“They made not a just estimate of Allah such as is due to Him. ” (Qur’an 39:67)
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So Shaykh Uthaymeen was asked about Allah’s blanket.
The questioner says, can we say it is a metaphor?
Uthaymeen is agitated. “Will you say to Allah on judgement day that he doesn’t have a blanket?!”
If you want to perfect your aqidah (your creed) in accordance with this bizarre sect then if it is affirmed that Allah (swt) has a blanket are you going to deny this?!
You may also be interested in reading the following:
“The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.” (Qur’an 5:75)
“There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
“There is no comparison to His absoluteness.” (Qur’an 112:4)
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I used to think that the Salafi/Athari were people who had subtlety in their doctrine. And people who at least claimed to take the apparent meaning of a text. They would claim that Allah (swt) is not like his creation and that they do not liken Allah (swt) to the creation.
I couldn’t have been more wrong!
I am now of the view that the God of the Salafis is one that has a form or a shape. This is from THEIR understanding of certain text.
It was narrated that Abu Umamah Al-Bahili said:
“The Messenger of Allah (saw) addressed us, and most of his speech had to do with telling us about Dajjal. He warned about him, and among the things he said was: ‘There will not be any tribulation on earth, since the time Allah created the offspring of Adam, that will be greater than the tribulation of Dajjal. Allah has not sent any Prophet but he warned his nation about Dajjal. I am the last of the Prophets, and you are the last of the nations. He will undoubtedly appear among you. If he appears while I am among you, I will contend with him on behalf of every Muslim, and if he appears while I am not among you, then each man must fend for himself and Allah will take care of every Muslim on my behalf. He will emerge from Al-Khallah, between Sham and Iraq, and will wreak havoc right and left. O slaves of Allah, remain steadfast. I will describe him to you in a manner in which none of the Prophets has described him before me. He will start by saying “I am a Prophet,” and there is no Prophet after me. Then a second time he will say: “I am your Lord.” But you will not see your Lord until you die. He is one-eyed, and your Lord is not one-eyed, and written between his eyes is Kafir. Every believer will read it, whether he is literate or illiterate.”
Notice that the text that is attributed to the Blessed Prophet (saw) does not even remotely begin to refute the idea that Allah could be in the form of a human being.
The text only gives the following assurances.
Your Lord is not One-Eyed.
You will not see your Lord until you die.
In other words it is not at the core of one’s innate fitra or it is not innate to the mind that Allah (swt) is not something that takes on forms and shapes!
To have such an assurance tied to this particular hadith, of which the multitude have not even heard of!?
The proof is irrefutable.
The Prophet (saw) said, “Allah did not send any prophet but that he warned his nation of the one-eyed liar (Ad-Dajjal). He is one-eyed while your Lord is not one-eyed, The word ‘Kafir’ (unbeliever) is written between his two eyes.”
Now those who follow the Neo-Salafi Athari school will use the above text to claim that Allah (swt) has two eyes. Although that is pure speculation. Saying that the Dajjal has eye one does not necessitate that Allah (swt) has two eyes. Or saying that Allah (swt) isn’t defective in one eye does not entail Allah (swt) has more than one eye. You could say that a spider has 8 eyes and that it does not have a defective eye and both statements could be true.
However, when Allah (swt) opened my eyes to something deeper and more sinister. That the Neo-Salafi believe that the above text is trying to teach a theological point!
So what they are saying and think about this…what they are saying is that the way to DISTINGUISH Allah (swt) from the dajjal, is that the dajjal has ONE EYE and ALLAH DOES NOT HAVE ONE EYE.
What about the fact that the very hadith says, “THE WORD KAFIR IS WRITTEN BETWEEN HIS TWO EYES.”? Wouldn’t that be a big tale tell sign that THIS IS NOT Allah (swt)?
But even more bone chilling and down right frightening is that this flawed analogy leads one to think what seems to be THE ONLY thing that distinguishes Allah (swt) from the dajjal? Wouldn’t it be OBVIOUS that if a PERSON, ANY PERSON were to claim to Allah (swt) that we as Muslims would KNOW that this person is a charlatan, simply on the basis of:
Allah (swt) cannot be and is not a man/human being.
Allah (swt) cannot and does not assume form/shape.
Allah (swt) cannot be and is not a person.
However, if one is to take the Neo-Salafi perspective apparently not! Think about this good people.
What if you were to find a person that does amazing feats of magic, or breaks the laws of physics or does the unexplained. Would YOUR criteria as a Muslim be, well the person has two eyes, 20/20 vision, so maybe, possibly it COULD be Allah?
REALLY?
If the Neo-Salafi do not understand this hadith as the Blessed Messenger (saw) simply informing that Allah (swt) is not unaware and has full grasp, and has no defects than brothers and sisters, dear readers…
WE HAVE A BIG PROBLEM!
We have a big problem because nothing else is obvious; like the fact that the dajjal is:
human
has eyes.
has hands.
has feet.
has curly hair.
has a mouth.
most likely eats food (Qur’an 5:75) thus answers the call of nature.
has mass.
occupies space.
needs to have an army to effect change. Where as Allah (swt) gives the command ‘Kun faya kun’ (be and it is) ?wouldn’t ALL THESE BE A DEAD GIVE AWAY THAT THIS IS NOT ALLAH? According to the Neo-Salafi, NOPE!
But one way to POSSIBLY TELL THAT IT IS NOT ALLAH IS THIS: Is the person blind in one eye?
Imagine being brought up with this belief and you are out on police patrol one night in Saudi Arabia and you spot someone with one eye. “Hello, headquarters this is dispatch. Suspect has one defective eye. Possibly Dajjal, Definitely not Allah.”
So according to the Neo-Salafi the above hadith has come to teach us a theological point concerning Allah (swt). That being don’t be fooled because dajjal has one eye (one eye is defective) and your Lord does not have a defective eye.
This is what lead me to believe beyond a shadow of a doubt that these people believe that Allah (swt) has a form, and can even come in the form of a human being!
Saying that the Lord is not one eyed is not an affirmation that he has two eyes!
“The Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has knowledge of everything.” (Qur’an 6:101)
This is a negation that Allah (swt) could not have children as he has no companion. So does this entail the opposite? If Allah (swt) had a companion he could have children? How bizarre is this type of thinking! That Allah (swt) would need anything in order to accomplish what he wants is not the belief of the Muslims.
Subhan’Allah!
May Allah (swt) rescue the Muslims and save the Muslims from perversion in their faith!
“Oh, Mankind! Behold, We have created you all out of a male and a female, and have made you into nations and tribes so that you might come to know one another. Truly, the noblest of you in the sight of Allah is the one who is most deeply conscious of Him. Behold, God is all-knowing, All-Aware.” (Qur’an 49:13)
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Ahmad ibn Sulayman, Sahnun’s companion, said: “That whoever says that the Prophet was black is killed. The Prophet was not black.”
One of our team members was in a discussion with someone named ‘Rider’ who had commented on the recent post titled “Are Arabs superior to Malays and everyone else? Imam Shafi’i and Ibn Taymiyyah think so!”
Rider seems to suggest that it is quite fine to treat African Americans differently from Caucasians in the United States as long as, ultimately, we are all treated spiritually equal (by our creator).
So those Muslim converts, rather than being converts from the Dalit in India, or our African American sisters and brothers coming to Islam expecting not to be treated in a prejudiced manner, may need to reassess the reasons for which they came into Islam.
Now coming to this statement.
Ahmad ibn Sulayman, Sahnun’s companion, said: “That whoever says that the Prophet was black is killed. The Prophet was not black.”
If we were an apologist for “classical scholarship” we would reply and say, this whole text was really aimed at those who falsely attributed something to the Blessed Messenger (saw) that is not true. Thus, the issue is not whether the Blessed Messenger (saw) was ‘black’ or not, but rather whether someone attributed a false ascription to him. That is what our defending “classical scholarship” at all costs response would be.
However, our rationale is we are no longer prepared to defend this kind of nonsense says, “That is all fine and well except that the person could have simply stated, ‘falsely ascribing anything to the Prophet (saw) is punishable by death’.”
It must have been such an issue for this particular point (ascribing blackness) to be highlighted.
Seems like it may even have some merit in it and Allah (swt) knows best.
Lastly, it still does not answer the point. Why would death be issued against anyone who made false physical descriptions of the Blessed Messenger (saw)? Like if they said he (saw) was 5 9in instead of 5–8 in? Or if they said that he (saw) had a broad forehead instead of around one?
Seems like correcting someone would be in order rather than a knee-jerk emotional reaction like this.
So this drives home the point that this statement seems embedded in some of the more racist elements in the Muslim ummah. Racism is a disease of the heart. So, ironically, even a classical text called “Al Shifa” (Healing, Purification, Cure) didn’t seem to be free of this. Wallahu ‘Alim!
However, we now understand that Muslims like Rider may understand “Verily, the noblest of you in the sight of Allah is the one who is most deeply conscious of Him.” to mean that, yes, we are equal in the sight of Allah. However, the understanding of Islam that they have is that some people, even among Muslims, can be given preference and special treatment simply based upon their ethnic-racial origins.
It is now a curiosity of ours about how they would interact with the Brahman philosophical schools that give sound arguments to the caste system, or maybe they wouldn’t try to approach from that angle, seeing that Islam can, from Rider’s perspective, share some strong similarities with the Brahman caste system.
Or how appropriate these teachings may not be in a nation like Singapore that teaches meritocracy not based upon purported notions of racial superiority. Should a nation like Singapore not only be on guard against certain aspects of the Salafi movement, but equally should nations like Singapore and others engage more robustly with such concepts coming from ‘traditionalists?’.
We were wondering how this bias may cause prejudice among our local Imams, Shyookh, or even Professors when it came to their interaction with people of other races, even judging their term papers. For example: Let us say that these professors or teachers had this concept that the Arabs are superior to non-Arabs. How might this affect a situation where the Chinese student is performing better than the Arab student in a particular field? Assuming that this is true and that we have some elements in our Muslim community who hold this position on what consistent basis, they should be allowed to hold teaching positions or positions of authority over other ethnic groups.
This is a grave matter that any society that has a growing Muslim population needs to look at quite seriously and earnestly. Allah (swt) knows best and Allah’s help is sought.
Interesting times we live in.
Recently, an Ex-Qadiani convert to Sunni Islam, who embraced the Hanafi-Barelvi-aligned school of thought used this verse of the Qur’an to disparage Muslims that have more melatonin.
“On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): “Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith.” (Qur’an 3:106)
It really says more about what is in this individual’s heart. However, being from the Sub Continent where the caste system is still operative and being inundated with a belief in a racial and genetic hierarchy (You will find this among the Zaydi, Shi’i, and Sufi’) in particular.
“It has been narrated on the authority of Ibn ‘Abdullah al-Bajali that the Messenger of Allah (saw) said:
One who is killed under the banner of a man who is blind (to his just cause), who raises the slogan of family or supports his own tribe, dies the death of one belonging to the days of Jahiliyya.
This individual and those like him are reminiscent of Iblis, who defiantly says in the Qur’an:
“He said, “Never would I prostrate to a human whom You created out of clay from an altered (hama-in)black mud.” (Qur’an 15:33)
Here clearly Allah (swt) honoured this particular pigment, the pigment black, and our All-Wise, All-Knowing Creator deemed it fit to create the progenitor of the human race out of black mud.
The way this lost individual states that: “The Salafi interpreted this Ayah as white faces referring to Sunnis and black faces referring to Kharijis.”
As no sources are cited, we are inclined to believe this individual received this suggestion from the one who whispered (and we seek protection with Allah from that).
Secondly, let us say that there was such a source. The Qur’an does not say this.
To draw the type of bizarre conclusion that this individual did would be akin to condemning a great many Caucasians on account of simply having blue eyes? Or anyone who has blue eyes, for that matter.
“(The) Day will be blown in the Trumpet, and We will gather the criminals, that Day, blue-eyed.” (Qur’an 20:102)
“It’s usually the negro that is attracted to Kharijism. Remember the prophecy about there being a black man among the Khawarij whose arm is like a woman’s breast. Why? It is a sickness of having hasad towards the Elite of our community.”
So here he is saying that usually the negro is attracted to “kharijism”.
Our response to this individual (who clearly suffers from an inferiority complex himself) is that Allah (swt) has illuminated the hearts of people who have more melatonin in their skin to the truth than surely that is a favour from Allah (swt)!
That there is a prophecy about a black man among the Khawarij.
Presumably he is talking about the following hadith in which the Ahl Sunnah attack one of the companions of the Blessed Prophet (saw).
That, ultimately, the Negro has hasad (jealousy) towards the Elite (which seemingly are those with less melanin in their skin).
It is a wonder to me those who are blinded by tribalism and racism and the idea of hereditary supremacy based upon family and clan in the face of the light of the Qur’an.
The light of the Qur’an is such that it blinds not the eyes, but illuminates the heart.
“Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind.” (Qur’an 22:46)
Adam (as) had two sons. One of which murdered the other. How does being a descendant of a Prophet (saw) guarantee righteousness?
As regards the proper understanding of the verse:
“On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): “Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith.” (Qur’an 3:106)
The verse is self-explanatory. This is the day of judgement. People are being distinguished by their piety and deeds; rather, they held fast or became among those who rejected faith.
It has nothing to do with the amount of melatonin an individual has.
“And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah: the prophets, the people of truth, the martyrs, and the righteous—what honourable company!” (Qur’an 4:69)
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Shaykh Al Qanoubi (h) is the luminary of the Ibadi school in the sciences of the hadith. The one whom Allah (swt) has illuminated his mind, and given sharp wit. Able to be among the scientists who detect the ʿillah, the hidden defects that often escape the grasp of the most astute.
This entry is in regard to what is known as: Hadith Al Thaqalyan or two matters of weight or two matters of importance.
Source: (Hadith 40, in Al Jami’ Al Sahih)
In the short video clip below, Shaykh Dr. Abdullah bin Sa’ed Al Ma’mari (h) mentions that Shaykh Al Qanoubi (h), in his study on the subject, has not found the narrations that include: “and my family” as being authentic from the Blessed Prophet (saw).
As Shaykh Dr Abdullah bin Sa’ed Al Ma’mari (h) says, what is authentic for us in the Ibadi school are the words: “The book of Allah and my Sunnah.”
Obeying Allah and his Messenger is transmitted via tawatur from the Qur’an.It does not need confirmation from the hadith.
What Shaykh Dr Abdullah bin Sa’ed Al Ma’mari (h) has said is true. We don’t find a single mention of obey Allah, Obey the Messenger and Obey the Ahl Bayt.
“He who obeys the Messenger has obeyed Allah, but those who turn away-We have not sent you over them as a guardian.” (Qur’an 4:80)
“O you who believe, you shall obey Allah, and obey the messenger. Otherwise, all your works will be in vain.” (Qur’an 47:33)
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
“Say, “Obey Allah and obey the Messenger. But if you turn away, then he is only responsible for his duty, and you are responsible for yours. And if you obey him, you will be guided. The Messenger’s duty is only to deliver the message clearly.” (Qur’an 24:54)
“Believe in Allah and His Messenger, and the scripture which He has sent to His Messenger and the scripture which He sent to those before (him)” (Qur’an 4:136)
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in the result. (Qur’an 4:59)
The hadiths that the Sunni and Shi’i primarily dispute about are as follows:
Follow the Qur’an
“I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):” O Allah, be witness. 0 Allah, be witness,” saying it thrice.”
On the authority of Ikrimah, on the authority of Ibn Abbas, that the Messenger of Allah, (saw) , addressed the people during the Farewell Pilgrimage and said: “O people, I have I have left among you that which if you hold fast to it you will never go astray: the Book of Allah and the Sunnah of His Prophet.”
“On the authority of Ikrimah, on the authority of Ibn Abbas, that the Messenger of Allah, (saw), The Prophet (saw) addressed the people during the Farewell Pilgrimage and said: “Satan has despaired of being worshipped in your land, but he is content to be obeyed in other than that, of your deeds that you despise. So beware, O people, for I have left among you that which, if you hold fast to it, you will never go astray: The Book of Allah and the Sunnah of His Prophet (saw). Indeed, every Muslim is a brother to Allah.” A Muslim, Muslims are brothers, and it is not permissible for a man to take from his brother’s wealth except what he gives of his own free will. And do not wrong, and do not revert after me to disbelief, striking one another’s necks . ”
That the Messenger of Allah (saw) said: “Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of them is greater than the other: The Book of Allah is a rope extended from the sky to the earth, and my family – the people of my house – and they shall not split until they meet at the Hawd, so look at how you deal with them after me.”
The problem with the above hadith is it contains the vile and evil al-A’mash! No consideration is given to it.
Narrated Jabir bin ‘Abdullah:
“I saw the Messenger of Allah during his Hajj, on the Day of ‘Arafah. He was upon his camel Al-Qaswa, giving a Khutbah, so he said: ‘O people! Indeed, I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah and my family, the people of my house.'”
Yazid b. Hayyan reported, I went along with Husain b. Sabra and ‘Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him:
Zaid. you have been able to acquire a great virtue that you saw Allah’s Messenger (saw) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah’s Messenger (saw). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah’s Messenger (saw), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah’s Messenger (saw) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family.He (Husain) said to Zaid: Who are the members of his household? Aren’t his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: ‘Ali and the offspring of ‘Ali, ‘Aqil and the offspring of ‘Aqil and the offspring of Ja’far and the offspring of ‘Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.
Notice dear reader: “and the offspring of ‘Abbas.” Surely Ibn Abbas (ra) would know best what the Blessed Prophet (saw) said.
Prima Qur’an comments:
As mentioned, the inclusion of the Book of Allah and my family is important for the Shi’i in helping to establish their positions. This is not the case for us (the Ibadi school).
Some Sunni Muslims (in particular those who follow a Sufi Tariqah) reconcile the narrations by stating that they (Sunni Muslims who follow a Sufi Tariqah) follow the Qur’an and Sunnah via the descendants of the Blessed Messenger (saw). Since it is claimed by Sunni Muslims that the bulk of the descendants of Prophet Muhammed (saw) are actually contained within the house of ‘Ahl Sunnah Wal Jammah’, then they are best suited to teach and guide.
So, for example: Shaykh Muhammed Al Yaqoubi, who is a claimed descendant of the Blessed Prophet (saw) via Hasan ibn Ali. People who follow a Sufi order that he is affiliated with would find that he is best suited to guide.
As seen in two of the narrations above, Ibn Abbas (ra) is in the chain of transmission. For us (The Ibadi school) he is part of the household of the Blessed Prophet (saw). Thus, he, being a member of Ahl Bayt, transmitted that we are to follow the Qur’an and Sunnah.
That statement aligns with what we find in the Qur’an.
It could be very well that the Prophet (saw) was meant to convey the following:
Did he convey the message? Did he bring the Qur’an? Of which everyone agrees that he did.
That he would want people to look after and take care of his kinsfolk. This is only natural and something any honourable person would desire. How much more the most honorable among creation?
As we find in the Qur’an:
“That is the good news which Allah gives to His servants who believe and do good. Say, “I do not ask you for a reward for this—only honour for kinship.” Whoever earns a good deed, We will increase it in goodness for them. Surely Allah is All-Forgiving, Most Appreciative” (Qur’an 42:23)
Rest assured that if there are any lectures or writings from Shaykh Al Qanoubi (h) where he fleshes out the more reasons for not accepting the transmissions that include ‘and my family’ insh’Allah will be sure to share them. Allah-Willing.
“And he is with you wherever you are.” (Qur’an 57:4)
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First and foremost let us be clear.
There is no such hadith of the Slave Girl.
As if it is an ahad narration with only one type of matn (textual tradition).
What is true however, is that there is the incident of the slave girl and then we have many narrations of that incident with many textual variations.
We can see that those who call themselves the Sunni Muslims will dispute over the question: Where is Allah?
They get into conflict among themselves in regard to the following ahadith:
Narrated Mu’awiyah b. al-Hakam al-Sulami:
I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (saw). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer.
A man brought the Prophet (saw) a black slave girl. He said: Messenger of Allah, emancipation of believing slave is due to me. He asked her: Where is Allah ? She pointed to the heaven with her finger. He then asked her: Who am I ? She pointed to the Prophet (saw) and to the heaven, that is to say: You are the Messenger of Allah. He then said: Set her free, she is a believer.
So what happens is that the Sunni Muslims that are Ash’ari or Maturidi will usually quote the hadith about the woman using an action by “pointing to heaven“.
This gives opportunity for a quick counter rebuttal (to those who believe Allah is in a defalt location) because we know that Earth is spinning on its axis. Thus, if the Blessed Prophet (saw) were to ask the woman the same question a few hours from that point or eleven hours later the same response would hold true.
The Sunni Muslims that are Athari/Salafi/Wahabbi they tend to prefer the first hadith where the woman is reported to have verbally replied: “In the heaven”.
Not withstanding that some of their scholars have graded the hadith on pointing with the finger as being weak.
I have always found their appeal to this particular narration about the woman replying: “In the heaven” to be quite fascinating and perplexing. Why I find it as such is because I was always of the impression that Athari/Salafi/Wahhabi have always found the concept of Hulul (divine indwelling) in the creation to be blasphemous.
Yet, not so fast….Prima Qur’an!
Do the Athari/Salafi/Wahabbi REALLY BELIEVE ALLAH IS IN THE HEAVEN as the woman affirmed?
No, no they don’t.
“The text which describe Allah as being in heaven mean that He is high above his creation: they do not mean that the heavens surrounds and encompasses Him. That is because heaven [sama’] here means high, and it is not referring to the created heaven. Or it may be said that the proportion in [fi] in this case means above [‘ala], i.e, above the heaven.”
In other words these people practice Ta’wil figurative interpretation of text that state that Allah (swt) is IN and replace it with ABOVE. Even thought the text have an explicit meaning.
Narrated `Abdullah:
A (Jewish) Rabbi came to Allah’s Messenger (saw) and he said, “O Muhammed! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’ Thereupon the Prophet (saw) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah’s Messenger (saw) recited: ‘They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.Glorified is He, and High is He above all that they associate as partners with Him.‘ (39.67)
“They did not recognise the true worth of Allah.(Such is Allah’s power that) on the Day of Resurrection the whole earth will be in His grasp, and the heavens (wal-samāwātu) shall be folded up in His Right Hand. Glory be to Him! Exalted be He from all that they associate with Him.” (Qur’an 39:67)
“Have you taken security from Him Who is in the heaven(fi samwati) that He will not cause the earth to swallow you when lo! it is convulsed?” (Qur’an 67:16)
So this is how we know that there is majaz figurative language in the Qur’an and the Sunnah. There is a section of Muslims who endanger the creed of themselves and the Ummah because they take the apparent meaning of text (well they do when they can’t except for when they are trapped like we demonstrated above).
The above verse of the (Qur’an 39:67) states that the heavens will be rolled up.
Narrated Imran bin Husain:
I went to the Prophet (saw) and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet (saw) who said “O Bani Tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemem, for Bani Tamim refused them.” They said, “We accept it, O Allah’s Messenger (saw)! We have come to ask you about this matter (i.e. the start of creations).” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth.” Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
Is is quite obvious from even the apparent reading of the above text that Allah (swt) is not above the heavens and the earth at the point of which they are not even have been created.
Waki’ bin Hudus narrated that his paternal uncle Abu Razin said:
“I said: ‘O Messenger of Allah (saw), where was our Lord before He created His creation?’ He said: He was above the clouds, below which was air, and above which was air and water. Then He created His Throne above the water.'”
This hadith has a grading of Hassan (it is fair) and before the establishment of various categories of hadith it would have received the grading of sahih (sound). Yet, the problem with it is very clear from the matn (text) itself.
Clouds, air, water are all creations. The wording of the text indicates that these things existed along with Allah (swt) and that his relation with them is simply in being above them but not being the creator of them. This can be solved by harmonizing it with other text that Allah (swt) clearly mention Allah (swt) is the creator of all things and by that it would mean the clouds, air and water.
There are other obvious problems with just taking the hadith of the slave girl at face value: Even if she replied that Allah is in the heaven how would that be taken to mean that she is a believer?
The belief that “Allah is in the heaven” neither establishes monotheism nor negates polytheism — because some polytheists acknowledged the existence of Allah, as do Christians, yet they associate others with Him in divinity.
The Christians believe that as well:
“He sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3)
“But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” (Acts 7:55-56)
The very fact of something being in heaven does not indicate that it is God.
The very concept or idea of God being in heaven does not indicate that someone believes that this God is one being that is not comprised of persons.
Recall what the Ahl Khilaf (people of the opposition) of the truth: Salafi/Athari/Wahhabis have said above:
“The texts which describe Allah as being in heaven mean that He is high above His creation: they do not mean that the heaven surrounds and encompasses Him. That is because heaven [sama’] here means high, and it is not referring to the created heaven. Or it may be said that the proposition in [fi] in this case means above [‘ala], i.e., above the heaven.”
DOES THE IBADI HADITH COLLECTION HAVE ANYTHING INTERESTING TO SAY ON THIS MATTER?
We find in the Al Jami al Sahih, musnad al rabi’
47) – “Freeing of a Slave”
681- ‘Abū Ubayda narrated from Jābir ‘Ibn Zayd that a man went to the Prophet (saw), and said to him: “O Prophet, I have a slave girl who tends my flock of sheeps. But, I just found out that I lost a sheep. When I questioned her about this, she replied that the wolf had devoured her. I became irritated so much that I slapped her. Now, I have to free a slave. Should I free her?” The Prophet (saw) said: “If she can come, bring her to me!”. The man went to get her and brought her with him. The Prophet, (saw) said to her: “Who is your lord?“. She said: “Allah is my lord”. The Prophet, (saw) said: “Who then is your Prophet?”. She replied: “You are Muḥammad, the Prophet of Allah”. So, the Prophet, (saw) said at that time: “free her because she is a believer”.
Source:al-Imām al-Rabī‘ — His Status and His Musnad, by Shaykh Sa‘īd al-Qanūbī.
(“Who is your lord”) Source: https://sunnah.com/nasai:3653 this matches with the hadith in the ibadi hadith collection.
There are many other issues with the particular version of the hadith
First: It contradicts what has been mutawātir (mass-transmitted) from the Prophet (saw) — that when someone came to him wanting to accept Islam, he would command them to utter the two testimonies (shahādah), without asking them this question or anything similar.
Second: It contradicts what has been authentically established from the Prophet (saw)— that when he sent some of his Companions to call people to Islam, he instructed them to order the people to testify “that there is no god but Allah and that Muhammad is the Messenger of Allah”, without commanding them to explain or ask about this alleged belief.
Third: The Prophet (saw) explained the pillars of Islam and faith in the Hadith of Jibrīl (Gabriel) — peace be upon him — and did not mention the belief that “Allah is in the heaven”, which is the belief of the anthropomorphist (mujassimah). Exalted is Allah far above that.
Fourth: It contradicts the Hadith: “I have been commanded to fight the people until they testify that there is no god but Allah and that Muhammed is the Messenger of Allah. If they do so, they have protected from me their blood and their wealth, except by the right of Islam, and their reckoning is with Allah.” Many have stated that this Hadith is mutawātir.
Fifth: It contradicts the consensus of the ummah — that whoever utters the two testimonies and believes in what the Messenger (saw) brought has entered Islam.
Sixth: As mentioned from the beginning there is no such thing as ‘the hadith of the slave girl’. Rather we have many narrations of that incident with many textual variations
Among them: it has also been reported as: “Do you testify that there is no god but Allah?” She replied: “Yes…” etc. Reported by Mālik, Ahmad (vol. 3 p. 452), ‘Abd al-Razzāq in al-Muṣannaf (vol. 9 p. 175), ‘Abd ibn Ḥumayd, al-Bazzār, al-Dārimī (vol. 2 p. 187), al-Ṭabarānī (vol. 12 p. 27), Ibn Abī Shaybah, Ibn al-Jārūd (no. 931), and al-Bayhaqī (vol. 10 p. 57). Al-Haythamī said in Majma‘ al-Zawā’id (vol. 4 p. 244): “The men of Ahmad’s chain are those of the authentic collections”, and similarly in vol. 1 p. 23. Ibn Kathīr said in his Tafsīr (1/547): “Its chain is authentic, and the anonymity of the Companion does not harm it.” It was also authenticated by Ibn ‘Abd al-Barr in al-Tamhīd (vol. 9 p. 114)
The second wording is correct, as it conforms to the mutawātir practice of the Prophet (saw), as explained above.
If it is said: The first wording is correct because Imām Muslim narrated it — we reply: Preferring the narration of the two Shaykhs (al-Bukhārī and Muslim) or one of them over others merely for that reason is very weak, rather baseless, for there is no evidence for it. In fact, the evidences — by Allah’s grace — are abundant against it. This is the view of the majority of the ummah.
Among those who adopted this view from later scholars are: the great scholar Qāsim, al-Kamāl ibn al-Humām in Fatḥ al-Qadīr and al-Taḥrīr, his commentators Ibn Amīr al-Ḥajj Muḥammad al-Amīn (known as Amīr Bād Shāh), Ibn Kathīr, al-Qasṭallānī, ‘Alī al-Qārī, al-Ṣan‘ānī, Akram al-Sindī, Aḥmad Shākir, al-Kawtharī, and others — and it is the truth
Seventh: Even if we hypothetically accepted that Muslim’s wording is equal to the other two, it would still not be permissible to use it as proof, because in that case the Hadith would be open to multiple interpretations. And when there is such uncertainty, the proof is invalidated, as is established among the people of knowledge and virtue.
Eighth: Yaḥyā ibn Abī Kathīr — one of the narrators of this Hadith — was a mudallis (one who conceals the source of his narration). Although he did explicitly state hearing in some reports, some scholars still do not accept the narration of a mudallis even if he states hearing. There is no doubt that what is agreed upon takes precedence over what is disputed.
Ninth: This Hadith contradicts definitive rational and textual proofs indicating that the Exalted Lord is not confined to the direction above. A solitary (āḥād) Hadith is not used as proof in matters of creed — as we have clarified in the treatise Akhbār al-Āḥād — especially when it contradicts definitive proofs.
Be careful of those who are not sound in their theology.
“He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.” (Qur’an 12:5)
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This fatwa is in response to those who have adopted the Ibadi school from other schools (be they Hanafi, Shafi’i, Hanbali, Maliki, Imami Shi’i, etc.)
This particular fatwa is limited in scope to serving the purpose of protecting the sanctity of the lives of those brothers and sisters who adopt the school and if they were to outwardly display this via praying the way the Blessed Prophet (saw) prayed, they could get beaten or attacked.
So let me try and answer some objections that have been put forward by laypeople from our school (not from the scholars).
Objection 1) The people will do bid’ah if they do not pray the way the Blessed Prophet (saw) prayed.
Response: The Shaykhs have taken this into consideration when issuing the fatwa.
Objection 2) Why would you go to a Masjid in which people would potentially beat you up?!
Response: Your intelligence and wisdom are sound. However, there is something perhaps you did not consider.
Objector: What is that?
Response: In our very own school, is it not wajib for the most part for us to perform the fard in the Masjid?
Objector: Normally yes.
So, likewise, in other schools and strains of Islam, in particular, the Deobandi and Hanafi schools performing the prayer in the Masjid is fard. So we informed him. Imagine someone who follows our school, and they go to the Masjid on a regular basis, and suddenly they stopped going. Will the people not inquire?
Thus, this is the case with these people. If they stop going, their people, neighbors, and family will inquire, then what is to be done?
Objector. I see your point.
Objection 3) The people may abuse kitman.
Response: This is a possibility and yet is not our concern. None of us can instill in a person Wara’ nor Taqwa. This is obtained via the efforts of the individual to strive to be close to Allah (swt) and not to take light of the duties and responsibilities as a Muslim who will be accountable to Allah (swt) on the day of reckoning.
Some brothers may be shocked as they reason how it is that some Muslims would attack other Muslims over juristic differences. Al hamdulillah! The brothers in Oman live in a place of peace and stability and may it continue to be so. May Allah (swt) grant the Sultan wisdom.
Let us not forget that the Wahhabis and Madhkahlis always stir up sedition against us. Let us not forget our dear brothers in Libya to whom Shaykh Ahmed Al Khalili (h) stated:
“We thank the Supreme Council of Libyan Elders and Notables for condemning the statement that stirred up sedition in the country, by attacking the Ibadi sect and attempting to confiscate its freedom in its endowments. What we hope from the Libyan government and the notables of society there is to be keen on uniting the ranks and unifying the world; for when the fire of sedition flares up, it leaves nothing behind!
We should not forget there is a good number of ignorant people in our Ummah who believe that we are the Khawarij and they have hadith like the following:
(48)
Chapter: Exhortation to kill the Khawarij باب التَّحْرِيضِ عَلَى قَتْلِ الْخَوَارِجِ
‘Ali said:
Whenever I narrate to you anything from the Messenger of Allah (saw) believe it to be absolutely true as falling from the sky is dearer to me than that of attributing anything to him (the Holy Prophet) which he never said. When I talk to you of anything which is between me and you (there might creep some error in it) for battle is an outwitting. I heard the Messenger of Allah (saw) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgement.
So it matters little to some of these people what our position is nor do they care. Not everyone is up for a discussion and many don’t have the mental acumen to have one to begin with. To them, the only thing they know is violence and that they will be rewarded by Allah (swt) for it!
This is not the time for us to be naïve. This is the time for us to be sober-minded, practical and pragmatic. Indeed, these are the trademarks of our school!
The following comes from the noble and learned Shaykh: Abu Al-Arab (Ismail Al-Awfi) — Hafidullah. May Allah (swt) continue to bless him and bless others via his knowledge.
Shaykh Abu Al-Arab (Ismail Al-Awfi)
If they are afraid for themselves, no blame for them for raising their hands and putting their hands on the chest in this situation (only). When you pray alone or by yourself, then you do the prayer of the Blessed Prophet (saw).
Saving yourself is one of the major rules in Islam. Self-preservation is a very basic rule in Islam.
In Islam, we have what is known as : Ad-Darooriyyaat Al-Khams—The Five Necessities that are protected and recognized by the Islamic law (shari’ah).
Protection and sanctity of ones:
Life
Religion
Wealth
Lineage
Mind (intellect)
We will also include in this a brief question to Shaykh Massoud bin Mohammed Al Miqbali (h) May Allah (swt) continue to bless him and bless others via his knowledge. As well as his swift and brief reply. We include this because he is known to have more hardline views in our school.
As salam alaikum wr wb Shaykh Massoud,
Shaykh Massoud, how are you?!
May Allah keep you safe and benefit us with what you have taught us.
Shaykh, there are people from outside Oman who have recently followed the madhab and are asking if there is validation for the actual kitman, which is praying as the people of their region follow for fear of sedition.
Do they have validity for this matter?
Reply: walakum assalam waarahmatu allahi wabaraktu, Yes they have.
So dear brothers and sisters, and truth seekers. This fatwa is limited in scope to those of you who may live in places where, if you were to pray the way the Blessed Prophet (saw) prayed, you would get physically attacked or even physically killed.
As mentioned before, many in our Ummah are not educated on some of the differences of views in jurisprudence and other matters. Many of them are not interested in engaging in a discussion with you. We know that the Blessed Prophet (saw) prayed with his arms to the side. In other areas of the world, you can and possibly will be labeled as a Shi’a for praying this way.
As cited above, Muslims of the Ibadi school have been targeted in Libya. Likewise, in Indonesia, the Shi’a have actually had their houses burned down! See below:
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” (Qur’an 3:103)
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Al hamdulillah! Just three years ago (2022) no one was talking about the Ibadi school. Through the efforts of Primaquran we have put the school on the map.
I even sparked an individual to start up his own YouTube channel of which he is a co-host with a former ex 12er lady. They do their own thing. Never underestimate the impact you will have on others.
Recently Shaykh Yasir Qadhi was on a podcast with brothers Dr Salman Butt and Umer Suleman. They have an excellent podcast which is one of my favourites on YouTube as well.
During this podcast Shaykh Yasir Qadhi made some comments about the Ibadi school.
@20:50
“The Ibadis’ of Oman are Mu’tazilah in creed. Their worship of Allah is no less. Frankly it is better than most Sunni lands. Frankly. If you’ve ever visited Oman. Their akhlaq, their tahhajud, their Qur’an, their strong Emaan. I know the critics are going to go absolutely crazy with this. I’m not saying Mutazalism is correct but I’m saying; the way you guys made it out to be the brother of Shaitan. No it’s not.
“So let me finish this one point so the accusation that if you say X this will imply Y; that syllogism is a figment of the imagination of the critic. If you deny Allah’s istiwa then it’s going to happen. Well, this then is from you. Not from the people themselves.”
“The people who actually hold it don’t go there. And this is what I’m saying when I say we have the hindsight of history. 13 centuries we look back The Zaydis of Yemen are Mu’tazilah. Their praying tahhajud and doing everything as well. You know what I’m saying?”
“They clearly the itiz’ah they believe, the Ibadi’s believe the Qur’an is makhluq. The Ibadis believe the Qur’an is makhluq. Their grand mufti is on YouTube literally defending and then saying but Sunnis, he literally said: ‘but Sunnis you guys made this a bigger issue than it needed to be.’ We still recite the Qur’an take the sha, that’ s his view. I am not saying I agree with it right? And look at their laws and look at the people.”
If anyone has the contact of Shaykh Yasir Qadhi do let him know to that the ministry of awqaf in Oman would (insh’Allah) be interested in inviting him as a guest to Oman. Perhaps he (Shaykh Yasir Qadhi) can give talks there. Shaykh Yasir Qadhi speaks, reads and writes Arabic so there should be no barriers.
I believe Shaykh Salman Al Ouda was a teacher of Shaykh Yasir Qadhi. He came to Oman. Insh’Allah let us invite Shaykh Yasir Qadhi to Oman. He has access to Arabic and thus it will be beneficial insh’Allah. He wants to build bridges across sectarian lines which is a blessing.
Oman has invited many people from across various schools. Shaykh Yasir Qadhi has only to reach out to Nouman Ali Khan about the time he spent at the Qur’an school there.
As Shaykh Yasir Qadhi believes in nuance it is important to note that we are not actually we are not Mu’tazilah.
The Ash’ari agree with us on the doctrine of kasb.
The Ash’ari agree with us morality comes from revelation not human aql.
However, it is possible that Shaykh Yasir Qadhi mentioned Mu’tazilah in the broader definition than in the prevailing sectarian definitions. With Shaykh Yasir Qadhi having what some may consider more liberal leaning inclinations perhaps when he meets with the learned people in Oman he will see that the school is very strong and a very good choice for the Muslim Ummah.
He will see and observe and experience that what he may perceive to be Mu’tazilah leanings there is no doubt that the people cling to the Sunnah!
In fact in our brush ups with certain heretical strains of Salafism they never once (that I can recall)try and fault us about observance of the Sunnah. How can they? They always bring up issues of creed and history.
In regard to the talk that the Mufti of Oman (Shaykh Ahmed Al Khalii-hafidhullah) gave: Shaykh Yasir Qadhi maybe referencing the following:
Shaykh Bin Baz invited Shaykh Ahmed Khalili to his office and Shaykh Khalili accepted the invitation. Shaykh Ahmed Khalili and a small delegation went into what was described as a small room. There was no courtesy and no decorum showed on behalf of Shaykh Bin Baz. As soon Shaykh Bin Baz got everyone in the room he started shouting, “You Ibadi are Kafirs! You don’t believe in seeing Allah in the afterlife”. “You believe in the creation of the Qur’an and you must make tawba!” “You must testify that you are mistaken!”
Shaykh Ahmed Khalili remained very calm. He replied, “These issues are very old issues and many of the ulemah have been talking about it.” “Our expectation was to come and discuss on how to unite the Ummah, and keep the differences aside, and we should agree on certain terms.”
“It is He who has sent His Messenger with guidance and the world view that is based on the truth to manifest it over all other world views, although they who rely upon other than or associate partners with Allah dislike it.” (Qur’an 9:33)
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Ali Erbaş Turkish Islamic scholar and President of Directorate of Religious Affairs (Diyanet) in Turkey says Jesus is dead and will not return. He also has stated that there is no Mahdi that will come. This is quite a huge deal because Ali Erbas is in essence the Mufti of Turkey.
These positions (especially concerning the Mahdi) are part of a de-shificiation process we see happening among Sunni Muslims.
It is interesting that more and more learned scholars around the round are coming to the Ibadi school’s position on these points. I wonder how many more actually hold such views but are not so bold as to proclaim them for fear of reprisal?
In the comment section you see threats, emotions and not proofs and evidences.
Here we look at the verse in the Qur’an 43:61 often quoted and used to affirm the second coming Jesus (as).
The following examines the word ‘tawaffa’ 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 this Muslim brothers and sisters. For those passages that are not tied into ahadith about Jesus(as) coming back they are translated and understood as per usual.
What about all those hadith that speak about some second coming of Jesus? Aren’t they tawatur?
Al Ma’rij Imam Abu Muhammed Abdulllah Al- Salimi (r) Volume 1. It is actually is a fiqh book. Many times in our school when our scholars write a book about fiqh they will start with a short section on aqidah.
The coming of Isa Ibn Maryam 1) There is no Prophet after Muhammed (saw). 2) That which is narrated from the people (Ahl Sunnah) about Jesus (as) coming back it is not sound. 3) Even if it was sound, the time of Isa Ibn Maryam has already passed. 4) Same have said that Khidr and Elias (as) they are still alive then their status would be like angels. Their live would be veiled from the seen world. They would not eating drinking indulging. These things are not correct with our school. 5) If he comes he will come in the Shari’a of the Prophet (saw), which Ahl Sunnah has conceded. They have conceded he cannot come back as a prophet.
Source: (The Ascents of Hope in the Stages of Perfection, in the Introductions by Imam Abu Muhammed Abdullah Al-Salimi -may Allah have mercy on him)
“And We have certainly made the Quran easy to remember. So is there anyone who will be mindful?” (Qur’an 54:40)
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Our colleague relates the encounter.
Imagine if you will that you have a son or a daughter that informs you that they wish to get married. You sit down with your son or daughter and ask them the following: “What do you wish for a life partner?” “What are some of the traits or qualities you would like to have in a life partner?” Their response is: “I don’t have any standards, I will just take anything!”
That response is the surest way of knowing that they are not ready for marriage at all!
This Muslim Ummah needs to have some standards. We are talking about elementary standards. We are talking about ‘the bare minimum‘.
If one is going to be acclaimed to be the commander of the faithful, the Imam of the Muslims, the Imam is such that if you do not recognize him you die the death of an unbeliever, then at the very least you had best be able to recite the Qur’an. That is not asking for much. It is, however, asking the Ummah to require some very basic standards.
So, no, we are not talking about theology, we are not talking about jurisprudence, we are not talking about philosophy. We are asking a very basic simple question: “Can you Qur’an tho?”
I do not know about other Muslims, but I would like my commander of the faithful and my Imam to be able to recite the Qur’an at ….the….very…..least.
In fact, this may be a very interesting academic article. When did the Imams of the Nizari Isma’ili community begin to distance themselves from the Qur’an? In other words, when did these phenomena of having an insouciant relationship with the Qur’an begin? Which of the Nizari Isma’ili imams set this off?
So recently, when encountering one of many arguments that took place in the wild world of X (Twitter). I saw some mutual fat shaming going on between Imam Hamza wald Maqbul and Professor Khalil Andani.
So, being mildly agitated by this bickering, I put out a challenge to both men.
It was quite a simple and straight-forward point-blank challenge to Professor Andani and Imam Hamza wald Maqbul. I challenged Professor Andani to produce for us the Aga Khan reciting the Qur’an in public. I also challenged Imam Hamza wald Maqbul to produce an example of him reciting the Qur’an in public.
To be quite honest, I do not doubt that Imam Hamza wald Maqbul can properly recite the Qur’an. Professor Andani, over all, is a guy who can comprehend more than basic English. Thus, his response was puzzling.
Produce for us the Aga Khan reciting the Qur’an in public. Professor Andani did the best he could, so he meekly offered: “Karim Aga Khan led the Ismailis in Eid Namaz twice in the 1940s as a child. Obviously he can recite the Quran, which he did during namaz.”
It was after this comment that I now publicly retract every glowing attribute I gave to Professor Andani during his debate with Jake Brantecella. Do I think Professor Andani won that debate? Absolutely. However, after I am quite dismayed at the response given by Professor Andani.
First there is the matter of plain English. “Produce for us the Aga Khan reciting the Qur’an in public.” That is people in the Julian calendar year of 2024.
Second, to make claims that (Professor Andani) himself did not witness is not “obvious” at all. Claims that he led the Eid prayer twice in the 1940s is not proof that he can properly recite the Qur’an. We want proof that Karim, the son of Joan Yarde-Buller, can properly recite the Qur’an.
Then Professor Andani gave another meek reply: “Quran is part of Namaz.” Indeed, it is. Indeed, it is. One could do the dhur prayer or asr prayer. In many schools of jurisprudence, the Qur’an is not recited out loud. Meaning that one would not be able to ascertain that one could properly recite the Qur’an. I will give the benefit of the doubt and say that it is possible that he may not be aware of this.
However, as the Eid Prayers have parts where the Qur’an is recited out loud, one could assume that a person knows how to properly recite the Qur’an. However, the idea that Karim, the son of Joan Yarde-Buller, did so twice as a child, of which Professor Andani did not witness (as he was not even born then) as being obvious has to be one of the most obtuse statements ever.
Ultimately, it is an admission of being unable to answer the challenge. The man, Karim, the son of Joan Yarde-Buller, became the Imam around/at the age of 20. He is currently 83 years of age. For 60 years on this Earth there is no evidence for us to ascertain whether this man can properly recite the Qur’an. You can turn the internet upside down and inside out, and you will find no evidence of him being able to recite the Qur’an at all.
Professor Andani doesn’t strike me as someone who wouldn’t bring his ‘A’ game. However, he hasn’t been the most forthcoming with Christians when he shows them his chart. You know the one:
The one that leaves out the Virgin birth of Christ Jesus (quite important to every Christian under the sun).
The one that leaves out the second coming of Jesus:
So all you Christians interacting with Professor Andani, open up your eyes and don’t be blind to it!
Thus, the meek response that Professor Khalil Andani is now proof positive for the whole world that it was the best he can do in the way of evidence. Meaning that there was some event that he himself did not witness or partake in which it is said that Karim, the son of Joan Yarde-Buller, twice as a child, led the Eid prayers. No evidence at all that he can properly read the Qur’an.
It is disheartening. If I thought for one moment that Karim, the son of Joan Yarde-Buller, was the commander of the faithful, the Imam of the Muslims how I would love to have his recitation of the Qur’an. How it could console me in dark times! Just to hear the cadence of his voice and the unison of heart and tongue as his holiness brought forth a most sublime and majestic recitation.
Unfortunately, for the Nizari, Isma’ili will never get this experience. Hey! There are always his sons! Perhaps they may take up seriously the learning to read the Qur’an! Or would that be a problem?
Is that the issue? How can someone who is not Allah’s divine representative on Earth possibly teach the divine representative the Qur’an?
*** UPDATE ***
There is an update to this article. Professor Andani thought he would give it one more shot.
First let me start with a major correction to Professor Andani.
Professor Andani states: “Your post is just a slander against me and the Ismaili Imamat.”
First, I do not see how stating the truth about something of which Professor Andani has failed time and again to prove the opposite of is slander.
Second, a major correction. It is more correct and circumspect to say Nizari Ismaili Imamat! It is hubris to think the Nizrari branch represents the entirety of Ismailism. It does not represent the Musta’li Ismai’li branch. A branch which includes the Dawoodi-Taybi as well as the Sulaymani-Tabi.as well as the Sulaymani-Tabi.
In fact, considering the Musta’li Ismai’li consider the Nizari claims null and void, they could very well be delighted to see such challenges. They may even be reading this article with a certain sense of satisfaction. They may be hoping that their Ismai’li brothers, who are following a man who has not been proven to recite the Qur’an with proper recitation, may decide to leave the Nizari and follow them instead!
Ladies and gentlemen. Dear truth seekers. A picture of a boy standing with his hands behind his ears is not proof that he can properly recite the Qur’an.
Imagine if you will there are people who doubted claims that, when I was an eight-year-old little girl I stood in front of the congregation of my church and recited the entire chapter of the book of Acts (King James Version) with perfect memory and no errors.
Then some people doubted this claim. So my mother, driven by emotional attachment to her daughter, rushes to produce a picture of me as an eight-year-old little girl in Church. “Here is your evidence!”
Surely one can see the futility of such.
If you enjoyed the above article you maybe interested in the following:
In this article we did our level best to help the Imami Shi’a solve a dilemma (the Ismaili included) we have not found any contemporary approaches among the Imami Shi’a to approach this dilemma.
“But My mercy encompasses everything. I will ordain mercy for those who shun evil, pay alms-tax, and believe in Our revelations.” (Qur’an 7:156)
“And He is the All-Forgiving, All-Loving.” (Qur’an 85:14)
“Do you not love to be forgiven by Allah? And Allah is All-Forgiving, Most Merciful.” (Qur’an 24:22)
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I will begin this article by sharing a perspective that may seem counter intuitive to the very article that I am writing.
For me one of the biggest signs of Allah’s Love and Mercy is the Creation of Hellfire and the Creation of the Worst Possible Planets for any life to exist.
I was reading this article on the worst possible planet and it certainly made me very thankful to be on Earth!
“Leah Crane: The planet I think is the worst also happens to be my least favourite planet, which is Mercury. It’s really close to the sun, and when we think about a planet being bad for life, a lot of the time we think about it either being very hot or very cold. Mercury is both. It is tidally locked, so one side always faces the sun, and that side, which we call the day side, is about 800° Fahrenheit, which is 430° Celsius, all the time – absolutely awful.”
Leah Crane: A little too hot. Also, you’d get a lot of cancers from all of the radiation. And then there’s the other side which always faces away from the sun, which is -290° Fahrenheit or -180° Celsius, equally unpleasant.
From the diversity and beauty of the animal kingdom to the various landscapes on Earth the first thought that certainly does not come to my mind is: “This Creator wants the absolute worst for us.”
From left to right: Kirkjufell Mountain located in Iceland. Credit to David Stanfield. Moraine Lake Banff National Park Canada. Credit to Nicole Seidl. Maya Bay Phi Phi Leh Thailand. Credit to Silent Sightseer. All photos taken from pexels.com
One of the means of knowing something is through contrast.
We know when something is unpleasant and thus we know what is pleasant. We know what it is to not to love and not to receive love. We know what it is not to be merciful or to receive mercy. We know what it is not to forgive or to be forgiven.
So in order to truly know Allah’s love, mercy and forgiveness we are shown its opposite.
“If Allah should take men to task for their injustice, He would not leave on the earth one single living creature; but He is deferring them to a term stated; and when their term is come they shall not put it back by a single hour nor put it forward.” (Qur’an 16:61)
This is to be contrasted with the Biblical characterization of the Creator.
“And the LORD repented of the evil which he thought to do unto his people.” (Exodus 32:14)
“The Lord regretted making human beings on the earth, and his heart was grieved. So the Lord said: I will wipe out from the earth the human beings I have created, and not only the human beings, but also the animals and the crawling things and the birds of the air, for I regret that I made them.” (Genesis 6:6-7)
The clear distinction here is that in the Qur’an where Allah (swt) is simply telling us that if he were to give us our just desserts (what we really deserve) the extent of his wrath would essentially be scorched earth.
Where as in the Bible we are presented with a being who thinks to do evil to his creation, and even regrets making them.
Another huge difference between the portrayal of the divine in the two faiths is that in Christianity God is never sated or satiated unless there is pain or suffering. The running of a blade across the throat of an animal satiates God’s wrath.
“And without the shedding of blood there is no forgiveness.” (Hebrews 9:22)
Where as in Islam a contrite human heart is what is needed before a Loving and Merciful Creator.
“The Day when neither wealth will be of any use nor sons, except to one who will come to Allah with a sound heart.” (Qur’an 26:88-89)
The blueprint for forgiveness was initiated by our Creator let us not forget this!
In Islam Allah forgives the first human being who erred and it was Allah who initiated the reproach between Creator and created!
Allah did not wait for Adam to approach him, in fact Allah inspired and taught him the words to seek forgiveness.
“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (Qur’an 2: 37)
a) Allah taught Adam the very words to seek reconciliation with him.
b) He accepted those words; because they are from him to begin with.
c) Allah accepts repentance.
Allah loves those who repent and purify themselves.
“Surely Allah loves those who always turn to Him in repentance and those who purify themselves.” (Qur’an 2:222)
Seeking forgiveness for our sins is an act of obedience and worship itself!
“Turn to Allah in repentance all together, O believers, so that you may be successful.” (Qur’an 24:31)
“O you who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! You have power over all things.” (Qur’an 66:8)
Allah (swt) has promised that he will forgive your sins.
“And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful.” (Qur’an 4:110)
“The Forgiver of sin and Accepter of repentance, the Severe in punishment, and Infinite in bounty. There is no god except Him. To Him is the final return.” (Qur’an 40:3)
Your sins are not greater than Allah’s mercy.
Disbelieving in Allah’s mercy and/or willingness to forgive sins is a major sin. A trap of Shaitan.
“He said, “And who despairs of the mercy of his Lord except for those astray?” (Qur’an 15:56)
“”O my sons! go and enquire about Joseph and his brother, and never give up hope of Allah’s Soothing Mercy: truly no one despairs of Allah’s Soothing Mercy, except those who ungrateful disbelievers.” (Qur’an 12:87)
“Say, ˹O Prophet, that Allah says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.” (Qur’an 39:53)
“O believers! Do not follow the footsteps of Satan. Whoever follows Satan’s footsteps, then he surely bids immorality and wickedness. Had it not been for Allah’s grace and mercy upon you, none of you would have ever been purified. But Allah purifies whoever He wills. And Allah is All-Hearing, All-Knowing.” (Qur’an 24:21)
Allah (swt) forgives all sins via repentance. This includes shirk as shirk is a sin.
Please see our article here that explains this. Al hamduillah our school is upon the haqq concerning this matter. May Allah (swt) guide the ummah to the truth.
We have no one else to turn to or efface our sins except Allah. Only Allah forgives Sins.
“Those who, upon committing an evil deed or wronging themselves, remember Allah and seek forgiveness for their sins—and who forgives sins except Allah?—and they do not knowingly persist in wrongdoing?” (Qur’an 3:135)
“Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.” (Qur’an 3:159)
Allah (swt) loves those who trust and rely upon him. Are we not trusting and relying upon Allah -alone when we ask him and him alone to forgive us? The answer is yes. Therefore in that condition we are among those who Allah (swt) loves!
How do I know that my repentance is sincere?
“O you who have believed, repent to Allah with sincere repentance.” (Qur’an 66:8)
“And whoever repents and does good has truly turned to Allah properly.” (Qur’an 25:71)
The fact that you desired to repent in and of itself is an act of sincerity. Second that you follow up your incorrect conduct with correct conduct.
Remorse is repentance.
Leaving the sin
Having remorse after committing the sin, which can only happen if our nature is not sinful to begin with.
Resolve to not return to the sin
If you sinned against Allah ask Allah to forgive you.
If you sinned against another person return their rights or seek reconciliation.
If you sinned against yourself, forgive yourself.
How do we know that our repentance is accepted?
“But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.” (Qur’an 5:39)
“As for those who repent, mend their ways, and let the truth be known, they are the ones to whom I will turn tofor I am the Accepter of Repentance, Most Merciful.” (Qur’an 2:160)
“But I am truly Most Forgiving to whoever repents, believes, and does good, then persists on guidance.” (Qur’an 20:82)
“As for those who repent, believe, and do good, it is they who will be admitted into Paradise, never being denied any reward.” (Qur’an 19:60)
“Only for those who do wrong. But if they later mend evil with good, then I am certainly All-Forgiving, Most Merciful.” (Qur’an 27:11)
The act of repentance in and of itself is a good. Than you follow up your repentance by continuing to do good deeds and trusting in Allah (Qur’an 3:159) by doing such is a sign that you have truly repented. It is also a sign that Allah has forgiven you.
Allah actually wants to accept our repentance!
“Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise.” (Qur’an 4:26)
“Allah wants to accept your repentance, but those who follow their passions want you to digress into a great deviation.” (Qur’an 4:27)
“And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do.” (Qur’an 42:25)
When we do a sin repent and start on the course of good we can know that Allah (swt) loves us.
“And do good, for Allah certainly loves the good-doers.” (Qur’an 2:195)
“And Allah loves the good-doers.” (Qur’an 3:134)
Allah loves those who are a doers of good.
Repentance is an act of worship and obedience.
Repentance is an act of good.
Therefore Allah loves us.
The angels keep a record of all our actions. For those who die upon faith and die upon Islam all the good is kept. The minor sins they are turned into good.
“This, Our record, speaks about you in truth. Indeed, We were having transcribed whatever you used to do.” (Qur’an 45:29)
A HUGE MISUNDERSTANDING. ALLAH’S FORGIVENESS IS NOT ARBITRARY.
To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whoever (liman) He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful. (Qur’an 3:129)
First of all. If you take this verse in isolation of other verses it means that those people who sincerely repent Allah (swt) may not forgive them. Then those people whom Allah (swt) says he would not forgive it means Allah (swt) would might them. Far above Allah (swt) to ascribe to him a capricious nature.
Second of all. There is no such thing as Allah can forgive your sins but not 100% otherwise it would be vain. Allah is far above this!
What is the benefit of Allah forgiving a servant of some of his sins and then leaving them alone? We accuse Allah (swt) of fooling around, while Allah Almighty is far above this.
You will often note that those verses that have the phrase: “He forgives whoever (liman) He wills, and punishes whoever He wills.” are in connection to asserting Allah’s authority over the claim of Jews or Christians who claim salvation is solely for them. Or, even in the context of Allah (swt) asserting authority over that of the Blessed Prophet (saw).
Some examples:
“The Jews and the Christians each say, “We are the children of Allah and His most beloved!” Say, “Why then does He punish you for your sins? No! You are only humans like others of His Own making. He forgives whoever He wills and punishes whoever He wills. To Allah belongs the kingdom of the heavens and the earth and everything in between. And to Him is the final return.” (Qur’an 5:18)
“You ˹O Prophet˺ have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers. To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.” (Qur’an 3:128-129)
Allah (swt) put conditions on receiving forgiveness.
“But indeed, I am the Perpetual Forgiver of whoever (liman) repents and believes and does righteousness and then continues in guidance.” (Qur’an 20:82)
Whoever dies without repenting from shirk, unlawful sexual intercourse, killing a soul without right. Allah will not forgive them.
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:68-70)
Anyone who sincerely repents will be like one who did not do any sins. This is correct. However, will that person recover and repent before the Angel of Death surprises him? This is a huge risk!
SINS CAN BE FORGIVEN FOR YOUR AFTERLIFE YET HAVE EFFECTS FELT IN THIS LIFE.
Another point is that there are effects of the sins and transgressions that we have done. For example if we sincerely repent this means that Allah (swt) has forgiven us in the afterlife. However, you will suffer from the effects of your sins in this world. May Allah (swt) forgive us in this life and the afterlife. So let us not take risk!
In other words Allah (swt) may hasten your punishment in this life and forgive you in the afterlife if you are sincere in your repentance.
This does not necessarily apply to every time you sin or every type of sin and Allah knows best. Some of the scholars mention that Allah (swt) says he is Forgiving and Forgiving. Why did he simply not say Forgiving? They say that forgiveness means pardoning you for the effects of this sin in this world and forgiveness means erasing the sin itself!
This is seen in Allah’s name: Al-Afuww -The one who not only forgives sins but also eliminates their negative impact, as if they never occurred.
Two examples:
Example A: Person is forgiven but the effects of sin are felt.
A person commits illicit sexual intercourse. This person is very remorseful and turns in sincere repentance to Allah. Allah (swt) forgives them. No punishment awaits them in the next life. However, the person finds out they have contracted HIV. This will impact the person for the rest of his/her life. Even knowingly being intimate with a person whom is unaware of your HIV status can lead to criminal charges, such as attempted murder.
Example B: Person is forgiven but the effects of sin are not felt.
A person was in a rush and was negligent in their wudhu. Not having a proper wudhu nullifies and invalidates the prayer. The person then realizes this. They do their wudhu with care and consideration and pray with devotion and sincerity. They ask Allah (swt) to forgive them. They are forgiven. No punishment awaits them in the next life nor are there any negative effects felt from the sin.
“As for those who repent, believe, and do good deeds, they are the ones whose evil deeds Allah will change into good deeds. For Allah is All-Forgiving, Most Merciful.” (Qur’an 25:70)
“Surely good deeds wipe out evil deeds. That is a reminder for the mindful.” (Qur’an 11:114) -how you know your sins are forgiven.
“IF (but) eschew the evilest of the things which you are forbidden to do, We shall expel out of (Saiyiatikum) YOU ALL THE EVIL IN YOU, and admit you to a gate of great honor.” (Qur’an 4:31)
Allah loves those who purify themselves.
“Surely Allah loves those who always turn to Him in repentance and those who purify themselves.” (Qur’an 2:222)
Repentance itself is an act of purification. It is the initial process to cleanse the heart and soul of the sin committed and therefore Allah loves those who initiate this process.
Allah loves those who are just.
“And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful.” (Qur’an 4:110)
“Surely Allah loves those who uphold justice.” (Qur’an 49:9)
When you sin you act unjustly to your soul -you are condemning yourself to possible damnation. Therefore when you seek forgiveness to Allah (swt) you are doing justice to yourself, to your own soul and as you are upholding justice via your repentance your among those beloved to Allah (swt).
The Sunnah of the Prophet (saw) is to seek forgiveness as instructed by Allah (swt).
“And seek Allah’s forgiveness. Surely Allah is All-Forgiving, Most Merciful.” (Qur’an 73:20)
“So be patient ˹O Prophet˺, ˹for˺ Allah’s promise is certainly true. Seek forgiveness for your sin. And glorify the praises of your Lord morning and evening.” (Qur’an 40:55)
“We sent no messenger save that he should be obeyed by Allah’s leave. And if, when they had wronged themselves, they had but come to you and asked forgiveness of Allah, and asked forgiveness of the messenger, they would find Allah Forgiving, Merciful.” (Qur’an 4:64)
“If you should love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (Qur’an 3:31)
The Blessed Messenger (saw) used to ask Allah (swt) to forgive him. That is part of his Sunnah. It is a major part of his Sunnah to ask Allah (swt) to forgive him, have mercy and compassion upon him.
By doing this we to follow and emulate the Blessed Messenger (saw) thus becoming the people mentioned in (Qur’an 3:31). Allah will love us and forgive us -1) for following the sunnah in general. 2) especially for following the sunnah of asking for forgiveness.
Allah responds to our prayers!
This simple fact is above all else. It in and of itself is the cause for the elation of the soul and the hope for the penitent.
When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way˺ (Qur’an 2:186)
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
“To the tribe of Thamud We sent their brother Salih. He said, “My people, worship God. You have no God other than Him. He created you out of the earth and made you inhabit it. Ask Him to forgive your sins, and turn towards Him in repentance. My Lord is near, and ready to answer.” (Qur’an 11:61)
Holy Angels That Are Beings of Pure Light Pray Constantly and Continuously for your Forgiveness and Guidance!
“Those (angels) who carry the Throne and those around it glorify the praises of their Lord, have faith in Him, and seek forgiveness for the believers, (praying) “Our Lord! You encompass everything in (your) mercy and knowledge. So forgive those who repent and follow Your Way, and protect them from the torment of Hellfire. Our Lord! Admit them into the Gardens of Eternity which You have promised them, along with the righteous among their parents, spouses, and descendants. You (alone) are truly the Almighty, All-Wise. And protect them from (the consequences of their) evil deeds. For whoever You protect from the evil of their deeds on that Day will have been shown Your mercy. That is the ultimate triumph.” (Qur’an 40:7-9)
Prima Qur’an comments:
Imagine that Allah (swt) created a group of angels that specifically are tasked with praying for the forgiveness and protection of the believers. Those who follow the way of Allah. Not only are they praying for you specifically, they are praying for your parents , and the wife or husband that you have not even met or married yet! The one who is currently your parent and for the children you have not even had born yet! As well as those who currently are your children!
There is tremendous amount of love and mercy that is directed towards the believers! That is why those who reject all this love and mercy are kafir (ingrates) -(ungrateful) such a people are without question and without doubt deserving of the hellfire because it is the path they pro actively choose.
NOT TO MENTION THE MONTH OF RAMADAN.
This can be a whole entry in and of itself. However, in particular this is to the Muslim reader. You know the amount of mercy and forgiveness and spiritual upliftment that is contained with in the month of Ramadan! It is an entire month that comes every year that is a means of spiritual training and gaining proximity and closeness to Allah (swt).
Imagine if in Ramadan you were to continuously pray to Allah (swt) for forgiveness and protection from the hellfire. Imagine even if you prayed that du’a with sincerity even once and it was granted!
A WARNING TO THE BELIEVERS.
Dear brothers and sisters, respected ummah of Muhammed (saw). All that has gone before is to show you that the deck has not been stacked against us. Quite the opposite. The fact that we are have been commanded to pray five times a day. That those five daily prayers are a continuous means for us to draw night and ask forgiveness from the Supreme Sovereign of this Universe. The gift of the month of Ramadan. Angelic beings of light praying for us and our spouses and children that we ourselves potentially haven’t even met! This is supreme love, supreme grace, supreme care and supreme mercy.
That being said we have to want this mercy and this love and this grace. In light of all that has been said those who end up going to hellfire are those among us who are actively participating in our own self destruction. You actually have to want to go to hellfire. How does one want this? By disobeying Allah (swt), by avoiding the commands of a Sovereign Creator and indulging in that which The Creator has prohibited. Most of all by shunning repentance
Ask Allah to forgive you quickly.
“Allah only accepts the repentance of those who commit evil ignorantly ˹or recklessly˺ then repent soon after Allah will pardon them. And Allah is All-Knowing, All-Wise.” (Qur’an 4:17)
“And hasten towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those mindful ˹of Allah˺” (Qur’an 3:133)
Delaying repentance is a sign of arrogance and ingratitude. Here you have a Lord that wants to forgive you and you shun this forgiveness. It is an act of disobedience. It is a sign that you are not recalcitrant and that you deem your action or style of living as something of light consequence.
Very sobering verse from the Qur’an.
Why should we not delay repentance?
“However, repentance is not accepted from those who knowingly persist in sin until they start dying, and then cry, “Now I repent!” nor those who die as disbelievers. For them We have prepared a painful punishment.” (Qur’an 4:18)
Are you guaranteed to live after reading this very sentence? Are you guaranteed to live the next few minutes or even the next hour? So considering that repentance is not accepted by the one who waits to be besieged by the angel of death when is the best time to repent?
Now!
“Indeed, whoever commits misdeeds, and becomes besieged by his iniquities—these are the inmates of the Fire, wherein they will dwell forever.” (Qur’an 2:81)
Any Muslim who sins it is the duty of the believing Muslim to admonish his brother/sister in a good way. Help them to save face. Do not humiliate them. Advise them in a good manner.
However, if a Muslim continues to persist in sin that person is to be shunned. To continue to walk in fellowship with them is walking in fellowship to the one who insults Allah (swt) , shuns his mercy and forgiveness and guidance.
“Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah. Surely Allah is severe in punishment.” (Qur’an 5:2)
Remember that Allah (swt) only accepts from those of us who do our level best to live a righteous a life.
“Indeed, Allah only accepts from the righteous [who fear Him]” (Qur’an 5:27)
If any person Muslim or not dies as a fasiq (a person committing major sins), does not repent, is unjust Allah will refuse his/her all his deeds and that one will be in hell.
“That is because they followed what angered Allah and disliked [what earns] His pleasure, so He rendered worthless their deeds.” (Qur’an 47:28)
“Those who disbelieved, and prevented (others) from Allah’s way, He (Allah) has rendered their deeds vain.” (Qur’an 47:1)
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated –Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:70)
The question has been put forward to you dear brothers and sisters and sincere truth seekers.
“Will, they not turn with repentance to Allah and ask His forgiveness? For Allah is Oft Forgiving, Most Merciful” (Qur’an 5:74)
“And He is the All-Forgiving, All-Loving (Qur’an 85:14)
Prima Quran 