform Adam-alayi salam of the following:
But Satan caused them to slip out of it and removed them from that in which they had been. And We said, “Go down, as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” (Qur’an 2:36)
He said, ‘Descend, being enemies to one another. And on the earth, for you is a place of settlement and enjoyment for a time.’ He said, ‘Therein you will live, and therein you will die, and from it you will be brought forth.'” (Quran 7:24-25)
If the earth was their default location, why do they need to be informed of it?
If you enjoyed this article you may find our other entries interesting.
“O Adam, dwell, you and your wife, in Paradise and eat there from abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.” (Qur’an 2:35)
“But Satan caused them to slip out of it and removed them from that in which they had been. And We said, “Go down, as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” (Qur’an 2:36)
“So he brought about their fall through deception. And when they tasted of the tree, their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. Then their Lord called out to them, “Did I not forbid you from that tree and tell you that Satan is your sworn enemy?” (Qur’an 7:22)
(And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed (waʿaṣā ) his Lord and erred.) (Qur’an 20:121)
“They replied, “Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be losers.” (Qur’an 7:23)
“Allah said, “Descend as enemies to each other. You will find in the earth a residence and provision for your appointed stay.”(Qur’an 7:24)
﷽
A bone chilling reminder. Dear brothers and sisters and truth seekers. This is the month of mercy and forgiveness. Seek it!
Shaykh Dawud Bu-Sinani reminds us:
“Allah The Exalted, removed our Father Adam alayi salam, from heaven. For what reason did Allah (swt) remove him? For the reason of committing a single sin only! For the people of now (in these times) belittle committing a single sin and consider it severe only when they gather many (sins).”
“As if a problem only arises and is connected only to when the sins become many. No!”
“A sin in the sight of Allah is considered severe. Even if it were just one!”
“And if it were not like that, then why did Allah The Exalted remove our Father Adam alayhi salam, from a huge blessing in the form of heaven for the sake of committing one sin only, only! “
“Do not disobey your lord, even if it is just by one sin (one time) only! For it is not the number of sins committed that is considered; rather, it is He who you have sinned against that is considered. And that is ALLAH the MAGNIFICIENT!”
“So if you commit a sin under the pretext that it is just one (one time) and one only and that you won’t commit more. And as a result of continuing such, you eventually lose huge favour (from Allah) such as: health, offspring, spouse, work, shelter or any other favour!”
“Then do not blame anyone other than yourself! For you are not greater than our Father Adam alayi salam.”
According to the proofs and evidence advanced by the Sunnī schools of theology (Ashʿarī, Atharī, Māturīdī) if a Muslim dies without repenting from their major sins, they will spend an undisclosed period in hellfire. (Billions of years perhaps).
According to the proofs and evidence advanced by the Shiʿi and Ibāḍī schools of theology, if a Muslim dies without repenting from their major sins they will be in hellfire without reprieve.
No matter our theological position on what happens to the unrepentant sinners in the hereafter (billions of years in hellfire or indefinitely), the Shaykh has made a forceful point.
Even in the various Ṣūfī tariqa. How often during the day is it permissible to be in a state of ghaflah (heedlessnes)? In taṣawwuf, when is it permissible to not be in a state of dhirk (remembrance) of Allah? When is it permissible to forget Allah?
When we sin are we in a state of dhirk or ghaflah?
We need to get right with Allah. We need to purfiy ourselves and our intentions.
“And keep in mind that Allah’s Messenger is in your midst. If he were to yield to you in many matters, you would surely suffer. But Allah has endeared faith to you, making it appealing in your hearts. And He has made disbelief, rebelliousness, and disobedience detestable to you. Those are the ones rightly guided.” (Qur’an 49:7)
“Muhammed is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets, and Allah is ever Aware of all things.” (Qur’an 33:40)
“Blessed is He who has revealed the criteria (for discerning truth from falsehood) to His servant so that He could warn all beings.” (Qur’an 25:1)
﷽
All such articles related to this subject will be found here:
This is not an aqidah point for us. Thus, those Muslims who believe in and continue to believe that Jesus (as) will return are not a problem for us.
In regard to the harm or the benefit. The belief that Jesus (as) will return is in the same league with those Muslims who believe in Aliens, Sasquatch or the alleged lost cities of Lemuria and Atlantis. It will only become an issue when those who believe in such things want all others to believe in them as well. When they make it a point of creed or contention.
Of course, no doubt there are innovations introduced to the religion with such beliefs. It certainly undermines the belief that Muhammed (saw) is the last and final messenger. Those who believe that Jesus (as) will return deploy a series of ta’wil (if we want to be nice). copium (if we are being candid).
The idea that Jesus (as) is coming back and Muhammed (saw) is still somehow the last Prophet is usually done via the following three types of novelties (if we want to be nice). bid’ah (innovation if we are being candid).
The first is the idea of the Prophets coming non sequentially. Which has never happened. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet.
The non-sequential argument. Basically, Jesus (as) is A in the diagram below and Muhammed (saw) is B in the diagram below.
It is clear that if A comes before B and comes again after B that B is last in the sequence, and thus the last Prophet. The haqq, the truth about this is so clear that we could ask a small child. Which of the letters appears last? A or B?
The second idea is that a Prophet (saw) left the world with an uncompleted task. In this case, that Prophet would be Jesus -alayi salam.
“And when Jesus, son of Mary, said, “O children of Israel! I am truly Allah’s messenger to you, confirming the Torah which came before me, and giving good news of a messenger after me whose name will be Aḥmad.” Yet when the Prophet came to them with clear proofs, they said, “This is pure magic.” (Qur’an 61:6)
There is nowhere in the Qur’an where Jesus (as) mentions to his people about him returning in the future.
Only in the case of Jesus — alayhi salam is the novelty introduced of a prophet having an unfinished buisness.
The third idea is to strip the prophet from the office of anbiya. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet. No one has the authority to strip a Prophet of Prophethood!
Those who affirm Jesus’ future return cannot, without qualification, say Muhammed (saw) is the last prophet — only the last law-giving prophet.
In effect, Sunnī and Shi’i theology shifted from: “No prophet after Muhammed”
To: “No prophet initiated after Muhammed”
Next, the Sunnī cannot assail the Shi’i belief in the occultation of the Mahdi. Especially if they (Sunnī) believe that Jesus — Alayhi Salam himself is in occultation.
The strength of the belief in the second coming of Christ Jesus is threefold.
It is based upon an erroneous and groundless tafsir of Qur’an 4:157.
Inconsistent application of tawaffa when it relates to Jesus in (Qur’an 5:117 and Qur’an 3.55)
Based upon Hadith reports in which a great many believe are Tawātur and therefore convincing, if not binding, to believe in it altogether.
Lastly, if indeed we are mistaken in this position, we ask Allah (swt) to forgive us. Certainly there is a difference between not believing that Jesus (alayi salam) will return and not believing in him should he return.
Let’s be honest. Who wouldn’t want to see Prophet Jesus (alayi salam) come back and deal justice to the rebellious children of Banī Isrāʾīl?
The erroneous and groundless tafsir of this verse is partially responsible for this belief.
Muhammad al-Tahir ibn Ashur, a famous Maliki scholar who wrote a tafsir of the Qur’an. He believed that Jesus (as) died. We did not hear any takfir made of him or any excommunication made of him.
Ali Erbaş Turkish Islamic scholar and president of directorate of religious affairs -diyanet in Turkey, believes that Jesus (as) is dead. The Presidency of Religious Affairs (Diyanet) is Turkey’s highest official Islamic authority.
Dr. Louay Fatoohi whom is a Caliph of the Ṭarīqa ʿAliyya Qādiriyya Kasnazāniyya lays out why he believes Jesus (as) is dead and that he will not return to Earth.
Dr. Shabir Ally is someone who has been involved in interfaith dialogues, discussions and debates for 35 years. If he felt there was some solid proof for the second coming of Christ Jesus in the Qur’an he would have advanced it.
“Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.” (Qur’an 3:185)
﷽
The first point to keep in mind while reading this is there is absolutely no definite text anywhere in the Qur’an that says that Jesus will return. Albeit we recognize that there are texts that have been interpreted to be understood as such.
Our position.
We do not believe that Jesus -alayi salam will return. We do not believe that he will return physically, metaphysically, a shadow Jesus, or one in his likeness. Nothing of the kind.
The strength of the belief in the second coming of Christ Jesus is threefold.
It is based upon an erroneous and groundless tafsir of Qur’an 4:157.
Inconsistent application of tawaffa when it relates to Jesus in (Qur’an 5:117 and Qur’an 3.55)
Based upon Hadith reports in which a great many believe to be Tawātur and therefore convincing, if not binding, to believe in it altogether.
We have discussed the first issue here: (No Romans and No Christians!)
The reports that are considered to be Tawātur. We will not address those reports in this article. Insh’Allah, that will be for another entry. We may touch on a few. Suffice it to say that the Ummah iare not in agreement about what is Tawātur.
For example, illustrious scholars of our school such as Shaykh Imam Al-Salimi (r) regarded the evidence for the punishment in the grave to be mutawatir whereas Shaykh Nabhan (r) regarded them as ahad.
So for the Sunni. Seeing Allah (Ruʾyat Allāh) in the hereafter is something which many of them regard as being mutawatir whereas we do not.
For the Shi’i. Ghadir Khumm is considered mutawatir whereas we do not.
The purpose of this article is to outline the reasons from the Qur’an that we believe Jesus (as) has died and that he will not return.
It is important to keep in mind while reading this is there is absolutely no definite text anywhere in the Qur’an that says nobody killed Jesus ever or that he did not die.
“Get you down, with enmity between yourselves. On earth, it will be your dwelling place and your means of livelihood—for a time. Allah said: “Therein shall you live, and therein shall you die, but from it shall you be taken out.” (Qur’an 7:24-25)
“And they say, “There is not but our worldly life; we die and live, and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidence, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful. ”Say, “ Allah causes you to live, then causes you to die; then He will gather you for the Day of Resurrection, about which there is no doubt, but most of the people do not know.” (Qur’an 45:24-26)
The Qur’an’s universal law: life → death → resurrection
We anchor the discussion in verses like Qur’an 45:24–26 and Qur’an 7:24–25. These establish a non-negotiable human pattern:
Life on earth
Death on earth
Resurrection from earth
This is presented as a universal sunnah, from Adam (as) onward, without exception.
No verse ever states:
A prophet bypasses death
A prophet lives bodily in heaven
A prophet returns after death to resume earthly legislation
Any claim of exception must be explicit in the Qur’an. It is not.
This has been the case from the time of Adam (as) and his descendants for every human being until today, without exception.
If anyone tries to counter by saying that Christ Jesus (as) is still living on Earth just in one of the seven heavens, then we have the right to ask them. “When it says that Allah (swt) took him to himself do any of you believe that Allah (swt) is one of the seven heavens?”
And He has made me blessed wherever I am and has enjoined up me prayer and zakah as long as I remain alive.” (Qur’an 19:31)
What kind of embellished claims is one going to make about Jesus (as) giving zakat in the heavens?
Does Rafaʿa mean bodily ascent in the Qur’an?
“Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.“(Qur’an 4:158)
rafaʿahu is the Arabic used here.
“And mention Idrīs in the Book, surely he was a truthful man, a Prophet. And We elevated him to an honourable status.” (Qur’an 19:57-58)
warafa’nahu – is the Arabic used here.
The comparison with Idrīs is devastating to the “bodily ascension” claim.
Qur’an 4:158 (Jesus): rafaʿahu Allāhu ilayhi
Qur’an 19:57 (Idrīs): rafaʿnāhu makānan ʿaliyyā
What happened to Idris?
So, now taking the example of Idrīs, commonly identified as Enoch [Akhnukh] in the Judeo-Christian tradition, one should ask the scholars that they trust, what happened to Idrīs ? Where is he now? If you believe that Jesus is alive bodily in heaven based upon your understanding of that verb, then what about Enoch?
We would invite you, dear reader, to look at the various views they have on this matter here:
The hadiths they quote about the Blessed Messenger (saw) meeting Idrīs in heaven does nothing to establish that Idrīs died. Just like they would argue that the Blessed Messenger (saw) meeting Jesus in heaven does nothing to establish that Jesus died.
A similar belief is found here:
“By faith, Enoch was taken from this life, so that he did not experience death: “He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God. ” (Hebrews 11:5)
“Enoch walked faithfully with God; then he was no more because God took him away.” (Genesis 5:24)
Now there are three things we can do with this verb form – rafaʿah
1)Apply it consistently in saying that Jesus and Idrīs were both raised in honor and status by Allah [swt]. This is sensible.
2)Apply it consistently in saying that Jesus and Idrīs are both bodily alive in heaven. Neither has yet to die. Yet the question then becomes :why isn’t Idrīs coming back to aid the Muslims? If Jesus is 2000 years of age, Idrīs has to be thousands of years older.
3)Apply it inconsistently and have it mean one thing to Jesus which has never been used in any other instance and have it mean something else to Idrīs.
In every Qur’anic usage, rafaʿa means:
Raising in rank
Raising in honor
Raising in status
Never:
Spatial relocation to heaven
Suspension of death
Immortality
If one insists Jesus was bodily raised:
Consistency demands Idrīs is too.
Yet no coherent doctrine exists for Idrīs’ return.
Inconsistent special pleading (what actually happened)
Qur’an 3:55 only makes sense if Jesus has died
“Allah said, O Jesus, I shall cause you to die and will raise you up to Me and shall purify you of the ungrateful, disbelieving people, and shall place those who follow you above those who deny the truth, until the Day of Judgement; then to Me shall all return and I will judge between you regarding your disputes.” (Qur’an 3:55)
Four points to note here:
a. Allah [swt] is the one who causes Jesus to die and takes his life.
b. That Allah will raise Jesus up to him.
c. That Allah will purify Jesus.
d. That to Allah shall all return [not just Jesus].
Point A Allah [swt] causes Jesus to die and takes his life.
“His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.” (Qur’an 57:2)
The verb tawaffā (verbal noun: tawaffī) seems to cause a great deal of needless distress among Muslim exegetes. Why is this so?
Yet the Qur’an itself offers no cause for confusion. Tawaffā appears in twenty-five passages in the Qur’an, and twice in relation to Christ Jesus (Q 5:117 and Q 3.55).
For twenty-three of those passages the Muslim commentators generally follow the standard definition of this term, that is that Allah (swt) separates the soul from the body or makes someone die.
Think about it. For those passages that are not tied into ahadith about Jesus(as) coming back, they are translated and understood as per usual.
This is sufficient evidence that Jesus is dead. It is clear.
In the above article we have demonstrably shown that if it was not for these oral traditions Muslim exegetes would not argue the way they do at all.
So keep in mind that the interpretation of the verses that clearly say that Jesus died is influenced by ‘the tradition‘.
Point B Allah will raise Jesus up to him.
This is exactly what will eventually happen to everyone.
It does not indicate a spatial location.
For example:
“And he said: Lo! I am going to my Lord Who will guide me.”(Qur’an 37:99)
Ibrahim(as) says, I am going to my Lord. Did he mean from place to place? No.
Another example:
“Behold,” the angels told Mary, “Allah has given you the glad news of the coming birth of a son whom He calls His Word, whose name will be Messiah, Jesus, son of Mary, who will be a man of honor in this life and the life to come, and who will be one of the ones nearest to Allah.” (Qur’an 3:45)
Can it be argued that there ever was a time in which Jesus was not ‘near to Allah‘?
In fact, Ibn Taymiyyah used Qur’an 3:55 to try and say that Allah (swt) has a location. This was responded to by Ibn Jahbal Al-Kilabi
“Perhaps he believes that elevation (al-raf’) can only be in the upward direction? If this is what occurred to him, then this, also, is inconceivable except in corporeal and dimensional terms. If he holds other than that, then his inference is not on a literal basis at all. If he actually asserts corporeality and dimensionality, then there is no need to point out his error. Perhaps he never heard of elevation being used in the sense of rank and the obtainment of status in the language of the Arabs and in common usage. Perhaps he never heard the phrase “Allah raised So-and-so’s state.”
Source: (The Refutation of Him Who Attributes Direction to Allah translated by Gibril Fouad Haddad on page 178)
Point C that Allah [swt] will purify Jesus.
What would Allah (swt) need to purify Jesus of? You mean Allah(swt)hasn’t already purified Jesus and cleared him of that which was said about him?
That line of thinking makes absolutely no sense, especially if the following conversation is taking place after some second coming:
“Allah said, O Jesus, I shall cause you to die and will raise you up to Me and shall purify you of the ungrateful, disbelieving people, and shall place those who follow you above those who deny the truth, until the Day of Judgement; then to Me shall all return and I will judge between you regarding your disputes.” (Qur’an 3:55)
The very presence of Jesus creates a bizarre redundant time paradox.
Think about it.
Look at the verse again: Imagine that Allah (swt) is saying this to Jesus, who came down from the skies, fought the Dajjal, got married and died.
Allah said, O Jesus, I shall cause you to die and will raise you up to Me and shall purify you of the ungrateful, disbelieving people, and shall place those who follow you above those who deny the truth, until the Day of Judgement; then to Me shall all return and I will judge between you regarding your disputes.”
If Jesus is alive in the heavens,why is he not aware of this already?
Why is he not aware that Allah (swt) has already cleared him of falsehood by the Qur’an?
Even if he wasn’t aware after 2000 plus years, then surely he would have access to the Qur’an when he returned to Earth, and he could read the text that had already cleared him? After all, he gets married and lives among the Muslims. Muslims recite the Qur’an all the time. Jesus (as) would not hear of these verses?
Whereas if we understand the text as a revelation from Allah (swt) to his Prophet Jesus at the time of his death, it comes across as very comforting and reassuring. That Allah(swt) is the cause of your death (as he is ultimately the cause of all death) and you will return to your lord as the statement: “Indeed, to Allah we belong and to Allah we shall return.” That he [Jesus] will be cleared of false accusations. That his followers will be superior to his detractors on the day of judgment.
“His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.” (Qur’an 57:2)
All of this makes more sense and is in keeping with context. This fits more with the context rather than a redundant revelation to Jesus about something he already knows.
Point D. That to Allah shall all return [not just Jesus].
“Indeed, to Allah we belong and to Allah we shall return.” (Qur’an 2: 156)
Our four-point breakdown (a-d) is key.
“I shall cause you to die (mutawaffīka), raise you to Me, purify you, and judge all disputes.”
This reads naturally as:
A deathbed reassurance
Not a 2,000-year-later reminder of facts Jesus already knows
Otherwise, absurdities arise:
Why tell a living heavenly Jesus he will be purified? He read the Qur’an while on Earth the second time. Why relate redundant information?
Why tell him his followers will be vindicated when the Qur’an already did that?
Under the death reading, the verse is coherent, pastoral, and Qur’anically elegant.
Further proofs:
We have a word already established in the Qur’an, that the word was used of the Blessed Messenger (swt), to show that he was carried up, and that word is ‘asra’.
“Holy is He Who carried ‘asra’ His servant by night from the Holy Mosque (in Makka) to the farther Mosque (in Jerusalem) – whose surroundings We have blessed – that We might show him some of Our signs. Indeed He alone is All-Hearing, All-Seeing.” (Qur’an 17:1)
Qur’an 5:75 and Qur’an 3:144 destroy the “exception” theory.
“The Messiah, son of Mary, was no other than a messenger, messengers (the like of whom) had already passed away before him. And his mother was a saintly woman. And they both used to eat (earthly) food. See how We make the revelations clear for them, and see how they are turned away!” (Qur’an 5:75)
This text is in reference to the prophet ‘Isa, Christ—Jesus. If you read this text, it does not occur in your mind to think that Moses, David, and Solomon are alive. You have no reason to think that.
There is no reason to believe that Idrīs, commonly identified as Enoch [Akhnukh] in the Judeo-Christian tradition, is alive.
There is no reason to believe that Khidr has been alive since the time of Moses. The above text indicates the opposite of it. That is to say that Jesus is not divine. Thus, one should expect him to pass away like those before have.
However, if Jesus did not pass away like those before him, then perhaps the people of that time have credible evidence to suggest divine-like qualities.
“And Muhammed is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed, will you turn back upon your heels? And whoever turns back upon his heels! He will by no means do harm to Allah in the least and Allah will reward the grateful”. (Qur’an 3:144)
This same text that is used of Jesus above is also used of the Blessed Messenger (swt).
In fact, if Jesus had not already passed away, this text would make little to no sense. It could be objected that, ‘Jesus, Khidr, and Idrīs are still alive; and we expect the same for Muhammed‘.
Why would the All-Wise Creator open himself up to such an obvious counter-argument?
If an objection is raised that this means ‘some prophets and not all prophets’, the text would lose the thrust of its argument. “is no more than a messenger.”
How does it argue that he is no more than a messenger? It does this by asserting the fact that those before him have died.
“The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him.” (Qur’an 5:75)
In fact, if those before him have not died, then it can be argued that they [Khidr, Idrīs, and Jesus] are something other than just prophets.
These verses argue against divinization by stressing mortality:
“Messengers before him passed away”
“Muhammed is no more than a messenger…”
The force of the argument collapses if:
Jesus
Idrīs
Khidr
are secretly alive somewhere.
If exceptions existed, opponents could reply: “Some messengers don’t die.”
Yet the Qur’an never allows that escape.
The Seal of the Prophets (33:40) excludes a returning prophet.
“Muhammed is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets, and Allah is ever Aware of all things.” (Qur’an 33:40)
wakhatama l-nabiyina This seal is a barrier over which nothing can penetrate or go beyond. The term alone completely turns to ash any argument that prophets come non-sequentially.
The non-sequential argument is used by the ‘Qadiani Ahmadiyya’ as well as Sunni Muslims.
Not only that, but all messengers were prophets, but not all prophets were messengers. If the term used here was messenger, then one could have scope to argue that more prophets would come. However, as the term used here is prophet, it is inclusive and final.
Not only this, but often the crucial statement ‘not the father of any man among you‘is overlooked.
There are many Father-Son combo prophets that have come and gone. Abraham was the father of Ishmael and Isaac. Isaac was the father of Jacob. Nathan was the father of David and David was the father of Solomon.
Even though being a son of a Prophet does not guarantee that one will become a prophet. An example of this is Adam’s son Cain.
However, the fact that the Blessed Messenger (swt)has not left behind any sons and the phrase ‘not the father of any man among you‘ make it abundantly clear that he (swt) is the last.
The Blessed Messenger (swt) message is not meant for one tribe or nation but for the whole of mankind. His message is universal in scope.
“Blessed is He who has revealed the criteria (for discerning truth from falsehood) to His servant so that He could warn all beings.” (Qur’an 25:1)
Verses 33:40 and 25:1 form a powerful one-two combination that knocks out any concept or idea that any prophet will come after the Blessed Messenger (swt). This includes the prophet Jesus or any misguided sects that have claimed prophets after the Blessed Messenger (saw).
Khatam al-nabiyyīn is final, inclusive, and absolute
A returning prophet who:
Rules
Judges
Abrogates law
Compels belief
is not functionally different from a new prophet.
A prophet returning after finality voids finality.
That is why:
Qādiyānī claims
Sunni second-coming claims
Both struggle here, despite opposing each other.
There are three types of Bid’ah introduced in the belief in the second coming of Jesus (as)
The idea that a Prophet (saw) left the world with an uncompleted task.
Stripping a Prophet from the office of anbiya.In order for it not to contradict that the Prophet (saw) is the seal and final Prophet. No one has the authority to strip a Prophet of Prophethood!
The idea of the Prophets coming non sequentially. Which has never happened. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet.
A cursory look at some of the hadith on the matter.
Hadith that support the Ibadi position.
Although this is a subject for another article. We will take a cursory look at some hadith on the matter that supports our position.
Narrated Abu Huraira:
Allah’s Messenger (saw) said, “My similitude, in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!’ So I am that brick, and I am the last of the Prophets.”
* Note* that the Blessed Messenger (saw) is the completion of the house and the final brick. That would not be so if Jesus (as) was to come again in the future. In fact, if any other Prophet were to come, then the Blessed Messenger (saw) would not be that final brick. More work would need to be done.
Narrated Abu Huraira:
The Prophet (saw) said, “The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger (saw)! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”
Thawban narrated that the Messenger of Allah(saw) said:
“The Hour shall not be established until tribes of my Ummah unite with the idolaters, and until they worship idols. And indeed there shall be thirty imposters in my Ummah, each of them claiming that he is a Prophet. And I am the last of the Prophets, there is no Prophet after me.”
Allah’s Messenger (saw) set out for Tabuk, appointing Ali as his deputy (in Medina) Ali said, “Do you want to leave me with the children and women?” The Prophet (saw) said, “Will you not be pleasedthat you will be to me like Aaron to Moses? But there will be no prophet after me.”
Hadith that support the opposition and oppose the Qur’an.
The day of judgement was already supposed to have happened.
‘A’isha reported that when the desert Arabs came to Allah’s Messenger (saw they asked about the Last Hour as to when that would come. And he looked towards the youngest amongst them and said:
If he lives, he would not grow very old that he would find your Last Hour coming to you (he would see you dying).
First. This is a flat contradiction of the Qur’an.
“They ask you regarding the Hour, “When will it be?” Say, “That knowledge is only with my Lord. He alone will reveal it when the time comes. It is too tremendous for the heavens and the earth and will only take you by surprise.” They ask you as if you had full knowledge of it. Say, “That knowledge is only with Allah, but most people do not know.” (Qur’an 7:187)
Narrated Abu Hurayrah:
The Prophet (saw) said: There is no prophet between me and him, that is, Jesus (as). He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head, even though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.
So, according to the above hadith, Jesus abolished the following:
“Fight those who do not believe in Allah nor in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled.” (Qur’an 9:29)
“And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammed], would you compel the people in order that they become believers?” (Qur’an 10:99)
There are so many teachings of the Qur’an that Jesus would be abrogating if we were to believe the above hadith.
The hadith indicates a change in Allah (swt) because the Qur’an teaches that Allah [saw]doesn’t want people to be compelled to believe and yet sends Jesus to compel people to believe. It is rejected. It is totally rejected.
There are other hadiths in which the Muslims are supposed to take these as if they are revelations, they contain patently false information.
For example:
Ibn Hajar Al Asqalani made a calculation that the time of the Ummah should have already come and gone:
Narrated `Abdullah bin `Umar:
I heard Allah’s Messenger (saw) while he was standing on the pulpit, saying, “The remaining period of your stay (on the earth), in comparison to the nations before you, is like the period between the `Asr prayer and sunset. The people of the Torah were given the Torah, and they acted upon it till midday, and then they were worn out and were given for their labor, one Qirat each. Then the people of the Gospel were given the Gospel,and they acted upon it till the time of the `Asr prayer, and then they were worn out and were given (for their labor), one Qirat each. Then you people were given the Qur’an and you acted upon it till sunset and so you were given two Qirats each (double the reward of the previous nations).” Then the people of the Torah said, ‘O our Lord! These people have done a little labor (much less than we) but have taken a greater reward.’ Allah said, ‘Have I withheld anything from your reward?’ They said, ‘No.’ Then Allah said, ‘That is My Favor which I bestow on whom I wish.’ “
Hafiz Ibn al-Hajr al-Asqalani says in his Fath al-Bari, (in vol.4, the book of hijara, page 448-449) commenting on these two narrations: “and it is evident ( from these stated narrations) that the lasting of this Islamic nation is somewhat a thousand years, this is because the age of the Jewish nation is equivalent to that of the time periods of the Christian and Muslim ages combined, and the people of transmission (ahl an naql) have agreed that the period of the Jews till the advent of Allah’s final Apostle Muhammad was more than 2000 years, and the span of the age of the Christians was 600 years from them. And also this narration points the fact about how little of the age of this world has remained.”
Torah time is = to Injil time + Qur’an time.
Torah time =2000 years.
Torah time = 2000 years -600 years = (1400) From Moses to Jesus.
Let us be generous and add 100 years.
The time of this ummah of the Blessed Messenger (saw) is 1500–600, which means only 900 years, and now we are in 1441.
When Muslims reached the 1,000th year, they thought they were nearing the end because of these Sahih ahadith which indicated we would have half the time the Jewish nation had, but Imam as-Suyuti [the author of the Tafsir al jalalayn] who was born in the 10th century and lived into the 11th century was alive during these times, he wrote a fatwa [legal ruling] to reassure Muslims, in which he said it was supposed to be 1000 years, but there is a dua of Rasul Allah in which he supplicates Allah to give his Ummah another half a day and the companions asked the prophet how long is half a day, and he answered 500 years. So the imam said the life of this Ummah is 1,500 years.
Imam as Suyuti mentions in his book: “Risalah Al-Kashf ‘An Mujawazt Hadeedth ul Ummah Al Alf” ”, or “Treatise on Revealing of the Proceeding of this Nation Beyond the Thousand,” page 206 about the advent of the Mahdi that:
“From what the narrations reveal is that the age of this ummah extends beyond a thousand, but it doesn’t exceed in increase another 500 in actuality beyond this thousand.”
So, if you do the math, 1500-1441=59 years left. So in these next 59 years, according to them, we should see this Mahdi, the coming of Jesus, the Gog and Magog causing havoc on the Earth, the Sun rising in the West.
Keep in mind according to the above hadith: “He will destroy the Antichrist and will live on the earth for forty years, and then he will die.” 59-40=19. So, accordingly, Jesus will show up in the year 2039.
So what is going to happen to these Muslims who, after 59 years have passed and nothing of the sort has happened? Will they apostate from the faith? Will they leave the deen?
Ya Allah (saw) we sincerely hope not. wehope that they realize that just because certain interpretations and understandings of Islam are wrong, it does not mean that Islam is wrong.
“And when Allah will say: O Jesus, son of Mary! did you say to men, Take me and my mother for two gods besides Allah, he will say: Glory be to You, it did not befit me that I should say what I had no right to (say); if I had said it, You would indeed have known it; You know what is in my mind, and I do not know what is in your mind, surely you are the great Knower of the unseen things. I did not say anything to them except what you commanded me with: That worship Allah, my Lord and your Lord, and I was a witness over them as long as I was among them, but when you caused me to die (Arabic: Tawafaytani), you were the watcher to them, and you are witness of all things.”(Qur’an 5:116-117)
There are several things to take from the above passage:
1) This dialogue takes place on the Day of Judgment, where Prophet Jesus suggests that he has no knowledge of what has happened since his demise on Earth and after his ministry ended. “I was a witness to them as long as I was among them.”
2) From the discussion, it is clear that Prophet Jesus only came to Earth once, acting as a witness to his people. If indeed there was a ‘second coming’ before the Day of Judgment, he would have full knowledge of what had happened since his first departure. After all, he abolished the Jizya and forced the Christians and Jews to convert to Islam. This conversation with Allah (swt) would make little to no sense.
3) For the sake of the argument, let us imagine that those hadith that are claimed to have been spoken by the Blessed Prophet (saw) were true for a moment. So now Jesus (as) comes back and everyone becomes a Muslim. The Dajjal is defeated. Jesus (as) gets married. Then Allah (swt) causes Jesus (as) to die.
Then we have Jesus (as) saying after he dies to Allah (swt) “I was a witness to them as long as I was among them, but when you caused me to die, you were the watcher over them, and you are witness of all things.”
A rather bizarre understanding, it seems.
Especially, if we take the following text into consideration: “And there is none from the People of the Scripture but that he will surely believe in Jesus before his death.” (Qur’an 4:159)
A rather bizarre situation the ‘traditional‘ and ‘dominant‘ position leaves us in.”
Jesus says on the Day of Judgment:
“I was a witness to them as long as I was among them, but when You caused me to die (tawaffaytanī), You were the Watcher over them.”
This statement is incompatible with:
A second earthly mission
A global enforcement of Islam
A forty-year reign
If such events occurred, Jesus could not truthfully say this.
The verse only works if:
Jesus lived once
Died once
And never returned
Shaykh Abdullah As Salmi (h) says:
“Let it be known that the Prophet has no Prophet after him. What people narrate that Christ will descend has not been heard before.” -meaning this is something not grounded in strong evidence.
Shaykh Nasser bin Abi Nabhan (h) says:
“Some people narrate that Allah sends the Mahdi and Anti-Christ appears. They also believe that Christ descends. All of this is a far cry from the truth. What we know is that Jesus is dead.”
Ibadi position: historically sober, Qur’an-first
Our citations from Ibadi scholars reflect a methodological clarity:
No doctrine without Qur’anic certainty
No speculative eschatology overriding revelation
No imported Judeo-Christian motifs
This is not “denialism.”
It is discipline.
“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses.”(Qur’an 5:83)
“Behold! Allah said: “O Jesus! I will take thee AND raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.” (Qur’an 3:55 Yusuf Ali translation)
“Never said I to them aught except what You did command me to say,’worship Allah, my Lord and your Lord’; and I was a witness over them while I dwelt among them; when You did take me up You were the Watcher over them, and You are a witness to all things.” (Qur’an 5:117 Yusuf Ali translation)
We have used two translations that are friendly towards those who claim that Jesus (as) did not die.
In this article we will comment on a discussion concerning Qur’an 3:55 given by Shaykh, Saleh bin Siddina al-Maliki.
There were some very interesting points that were brought up during his commentary of Qur’an 3:55. Chief of which is that the Shaykh is convinced that the verse specifically refers to the death of Jesus (as).
However, the Shaykh gave us a perhaps scenario using an acceptable literary device.
Now if we only had Qur’an 5:117 and didn’t have Qur’an 3:55 and only IF we were feeling really charitable (despite the fact the word is translated as death everywhere else) — we could say o.k maybe those who believe Jesus (as) was to put sleep have some merit.
However, Qur’an 5:117 also has to be in harmony with Qur’an 3:55 doesn’t it?
This is where our interlocutors are in a most difficult situation. Why are they in the most difficult situation? Qur’an 3:55 says, “mutawaffīka WA rāfiʿuka.”
Thus, their arguments make the Qur’an a redundant revelation. It would have been sufficient to just say that Allah (swt) ‘took him up’.
However, we have this slight problem. We have this very troublesome conjunction called ‘WA‘ –AND.
In fact, one of the Mauritanian Shaykhs — Shaykh Salek bin Siddina āl-Māliki doesn’t buy into the argument of redundancy either.
Respected Shaykh, Saleh bin Siddina al-Maliki has attempted to give a response to a question on Qur’an 3:55 about a possible scenario.
This Shaykh knows full well what the text says, and so he uses a different strategy — to save the hadith traditions—of course!
See for yourself!
Here are some notes we took of the video.
We thought it was interesting. The translator said: @ 0:55 “Isa alayi salam has died a complete death.”
Prima Qur’an comments: “What other kind of death is there?”
@ 3:30 minutes, the translator addresses what the Shaykh says: “Mutawafikka is a word that can be translated to ‘I will cause you to die.’ It is mentioned in a way that it does not indicate any particular order.”
“Allah says I will cause you to die, and I will raise you to me, it doesn’t it is used…”
@5:11 minutes, the translator addresses what the Shaykh says:
“So this ‘And’ is the type of WA that is being used. Those are both things that are being done, not necessarily in a particular order.” “In the statement that Zayd and Umar came, it doesn’t mean that Zayd came first. Not in any way does it indicate an order of those things.”
Prima Qur’an comments:
The respected Shaykh knows full well the obvious that ‘mutawafikka’ means ‘I will cause you to die’.
Secondly, he definitely is not on board with the interpretation: “No, he raises him up first and then will put him to sleep in the future!” Or the view that Allah (swt) put him to sleep first and then will raise him up.
Third, the Shaykh, being influenced by the traditions, has to make the Qur’an confirm his presuppositions. As we have said before, if it were not for the traditions (which the Shaykh brought up quite often) you would wonder if he would have felt the need to use this literary device.
In English, we call this hysteron proteron.
For example, in the Arabic language you could say I put on my shoes and socks. No one understands that you put the shoes on and then the socks.
So what the Shaykh has given us is a perhaps scenario. And a ‘perhaps’ scenario is not something definitive in aqidah.
Also, do take note of the interesting admissions in the above interview:
@11:24 “There is a weak narration or a weak statement, an opinion that Allah (swt) caused Isa (as) to die for a few moments, or a few minutes or a short period of time, and then resurrected him after that.”
@12:04 “A place of acceptance, elevated and exalted; because Allah (swt) is not confined to space or time.”
Prima Qur’an comments:
This is very important because it shows us that rafi’uka does not necessarily mean a physical location. “I will take these AND raise thee to Myself.”
In fact, Ibn Taymiyyah used Qur’an 3:55 to try and say that Allah (swt) has a location. This was responded to by Ibn Jahbal Al-Kilabi
“Perhaps he believes that elevation (al-raf’) can only be in the upward direction? If this is what occurred to him, then this, also, is inconceivable except in corporeal and dimensional terms. If he holds other than that, then his inference is not on a literal basis at all. If he actually asserts corporeality and dimensionality, then there is no need to point out his error. Perhaps he never heard of elevation being used in the sense of rank and the obtainment of status in the language of the Arabs and in common usage. Perhaps he never heard the phrase “Allah raised So-and-so’s state.”
Source: (The Refutation of Him Who Attributes Direction to Allah translated by Gibril Fouad Haddad on page 178)
Which, by the way, there is no evidence that Jesus (as) was raised with a body in the Qur’an.
Also, do take note. They spent some time talking about Muhammad al-Tahir ibn Ashur, a famous Maliki scholar who wrote a tafsir of the Qur’an. He believed that Jesus (as) died. We did not hear any takfir made of him or any excommunication made of him.
You can read about Ibn Ashur’s view here: (which can easily be translated into English)
So what is important that we take away from this is the following:
The Shaykh understands the word mutawafikka in Qur’an 3:55 means death, not sleep. It’s just that he believes it is something that is yet to come.
A cursory reading of the text would be ‘I will cause you to die and then elevate you.’ The Shaykh has to rely upon a perhaps scenario. A perhaps scenario is not definitive in aqidah.
The obvious understanding of the text is made to conform to a literary device. This is obviously based upon the presupposition the Shaykh holds in given deference to the ahadith about Jesus (as) coming back.
“This (Prophet) is a warner from [i.e., like] those who warned in the past. The inevitable Daydraws near.” (Qur’an 56:56-57)
“What are the unbelievers waiting for, other than the Hour to come upon them suddenly? Its Signs have already come. But what good will it be to remind them once the Hour has actually arrived?” (Qur’an 47:18)
﷽
As regards the Ibadi school, we are Muslims who are focused on the NOW.
We are not bound by the past. Nor do we have to suffer while waiting for some salvinc figure (Mahdi/Jesus) etc…
The Ibadi school is here to remind the Muslims that Islam is not about the past or even the future. It is about NOW.
Right here, Right NOW! Where do I stand with Allah (swt) right NOW!
Not yesterday, not tomorrow, right now, because death can come at any time.
Tomorrow is too late to be prepared for death. Death may come before tomorrow.
So best to be prepared to meet death, NOW!
The following is from our beloved teacher and Shaykh, Shaykh Hafidh Hamed Al Sawafi (hafidullah)
1. Muhammed (saw) is the last messenger and he is the first big sign. Upon his arrival, the sands of the hour glass started to pour rapidly.
2. We Muslims believe that there will be haqq and batil until the very end.
3. Very importantly, Qiyyamat can come anytime. Unexpectedly, therefore every Muslim Must be prepared to die, to die upon haqq. Have your affairs in order.
4. Any liar is a dajjal, and there have been many dajjals and the biggest dajjal is the one who lies about the deen.
5. Any Taqiyi (Allah fearing) Muslim is Mahdi. All Allah fearing Muslims collectively =Mahdi, and those who oppose the truth and love for lies to flourish collectively =dajjal.
6. There is no coming of Mahdi, or Jesus (as), and certainly no coming of Dajjal, in the way Sunni and Shia say. None of that at all. Jesus (as) climbing down a ladder in Syria, some epic battle in which Dajjal is killed and then Jesus (as) gets married, and all the pigs are killed, crosses are broken and Jews get slaughtered and then everything goes south once more. None of that.
#3 is the most important and crucial point of all the points.
This is the nasiha (advice) given to us by our respected teacher, Shaykh Hilal Al Wardi (hafidhullah) concerning the so-called “Dajjal”
From Shaykh Ahmed Al Khalili (hafidullah)
Related by our honourable brother, Assad Al Muharrami, from His Eminence Shaykh Ahmed Al Khalili (hafidullah) as he states concerning The Masih Dajjal case:
“Seeking the help of Allah (swt ) from the fitnah of Masih Dajjal is authentic about the Blessed Prophet (saw) as it is also in the Musnad of Imam Al Rabe and the two Shaykhs and others. But this does not mean it is a specific individual who is described by attributes that make them special. As what is said about Dajjal cannot be depending upon on identifying his state and description, even if some have talked about Tawattur narrations that describe him.”
“That which is being pushed by tawatur is conditioned on it being free of disturbance and contradictions (of which there are many). But the authenticity of seeking Allah (swt) help from the dajjal includes all dajjals coming with a fitnah, as dajjal is a description that isn’t limited to one individual. It is a fitting description for all who deprive people and confuse them on matters in relation to their deen. And how many are the dajjals who are cautioned against seeking help from Allah (swt) is required from their evil in our age.?
Source: (Burhan Al Haqq 168/8)
Ibadiya’s Perspective of Christ’s descent, Anti-Christ, Mahdi
Some legends and crises are depicted in a number of Hadiths by some Islamic schools of thought. These show that the Prophet knows the unknown, and he tells about some events and phenomena that will take place right before the Hereafter. Some of these events are Christ’s descent and the Anti-Christ’s appearance.
Ibadiya’s perspective is that these contradict the Qur’an. The Qur’an and Hadiths are complementary, not contradictory.
First: Such Hadiths contradict the Qur’an since they describe the Hereafter as if the Prophet knows exactly the period when the Day of Resurrection comes. The Qur’an informs us that this day will come suddenly and neither the Prophet nor anyone else knows about when it will come. Allah says: “They ask you about the (final) Hour: ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord [Alone]. None but He can reveal when it will occur. Heavy were its burden through the heaven and earth. Only, all of a sudden, will it come to you.’ They ask you as if you were eager in search thereof say: Say: ‘The knowledge thereof is with Allah [Alone], but most men know not.’ (Qur’an 7:187)
Second: These Hadiths give exact numbers of the dates of these crises. For example:
We said: Allah’s Messenger, how long would he stay on the earth? He (saw) said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days.
The Qur’an, however, does not present these numbers with such events. Allah, when promising victory to Muslims, does not specify a period of time for such victory to happen. Allah says: “It is He Who has sent His Messenger with guidance and the religion of truth [Islam] to cause it to prevail over all world views, even though the pagans may detest (it)” (Qur’an 9:33). The promise of victory in the Qur’an is not linked to a specific period. Allah says: “The Romans have been defeated. In a land close by: but they, (even) after (this) defeat of theirs, will be victorious. Within a few years, Allah is the Command in the Past and in the Future: on that day, the believers will rejoice.” (Qur’an 30: 2-4)
Third: These Hadiths assume a change of natural laws before the Hereafter. The Hadith mentioned above talks about altering the length of the day from 24 hours to a week or month or year. This length requires slowing down the rotation of the earth, which, in effect, would cause the earth to freeze, destabilize, and would cause scarcity of life on earth. The same goes for Hadiths in Abu Huraira professing the sun to rise from the west as a sign of the Hereafter.
This entails that the earth will rotate in the opposite direction, which also would cause slowing down the earth’s movement, then it might stop. It seems that those who innovated and created such stories did not know that the earth is round, and it rotates around itself. They thought that the sun rotates around the earth, which led them to think that the sun could rise from the west. They did not realize that for the sun to rise from the west, it should stop rising from the east first. This is, of course, if we assume that the atmosphere acts normally after all these tremendously notorious changes. Allah says: “(Such has been) the practice of Allah already in the past. No change will you find in the practice of Allah.” (Qur’an 48:23)
Fourth: These Hadiths are geographically restricted as they talk about places of the sons of Israel. They mention Damascus, Iraq, Jerusalem, Constantine as if events will only be restricted and connected to the geography of those who have changed the Injeel and Torah.
Fifth: These Hadiths talk about primitive weapons such as swords and arrows. Such weapons relate to the second century of Hijra [the time when Hadiths were recorded]. They are so primitive compared to the most basic new weapons of this century. How about the coming centuries?! This contradicts the precision of the place, time and characteristics of our current situation.
Sixth: These Hadiths profess the opening of Constantine when the anti-Christ appears, and the Christ descends. Ibn Al Hajaj specifies a chapter in his book, the title of which is “The Chapter of Constantine’s Opening, Appearance of Anti-Christ and Descend of Christ.”
Abu Huraira reported Allah’s Messenger (saw as saying:
The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah’s eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).
In reality, Constantine was opened in 1453 by Muslims and nothing of this sort happened at that time. On the realization of this, it became circulated among the Muslims about conquering Constantinople twice.
It is plausible that these were the hopes and wishes of various Christian sects who were opposed to the particular Christian sect who had control of Constantinople at the time. Seeing that Istanbul was formerly Constantinople, it is also plausible that some Muslims use these hadith to whip up anti-Turkish sentiments. Wallahu Alim. Allah knows best and His help is sought.
Seventh: These Hadith talk about legends as if they are signs of the Hereafter. Whosoever recites the Qur’an will find that the signs of the Hereafter have already taken place. Allah says: “Do they then only wait for the hour that it should come on them all of a sudden? But already come some tokens thereof, and when it comes to them, how shall they have their reminder?” (Qur’an 47:18).
The most important portents are sending the Prophets and Messengers. Allah also says about the sending of the blessed Prophet Muhammed (saw) as a Messenger:
“This is a Warner of the series of the Warners of old. The (hour) ever approaches draws nigh” (Qur’an 53:56-57).
He also says: “Or some created thing that is yet greater in your breasts. Then they will say: “Who shall bring us back [to life]?” Say: “He Who created you first!” Then they will shake their heads at you and say: “When will that be?” Say: “Maybe it will be quite soon” (Qur’an 17:51).
It is reported that the Blessed Messenger (saw) said:
“Narrated Sahl bin Sa`d As-Sa`idi:
(a companion of Allah’s Messenger (saw) Allah’s Messenger (saw), holding out his middle and index fingers, said, “My advent and the Hour’s are like this (or like these),” namely, the period between his era and the Hour is like the distance between those two fingers, i.e., very short.
Even if one wants to interpret the following ayat of the Qur’an: “And (He/It) shall be a sign of (the coming of) the Hour (of judgment): therefore, have no doubt about the (Hour). And follow Me” (Qur’an 43:61)
Like the prior prophets, it is speaking about the fact of his already having come. Not some future event.
The following is the correct understanding of the verse:
Eight: These Hadiths describe the Hereafter in exact words and give a lot of numbers and details about that period. A person who lives until that time will not find it hard to realize its arrival. This, of course, contradicts the “sudden” on which the Qur’an insists. Allah says: “Do they then wait for the Hour that it should come on them all of a sudden?” (Qur’an 47:18).
Ninth: The Ummah does not agree on the validity of these narrations. There is, thus, no doubt that this news has spread from the People of the Book.
Shaykh Abdullah As Salmi (hafidullah) says: “Let it be known that the Prophet has no Prophet after him. What people narrate that Christ will descend has not been heard before” — meaning that nothing from this is firmly established.
Shaykh Nasser bin Abi Nabhan (hafidullah) says: “Some people narrate that Allah sends the Mahdi and Anti-Christ appears. They also believe that Christ descends. All of this is a far cry from the truth. What we know is that Jesus is dead.”
Abu Al Hassan asks about whosoever claims that there is a Day of Resurrection before the actual Hereafter in which those who were dead will be killed and those who were killed will die. He answered, “Lie!” Allah says: “Say: “It is Allah who gives you life, then gives you death, then He will gather you together for the Day of Judgment about which there is no doubt” (Qur’an 45:26). He also says: “And if you die or are slain, lo, it is unto Allah that you are brought together” (Qur’an 3:158).
Narrated Sahl bin Sa`d:
I saw Allah’s Messenger (saw) pointing with his index and middle fingers, saying. “The time of my Advent and the Hour are like these two fingers.”
Therefore, it is not acceptable to have such claims about the Hereafter.
Jesus (as) descends:
Ibadhiya believe that Jesus (as) has died just like any other human being. Our evidence for this belief is:
1.“Behold! Allah said: “O [Jesus]! I will take you and rise you to Myself and clear thee (of the falsehoods) of those who blaspheme, and I will make those who follow thee superior to those who reject Faith, to the Day of Resurrection, then shall you return unto Me and I will judge between you in the matters wherein you dispute.” (Qur’an 3: 55). This proves that Jesus has died. It also proves that those who believed in what Jesus preached will gain victory over the Jews till the Day of Resurrection. This is what happened when Constantine accepted Christianity as a formal religion of the Roman Emperor. Then, Islam came and instilled Monotheism which Jesus and all the other Prophets have been sent with.
Jesus, as mentioned in the Qur’an, proved his death “Never did I say to them aught except what You [Allah] did command me to say: “Worship Allah, my Lord and your Lord.” And I was a witness over them whilst I dwelt amongst them, when you did take me you was the Watcher over them” (Qur’an 5: 117). Until today, the Jews are living in scattered areas.
2. The idea of Jesus descending contradicts the concept of mortality stressed in the Quran. Allah says: “And we granted not to any man before you permanent life (here): if then you should die, would they live permanently?” (Qur’an 21:43). It also contradicts the verse “Before you, also, the Messengers We sent were but men, to whom we granted inspiration: if you know this not, ask of those who possess the Message. Nor did We give them bodies that ate no food, no were they immortals.” ( Qur’an 21: 7-8) Which proves the death of all the Prophets including Jesus (as). Allah’s way on earth that humans die after a while. Jesus’ immortality refutes Allah’s way, and this can not be believable. Allah says: “(Such was) the practice (approved) of Allah among those who lived Aforetime: no change will you find in the practice of Allah.” (Qur’an 48: 23). Noah, however, lived for such a long time on Earth as mentioned in the Qur’an.
3. It contradicts the verse “Get you down, with enmity between yourselves. On earth will be your dwelling – place and your means of livelihood- for a time. Allah said: “Therein shall you live, and therein shall you die, but from it shall you be taken out” (Qur’an 7: 24-25). However, many Muslims believe Jesus is living in Heaven above us!!
4. The idea also contradicts the Qur’anic verses by saying that tax (Jizyah) is exempted from the people of the Book. In the following narration:
Narrated Abu Huraira:
Allah’s Messenger (saw) said, “By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it.” Abu Huraira added “If you wish, you can recite (this verse of the Holy Book): — ‘And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them.” (4.159) (See Fath-ul-Bari, Page 302 Vol 7)
As known, tax is an obligatory payment by the people of the Book as mentioned in the verse “Fight those who believe not in Allah, nor in the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the religion of truth from among the People of the Book until they pay Jizyah with willing submission.” (Qur’an 9: 29)
So, these narrations establish the idea that Jesus will descend with a new law that exempts Jizyah. As known, the Islamic law is eternal and will not be altered because Muhammed (saw) is the last Messenger. Allah says: “Muhammed (saw) is not the father of any of your men, but he is the Messenger of Allah and the seal of the Prophets. And Allah has full knowledge of all things.” (Qur’an 33:40). These narrations, however, propose that Jesus is the seal of the Prophets since he will come at the end of the world.
There are three types of Bid’ah introduced in the belief in the second coming of Jesus (as)
The idea that a Prophet (saw) left the world with an uncompleted task.
Stripping a Prophet from the office of anbiya. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet. No one has the authority to strip a Prophet of Prophethood!
The idea of the Prophets coming non sequentially. Which has never happened. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet.
Anti-Christ and the Awaited Mahdi
Many Muslims believe that there is a man with an uncanny ability who will appear at the end of life. This man, the awaited Mahdi, spreads justice after injustice has pervasively spread. Because this belief contradicts the Qur’anic verses, which promise Muslims victory if they follow Allah’s orders, we do not believe in it. Moreover, such beliefs might discourage hard work and the concept of striving to succeed. The concept of Mahdi has Torah roots as it in reality promises the coming of the Prophet Muhammad (saw). The Blessed Prophet (saw) is everything the Children of Isra’il had hoped for and more.
As for the Anti-Christ which such hadiths ascribe, it does not appear in the Ibadi school because miracles are attributed to Prophets and Messengers. Assigning these miracles to impostors negates the Messages of the Prophets. That was exactly what happened with Jews, who created and supported impostors to deny their Prophet’s warnings. Allah says: “Allah has heard the taunt of those who say: “Truly, Allah is indigent, and we are rich!” We shall certainly record their word and the act of their slaying the prophets in defiance of right” (Qur’an 3: 181).
Our school considers any person who fights Allah through bad deeds to be an impostor. Currently, the number of impostors has increased. Imam Abu Al Hassan Al Basiwi (ref. Aljami’. Ministry of Heritage and Culture, Oman) is asked: “What do you think about the impostor? Do they have a specific feature?” He says: “All wrong doers are impostors. I do not know the ‘particular’ impostor to whom you are referring.”
In summary, these ideas about waiting for some future salvic figure to “save” the Ummah is a trap. It is a trap that will not bring us any good. One 12er Shi’i cleric has been led to tell the truth about their “Mahdi” who is presumably hiding somewhere:
One of the great scholars of Ahl Sunnah has tried to save the concept of Mahdi arriving, and now what are our brothers and sisters from Ahl Sunnah going to do after 59 years have passed and now Mahdi?
So none of these Mahdi types ever brought anything good for this ummah. We have the Qur’an and the Sunnah and that is what we are to base our lives upon. No doubt many think tanks who wish the Muslim Ummah ill would prefer us to not have ambitions of setting up Islamic governance. They prefer us to keep our eyes on the sky seeking and waiting for salvation, rather than having greater economic, military, political, cultural cooperation among our Ummah. Allah (swt) knows best!
If you are interested perhaps you would like to read these articles:
“There shall be sheets of fire above them and beneath them. This is the end against which Allah warns His servants. So dread My wrath, O you servants of Mine!” (Qur’an 39:16)
“When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, most serious.” (Qur’an 24:15)
“Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!” (Qur’an 7:99)
﷽
Dear respected readers, dear truth seekers, today we will speak with you about a matter of the utmost importance, a grave matter.
We must be reminded of who Allah (swt) is. The Sovereign, the Most High, The Owner of the Throne. Look at this universe that has been created. In it are natural phenomena that are both awesome and terrifying. Allah (swt) is the Most High. Allah (swt) is the Master of the Day of Judgement. We are the slaves of Allah (swt).
The Reality of The Sin: by Shaykh, Dr Scholar Abdullah bin Saeed bin Abdullah Al Ma’mari. May Allah protect him and continue to benefit us from him.
Who are we?
“Has there come upon the human being a span of time when he was nothing to be mentioned?” (Qur’an 76:1)
“He created humans from a sperm-drop, then—behold!—they openly challenge ˹Him˺. (Qur’an 16:4)
And our open enemy, Satan, Iblis, the cursed one, vowed to Allah (swt).
“I shall attack them from all directions, and You will find most of them will not be grateful to you”. (Qur’an 7:17)
One of the many ailments and sicknesses of the Muslim ummah and, indeed the human condition is without how light we treat the issue of sin, of open rebellion against Our Creator.
Our Creator who made this universe for us, who told all other creation to bow down in subjugation to us.
May Allah (swt) forgive us and guide us to repentance.
This ummah has been deceived into accepting theological views that are not in line with the Qur’an. They are not in line with the greatness of Allah (swt). They take light the threats of Allah (swt), they take the punishment of the hellfire as some light matter.
Sadd adh-dhara’i’ -blocking the means. In this case, to that which is harmful.
Treating rebellion against Allah (swt) as a light matter.
The belief that believers will go to the hellfire for a little while and then be released from it. (not a single verse in the Qur’an supports this).
What is the meaning of the word MUSLIM? Have we forgotten?
Doesn’t the word Muslim mean ‘one who submits’ to Allah?
Does Muslim mean one who submits completely or partially?
Can you submit 90% to Allah (swt)? What is the meaning of the word ‘Muslim’?
“But no! Whoever submits their whole selves to Allah and good will have their reward from their Lord. And there will be no fear for them, nor will they grieve. (Qur’an 2:112)
“So whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend?” (Qur’an 4:125)
“Now whoever surrenders his whole being unto Allah, and is a doer of good nevertheless, has indeed taken hold of a support most unfailing: for with Allah rests the outcome of all events.” (Qur’an 31:22)
May Allah (swt) guide us to the truth! “Perhaps your Lord will have mercy on you ˹if you repent˺, but if you return ˹to sin˺, We will return ˹to punishment˺. And We have made Hell a ˹permanent˺ confinement for the disbelievers.” (Qur’an 17:8)
Prima Quran 