Those two PDF files are titled: Ibadhism a moderate sect of Islam & Ibadism in the studies of Ali Yahya Mu’ammar
I am sharing these files as I believe researchers of the Ibadi school may come across them online and while they are useful there are some points of information contained with in the books that need addressed as well as the presentation of the books themselves.
Ibadhism a moderate sect of Islam
Let me address this PDF book first.
This paper is written by Harun Yildiz it seems like a translation from Turkish into Arabic and what makes it more challenging is that it seems the writer is translating thoughts from Arabic to Turkish and than into English. Thus, it is not a smooth read. If you would like to clarify any points the Professor is still alive as of 10/5/2024 and maybe reached here:
A discussion about different aspects of Ibadi Jurisprudence. That the Ibadi’s are known for using: The Qur’an. The authentic Sunnah. Mutawattir Mashur, Ahad (all of which can be acted upon provided they meet the requisite conditions). ‘Ijma (consensus), Qiyas. (analogy), Istidlal & Masalih i Mursala (Istislah).
Not cursing the companions of the Blessed Prophet (saw) is not something we are known for. It is not a known way with our school.
He has a section discussing Ibadis accepting the Ottoman Rule while living in their own communities deciding things by the azzaba (the religious/political council)
He talks about Ibadi sub-sects which in reality are more concerned with political divisions than real theological divisions. Nukkariyya Naffasiyya Khalafiyya Husayniyya Umariyya Sakkakiyya (real innovative ideas) -the one that has real theological and bizarre claims Farsiyya
He mentions: “It is permitted to increase the number of Imamates in the Muslim community if the area is expanded and the distance therein becomes far, or if the enemy separates its sections and it becomes difficult to rule it with one system, or if that becomes a cause of its downfall and separation of its forces and destruction of the people’s interests.” pg. 21
So what is meant is imagine there is an an Imamate in North Africa and one in Bangladesh they would be cut off by a great distance. So this idea is practical and pragmatic and the hadith is interpreted to reflect this reality.
As correctly pointed out Ibadis are not known for fighting with other Muslims. on pg. 86 in the footnote: “The first actual movement that was put forward by Ibadis is the movement launched by Talibu’l Hakk(Haqq) Abdullah b. Yahya al-Kindi in Yemen with defensive reasons.”
The mistakes (errors) or clarifications that the book needs.
#1 The author states:
“If a deviation is seen in the president, he would be was overthrown in a hard way, not with a soft method.” pg. 82
But than this is contradicted by:
“The unjust ruler will first be requested to practice justice, if he does not respond, he will be told to leave the Muslim affairs; if he does not respond, it is permitted to fight him and remove him by force even if that will result in his death, if that will not lead to bigger riot.” pg.20
As well as:
“It is not right to revolt against a just president, according to Ibadites. It is not wajib(obligatory) to revolt against a cruel president, as Kharijites posited. In addition, this case isn’t forbidden, as Ash’aris and Salafis say. So, justice is primarily demanded from cruel rulers. If he does not answer, his dismissal is requested. If he still does not answer, revolt is no longer unlawful against him and he should be dismissed by force.” pg. 86
His statement here:
“‘However, Quraishness or Arabness is preferable in case of overlapping conditions here.” pg. 86.
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here
You do not need to read the whole article. The section that I deal with the point is at the end of the article.
However, I will also address the point here:
Maslaha (Arabic: مصلحة) is an Arabic word that means “benefit,” “welfare,” “interest,” or “public good.
So case in point where Quraishness is preferable. It is painfully obvious that Muslims would be in a better place if we were united under one Amir, Imam, Caliph.
You could unite the Ibadis, Malikis, Hanafis, Shafi’i and Hanbali under one Amir, Imam, Caliph if there was a person who met all the conditions according to the Ibadi School. The Sunni position is that the Amir, Imam, or Caliph needs to be from the Quraysh.
In this scenario, there is a coalition of Sunnis and Ibadi and the Zaydi are excluded.
Or
You could bring the Zaydi in under this Amir, Imam or Caliph if that person was a descendant of Hassan or Hussein.
So, in theory, if you had an Amir, Imam, Caliph who met the conditions of the Ibadi school, was a descendant of the Quraysh, and was a descendant of either Hassan or Hussein, you could theoretically have a coalition (Sunni, Ibadi, Zaydi) willing to give Bayah a single Imam, Amir, Caliph.
Note: The conditions of the Ibadi school are not objected to by any of the other schools. Thus, for us Ibadis there are practical and pragmatic considerations. As well as for the maslaha of the Ummah, we could unify under the above proposed scenario.
The Imami Shi’i are excluded for obvious reasons. They would still freely practice their school while under the power of such a scenario.
He states:
“He who commits adultery with a woman, she will be unlawful to him for ever.” pg. 34
What he means is fornication , if you are caught there are no conditions in which you can marry her/him. If it was adultery it would be stoning as per the Sunnah.
Ibadism in the studies of Ali Yahya Mu’ammar
Now this paper is said to be written by the noble and blessed Shaykh Ali Yahya Mu’ammar (r)
The translator is: Ahmed Hamoud Al-Maamiry. I do not know if it is the quality of the printing but the paper has many grammatical mistakes, some incomplete thoughts/sentences as well as words combined together. I believe this particular translation into English does not speak to the profundity of the Shaykhs eloquence or wisdom. Certainly the original Arabic would be in the best interest of the researcher. Perhaps even a French translation may have done a better job at conveying the thoughts and reflections of the esteemed Shaykh. May Allah have mercy on him.
The mistakes (errors) or clarifications that the book needs.
This is not an error per se in this book, however, it contradicts the point made on pg. 82 in the above PDF book.
“Even when they were able to change systems of rule, they did so through convocation and conviction, and they achieved what they needed without using the sword or killing souls. The system of government was changed three times in without any violence. The Imam whom they assign would call the former Imam and would give him the option between remaining in the country with all his rights and obligations like any other Muslim and choosing to leave to any place he likes peacefully with his property and with whom he likes among his family.” pg. 17
Which of course is totally contrary to everything you ever heard of us. You see the Amir or Imam of the Muslims is much like a CEO of a vast company. If he starts to run the company into the ground the shura council will advise him much like members of the board. If he is involved in scandal (big sins) will be asked to step down. So, just like the CEO that doesn’t do anything against the law but is simply horrible at management, he is asked to step down without punitive measures taken. However, if the CEO does not step down he can be (emphasis on can) be taken our forcibly.
“They affirm the torment of the grave and the questioning b the two angels according to many traditions confirming the issue.” pg.15
However, this is an error (if the respected Shaykh said this) as there is difference of opinion in our school in grading the hadith reports if they weigh in the balance of mutawatir or not.
This is where Sheikh Dr Scholar Abdullah bin Saeed Al Ma’mari clarifies on this matter.
“or the Arabs, but on merit. When merits are equal then the Quraish or the Arabs have the priority.” pg. 20
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here:
“We do not abrogate an ayat or cause it to be forgotten except that We bring forth better than it or similar to it. Do you not know that Allah is over all things competent?” (Qur’an 2:106)
“And when We substitute an ayat in place of an ayat – and Allah is most knowing of what He sends down – they say, “You, [O Muhammed], are but an inventor [of lies].” But most of them do not know.” (Qur’an 16:101)
﷽
One of the major differences in aqidah (creed) between the Ibadi school and those from ‘Ahl Sunnah’ is on the issue of the preservation of the Qur’an.
The Ibadi position is this:
We have the entire Qur’an. (Chart A)
We have the Qur’an that Allah (swt) intended for us to have which is Chart A
The Sunni position is this:
We have the Qur’an that Allah (swt) intended for us to have. Chart B
We do not have the entire Qur’an.* Chart B
*Note. This is not an outlier or strange position. This is the major position with in what is called ‘Ahl Sunnah Wal Jammah‘. You may be surprised at those who call themselves Sunni who are simply ignorant of this. However; as with any school of theology, jurisprudence or approach taken it is always possible to have minority voices and or those that dissent from the mashur (majority view).
This entry will discuss some observations by a Sunni apologist whom is replying to what is commonly referenced on internet culture as team: “Atheist-Christ*” . In this particular response to 1/2 of team Atheist-Christ an enterprising Sunni apologist gives what he feels is a robust response.
*Note: For those not familiar, an Atheist-Christ is a Christian unbothered by an unsaved Atheist among them. He (the Christian) teams up with the Atheist and they jointly attack Islam.
Thus, 1/2 of team Atheist-Christ is an apologist whom has taken issue with the idea of the Qur’an having lost and/or forgotten chapters/verses/words and so forth.
When it comes to the idea or concept of abrogation the only consensus that the Sunni Muslims seem to have is that such a concept exist. What actually abrogates what is anyone’s guess.
Some of them even believe in scenarios such as that the Qur’an used to have verses that explicitly mention stoning adulterers to death and that the verses were abrogated/lost/forgotten/eaten by a goat. However, the ruling remains! In our school this concept is one in which refuge in Allah (swt) is sought.
You get into issues such as the Qur’an abrogating the Qur’an. The Sunnah abrogating the Sunnah. Or even the Sunnah abrogating the Qur’an. The last one being the most dangerous of all, as the sunnah is primarily preserved and transmitted via lone narrator reports. It is an excellent opportunity for something that is dhan (uncertain) to overrule or overwrite something that is qati (decisive) such as the Qur’an.
The basis for this belief is the following text from the Qur’an.
“We do not abrogate an ayat or cause it to be forgotten except that We bring forth better than it or similar to it. Do you not know that Allah is over all things competent?” (Qur’an 2:106)
The assumption here is that the word ayat is referencing a verse in the Qur’an. It is not assumed for example that is a reference to miracles, that are no longer witnessed or tangible. or that it a reference to even the previous revelations. Now there are so many things to be said about this in and of itself. Notice that it does not say the word surah (chapter). For example in the following verse:
“And if you are in doubt about what We have sent down upon Our Slave, then produce a Surah (chapter) the like thereof and call upon your witnesses other than Allah , if you should be truthful.” (Qur’an 2:23)
This part also deserves pensive reflection on the part of those who believe the Qur’an is eternal and uncreated.
“We bring forth better than it or similar to it“
Abrogation is omission, removal and it is impossible for that which is eternal. The idea that some part of Allah’s sifat of attribute of ‘speech‘ would be ‘better‘ or “improved upon” over other parts merits pensive reflection.
“We bring forth better than it or similar to it”
If a person believes that this statement is a reference to the Qur’an than it creates a circular reasoning. If you no longer have the original source to compare it with than you have no way of knowing in what way that which was brought was improved upon.
An example:
As mentioned there is the view among a great many Sunni scholars that there used to be verses of stoning the adulterers in the Qur’an and that was abrogated/lost/forgotten/eaten by a goat. Recall the verse they base their belief on states: “We bring forth better than it or similar to it.” So which verse in the Qur’an now is now similar to it or better than it?
Why are Christians scolded for forgetting the revelation where as for Muslims it becomes a proof and a miracle for Islam? So much so that for the Christians hate and enmity was stirred up between them?!
“And with those who say ‘We are Christians’ We took compact; and they have forgotten (fanasu)a portion of that they were reminded of. So We have stirred up among them enmity and hatred, till the Day of Resurrection; and Allah will assuredly tell them of the things they wrought.” (Qur’an 5: 14)
In fact because I can anticipate how these people think. I can almost guarantee you the immediate response will be something akin to the following: “The difference here is that Allah made the companions forget where as the Christians forgot from negligence.”
Which also baffles me. The Creator causes you to forget his revelation = something meritorious.
The Arabic word Insan is derived from the Arabic nasiya meaning to forget. In fact you can see that in the very text of Q 5:14 above.
So allow me to share with you the video from a Sunni apologist who goes by the name of Farid. I think he means well and over all he some good material.
So after listening to 1/2 of team Atheist-Christ put up his objections against the Qur’an Farid had the following to say:
“”Alright. So Firstly the common answer to this which is the answer I adopt is that this this chapter was abrogated. That’s what that’s the classical position. So the argument for that is really simple. Uh basically this specific verse. This specific verse that speaks of the son of Adam having valleys of gold or valleys of wealth, this specific uh verse was memorized and documented by um according to Sayuti 15 companions. That’s quite a high number. and yet it never got into the Qur’an.” -Farid
Prima Qur’an comments:
Actually, it is very surprising that Farid says this. Perhaps to give him the benefit of the doubt what he means is the Uthmanic codex; because to say that it was never part of the Qur’an is to totally misread what was plainly stated.
Look again:
“We used to recite a surah which resembled in length and severity to (Surah) Bara’at. I have, however, forgotten it with the exception of this…..”
It is clear that was considered part of the Qur’an. We do not call du’a and invocations surah. So the more correct perspective here (if it were true at all) is that it was part of the Qur’an. It just doesn’t become part of the Uthmanic codex.
Farid continues:
“Now there is nothing controversial about the verse. There’s no reason for someone to hide the verse away or anything like that. So yes the traditional Islamic answer is this verse EXCUSE ME THIS CHAPTER was abrogated. And that itself will be convincing to any Muslim.”-Farid
Prima Qur’an comments:
Well, I am a Muslim and I am not the only one that doesn’t buy this at all. The Mufti of Oman, learned scholar and Shaykh, has this to say:
“Abrogation is never permitted in the reports of the Law-Maker because His Knowledge is not refreshed and He is not ignorant of anything that happens, and He does not reveal but the truth.”-Shaykh Ahmed Al Khalili (h)
Notice that Farid does a kind of bait and switch. In the above paragraph he uses the word ‘verse’ twice and the third time finally says, “Excuse me This CHAPTER.” Because that is what is being discussed. Recall “We used to recite a surah which resembled in length and severity to (Surah) Bara’at. I have, however, forgotten it with the exception of this…..”
So since the entirety of the chapter(surah) was lost or forgotten Farid is in no position to say that nothing controversial was in its contents. The reason he cannot say that is accordingly the chapter (surah) as a whole was lost/forgotten. However, the portion the chapter that was remembered was: “If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust.”
Also, recall the verse in the Qur’an that is the basis for this belief.
“We bring forth better than it or similar to it”
So what verse did Allah (swt) bring that was better than or equivalent to the one of the two valleys full of riches?
Farid continues.
“Now before getting to my arguments I want you to be aware that the concept of abrogation is not something that is specific to Islam. It’s something that existed in Christianity previously you have the laws of Christianity abrogating the laws of Judaism. Right? Umm You even have specific examples of works that were abrogated because they were not important um in Judaism. So this is again this is not something that’s exclusive to Islam.”-Farid
Prima Qur’an comments:
It would have been great if Farid would have given an example of a law in Christianity abrogating a law of Judaism. If he done that perhaps we could see even how problematic such a concept was in their traditions as well. For example:
Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” (Matthew 19:8-9)
“If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance.” (Deuteronomy 24:1-4)
So initially Jesus (whom is God the Son) according to the Athanasian Trinity gave Moses this command that it was o.k to divorce a woman if he found something displeasing or indecent about her. After she marries another man and he too divorces her or dies she cannot go back to the first husband as that would be ‘detestable’ in the eyes of the Lord. Yet, this same Jesus (whom is God the Son) than tries to say it was Moses who gave such a law because “your hearts’ were hard”
Christian damage control
“Jesus now answers that Moses allowed divorce because of the hardness of the Israelites’ hearts. This means that God created a set of rules limiting the damage which divorce might cause. Jesus adds that it was not so from the beginning. In other words, God’s intention in creation was that all human marriage between man and woman should be lifelong. To separate what God had joined was a violation of God’s design. Under Moses, however, Israel was allowed to break the design because of the sin-hardened hearts of the people—providing limits and restraints on the practice.”
God (Jesus as God the Son) first allowed this type of divorce even though it was a violation of his (Jesus) design. Mostly because of the recognition that people’s hearts were hard. However, he suddenly changes that. Umm why? Aren’t the hearts still hard? You mean to say that human hearts are not hard anymore?
Do you know the irony of all this dear readers?
Religious Jews will see this a proof against Christianity and the capricious nature of how they perceive God.
Religious Christians will see this a proof for Jesus divinity because: Who else can give laws that they personally dislike, and violate the very intended pattern hey have planned for human beings (but not yet cause their hearts are hard) but some time 2000 years ago (possibly their hearts were not as hard) and yes you know what that was not adultery than but it is now: who can do that but God?
Religious Muslims who are involved in polemic with Christians (people like brother Farid) would possibly use arguments like this against the Christian faith and yet see things like this as a case for Islam.
This doesn’t become about being consistent and defending the haqq (truth). It’s about the football jersey that I wear and yours doesn’t’ match mine!
Farid continues.
“Now in regards to this specific matter what I find really interesting here this is referring to Abu Musa Al Ashari; who taught the Qur’an in Basra who taught the Qur’an in Yemen he was seen as one of the main reciters of the Qur’an. We rely upon Abu Musa for our Qir’aat today however, however, interestingly Abu Musa forgot a complete chapter of the Qur’an And what’s really interesting about that specific chapter is like we have no information about it.”-Farid
Prima-Qur’an comments:
These statements by Farid prove my previous points. Namely,
A) We can’t say that the chapter contained anything controversial because as he stated, “We have no information about it.”
B) Farid stated earlier that “and yet it never got into the Qur’an.” Than he says, “Abu Musa forgot a complete chapter of the Qur’an” This is why I give him the benefit of the doubt that what he means is the Uthmanic codex. Not that it was never part of the Qur’an ever.
Farid continues.
“Now in this specific hadith we find Abu Musa not saying not saying I forgot this chapter. He says, I was made to forget this chapter. Where do we find this concept? Well we find it in the Qur’an in verse 106 in Surat al Baqarah mā nansakh min āyatin aw nunsihā nati bikhayrin min’hā aw mith’lihā (We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it.”-Farid
Prima Qur’an comments:
Actually, Abu Musa does not say, “I was made to forget this chapter.” He says, “I have, however, forgotten it with the exception of this.” Thus, he did not forget the whole chapter. He forgot all of it with the exception of a certain portion. A portion which Farid admits was recited as the Qur’an and it is still there (as it is in the hadith) but it not recited as part of the Qur’an today.
Is this really what Qur’an 2:106 is saying?
Does it say, “We do not abrogate an entire chapter, with the exception of some verses that will remain but will not be in the final version of this Qur’an, or cause it to be forgotten except that We bring forth [one] better than it or similar to it, except for the two valleys verse which will remain and not be included in the final compilation.”
This is absolutely bizarre.
Farid continues.
“Now I want you to focus on the words cause it to be forgotten. That is what Abu Musa is saying I was made to forget this. That’s what Abu Musa is saying. Now, how can that even be proven right? I mean that’s the concept is very strange in itself, but is there any precedence for this? Now what really blew my mind was this specific narration That is narrated by Abu Umamah ibn Sahl in which he says, One night a man tried to read a chapter of the Qur’an that he had but he could not. Another man tried to read it but he also could not. Another man also tried to read it but failed. In the morning they went to the Messenger of Allah and gathered there. One of them said: “O Messenger of Allah! Yesterday night I tried to read chapter so-and-so but I could not.” The other said: “I have come for this very reason.” The third man said: “Me too.” The Messenger (saw) said: “It was abrogated yesterday.” Uh this specific hadith is narrated in nasikh wal mansukh by Abi Obaid; it was also narrated in other works like (I did not catch this part) Um it was also narrated by Tabarani in his Mu’jam al-Kabir in which he says that the Ansar that actually go to recite this verse only managed to recite the words bismillah ir rahman ir raheem, in the name of Allah, The Most Gracious, Most Merciful, and than they just freeze. Not knowing forgetting the rest of the chapter. Which is just it’s really interesting.Basically, what happened was you have this collective amnesia that occurred. Now, now I don’t have the answers in regards to why this occurred. I have no idea what was in that chapter. I have no idea what was in the chapter that abu musa narrated. Um it may even be the same chapter; but for some reason God in his infinite wisdom decided to abrogate that chapter in the same way he decided to abrogate the laws of the old testament and the..(pause) and other books in the old testament as well.”
Prima Qur’an comments:
Al hamdulillah. At least Farid realizes that this whole thing does seem “very strange'”
Farid proposes that there was some how this “collective amnesia” that occurred.
Now neither Farid or myself (to my knowledge) are medical doctors. However, what I can see is that there are considered to be three types of amnesia.
Types of Amnesia
Retrograde amnesia. Having retrograde amnesia means you’ve lost your ability to recall events that happened just before the event that caused your amnesia. …
Anterograde amnesia. …
Transient global amnesia (TGA).
You may read more the distinction between Anterograde Amnesia VS. Retrograde Amnesia here:
I was not satisfied that what Farid describes really fits into any of these categories. At first I thought that maybe Transient global amnesia (TGA) would fit the description. Yet this seems temporary with the memories coming back. So than I thought I would search selective amnesia. This seems to fall under a type of dissociative psychiatric disorder. I do not believe that Farid attributes that to the companions at all.
Farid quotes an example of a few people not being able to remember a particular surah (chapter) and than the Blessed Messenger (saw) is attributed with saying that it was abrogated the night before.
Farid than quotes two other sources but does not bring the references.
“ it was also narrated in other works like (I did not catch this part) Um it was also narrated by Tabarani in his Mu’jam al-Kabir.”
So for example we do not know the type of “amnesia” they had. Was it temporary?
There seems to be temporary memory loss. Where did I place those car keys? There seem to be permanent memory loss, associated above with one of the types of amnesia.
There seems to be forgetfulness of something tangible and non tangible. There seems to be a situation where you were forgetful of what you are forgetful of. Another is something tangible.
So again this creates a type of circular reasoning where if you do not really recall a particular chapter or verse it is possible that you did not forget it at all but just think that you did. You could misplace or forget where you put your car keys. Yet, you know the item in question is tangible, they are car keys. But where did you place them? However, if you think about something obscure like a passage from a book and you think you forgot how to recollect it, it is very possible that actually didn’t commit it to memory to begin with. A type of paradox.
Farid continues.
“Now the Non-Muslim that’s watching this video naturally will be skeptical. Um will probably say, but you see this hadith of Abu Musa it’s speaking about a miracle why should I believe this narration that’s speaking about a miracle there’s no reason for me to believe this. Now I understand where you’re coming from. But that’s why the hadith of Abu Musa that David{1/2 of Atheist-Christ} is quoting is really interesting; and the reason is because again it’s narrated by around 15 people um at least of course at least that’s what we have received. Right? Now none of those 15 actually provide um any context to this. They simply say stuff like oh I heard Rasulullah (saw) recite this verse that speaks of the son of Adam having two valleys of wealth right? Um and you have them narrating this and it’s preserved arbitrarily. It’s narrated at different times at different places. So, yes you have Abu Musa narrating this in Basra. Uh Ibn Abbas, Ibn Zubair narrating this in Mecca. You have Zaid bin Arqam narrating this in Kufa; and of course you have the rest of the sahaba um narrating this in Medina. That’s really interesting. Their narrating this without a context. No one, none of them are arguing that there is a um collective amnesia going on. However, there is absolutely no trace of this chapter. We don’t know anything about this chapter; except for this one verse. Subhan’Allah. Now, there’s one last thing that comes to mind, which is why does this verse exist. Why do they all remember this verse? And why have they all forgotten the rest of the chapter? Now it seems to me like wallahu’alim that Allah (swt) has left this as a trace to point to there being something there once, and now it’s all gone. Subhan’Allah. And Subhan’Allah I mean I wouldn’t have even come across this if it weren’t for our good friend David Wood {1/2 of Atheist-Christ} Um so thank you David {1/2 of Atheist-Christ} I really appreciate this one. Um trust me I wouldn’t have come across this if not for your video. So please keep it up I’m enjoying, I’m learning I’m hoping that everyone else is enjoying the show as well.” -Farid
Prima-Qur’an comments:
Notice that Farid says, “it’s narrated by around 15 people” latter on he states: “Why do they all remember this verse? And why have they all forgotten the rest of the chapter?“
Now I know that English may not be brother Farid’s native language. May Allah (swt) bless him for doing his level best to combat the false narratives about Islam. However, for an English speaker following along the way Farid words things it gives the impression that these 15 narrators all made comments similar to Abu Musa Al Ashari above; namely, “We used to recite a surah which resembled in length and severity to (Surah) Bara’at. I have, however, forgotten it with the exception of this.” However, that is simply not the case at all. This is why it is important to double check sources and to have those sources available for everyone to scrutinize. Source “Trust me bro” is not helpful. For example:
Anas reported Allah’s Messenger (saw) as saying: قَالَ قَالَ رَسُولُ اللَّهِ
If the son of Adam were to possess two valleys of riches. he would long for the third one. And the stomach of the son of Adam is not filled but with dust. And Allah returns to him who repents.
Ibn Abbas reported Allah’s Messenger (saw) as saying:
If there were for the son of Adam a valley full of riches, he would long to possess another one like it. and Ibn Adam does not feel satiated but with dust. And Allah returns to him who returns (to Him). Ibn Abbas said: I do not know whether it is from the Qur’an or not; and in the narration transmitted by Zuhair it was said: I do not know whether it is from the Qur’an, and he made no mention of Ibn Abbas.
Now it is not possible for the companions to not know the difference between a saying or statement of the Blessed Messenger (saw) and the Qur’an.
Narrated Sahl bin Sa`d:
I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, “O men! The Prophet (saw) used to say, “If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam’s son except dust. And Allah forgives he who repents to Him.” Ubai said, “We considered this as a saying from the Qur’an till the Sura (beginning with) ‘The mutual rivalry for piling up of worldly things diverts you..’ (102.1) was revealed.”
If anything is correct about this it is most likely of a similar nature to the Qudsi hadith. That is the content being attributed to Allah (swt) but actually the words of the Blessed Messenger (saw).
Now there is something that Farid said above that sounds sensible when it comes to his point about a trace of something. However, trying to make a connection between 15 narrators and the exact statements of Abu Musa Al Ashari is not something he established. Nonetheless when he says, “Now it seems to me like wallahu’alim that Allah (swt) has left this as a trace to point to there being something there once, and now it’s all gone.“
That is how you avoid the paradox I mentioned earlier. You have to be able to recall that you forgot something and having a trace of that can help to establish something was forgotten(temporarily, forever) that is not established. The point that I made above:
“So again this creates a type of circular reasoning where if you do not really recall a particular chapter or verse it is possible that you did not forget it at all but just think that you did.”
Prima-Qur’an Conclusion:
I do not think that anything presented by Farid presents any type of proof or miracle for Islam and/or the preservation of the Qur’an. Not being able to know if a particular thing forgotten was temporary or permanent is important.
The very hadith cited that kicked off the conversation could very well fall into the genre of Qudsi hadith. There is evidence that the companions felt this was a saying of the Blessed Messenger (saw).
The statement from At Tabarani was not given the source or actual quote. You would think something this phenomena would be more wide spread as well. The concept of abrogation as mentioned in my other entry here: https://primaquran.com/2022/10/04/why-abrogation-in-the-quran-is-a-false-doctrine/ is an absolute train wreck of a doctrine!
Sunni Muslims (with dissenting voices) believe things like there used to be verses about stoning in the Qur’an and it was removed (abrogated) and yet the ruling remains! Why?
Than as Farid states apparently one companion is made to forget an entire chapter of the Qur’an (with the exception of one verse) and even that verse does not end up in the Qur’an we have today.
The idea that Allah’s verses (his eternal speech) and sifat is superseded by (other eternal speech) better than before merits pensive reflection.
When it comes to our school, Ahl Haqq Wal Istiqama we believe the following:
A) We have the whole of the Qur’an with us.
B) We have the Qur’an that Allah (swt) intended for us to have.
Sunni Muslims (with dissenting voices) for the most part hold to position B. They do not hold position A, as they believe whole chapters, verses etc. were lost/forgotten/ etc.
I am motivated to write articles like this because I imagine there is someone persuaded by the depth, comfort, beauty and cohesiveness of Islam. That person than becomes deterred by others telling them, have you seen this video by Atheist-Christ? Than that well intentioned person watches that video and in fairness watches Farid’s video. That person maybe driven further into doubt because Farid’s video could come across as massive copium. In fact that video response could be what drives that person away from embracing the faith!
I want individuals to find responses like this so that they may know that yes Islam is cogent, beautiful, comforting and has depth. If you find certain presentations of Islam disheartening that is not an aspersion on Islam, it is an aspersion on that particular presentation of Islam.
May Allah (swt) guide us to what is beloved to Allah (swt). May Allah (swt) grant victory to our brothers in Palestine amin!
For those interested I also have some entries on abrogation here:
This was in response to statements by Dr. Abdullah Bin Hamid Ali of Lamppost productions and affiliate of Zaytuna Institute in the United States. He is a Sunni Maliki Ashari’i Islamic scholar.
“Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided” (Qur’an 16:125)
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There are so many people on social media these days saying this person refuted so and so. This Shaykh said this. However, upon a closer look you see that nothing of the kind too place.
Let me say this the books of Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) they are banned in Saudi Arabia. While there are Shaykhs giving fatwa about drinking beer, and more and more concerts are planned. Keeping quite about what is happening to our brothers and sisters in Palestine. Ever ready to draw their tongue and sword against the Muslims. Let this Ummah realize who the real khawarij are!
The truth is many Muslims think that these people are their dawah is dominant. You see them all over social media. They are on YouTube, Twitter, Instagram, you name it. So for an English speaking audience it looks quite impressive. Rarely does anyone counter them. However, if they only had access to the Arabic language and you see these people try and attack our school they get absolutely pummeled. Dare I say you would even pity them!
Some Muslims have a deep resentment towards Saudi Arabia. I, however, do not. They have kept the sacred trust of Mecca and ensuring the safety of the pilgrims as well as maintaining the city of Madinah. Saudi Arabia is also one of the safest countries in the world. I hope for them peace and prosperity; I just hope that it does not come at the expense of the moral compass of the society.
Shaykh Salih al-Fawzan didn’t refute the Ibadi! He didn’t refute anything!!
Jahmi say that heaven and hell will disappear soon or later. They say Allah (swt ) is every where, and we do not say this.
“The knowledgeable ones in Oman are predominantly Ibadi’s. And the Ibadiyyah are a sect from the Khawarij. And Ahmed Ibn Hamad al-Khalili (Grand Mufti of Oman) is their Imam. And his writings entail the Madhab of the Khawarij and the Madhab of the Jahmiyyah. He has very evil writings! Do not take knowledge from him! Rather take knowledge from Ahlus Sunnah wal Jama’ah. Yes.” -Shaykh Salih al-Fawzan
Prima Qur’an response:
What can we say? Ahmed Ibn Hamad al-Khalili (hafidhullah) has written numerous works and none of that is a secret. So which books or writings of books of Shaykh al-Khalili (hafidhullah) did Shaykh Salih al Fawzan refute? None! Which shows that these people who made this video are even willing to lie about their own Shaykh! They even made a lie upon Shaykh Salih al-Fawzan because he didn’t refute absolute jack!
@0:56 Then the producers claim that Shaykh Salih al-Fawzan “refutes the creed of the Ibadiyyah!”
Questioner: “Esteemed Shaykh, who are the Ibadiyyah sect? And is it obligatory to warn against them?”
“The Ibadiyyah are a subsect from the Khawarij (renegades) and are followers of a man named Abdullah Ibn Ibad. They are a sect from the Khawarij. Yes.” -Shaykh Salih al-Fawzan
Prima Qur’an response:
The students of Shaykh Salih al-Fawzan should ask him what books and writings of ‘Abdullah Ibn Ibad‘ (rahemullah) is he familiar with? In what way do we follow him? What are the proofs and evidences?
Questioner: “Esteemed Shaykh, are the Ibadiyyah sect from the followers of Sufism?”
“The Ibadiyyah are from the Khawarij (renegades) & they have extremism upon the Madhab of the Khawarij, The Ibadiyyah make Takfeer upon those who commit major sins other than Shirk, and they believe that the sinful (Muslims) will reside in the hellfire forever. This is from the beliefs of the Khawarij. They are followers of a man named Abdullah Ibn Ibad. They are a sect from the Khawarij.” -Shaykh Salih al-Fawzan
“And they (the Ibadiyyah) say that the Qur’an is created, upon the Madhab of the Jahmiyyah. They combine between the beliefs of the Jahmiyyah and the Khawarij. Yes.” -Shaykh Salih al-Fawzan
Prima Qur’an response:
“And they believe that the sinful (Muslims) will reside in the hellfire forever.”
Actually, we do not believe that the believers go to hell at all! Does Shaykh Salih al-Fawzan have a single verse from the Qur’an that says the believers got to hell or leave the hell?
“Theysay that the Qur’an is created.” That is because the Qur’an is created!
In fact, on this subject a golden opportunity was presented to Shaykh Abd al-Aziz ibn Baz to expose Shaykh Ahmed ibn Hamad Al Khalili (hafidullah) and by extension the belief that the Qur’an is created as false. However, ibn Baz backed down!
It is attributed to the Blessed Messenger (saw) “Whoever guides someone to goodness will have a reward like the one who did it.”
Questioner: “Does the creed of the Ibadiyyah entail disbelief? And if someone prays Salah behind the Ibadi’s, should he repeat his Salah?”
“It is well known that the Ibadiyyah say that the Qur’an is created. They utter the speech the Jahmiyyah. The Salah is not valid behind anyone who says that the Qur’an is created. Yes.” -Shaykh Salih al-Fawzan
Prima Qur’an response:
Does having similar beliefs to a particular group of Muslims make one from among them? What kind of logic is that?! This must mean that Shaykh Salih al-Fawzan utters the speech of the Jahmiyyah because they believe that the Blessed Messenger (saw) is a Prophet of Allah (swt). Shaykh Salih al-Fawzan also believes this. So does this mean that Shaykh Salih al-Fawzan =a Jahmi?
The Jahmi believe that heaven and hell will disappear sooner or later. This is not our belief. The Jahmi believe that Allah (swt) is omnipresent and this is also not our belief. There are many more examples.
Shaykh Salih al-Fawzan is known to speak falsehood and attribute speculation about Allah (swt) and since his aqeedah errors are published and well known he should publicly repent!
For example: Shaykh Salih al-Fawzan when speaking about the Qur’an 4:157 says, “Allah made this man resemble the Messiah.”
Meaning that Allah (swt) made some random person to look like Jesus. However, Shaykh Salih al-Fawzan, nor his students can produce any proof for this speculative assumption from the Qur’an or the Sunnah!
In summary Shaykh Salih al-Fawzan only warned his denomination about Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) . He gave absolutely no refutations. Do not get it twisted!
Let us demonstrate how a refutation is done,
We will do this by refuting Shaykh Salih al-Fawzan’s speculation concerning Allah (swt) having two eyes.
Step 1)
Make your intention for the sake of Allah (swt) the purpose is not to glorify your ego but to establish the truth so that the people maybe guided.
Step 2)
You give the position of the other side. You do not edit, cut out or censor them. Lay out their evidence from their own sources. This is done like this…observe….
Shaykh Salih al-Fawzan’s speculation concerning Allah (swt) having two eyes is based upon the following pieces of evidence:
Questioner ask: “Sheikh may Allah grant you success. In the hadith of the Prophet (saw) “And indeed your Lord is not one eyed.” Is this evidence for the attribute of the two eyes of Allah?”
Shaykh Salih al-Fawzan replies “Yes, Ahlus-Sunnah-Wa-Al-Jamaa’ah derive from it the affirmation of the two eyes of Allah. If God is not one-eyed, so then the meaning of it is that He has two eyes, yes.”
Questioner ask: “And is there another evidence (that is) more sufficient than this?”
Shaykh Salih al-Fawzan replies: “In the Qur’an “Which sailed on before Our eyes, as a reward for someone who has been rejected.” [Qur’an 54:14]
“Cast him into the chest, and toss it into the river. The current will throw him up on the shore where an enemy of Mine as well as an enemy of him will pick him up. I have lavished love of My own on you so that you are brought up under my two eyes.” [Qur’an 20:39]
Step 3)
Refutation. Show how the opposing sides conclusions are flawed. We will do this now.
“And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.” (Qur’an 53:28)
For the first evidence:
What they do is rely upon the following hadith:
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.”
From they deduce that Allah (swt) must have two eyes. In the above hadith, they rely upon reason and speculation!! The very thing they accuse others of doing. No where does that hadith say that Allah (swt) has two eyes.
The second evidence:
“In the Qur’an “Which sailed on before Our eyes, as a reward for someone who has been rejected.” [Qur’an 20:39]
Prima Qur’an response:
From they deduce that Allah (swt) must have two eyes. In the above passage of the Qur’an they rely upon reason and speculation!! The very thing they accuse others of doing. No where does that text of the Qur’an does it say that Allah (swt) has two eyes. Even if they don’t want to allow for the fact that the Arabs in the time of the Blessed Messenger (saw) were masters of their language and understood fully idiom and expression and even if you want to take the literal meaning “Our eyes” is an unspecified number!
The third evidence used:
“Cast him into the chest, and toss it into the river. The current will throw him up on the shore where an enemy of Mine as well as an enemy of him will pick him up. I have lavished love of My own on you so that you are brought up under my two eyes.” [Qur’an 20:39]
Prima Qur’an response:
First of all these people lie upon their own Shaykh! Shaykh Salih al-Fawzan did not say ‘two‘ eyes. Even if he did in another speech or book then he has attributed to Allah (swt) speculative theology. Look at the two Saudi backed translations of the Qur’an into English.
Even if they don’t want to allow for the fact that the Arabs in the time of the Blessed Messenger (saw) were masters of their language and understood fully idiom and expression and even if you want to take the literal meaning the translation “Two eyes” is a flat lie! There is no word ‘two‘ in the Arabic text. Not only that but they are in a real pickle now! Because the text says, ‘eye‘ and other text says ‘our eyes‘. This is what happens when you do not understand language, idiom and expression.
You see this is a very different situation then the following text of the Qur’an:
“And the Jews say, ‘The hand of Allah is tied up.’ Chained are their hands, and cursed are they for what they say. Rather, both His Hands are extended, He spends however He wills…” (Qur’an 5:64)
Even if they don’t want to allow for the fact that the Arabs in the time of the Blessed Messenger (saw) were masters of their language and understood fully idiom and expression and even if you want to take the literal meaning the translation as ‘both‘ they have scope to say that Allah (swt) has two hands. Yet they have absolutely no proof that Allah (swt) has ‘two‘ eyes. Their position would have been more consistent if they simply stated: “We believe that Allah has eyes.” They could have done that without specifying a number.
That my friends is how a refutation is done.
I have done my level best to defend the honour of Shaykh Ahmed ibn Hamad Al Khalili (hafidullah). In reality he does not need my defense. His defense is the Qur’an and the Sunnah! I have also done my level best in defending again the slander against our brothers, the Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness)
“Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally in that. Those are the worst of creatures.” (Qur’an 98:6)
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Analyzing the Hadith: Khawarij are the dogs of hellfire!!
This is an analysis of the hadith that are attributed to the Blessed Messenger (saw), in terms of their chains of narration and analysis of the text being transmitted Insh’Allah.
This particular hadith which has been put in the mouth of the Blessed Messenger (saw) has him insult, revile and curse his companions!
Before we start dear reader one should be reminded. What I am about to share with you be extremely careful in what you attribute to the Blessed Messenger (saw).
Narrated by Ali: “The Prophet said, “Do not tell a lie against me for whosoever tells a lie against me then he will surely enter the hell-fire.”
Narrated By ‘Abdullah bin Az-Zubair: ” I said to my father, ‘I do not hear from you any narration (Hadith) of Allah s Apostle as I hear (his narrations) from so and so?” Az-Zubair replied. l was always with him (the Prophet) and I heard him saying “Whoever tells a lie against me then (surely) let him occupy, his seat in Hell-fire.”
Narrated By Anas: “The fact which stops me from narrating a great number of Hadiths to you is that the Prophet said: “Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire.”
Narrated By Al-Mughira: “I heard the Prophet saying, “Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire.” I heard the Prophet saying, “The deceased who is wailed over is tortured for that wailing.”
There are two options here. If you lied about the Blessed Prophet (saw) intentionally than you will be in the hellfire. If you lied about the Prophet (saw) unintentionally you still need to make tauba (repentance) and vow to never repeat such again.
Ibn Sirin said:
“Nobody used to ask about the isnad (chain of narration), but when the fitna occurred (infighting among the companions), they would question others by asking: “Tell us the names of your men?” After this they were cautious about every narrator, and they would take narrations from those who were known to be scrupulous in following the Sunnah, and leave (or reject) the narrations of those who were known as innovators in religion.”
Source: (Muslim Volume 1 P. 15)
HADITH: KHAWARIJ ARE THE DOGS OF HELLFIRE.
This huge statement attributed to the Blessed Messenger (saw) comes to us by way of two transmissions attributed to two companions.
Hadith #1 The first is by way of Abdullah Ibn Abi Awfa.
‘Abdullah Ibn Abi Awfa
It was narrated that Ibn Awfa said:
“The Messenger of Allah said: ‘The Khawarij are the dogs of Hell.'”
Hadith #2 This hadith is by way of Abu Umamah said:
“(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. “Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers.” I said: “O Abu Umamah, is that your opinion?” He said: “Rather I heard IT from the Messenger of Allah.”
An example of difference in the text when Abu Ghalib claims to narrate from Abu Umamah:
“Abu Umamah saw heads (of the Khawarij) hanging on the streets of Damascus. He said: ‘The dogs of the Fire and the worst dead people under the canopy of the heavens. The best dead men are those whom these have killed.’ He then recited: On the Day when some faces will become white and some faces will become black… (3:106) until the end of the Ayah. I said to Abu Umamah: ‘Did you hear IT from the Messenger of Allah (saw)?’ He said: ‘If I had not heard IT but one time, or two times, or three times, or four times – until he reached seven – I would not have narrated it to you.”
ANALYZING THE FOUR CHAINS THROUGH ABU UMAMAH AL BAHILI
1.Abu Ghalib
Ibn Hibban says we cannot take his hadith. An Nasai’ says he is weak. Ibn Sa’d also says he is weak. Yahya ibn Ma’in & Tirmidhi both comment that he is a good transmitter. Al Dhahabi comments that in all of his (Abu Ghalib’s) narrations there is something.
2. Safewan bin Suliam Almadni
He did not meet Abu Umamah Al Bahili He met with another Abu Umamah As Said ibn Suhair ibn Hanif On account of that Ibn Hajar Al Asqalni commented that it is possible this transmission is cut off. And it is proven that it has a cut as he did not meet the one he claims to transmit from. The lack of ‘an ‘an, that he was listening makes this clear he did not get from the source. This is why in the matn it says: “He entered” he did not say, “I heard from…” “I listened..” In the narration when the hadith is a strong and correct hadith the wording will be: “I saw him”, “I met him”, “I listened from him”
3. Shadad ibn Abdillah Abi Ammar
Ibn Hajar-says He is sincere; however, the hadith is musral. The sahaba is cut off.
3a. Ikrima ibn Ammar
Ibn Hajar says: sincere but a faulty individual. His narration through Yahya ibnu Kathir -His hadith via this route is Maqloob. Fulaan yasriq al-Hadith -so and so steals Hadith.
4.Siyar Ashami Al Amawi
Virtually none of the people of Jarh wa Tadeel has given him trust, with the exception of Al Bukhari. Even than it is not that Bukhari gave him trust but Bukhari uses him in Tarikh Al Kabir. Ibn Hibban gives him trust. However, it is noted that Ibn Hibban is lax when giving trust to narrators. No other is with Ibn Hibban considering him. Ibn Abi Hatim in his Al Jarh wa Tadeel claims no one gives Siyar Ashami Al Amawi trust. Al Dhahabi says of him ‘wuthiq’ and not ‘thiqa’. This indicates weakness in Siyar Ashami Al Amawi.
4a. Abi Saeed Abur Rahman bin Abdillah Al Basri
He is a mawla (client) of Bani Hashim. He is a Shaykh for Ahmed bin Hanbal. Ibn Hajar says about him: He is sincere but may have faults. Imam Al Uqali says Imam Ahmed mentioned that his teacher had “many faults”. Al Qabani also says that Imam Ahmed found found fault in his teacher.
The chain for this hadith is: Abu Bakr bin Abi Shayba narrates from Ishaq bin Yusuf bin Mrdas narrating from Sulaiman bin Mahran al-Ahmash narrating from Abdullah Ibn Abi Awfa.
ANALYZING THE TWO CHAINS THROUGH ABDULLAH IBN ABI AWFA
1.al-Amash
al-Amash is known as Mudallas.
A Mudallas (“concealed”) in hadith is one which is weak due to the uncertainty caused by tadlis. Tadlis (concealing) refers to an isnad where a reporter has concealed the identity of his Shaykh.
Tadlis al-Isnad. A person reports from his Shaykh whom he met, what he did not hear from him, or from a contemporary of his whom he did not meet, in such a way as to create the impression that he heard the hadith in person. A mudallis (one who practices tadlis) here usually uses the mode (“on the authority of”) or (“he said”) to conceal the truth about the isnad.
There is agreement that al-Amash did not meet Abdullah ibn Abi Awfa.
2.Saeed Ibnu Jamhan via Allalakaee via two ways:
2a.Allalakaee -via- Hashragu Ibnu Nabatha
Ibn Hajar says about him (Hashraju): Truthful but forgets allot.
2b.Allalakaee-via- Qutnu ibnu Nusair
Ibn Hajar says about him: Truthful but forgets allot. Abu Zuhra says he is carrying something in his heart about that man. Ibnul Adei says that he is stealing the hadith. Fulaan yasriq al-Hadith -so and so steals Hadith
MATN (TEXTUAL) CRITICISM OF THEHADITH: KHAWARIJ ARE THE DOGS OF HELLFIRE.
The statement:
“The dogs of the Fire and the worst dead people under the canopy of the heavens. The best dead men are those whom these have killed.”
This is not from pure Arabic grammar and the Prophet (saw) did not speak like this.
The statement: “Did you hear IT from the Messenger of Allah (saw)?’ He said: ‘If I had not heard IT but one time, or two times, or three times, or four times – until he reached seven – I would not have narrated it to you.”
Is hardly believable. This is a huge hadith this is not something light or small. Where are the other sahaba, companions?
This hadith is giving a hukm! It is talking about taking the life of others, which is not a small matter. How are we to believe that especially in light of the claim of one narrator that the Prophet (saw) mentioned as such seven times! Only 1 or 2 have heard this!?
After 64 hijri, this hadith mentions this term ‘khawarij’ which was not there in the time of the Prophet (saw).
Dr. Salahuddin ibn Ahmad al-Idlib says this hadith is mawdu, it is lies!
Source: (Manhaj Naqd al-Matn ‘Inda ‘Ulama’ al-Hadith al-Nabawi (منهج نقد المتن عند علماء الحديث النبوي) page 362)
Translated from the above:
Concerning the Condemnation of the Khawarij: Ibn Majah narrated from Ibn Abi Awfa that the Messenger of God (peace be upon him) said:
“The Khawarij are the dogs of Hellfire.” (1)
The fabricators did not neglect condemning the Rawafid (a term for some Shi’a sects), so they fabricated hadiths for that purpose. Among them is what Ibn al-Jawzi narrated from Abu Sa’id al-Khudri that the Messenger of God (peace be upon him) said:
[There will be] “The Qadariyyah, the Murji’ah, and the Rawafid.” (2)
And in Al-Mawdu’at (The Fabricated Hadiths), it is also narrated from Anas that the Messenger of God (peace be upon him) said:
“The Qadariyyah, the Jabriyyah, the Murji’ah, the Rawafid, and the Khawarij will be stripped of a quarter of Tawhid (monotheism), so they will meet Allah, the Mighty and Majestic, as disbelievers, abiding eternally in Hellfire.” (3)
These labels (for sects) did not exist during the time of the Messenger of God (peace be upon him), so it is not permissible to attribute these hadiths condemning them and insulting them to him.
The Second Issue: Fabricated Hadiths in Support of Jurisprudential Schools (Madhahib)
Ijtihad (legal reasoning) in subsidiary jurisprudential matters led to the emergence of different schools of thought (Madhahib). Each jurisprudential school had its principles, conclusions, and theories. Each group would support its viewpoint with what it understood from the texts of the Noble Quran and what was narrated from His Messenger (peace be upon him).
“Regrettably, some ignorant zealots among the followers of the jurists were not content to limit their evidence to sound, established texts. Instead, they wanted to silence their opponents with decisive proofs that did not accept rebuttal, even if they were not proven. Thus, they began to compose forged hadiths and attribute them to the Messenger of Allah (peace be upon him).“
(1) Sunan Ibn Majah, No. 172 (2) Al-Mawdu’at (Ibn al-Jawzi), Vol. 1, p. 272 (3) Al-Mawdu’at (Ibn al-Jawzi), Vol. 1, p. 278
Notice that to Abu Ghalib this is not some common knowledge or something well known.
Also, note that he asked Abu Umamah if that was his opinion or rather he heard IT from the Blessed Messenger (saw). Another point of consideration is that the ‘it‘ is not qualified. What part of his statement is he actually saying he heard from the Blessed Messenger (saw)? Notice the statement of takfir “They used to be Muslims but they became disbelievers.”
The very thing they accuse the so called ‘Khawarij’ of doing are that which they themselves are doing!
Do take note of the following!
Notice how apparently this individual takes an ayat of the Qur’an that is used to describe unbelievers and arguably applies the text to believers (or former believers). Again, something they accuse the so called ‘Khawarij’ of doing!
Also, notice the ghastly image the narrator finds in Damascus. The heads of these people are on pikes: “Abu Umamah saw heads (of the Khawarij) hanging on the streets of Damascus.”
Now, that sounds like something that an imperium would do against dissenters.
Lastly, this text differs remarkably from the first one. Unless someone wants to make the spacious argument that Abu Ghalib is relating two different instances. That makes the matter worse because it makes Abu Ghalib question Abu Umamah’s statement as being truthful on two different occasions!
Also, it is extremely telling to note that Abu Umamah al Bahili was in the battle of Siffin on the side of Ali, even after the events.
OVER ALL ASSEMENT OF THE THREE HADITH ABOVE.
The Blessed Messenger (saw) never call people dogs.
The strongest condemnation of unbelievers and those who reject the message of truth comes from Allah (swt) in the Qur’an: “Those are the worst of creatures.” (Qur’an 98:6).
Allah (swt) never called anyone dogs, let alone the Blessed Messenger (saw)
Now dear reader imagine you are walking with a friend of yours. This friend suddenly says, “And the Litharians are the worst of people! They are absolute scum!”
Wouldn’t that be odd? Wouldn’t you want to have some context to this statement?
Considering this statement: “dogs of hellfire” coming from the lips of the Blessed Messenger (saw) it should have more context and more background to it and it simply doesn’t!
It just gives the impression that the Blessed Messenger (saw) was walking around during the brisk afternoon and stated: “The Khawarij are the dogs of Hell.” Really? Just like that?
No context?
The three hadith quoted above give you absolutely no context. Now what Ahl Sunnah does is that they take these hadith and juxtapose them besides other hadith to paint a picture. However, these hadith quoted above give no picture, no context and no clue to the situation that has given rise to the very strong words that are allegedly used by the Blessed Messenger (saw).
This is a huge statement of the Blessed Messenger (saw). Only two of the companions narrate this?
The other point is that the word ‘Khawarij’ was not in use in the time of 640 Hijra. This is a tell tale sign itself.
Now, if we want to talk about a hadith that talks about rebels or those who do khurooj. Why not talk about a hadith that has no ambiguity in the text or in its chain of transmission? Then we can know who these ‘khawarij’ are.
Narrated `Ikrima:
“That Ibn `Abbas told him and `Ali bin `Abdullah to go to Abu Sa`id and listen to some of his narrations; So they both went (and saw) Abu Sa`id and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat down with his legs drawn up and wrapped in his garment and said, “(During the construction of the mosque of the Prophet) we carried the adobe of the mosque, one brick at a time while `Ammar used to carry two at a time. The Prophet (saw) passed by `Ammar and removed the dust off his head and said, “May Allah be merciful to `Ammar. He will be killed by a rebellious aggressive group. `Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire.”
Now this presents a clear dilemma for Ahl Sunnah and the Pro Alid camp. They are in a pickle. However, it does not present a dilemma for truth seekers.
Are we to believe that Ikrima (ra) whom is an impeccable narrator, and whom narrated the above hadith about Ammar that is used by the pro Alid camp to attack the Umayyad’s was among the dogs of the hellfire?
Or,
Is it more likely given the ambiguity of the ‘dogs of the hell fire’ text quoted above, no context for such a tremendous statement of the Blessed Messenger (saw), and the issues surrounding the chains of transmission that they are indeed fabrications with malevolent intent?
May Allah (swt) open your hearts and your eyes dear Ummah! Muslims are to be guided by the Qur’an and the Sunnah. Our noble scholars lead the way.
The Amir of the Muslims is the head of the Muslims. It is not a theocracy. It is a human government. One in which the head of state can make mistakes and can be removed from office! Peacefully preferably and forcibly if need be.
I recommend the following articles for you dear reader. Remember the victors write history and know that Allah (swt) will allow the truth to prevail in the end.
Say, ‘Truth has come and falsehood has been banished; it is doomed to banishment.'” (Qur’an 17:81)
Dogs of hellfire? Who really believes that animals are going to hell?
This article addresses the bizarre belief that Allah (swt) has a goat into hell ….well…just because.
“When Musa came to the place appointed by Us, and his Lord addressed him, He said: “O my Lord! show (Yourself) to me, that I may look upon you.” Allah said: “You shall never see me; But look upon the mount; if it abides in its place, then you will see me.”
When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: “Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.” (Qur’an 7:143)
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Our brothers have done it again. An excellent overview of the meaning of the request of Musa (as) to see Allah (swt).
As for Musa (as), we get that he knows the attributes of Allah -Transcendent and Exalted He is. That which concerns the positive side and that which concerns the negative side. So he knows of the impossible -to affirm- attributes upon Allah. As we said that this is perceived through the natural instinct and the mind. And Musa (as) without doubt is greater than that; rather he is a prophet whom revelation is passed onto, and he has been chosen by Allah from all creation. So he cannot attribute to Allah that which is not suited. So he is not ignorant-dignified he is- rather he is knowledgeable. He is knowledgeable on the fact that it’s impossible for Allah to be described with being perceived.
As for connecting his request {“My Lord, show me [Yourself] that I may look at You.”} [Qur’an 7:143] and his Belief that this is impossible, then that is understood by saying that he didn’t request the ‘action of seeing’/ru’ya for himself. Rather, he asked (that) for his people. Even if it came in the singular form or first person(perspective). When he said {“My Lord, show me [Yourself] that I may look at You.”}. As for the proof that he asked it for his people then the ayats of the Qur’an are clear! {And [recall] when you said, “O Musa, we will never believe you until we see Allāh outright”;} [Qur’an 2:55].
So, they are the ones who asked Musa (as) for that. And they negate belief upon themselves until that is achieved for them. And Allah the Exalted also said, {For truly, they had asked Moses for something even greater than that, for they said, “Show us Allah openly.”} [Qur’an 4:153] The evidence is also when Musa (as) and those of those who were with him (from bani Israel, when asked for ru’ya) were struck.
He said {Will You annihilate us for what the fools among us have done?} [Qur’an 7:155]. So the sign here is that they are ignorant and they have brought this upon themselves. This all signifies that he asked the ‘action of seeing’ for them, as in him being attentive for them to believe. So he was Merciful to his people, benevolent towards them, even though he knows that this is a grave matter. But he wanted to prove its impossibility not in acceptance to them for what they asked. Rather they were stubborn, so he asked this not in respect to their request to them. All the while knowing it being impossible. Rather to show them by proof that it is not happening. Because they know with their stubbornness that he is better than them; and that he is a messenger of Alllah whom revelation is passed onto.
For if the perception was unachievable for him , then it will be all the more so unachievable for them, thus not happening. And indeed , this is what happened. And reality has been shown with the decimation of the mountain, and with them being struck alongside Mosa (as) by the lightning. And that signified the danger of what was asked.
And that was a punishment for them, but as for Musa (as) it was a type of guidance, because Allah the almighty knows the truth of Musa (as) , but this from Allah was due to Musa (as) being hasty in asking that which he should have sought permission in first. It was more appropriate and fitting for him to first ask permission from Allah the Exalted. Then, his repentance from this indicates that this is grave upon Allah, because when he became unconscious. What did he say, he first said {And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.”} [Qur’an 7:143]
“Do not mix truth with falsehood, or hide the truth when you know it.” (Qur’an 2:42)
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Responding to the claim of the Salafi agitator Ibn Shams al-Din about his claims against Ahl al-Haqq wa-l istiqama; as well as his claims against the Mufti of Oman and imminent scholar, Shaykh Ahmed Al Khalili (h)-May Allah bless him and continue to bless us by him.
Ibn Shams al-Din uses deception in quoting from the book Majmu Al Fatawa. He makes claims such as the claim that Ahl al-Haqq wa-l istiqama believes that anyone who is in Bara’ah it means they are a kafir. Which is patently false! This is in reply to him.
This is his video. This one makes constant attacks against our school. He has been replied to many times by the juniors and young people of our school. However, as one has come to realize, the people without little knowledge blossom and grow in this internet environment. Where as the voice of the people of real depth and penetrating insight remain buried in the cacophony.
The title of his video above is called: Ahmed Al-Khalili’s exaggeration in declaring Muslims to be infidels ~ Mufti of Ibadi ~ Muhammad bin Shams al-Din.
Shaykh Hilal Al Wardi-May Allah protect him is going to give a reply in English for the benefit of those whom are not grounded in Arabic. Prima-Qur’an is for the most part dedicated to an audience conversant in English.
Ibn Shams al-Din is quoting from Shaykh Ahmed Al Khalili’s book Fatawa Aqidah pg.282
Someone asked Shaykh Ahmed Al Khalili (r) “Is Bara’ah obligatory for those people who are watching films and listening to music?”
Shaykh Ahmed replied:
“The people who are listening to or watching anything haram which is clear haram yes we can put him in bara’ah So the bara’ah is wajib for those who are watching the haram and listening to the haram. And it is very clear and there is no doubt that it is forbidden.”
So that is the first question.
The second question put to Shaykh Ahmed Al Khalii (h)
“Is bara’ah wajib for those people who are smoking and shaving the beard?”
A follow up question: “Is there any difference between reducing the beard and shaving it?”
Shaykh Ahmed Al Khalili (h) replies: “The man who smokes and the man who is shaving his beard or reduce it they are committing a big sin. And anyone who makes a big sin will be in bara’ah unless he made tauba/repentance.”
Our noble Shaykh Hilal -May Allah protect him says: that before we proceed let us understand something about Ahl al-Haqq wa-l istiqama in regard to this issue of Bara’ah & Walayah.
There is a reply to this by Shaykh Saeed bin Nasser al-Naabi -May Allah protect him. In the reply Shaykh Saeed says that “Ibn Shams Al-Din does not understand what is Bara’ah with Ahl al-Haqq wa-l istiqama.”
It is wajib in our school and it has three types:
Bara’ah al Haqiqah -the real dissociation. Bara’ah al Dhahir-the apparent dissociation. Bara’ah al Jumlah -the altogether, or common dissociation.
There are also three types of walayah.
Walayah al Haqiqah -the real friendship Walayah al Dhahir-the apparent friendship Walayah al Jumlah -the altogether, or common friendship.
Insh’Allah, I will write on this in the near future as not only is this important to the school it permeates the Qur’an and Sunnah. It is one of the chief reasons that Muslims are in such a bad way today. This subject has been wholly neglected or simply cast aside altogether.
What needs to be clear from the beginning is that Shaykh Ahmed Al Khalili does not say that the Muwahid that they are kafir. However, they (Muwahid of any sect including Ibadi) would be in bara’ah, if they committed a big sin of which they did not repent from. So on this point Ibn Shams Al-Din is a Mudalis. He is covering the reality from the people. Insh’Allah you the reader will see this clear as day.
So we are going to explain to the people the reality from Shaykh Ahmed Al Khalili’s (h) book.
So what is the evidence from the Qur’an and the hadith of the Prophet Muhammed (saw) that Shaykh Ahmed Al Khalili (h) relies upon to take this position & answer those questions in the way in which he did?
The first evidence is from the Qur’an:
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
Allah (swt) explains further about fisq in the following verse:
“Hajj is well-known months, so whoever has made ḥajj obligatory upon himself therein, there is no sexual relations and no fusuqa disobedience and no disputing during ḥajj. And whatever good you do – Allāh knows it. And take provisions, but indeed, the best provision is fear of Allāh. And fear Me, O you of understanding.” (Qur’an 2:197)
Narrated Abu Huraira:
The Prophet (saw) said, “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)”
Hadith of the companion Midam whom other companions thought died as a martyr but in reality the Prophet (saw) said was in hell for stealing what he had no right to take. He stole and before he could make repentance and reconcile with Allah (swt) he died. It is one of the many reasons why we as believers must be vigilant.
Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu’l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, “We went out with the Messenger of Allah, (saw), in the year of Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, (saw), whose name was Midam. The Messenger of Allah, (saw), made for Wadi’l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah,(saw), when a stray arrow struck and killed him. The people said, ‘Good luck to him! The Garden!’ The Messenger of Allah said, ‘No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.‘ When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, (saw). The Messenger of Allah, (saw), said, ‘A sandal-strap or two sandal-straps of fire!’ “
“And Noah called to his Lord and said, “My Lord, indeed MY SON IS OF MY FAMILY (AHLI) and indeed, Your promise is true; and You are the most just of judges! He said, “O NOAH, INDEED HE IS NOT OF YOUR (AHLIKA) FAMILY; indeed, he is one whose work was other than righteous (ghayru salihin), so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant. Noah said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.” (Qur’an 11:45-47)
The Son of Noah (as) is no doubt a Muwahid when he (Noah) cries out for him and Allah (swt) replied that this Muwahid son of a Prophet -worked other than righteousness. So his son is not in walayah.
Narrated Abu Hurairah:
“That the Messenger of Allah (saw) passed by a pile of food. He put his fingers in it and felt wetness. He said: ‘O owner of the food! What is this ?’ He replied: ‘It was rained upon O Messenger of Allah.’ He said: ‘Why not put it on top of the food so the people can see it?’ Then he said: ‘Whoever cheats, he is not one of us.'”
“Abu Musa fell unconscious and they wept for him. He said: ‘I say to you the words of disavowal that the messenger of Allah said: He is not one of us who shaves his head (as a sign of mourning), rends his garments, or raises his voice in Lamentation.”
It was narrated from Ibn ‘Umar that the Messenger of Allah (saw) said:
“Wine is cursed from ten angles: The wine itself, the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who drinks it and the one who pours it.”
“Jabir said that Allah’s Messenger cursed the one who accepted usury, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike.”
Do those particular hadiths mean that those people are out of Islam? No! But it means that they are in bara’ah until they give up what they are doing and repent to Allah (swt)
So going back to the fatwa of Shaykh Ahmed Al Khalili (h) those people who are going to the films and listening to the music and committing haram which is very clear haram they are in bara’ah . The Shaykh is quoting from the Qur’an and the hadith is he not?
Even Ibn Shams al-Din and his group (of Salafis) they themselves acknowledge that this is haram. You yourself (Ibn Shams al-Din) have acknowledged that all these things are sins. Drinking wine and the people who are smoking and shaving their beards. Even though we know full that the reducing of the beard has iktilaaf with the people of knowledge (even in our Ibadi school). We also know that it can be the case that scholars do not always stand by their statements until their death. They have been known to change their positions. The Mufti is a learned man and he has the right to give legal verdicts in accordance to what he understands as the evidence and what is more in accord with Wara’ (piety) and Taqwa (righteousness in conjunction with mindfulness of Allah)
For example, we know that the in the school of Imam Shafi’i they have what is called the ‘old madhab’ and the ‘new madhab’. We know our Shaykh Ahmed (h) is one man from the scholars yet once he has said something and he has brought the evidence so when you (Ibn Shams al-Din) are aware of this why do you deny our teacher this methodology, this manhaj?
The above image is the Questions and Answers section of the book from Shaykh Ahmad Al Khalili (r) for anyone whoever is partaking in and doing clear forbidden things that person is in bara’ah with us.
Ibn Shams al-Din goes to the same book page 177 and there he begins to quote the text and answers of Shaykh Ahmed Al Khalili (h) and let us look at what Ibn Shams al-Din is telling others.
On page 177 Ibn Shams al-Din is saying that any body who does these sins and does not make tauba (repentance) will stay in the hellfire forever.
So Ibn Shams al-Din rather than warning people to stay away from such things is instead stating that our teacher, Shaykh Ahmed Al Khalili(h) has exaggeration. Basically, if we could paraphrase Ibn Shams al-Din: ”You see this is what these Ibadi think why would you follow their school?” Rather, than dealing with the evidences he is fishing for the emotions. So we will look at the verses and see the evidences that support the aqidah of Shaykh Ahmed Al Khalili (h)
So in the book someone is asking Shaykh Ahmed Al Khalili (h) about ijra. What is the aqidah of irja? Murjiʾah, (Arabic: “Those Who Postpone”) It is the belief of those who people who think they will go to paradise by committing sins without any repentance. Or they believe Allah (swt) will just simply forgive them. Among their beliefs is they may go to hell for a brief period and than enter into paradise. Dear readers does any of this sound familiar?
Shaykh Ahmed Al Khalili (h) has proven in his book that this is the belief of some of the Jews!
“Then they were succeeded by other generations who inherited the Scripture. They indulged in unlawful gains, claiming, “We will be forgiven ˹after all˺.” And if similar gain came their way, they would seize it. Was a covenant not taken from them in the Scripture that they would not say anything about Allah except the truth? And they were already well-versed in its teachings. But the ˹eternal˺ Home of the Hereafter is far better for those mindful ˹of Allah˺. Will you not then understand?” (Qur’an 7:169)
Another belief that is similar to some of the Jews is found here:
“And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allah ? For Allah will never break His covenant. Or do you say about Allah that which you do not know? “Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.” (Qur’an 2:80-81)
“Do you not consider, those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing.” (Qur’an 3:23)
“This is because they say: ‘The fire of Hell shall not touch us except for a limited number of days.’ The false beliefs which they have forged have deluded them in their faith.” (Qur’an 3:24)
“How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged?” (Qur’an 3:25)
“˹Divine grace is˺ neither by your wishes nor those of the People of the Book! Whoever commits evil will be rewarded accordingly, and they will find no protector or helper besides Allah.” (Qur’an 4:123)
“And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims. Indeed, Allah commands justice, grace, as well as generosity to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.” (Qur’an 16:89-90)
“Whoever comes with a good deed will be rewarded tenfold. But whoever comes with a bad deed will be punished for only one. None will be wronged.” (Qur’an 6:160)
There is a hadith of the Blessed Prophet (saw) relevant to the situation of our Ummah. The fact that we have allowed the beliefs and the ways of the previous people to influence us, this Muslim Ummah.
Narrated Abu Sa`id Al-Khudri:
The Prophet (saw) said, “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them.” We said, “O Allah’s Messenger (saw)! (Do you mean) the Jews and the Christians?” He said, “Whom else?“
Shaykh Ahmed Al Khalili (h) says when Allah (swt) says something he will fulfil it. Allah (swt) does not jest! May Allah (swt) protect us from being among the perverts!
“Allah will respond, “Do not dispute in My presence, since I had already given you a warning. My Word cannot be changed, nor am I unjust to ˹My˺ creation.” (Qur’an 50:28-29)
“For them is good news in this worldly life and the Hereafter. There is no change in the promise of Allah. That is ˹truly˺ the ultimate triumph.” (Qur’an 10:64)
“Our Lord! You will certainly gather all humanity for the ˹promised˺ Day—about which there is no doubt. Surely Allah does not break His promise.” (Qur’an 3:9)
Ibn Shams al-Din was basically telling people: “See! Shaykh Ahmed Al Khalili (h) telling the people that Allah (swt) will not forgive them!” Yet, Ibn Shams al-Din has brought no evidence to refute the strong evidence from Shaykh Ahmed Al Khalili (h) in his book!
In the video @2 minutes 40 seconds in Ibn Shams al-Din claims that Shaykh Ahmed Al Khalili (h) says, “That if anyone died and made a big sin you should not make du’a for him.”
For example: Asking Allah (swt) to have mercy on the day of judgement. Ibn Shams al-Din basically said, “For Ahl Sunnah Wal Jammah we can make du’a for someone that Allah (swt) give him forgiveness but for Shaykh Ahmed Al Khalili (h) No! You cannot do like this!” This is what Ibn Shams al-Din is claiming. So leaving fishing for emotions aside. What is the evidence from Shaykh Ahmed Al Khalili (h)?
As has already passed what did Allah (swt) say about the the fasiq?
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
So why does Ibn Shams al-Din feign that Shaykh Ahmed Al Khalili (h) is not upon the Qur’an and the Sunnah? Especially when Shaykh Ahmed Al Khalili (h) has quoted from the Qur’an and the Sunnah and the books accepted by the Ahl Sunnah.
Ibn Shams al-Din than goes to this book: Qawaid Al Islam on pg. 71.
Ibn Shams al-Din says, “What is the bara’ah in our religion? That is for us Ibadi. It is for the insulting and making insult for the kafirs.” So he says: “See! They are telling the bara’ah for the Muslims who are committing sins they are kafirs! They are taking them out from Islam!”
This is not correct from Ibn Shams al-Din and he has made a big tablis (deception). Why?
Because in his book Shaykh Abu Ismail Al-Jitali (r) talks in details about bara’ah in 10 chapters. We will walk you through these chapters.
In the first chapter he talks about the kafirs. Not about the Muslims! He talks about those people who commit sins in general. So insh’Allah we will proceed to give some of the key points from these chapters.
The picture above are pgs. 70 & 71. That which Ibn Shams al-Din quotes is page 71. This is chapter one. It talks about bara’ah and the evidence for it from the Qur’an and the Hadith and the Consensus (‘Ijma) of the scholars. That is the title for the first chapter.
In the underline text it says:
“Those people who make walayah for the mushrik they will be a mushrik like them.”
“And those people who make walayah for munafiq they will be munafiq like them.”
Like the one who is committing a big sin. So he said they are munafiq but they are not out of Islam.
So he brings the evidence from the Qur’an:
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.” (Qur’an 3:28)
“O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.” (Qur’an 60:13)
“O believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.” (Qur’an 3:51)
“You already have an excellent example in Abraham and those with him, when they said to their people, “We totally dissociate ourselves from you and ˹shun˺ whatever ˹idols˺ you worship besides Allah. We reject you. The enmity and hatred that has arisen between us and you will last until you believe in Allah alone.” The only exception is when Abraham said to his father, “I will seek forgiveness for you,˹” adding, “but˺ I cannot protect you from Allah at all.” ˹The believers prayed,˺ “Our Lord! In You we trust. And to You we ˹always˺ turn. And to You is the final return.” (Qur’an 50:4)
and much more evidences…
Shaykh Abu Ismail Al-Jitali (r) brought the evidences from the Qur’an and from the Sunnah and from the ‘ijma, consensus of the Muslims. He brought the evidences about those who are doing the big sins and about the mushriks. He never once said all people who commit big sins are a Mushrik! He never said this!
See! Subhan’Allah! See line number 8 in this page when Ibn Shams al-Din misquoted that: “Anyone committing a sin he is in bara’ah and he’s a kafir.” Where as after that is the rest of the text lines 9, 10, 11 & 12 all continue to explain the difference between bara’ah and the origin of bara’ah. Shaykh Abu Ismail Al-Jitali explains the origin of bara’ah is against the actor and to make bara’ah of him.
Because Allah (swt) says:
“And if they deny you, then say, “For me are my deeds, and for you are your deeds. You are disassociated (bariuna) from what I do, and I am disassociated (barion) from what you do.” (Qur’an 10:41)
The alsi (the origin) of bara’ah means against. Where as walayah means acceptance or it can mean that I am accepting of him, and assisting him to the order of Allah.
So bara’ah is dissociation from him and walayah is friendship and assistance to him.
So here the Shaykh is explaining about this. Not that everyone in bara’ah is a mushrik. But this Ibn Shams al-Din is not reading the text carefully and not quoting context as a means to deceive his viewers. There are 10 chapters in this book and insh’Allah Shaykh Hilal -(May Allah protect him) will continue to comment on the other chapters.
This is the book Quwaid Al Islam which is Ibn Shams al-Din quoted the text from it. As mentioned there are 10 chapters and this is the first chapter. The first chapter on the right hand side (above) he is talking about bara’ah from the kuffar. The conclusion of Shaykh Abu Ismail Al-Jitali (r) is that it is wajib from the Qur’an and the Sunnah and the ‘ijma of the scholars.
The page you see to your left is the page which is misquoted from Ibn Shams al-Din that it is from the duty of the religion to insult and give lanat (curses) upon the kuffar. Which he is basically telling the people: “It is from the Ibadi that anyone who is bara’ah is a kafir!” That is totally wrong! Because it is not the Ibadi view that all the people who are in bara’ah that they are kafir. There are differences on these matters. As well as on the difference between walayah and al bara’ah.
The first chapter it is specifically speaking about kafirs. So what Ibn Shams al-Din did was to quote the bara’ah for kafirs and tried to be under handed in concealing this for the Ummah. Especially when he says that the Ibadi claim that bara’ah is just for the kuffar. This is from the first chapter.
As mentioned before the page on the right hand has verses from the Qur’an.
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.” (Qur’an 3:28)
“O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.” (Qur’an 60:13)
“O believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.” (Qur’an 3:51)
“You already have an excellent example in Abraham and those with him, when they said to their people, “We totally dissociate ourselves from you and ˹shun˺ whatever ˹idols˺ you worship besides Allah. We reject you. The enmity and hatred that has arisen between us and you will last until you believe in Allah alone.” The only exception is when Abraham said to his father, “I will seek forgiveness for you,˹” adding, “but˺ I cannot protect you from Allah at all.” ˹The believers prayed,˺ “Our Lord! In You we trust. And to You we ˹always˺ turn. And to You is the final return.” (Qur’an 50:4)
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.”
“O you who have believed, do not take the Jews and the Christians as allies. They are allies of one another. And whoever is an ally to them among you – then indeed, he is of them. Indeed, Allah guides not the wrongdoing people.” (Qur’an 5:51)
All these verses are talking about bara’ah from the people –especially kafirs.
This is the second chapter and it is talking about Bara’ah Jumlah. (The over all or General Dissociation).
You have to put all of a particular type of people in bara’ah who are not following the orders of Allah (swt) without you necessarily going to every individual person himself. This means you are personally not required to know each and every person you meet. Are they committing good or bad/sin or not etc.
Examples being: The non believers, the Muslims who commit big sins, those among the Jinn.
Where as in the opposite is true:
We do walayah for all of a particular type of people who follow Allah (swt) -in general.
From among the Muslims, human beings and from among the Jinn.
This is chapter 3. This is bara’ah from the Qur’an. The Qur’an has censored them.
Bara’ah al Haqiqah -The Real Bara’ah
For example: Abu Lahab the uncle of the Prophet (saw). Goliath killed by the Prophet David (as). Qarun, The people of ‘Ad and Thamud and Noah and Lut those people went astray and they are all Kafir and they are all in Bara’ah.
Sometimes our brothers from among the Muslims use a flawed argument using Abu Lahab as an example to prove the truth of the Qur’an. They say: “You see Allah says Abu Lahab will be in hell. If Abu Lahab take the shahada it would make the Qur’an false.”
This in and of itself is a false argument. The words of Allah (swt) are true and those of Abu Lahab are false. So even if Abu Lahab took the shahada, it would be in deception as Allah (swt) told us the truth about his fate.
The inverse is true. If Allah (swt) said in the Qur’an someone would be in paradise and this person did a sins or big sins, it is Allah (swt) who knows that this one made sincere repentance. So their ending was a good ending.
Chapter 4 Title: Bara’ah from the unjust Imam; as well as those who follow the unjust Imam.
Here we are admonished when you do bara’ah of the unjust Imam do be careful not to do general bara’ah of all of his followers. There could be the real believers among them. Those who are doing taqiyah to protect themselves because the brutality of the unjust Imam.
Example of doing taqiyah to save ones life: Ammar bin Yasir (ra).
(Whosoever disbelieves in Allah after his belief…) [16:106]. Said Ibn ‘Abbas: “This verse was revealed about ‘Ammar ibn Yasir. The idolaters had taken him away along with his father Yasir, his mother Sumayyah, Suhayb [al-Rumi], Bilal [ibn Rabah], Khabbab [ibn al-Aratt] and Salim [the client of Hudhayfah] and tortured them. As for Sumayyah, she was tied up between two camels and stabbed with a spear in her female organ. She was told: ‘You embraced Islam for the men’, and was then killed. Her husband Yasir was also killed. They were the first two persons who were killed in Islam. As for ‘Ammar, he was coerced to let them hear what they wanted to hear. The Messenger of Allah, Allah bless him and give him peace, was told that ‘Ammar has renounced faith, but he said: ‘Never, ‘Ammar is filled with faith from his head to his toes; faith is admixed with his flesh and blood!’ ‘Ammar then went to see the Messenger of Allah, Allah bless him and give him peace, crying. The Messenger of Allah, Allah bless him and give him peace, wiped his tears with his own hand and said: ‘if they return to you, let them hear again what you told them’. Then, Allah, exalted is He, revealed this verse”. Mujahid said: “This verse was revealed about some Meccans who accepted faith. The Muslims of Medina wrote to them urging them to migrate and told them that they did not consider them part of them unless they migrated. And so they left Mecca intending to migrate to Medina. The Quraysh caught up with them on the way and coerced them to renounce their faith. It is about them that this verse was revealed”.
Whoever disbelieves in Allah after their belief—not those who are forced while their hearts are firm in faith, but those who embrace disbelief wholeheartedly—they will be condemned by Allah and suffer a tremendous punishment.” (Qur’an 16:106)
This point in this chapter itself defeats Ibn Shams al-Din. Again Ibn Shams al-Din makes a deception basically telling everyone: “Who the Ibadi put in bara’ah they are kafir.”
Let us see how he would respond to chapter 4? He would be defeated on this point alone.
Shaykh Imam Abu Ismail Al Jitali (r) brought a very powerful hadith.
From the Sahaba Thauban (ra). This has been narrated by Musnad Abi Dawud at-Tayalasi & Al-Tabarani So than how? Can the Quraysh said to be in walayah if they are fought against? If they go against the Qur’an & the Sunnah?
Not everyone in bara’ah means they are mushrik.
“Make the Quraysh ahead of you and do not go ahead of them. Learn from them, you are not their teachers. You follow them as long as they follow the Qur’an and the Sunnah. If they do not follow the Qur’an and the Sunnah you do not follow them. Than take the swords from off your shoulders and strike them until you finish them. Or they over take you when you are weak.”
Some translations would render the Arabic as: “Annihilate their green ones. If you do not, then be miserable farmers, eating from the toil of your own hands.”
To use English idioms this basically translates as: “Strike while the iron is hot otherwise; you reap what you sow, or in this case don’t sow.”
The hadith in question is in between the two green brackets above.
This is the 5th chapter. This chapter is about the people who left Islam and go to shirk. The Murtadeen are in bara’ah.
The following hadith: “Who ever changes his religion kill him.” those are in the books that Ibn Shams al-Din relies upon.
These are not from the books of the Ibadis. These statements are in their (Sunni) books. We do not accept that those people who left Islam they are to be killed because of suspicion or doubts or something is not made clear to him. The Imam would take such people and discuss with them and you have to clear the doubt from them. Then after that the Imam will decide. These hadith are in Ibn Shams al-Din books. So why is he against the Ibadi on this?
The 6th chapter those who left the Ibadi school to go to another school they are put in bara’ah.
This is the point where Ibn Shams al-Din will try to catch us. He may say: “Ah you see! If you left the Ibadi and became a Shafi’i, Sunni, Shi’a they will put that one in bara’ah!”
You see how these people act tough?
What is actually written here? Whoever goes out from our school not simply because he has an evidence, but he is putting the scholars of the Ibadi in bara’ah he attacks the Ibadi school and tries to defeat the Ibadi school.
In one example such a one in the past was killed:
He quotes from Jabir Bin Zayd (ra) a man asked Jabir Bin Zayd (ra) what is the best type of Jihad? Jabir Bin Zayd said, ‘Killing Khardalah,’ because this man would run around and pop off at the mouth insulting the Muslims, was trying to defeat Islam and cause doubts with people. So a man killed in him in that time.
So this person who left the Ibadi school and now attacks it, his case is similar to the one who left Islam and became one of the murtadeen, and now spends his energy and efforts to bring Islam down. So likewise, if a person leaves Islam and goes about their own way they are left to their devices. Likewise, someone leaves the Ibadi school and follows another school and they are left to their own devices we leave them to it.
*note to the reader*
You will hear Shaykh Hilal say something like this person defeated the Ibadi or defeated Islam. English is not his first language. That can be seen in the next voice note where he is searching for the words to describe the division of a chapter. However, he is doing what many in our school fail to do and that is to share knowledge. He will always have our love and respect for it. May Allah (swt) honour him in this life and in the life to come. Amin.
Without doubt he is one who has tremendous love for humanity and for the Ummah in his heart. So when he says, “defeated Ibadi or defeated Islam“-what he means is that they come against it with force.
I need to clarify this because this website/blog is visited by those who are opportunistic enemies of the faith and they will seize on anything.
This is chapter 7 Bara’ah/dissociation from the specialist -which is shown by his name.
This chapter is divided into three parts.
A) What is the daleel (evidence) for the bara’ah for the person himself.
B) What is the hukm (judgement) of bara’ah in him?
C) The bara’ah in him by his name.
So let us deal with the first part.
A) What is the daleel (evidence) for the Bara’ah for the person himself.
Evidences for this are as follows:
“O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allāh against yourselves a clear case?” (Qur’an 4:144)
“So woe to those who pray!” (Qur’an, 107:4)
What? Woe be to those who pray? The Musaleen?
Read the next verse:
“Those who are heedless of their prayer.” (Qur’an 107:5)
sāhūna-heedless/neglectful. Not one who makes a mistake but one is negligent of praying altogether! They are inattentive about prayer. The timing, proper performance, prerequisites of prayer, showing off in prayer etc.
“Woe to every backbiter, slanderer.” (Qur’an 104:1)
“So woe to those ˹hypocrites˺ who pray yet are unmindful of their prayers; those who ˹only˺ show off.” (Qur’an 107:4-6)
And many more verses and evidences can be produced for this type of bara’ah.
So these type of people Allah (swt) curse and strong punishment awaits them. Thus, we put them in bara’ah
Here we will deal with the second part.
B) What is the hukm (judgement) of Bara’ah in him? The evidences for those who are against the commands of Allah (swt).
In this is evidence that defeats Ibn Shams al-Din. Ibn Shams al-Din mentioned before about Al-Murji’ah, those who died committing big sins and did not make any tauba. We, Ahl al-Haqq wa-l istiqama put such people in bara’ah because of what Allah (swt) has already mentioned:
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
The Murji’ah believe that Ahl Kibar the big sins of Ahl Qiblah, it could be that Allah would just forgive them. Yet, what has already been established by Allah (swt) is against them!
“And all faces will be humbled before the Ever-Living, All-Sustaining. Those burdened with their evil deeds (zul’man)will be in utter loss.” (Qur’an 20:111)
We will all stand before a Holy and Just and Sovereign God.
So these questions really come back upon Ibn Shams al-Din and those from the Sunni who follow these views in general. This is the justice of Ahl al-Haqq wa-l istiqama. We follow the clear evidences.
Alas, we don’t have the view that simply because we are Muslims or simply because we follow the Ibadi school we can be unjust to people, rape people, take their money, and than do what ever we want and we go to paradise(after a possible brief stint in hell). In reality this is the aqidah of the Murji’ah.
Here we will deal with the third part.
C) The bara’ah in him by his name.
This is the third section. Is those who are in walayah and bara’ah by their names in the Qur’an.
Here the Shaykh has given a very powerful evidence. He said that anyone who is not mentioned by name in the Qur’an, that Allah (swt) put them in bara’ah, then that one is by default in walayah.
Meaning that in general the default position of all people is that they are in walayah. The good thinking is that they will go to paradise. For example, one may have sinned and came back to Allah (swt) and we are not aware of that.
So in general all Muslims are in walayah .
This is why in general there are also people in bara’ah. Meaning in general the thinking is that they will go to hell. An example would be Atheist. They are in a general category but Allah (swt) knows best the individual cases. For example, one in this category may do meritorious acts even though they are in bara’ah. Because Allah (swt) knows best where this person will end up.
Some examples and evidences:
The case of Ayesha (ra) in the battle of the Camel. She was against the rightful Imam. That Imam being Ali Ibn Abu Talib. She is known as the mother of the believers, as we know the mother of the believers are in paradise. Yet, it is not written in paradise her name ‘Aisha’ (ra). So when Ammar ibn Yasir (ra) was fighting with Imam Ali Ibn Abu Talib against Ahl Sham what did Ammar ibn Yasir(ra) say?
Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:
When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).
Even Ammar bin Yasir (ra) fought in Siffin and was killed by Ahl Sham.
We know she is the wife of the Prophet (saw) and she is in Paradise but we will not go against the orders of Allah (swt). Even if Aisha (ra) in the battle of the Camel she is with the opposition! We are with the rightful Imam, Imam Ali Ibn Abu Talib. Even if she is in paradise we are not going to leave the orders of Allah (swt).
Before proceeding it may be well for the reader to go back to the top and re-read the section about Abu Lahab, because he is in the real bara’ah. He specifically mentioned by name that his ending his doom. So the inverse is true. When Allah (swt) specifically mentions a person will be in paradise the Qur’an is a biding decisive proof.
Where as the hadith could be the machinations of the schismatics.
The hadith are examined in a case by case scenario.
So here this means that if Allah (swt) put the person in walayah like the Umm al mu’minin -mothers of the believers; Allah (swt) says that she will be in paradise.
“The Prophet is more worthy of the believers than themselves, and his wives are their mothers (ummahatuhum). And those of relationship are more entitled in the decree of Allah than the] believers and the emigrants, except that you may do to your close associates a kindness. That was in the Book inscribed.” (Qur’an 33:6)
So in our school the above is evidence that Allah (swt) knows the end of Aisha (ra) and that her ending is a good ending.
This was stated in the aforementioned hadith related by Ammar bin Yasir (ra). However, she is not called by her name ‘Ayesha’ as being a woman of paradise. So even though she opposed the rightful Imam, Ali Ibn Abu Talib, Allah’s knowledge does not change and he knows that she would make a tauba (repentance).
This is what has been stated by our Imam, Imam Jabir Bin Zayed (ra) that she, Aisha (ra) made tauba (repentance) before she died. Not like for example, Mu’awiya ibn Sufyan. He never made a tauba (repentance) as we know. Where as Allah (swt) knows that Aisha (ra) will go out against the rightful Imam, Ali Ibn Abu Talib, however, her ending is a good ending.
It is reported that both Jabir b. Zaid and Abu Bilal Mirdas discussed with ‘A’ishah her attitude at the battle of the Camel and blamed her for her opposition to ‘Ali who was the legal Caliph at that time, and she once more repented.
Source: (Darjini, Tabaqat., Ms. 198)
Ibn Shams al-Din is basically saying, ” Ahl al-Haqq wa-l istiqama telling people who are committing a sin are in bara’ah; Even though we saw the people here are fighting against Aisha (ra) and she is the mother of the believers? We saw Uthman Ibn Affan against Abu Dhahr.”
Narrated ‘Abdullah bin ‘Amr: that the Messenger of Allah (saw) said: “There is no one more truthful, that the sky has shaded and the earth has carried, than Abu Dharr.” Source: (https://sunnah.com/tirmidhi:3801)
Here in chapter 8 there are four conditions and directions for Bara‘ah
First if he says he did sins. By his own proclamation.
If someone saw him committing a big sin and continues to persist in it.
If two good and truthful people saw him committing a big sin.
He is infamous. He is well known to do these things. Like Epstein for example.
Chapter 9 is about tauba (repentance) for those who have committed a sin.
This is a point that Ibn Shams al-Din does not understand either from willful ignorance or tadblis (deception). It shows that Ibn Shams al-Din is not just. He is not reading the whole of the text but picking and choosing to make his interlocutors (namely us) to look bad.
What he is extremely ignorant about is that if someone is in walaya with us and than committed a sin. He is going to be put in bara’ah directly/immediately without calling him to repentance.
For example, someone is wali of Allah (swt) and they committed a big sin.
No better example than Adam (as) and he made tauba (repentance) and came back to Allah (swt). Adam (as) is someone whom Allah (swt) himself selected.
So what about those who are less than Adam? Less than the prophets? Can we without reason or rhyme, someone did a big sin and you put him in bara’ah and keep him in bara’ah without calling to tauba directly? No! He is called to straight himself out, and to reform himself. This all of course is depending upon the nature and type of sin. Some things may require temporary banishment.
The evidence for this is many. However, we will quote one hadith that hits the nail on the head on this matter.
It was narrated from Anas bin Malik that:
“The Messenger of Allah (saw) said: ‘None of you truly believes until he loves for his brother” or he said “for his neighbor, what he loves for himself.”
So what would you like for yourself dear reader if you committed a sin? To be forgiven or to be lost? Any one of us would like to be reconciled to Allah (swt). We would love to be forgiven and so this is our wish for those Muslims who are in bara’ah. So we call them to repentance and reformation of character and anyone who truly believes wants this for the one who has been ensnared by Satan.
Any school of the Muslims who does not love for his brother/sister to repent and come back to Allah (swt) is not a school worthy of consideration by the Muslims.
This is the last chapter /chapter 10. What is the reality of walayah and bara’ah and the reality with Allah (swt).
This is divided into three sections.
The first section the reality of walayah/ is to accept them in sharia and to be against them if they are not following the shariah
“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)
Bara’ah is being against unbelievers and those among Muslims who commit big sins.
Also ,in the book the Shaykh Jitali (r) said that the Prophet (saw) advised new Muslims to be away from the mushrik and be close to the believers.
This is the second section. The walayah of Allah (swt) with his servants.
Allah knows best who is obligated for forgiveness and who is obligated for punishment. That is Allah’s knowledge does not change. Allah (swt) knows who will die upon faith even if in his/her life they have committed all types of sins. He knows which of his servants will make sincere repentance before their ending. The bara’ah of Allah (swt) with his servants. Allah (swt) knows will die as a mushrik, or as someone who made big sins without making repentance. Even though this one may for a portion of their life did meritorious works.
The third section of chapter 10. This sums up the whole philosophy. The one in walayah we love him/her we pray for him/her we talk nicely about him/her. What we put the person in bara’ah and we insult him/her and we ask for curses upon him/her.
Walayah wal Bara’ah in the heart is one thing. Dealing with people in general is something else.
For example: we ultimately want good for all people that are open to good. We want all people whose heart is receptive to the light to enter into Islam. The best we can hope for humanity is that which is the best they can hope for. To live and die upon Islam.
Final thoughts: Dear readers thank you for your patience in reading the article in full.
The reality is that this concept of friendship and dissociation is not even something unique to the Ibadi school, or even to Islam, or even to people of faith. Countries take each other in friendship or dissociate. In everyday life people have a circle of those who are in their trust and friendship and those they dissociate from. We live in times where people , even Muslims do ungodly things. They have no wara’ (piety) or taqwa (fear of and being conscious of Allah). We live in a world of tiktok videos where youth knock out random people (often the elderly)walking by them. Muslims engage in serious haram.
You do not encourage this by holding such people in your trust and continuing to extend the ties of friendship. These people and this behavior is to be shunned, not celebrated, embraced and even broadcasted.
At the same time Allah (swt) has clearly stated:
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)
“Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding.” (Qur’an 39:9)
“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)
As has been said: “Ours is not a caravan of despair”.
Come back to the Qur’an and the Sunnah. Follow the way of the bearer of the flags of truth, and those who hold up the light in a world of darkness, come back to Allah, The Most Merciful, The Most Compassionate, come back to Him, Oh Ummah of Muhammed (saw)!
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Qur’an 49:13)
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In the Qur’an, it is shown that to be truly ‘sharif‘ or noble, is based on how righteous we are and not based upon the blood that flows in our veins. It is not based upon our tribal affiliation. It is not based upon our gender. It is not based on how little or how much melanin permeates my epidermis.
This post is not for the people of whims and desires. It is not for the people of emotion and passions. This post is for people who are interested in the truth. People who follow the proofs and the evidences. May Allah (swt) guide those who seek truth to the Truth.
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Qur’an 49:13)
I could be a man and far excel a woman in my piety.
I could be a woman and far excel a man in my piety.
I could be an Arab and far excel a non Arab in my piety.
I could be a Non-Arab and far excel an Arab in my piety.
I could be black and far excel someone white in my piety.
I could be white and far excel someone black in my piety.
I could be a descendant of a Prophet and far excel someone in my piety.
I could not be a descendant of a Prophet and far excel a descendant of a Prophet in my piety.
Allah (swt) has made it very clear:
Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you
In this entry, we will explore the question of rather or not simply being a Syed or a descendant of a Prophet makes a person default: righteous, noble, or infallible.
We will explore questions like: If all the people on the Ark were noble and pious where did evil come from after they embarked?
How Islam (Judaism) and Islam (Christianity) were betrayed by the very guardians asked to protect it.
Hence the meaning of the word Kafir-is Ungrateful.
All too often those who have been given the light are the very ones who betray it. While those groping in utter darkness often become the very vanguards of light.
Who is truly noble and righteous before Allah (swt) has nothing to do with lineage, pigmentation of one’s skin, nationality, tribal affiliation, wealth, or intellectual acumen.
“So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.” (Qur’an 23:10)
“O humanity! Be mindful of your Lord, and beware of a Day when no parent will be of any benefit to their child, nor will a child be of any benefit to their parent. Surely Allah’s promise is true. So do not let the life of this world deceive you, nor let the Chief Deceiver deceive you about Allah.” (Qur’an 31:33)
Notice something interesting that Allah (swt) says about animals that are sacrificed to him.
“Neither their meat nor their blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.” (Qur’an 22:37)
Narrated AbuHurayrah:
“The Prophet (saw) said: Allah, Most High, has removed from you the pride of the pre-Islamic period and its boasting in ancestors. One is only a pious believer or a miserable sinner. You are sons of Adam, and Adam came from dust. Let the people cease to boast about their ancestors. They are merely fuel in Jahannam; or they will certainly be of less account with Allah than the beetle which rolls dung with its nose.”
The Ahl Bayt of Adam (as). The household of the Prophet Adam (as)
The first murderer in human history was a descendant of a Prophet.
Cain killed his brother Abel. Both were descendants of the Prophet Adam (as). Yet, one was righteous and the other became the ‘first’ murderer. Such that Allah (swt) made an example of this particular incident throughout time.
“So his soul permitted to him the murder of his brother, so he killed him and became among the losers.” (Qur’an 5:30)
“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice, and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous [who fear Him]”. (Qur’an 5:27)
Humanity has not even in its infancy and here we have two descendants of the Prophet Adam (as). One of them has the hallmark of being remembered for all time as being the first murderer. Allah (swt) said that one of them was (mutaqi) righteous meaning the other was not.
Does the son of Adam (as) get a pass for murdering his brother simply because he is the son of a Prophet?
The Ahl Bayt of Ibrahim (as). The household of the Prophet Ibrahim (as)
“Also, remember that Ibrahim was tried by his Lord with certain commands, which he fulfilled: He said: “I will make you an Imam to the Nations.” He pleaded: “And also (Imams) from my offspring!” He answered: “But My Promise is not within the reach of (zalimin) evil-doers.” (Qur’an 2:124)
If you notice Allah (swt) didn’t write a blank check for the descendants of Ibrahim (as) . If you were made virtuous by being a descendant of a prophet than Allah(swt) would have simply granted Ibrahim’s du’a without a caveat. However, He did not. Allah (swt) made a caveat, “My promise is not within reach of the (zalimin)evildoers.”
In other words, I will grant your du’a to those who hold on to my commands and strive their utmost to be righteous servants.
The following verses in the Qur’an are more than enough proof for us of this du’a.
The Ahl Bayt of Jacob (as). The household of the Prophet Jacob (as)
“Indeed, in the story of Joseph and his brothers there are lessons for all who ask.” (Qur’an 12:7)
The sons of Prophet Jacob are descendant of Prophet Ibrahim through his son Ishaq
But My Promise is not within the reach of (zalimin) evil-doers.” (Qur’an 2:124)
What did these descendants of Prophet Ibrahim (as) get up to?
They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:17)
These Muwahid, The Ahl Bayt of Jacob (as), Sons of a Prophet lied to their father! Imagine telling your own father that his son (your own brother) was eaten by a wolf! Can you imagine the grief it would bring him?!
Allah (swt) tells us in very vivid language how severe was the grief and trauma of Jacob (as). The trauma that Prophet Jacob (as) went through on account of his progeny, the progeny of the Household.
“He turned away from them, lamenting, “Alas, poor Joseph!” And his eyes turned white out of the grief he suppressed.” (Qur’an 12:84)
He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.” (Qur’an 12:5)
Jacob (as) knew among his ahl bayt were schemers!
“˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.” (Qur’an 12:8)
Can you imagine talking about your father (a Prophet) like that?
“Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!” (Qur’an 12:9)
Imagine the audacity to plan to kill your brother (a Prophet) and than expect that Allah will simply forgive you?
They said, “O our father! Why do you not trust us with Joseph, although we truly wish him well? (Qur’an 12:11)
The Ahl Bayt of Jacob (as) Lie #1 to their father.
“Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.” (Qur’an 12:12)
So he can enjoy himself Lie #2 and they will watch over him Lie #3
“Then they returned to their father in the evening, weeping. They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:16-17)
“And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.” (Qur’an 12:18)
Look at the extent of their manipulation! Fake tears like actors crying on que! A prop piece-his shirt stained with false blood. Gaslighting their father.
Joseph eaten by a wolf Lie #4 Brought a shirt with false blood Lie #5
“Return to your father and say, ‘O our father! Your son (Benjamin)committed theft. We testify only to what we know. We could not guard against the unforeseen.” (Qur’an 12:81)
They claimed their other brother, Benjamin was a thief and lied to their father, yet again. Lie #6
The Ahl Bayt of Jacob, the guilty among them finally return in repentance to Allah (swt)
“They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.” (Qur’an 12:91)
“They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.”(Qur’an 12:97)
Satan ignited rivalry between the Ahl Bayt of Jacob (as)
“Then he raised his parents to the throne, and they all fell down in prostration to Joseph,1 who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.” (Qur’an 12:100)
What to make of the sons of Jacob (as) Al Muwahid who lied to their father (a Prophet) because they are jealous of their brother? The sons of a Prophet can conspire against their brother, but all the companions are saints & angels?
“Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains, and Allah said: Lo! I am with you. If you establish worship and pay the poor-due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into Gardens underneath which rivers flow. Whosoever among you disbelieves after this will go astray from a plain road.” (Qur’an 5:12)
The Ahl Bayt of Nuh (as). The household of the Prophet Nuh (as)
“So it sailed with them through waves like mountains, and NOAH CALLED TO HIS SON who was apart, “O MY SON, come aboard with us and be not with the ungrateful. But he said, “I will take refuge on a mountain to protect me from the water.” Noah said, “There is no protector today from the decree of Allah, except for whom He gives mercy.” And the waves came between them, and he was among the drowned.” (Qur’an 11:42-43)
Then Allah (swt) informed Noah…
“And Noah called to his Lord and said, “My Lord, indeed MY SON IS OF MY FAMILY (AHLI) and indeed, Your promise is true; and You are the most just of judges! He said, “O NOAH, INDEED HE IS NOT OF YOUR (AHLIKA) FAMILY; indeed, he is one whose work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant. Noah said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.” (Qur’an 11:45-47)
Tabataba’i says that this flood was universal. Everyone on the Earth except those on the Ark was drowned.
Source: (Ṭabāṭabāʾī, al-Mīzān, vol. 10, p. 102 and 260.)
Narrated Abdullah ibn Umar:
When we were sitting with the Messenger of Allah (ﷺ), he talked about periods of trial (fitnahs), mentioning many of them.
When he mentioned the one when people should stay in their houses, some asked him: Messenger of Allah, what is the trial (fitnah) of staying at home?
He replied: It will be flight and plunder. Then will come a test which is pleasant. Its murkiness is due to the fact that it is produced by a man from the people of my house, who will assert that he belongs to me, whereas he does not, for my friends are only the God-fearing. (رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي وَلَيْسَ مِنِّي وَإِنَّمَا أَوْلِيَائِيَ الْمُتَّقُونَ) Then the people will unite under a man who will be like a hip-bone on a rib. Then there will be the little black trial which will leave none of this community without giving him a slap, and when people say that it is finished, it will be extended. During it a man will be a believer in the morning and an infidel in the evening, so that the people will be in two camps: the camp of faith which will contain no hypocrisy, and the camp of hypocrisy which will contain no faith. When that happens, expect the Antichrist (Dajjal) that day or the next.
So let us ponder this for a minute. As some of our brothers want to use this ‘hadith of the Ark‘ to suggest that only those who were on the Ark were people who are pure and rightly guided.
So it stands to reason that all the vile, evil, and sinful people were wiped out by Allah (swt) during the flood.
It also stands to reason that the inhabitants on the Ark had to embark.
That is how I am able to write to you today. We are all descendants of those people. Which leads to two points.
First Point.
We are all descendants of the Ahl Bayt of Noah (as) according to Tabataba’i
Second Point.
Evil and Mischief came from those were saved on the Ark.
Where did the sin, villainy, and evil come from that we know today? Obviously it came from the descendants of the people of the Ark. This means within the Ahl Bayt of the Ark itself was the inclination towards righteousness and the inclination towards evil.
So certainly the people on the Ark and their descendants were not infallible. That is just a common sense deduction.
Here is something to think about.
What happened to the descendants of the earlier prophets?
How could Judaism be corrupted if we had infallible Imams who were guiding the people all the time?
The answer, because the descendants of the Prophets and the guardians themselves apostatized from the faith!
“Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah ] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses to that.” (Qur’an 5:44)
“Their descendants who inherited the Book gained (by bribery only) worthless things from the worldly life saying, “We shall be forgiven (for what we have done). They would have even doubled such gains if they could have received more. Did they not make a covenant (with Allah) in the Book not to speak anything other than the Truth about Allah and to study its contents well? The life hereafter is much better for the pious ones. Will you not then think?(Qur’an 7:169)
Though this is an uncomfortable answer for many, it is a truthful one.
We do not have unbroken chains of the lineage of people who ‘kept the faith’ all the way until the coming of the Blessed Messenger.
All we have in reality is the narrative of the Qur’an that puts focus on Ibrahim (as), Ishaq (as), Ismail (as), & Jacob (as) and their descendants -who were Messengers and Prophets.
However, it becomes obvious to all who reflect that those who were entrusted to be the guardians of the faith were the very ones who betrayed it.
Allah (swt) would send Prophets (upon whom be peace) who would entrust this message to their households and their family and over time their descendants would apostate -wholesale from faith.
Wash – Rinse – Repeat.
In reality, if you want to be technical. From the perspective that we all came from Adam (as) or are ‘Bani Adam‘ -the children of Adam, we are in reality all descendants of Prophets. Some of us will be deemed righteous and others of us not righteous.
These are clear verses in the Qur’an that give us clear examples.
Yes, we should love and respect those people who are descendants of Prophets. Yet, we are not beholden to anyone who does not hold fast to the Book of Allah (swt) or the Sunnah of the Beloved Messenger (saw).
Look at what the Blessed Prophet Muhammed (saw) said about family ties and justice.
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.”
Usama approached the Prophet (saw) on behalf of a woman (who had committed theft). The Prophet (saw) said, “The people before you were destroyed because they used to inflict the legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet (saw) did that (i.e. stole), I would cut off her hand.”
Now, does one need to hate Fatima (ra) in order to administer the justice of Allah? How do people reason?
Does anyone think that Adam (as) did not love both his sons?
Does anyone think that Noah (as) did not love the son that Allah instructed to leave behind?
How is that this some in this Ummah have come to the conclusion that certain people’s blood is cheap while others is expensive? May Allah (swt) guide us!
Just as Aisha (ra) was a test on rather the people will follow her or the rightful Imam, Imam Ali Ibn Abu Talib. Ali himself became a test at Siffin to see rather or not people will follow what Allah (swt) ordered in the Qur’an or Ali’s decision.
Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:
“When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).”
Does it sound like in the above text that Ammar bin Yasir (ra) had hate in his heart towards Aisha (ra)? Of course not! Yet, justice is justice and truth is truth.
I have met some descendants of the Blessed Prophet (saw) myself, some of whom were amazingly pious people, (based upon what I was able to observe) and some who were not really observing the very basic practices of Islam, like prayer.
“Then he raised his parents to the throne, and they all fell down in prostration to Joseph,1 who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.” (Qur’an 12:100)
Descendants of Ali Ibn Abu Talib and Ibn Abbas slaughter and assassinate one another.
Later on we see the members of the Ahl Bayt in an all-out war against one another.
Or does anyone want to think that the Abbasid Caliphate Al-Mansur or Abu Ja’far Abdallah ibn Muhammad al-Mansur was righteous and just?
Abdullah ibn Muhammad Al-Mansur was a great-grandson of the Prophet Muhammed (saw) cousin, Ibn Abbas.
Here are some of the things he did:
He had one of his governors send spies to spy on Imam Malik. He had Imam Malik tortured, had his arm pulled out of his socket, and publicly humiliated.
He had the grandsons of Hassan ibn Ali the sons of Abdullah ibn Hasan ibn Al Hasan ibn Ali Ibn Abi Talib killed, namely Muhammed and Ibrahim.
Jalāl al-Dīn al-Khuḍayrī al-Suyūṭī mentions that he was the one that made that already tenuous relationship between the house ‘Abbas and the house of ‘Ali completely fractured. Source: (Tarikh al-Khulafa p.279-280)
He jailed Sufyan al-Thawri and Abbad ibn Kathir and, Abu Hanifa an-Nu’man.
He had Abu Muslim Abd al-Rahman ibn Muslim al-Khorasani murdered.
The list goes on and on.
Question: What are the people to do when there become violent fractious splits between these infallible, descendants of the Prophets?
Answer: Pick up your sword and hope to Allah that you start stabbing the wrong one. Apparently you have no way of objectively knowing which one is the right one!
The English say: Blood is thicker than water. In Islam we say: Faith is thicker than Blood.
Believers, do not take your fathers and brothers for allies if unbelief is dearer to them than faith; those of you who do so are unjust. (Qur’an 9:23)
You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him – those are the party of Allah . Unquestionably, the party of Allah – they are the successful. (Qur’an 58:22)
Once again these types of things will only disturb people who place a lot of stock in a person’s lineage.
‘Abdullah bin ‘Utbah bin Mas’ud reported:
I heard ‘Umar bin Al- Khattab (May Allah be pleased with him) reported saying: “In the lifetime of Messenger of Allah (saw) some people were called to account through Revelation. Now Revelation has discontinued and we shall judge you by your apparent acts. Whoever displays to us good, we shall grant him peace and security, and treat him as a near one. We have nothing to do with his insight. Allah will call him to account for that. But whosoever shows evil to us, we shall not grant him security nor shall we believe him, even if he professed that his intention is good.”
“Say: “O Allah! Lord of Sovereignty! You give power to whom You please, and You strip off power from whom You please: You endow with honour whom You please, and You bring low whom You please: In Your hand is all good. Verily, over all things You have power.” (Qur’an 3:26)
“And We have already sent Noah and Abraham and placed in their descendant’s prophethood and scripture; and among them is he who is guided, but many of them are (fasiqun) defiantly disobedient.” (Qur’an 57:26)
“There is no god except Him. He gives life and causes death. Your Lord, and the Lord of your forefathers.” (Qur’an 44:8)
“That is because Allah is the Truth, He gives life to the dead, and He is Most Capable of everything.” (Qur’an 22:6)
“Allah said, “Jesus, I will cause you to die and raise you up to me, and purify you from those who denied the truth, and I will exalt your followers over those who deny you until the Resurrection Day. Then you all will return to me, and I will judge between you in matters about which you disagree.” (Qur’an 3:55)
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So it was brought to my attention that a Christian thought this was a good argument to prove that Jesus (as) is God. Really these people insult their own followers and readers.
“O people, a parable is set forth: pay heed to it. Those who call upon aught other than Allah shall never be able to create even a fly, even if all of them were to come together to do that. And if the fly were to snatch away anything from them, they would not be able to recover that from it. How powerless are those who invoke and those invoked!“ (Qur’an 22:73)
“And a messenger to the Children of Israel, ‘I have come to you with a sign from your Lord: I will create for you a bird from clay, breathe into it, and it will become a bird—by Allah’s Will. I will heal the blind and the leper and raise the dead to life—by Allah’s Will. And I will prophesize what you eat and store in your houses. Surely in this is a sign for you if you ˹truly˺ believe.” (Qur’an 3:49)
O people, a parable is set forth
A parable is: A short moral story that illustrates a universal truth.
“Those who call upon aught other than Allah shall never be able to create even a fly.”
The statement is directed at that those deities that worshippers petition in their prayers. This is drawling attention to the fact that Allah (swt) alone is the originator of the heavens and the earth.
“Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is.” (Qur’an 2:117)
A fly is something that most common people would consider to be a nuisance. We swat it away as it comes near our food or our face. Allah (swt) is saying that those whom people call upon other than Allah they are not even able to create a fly.
The other interesting point and implication of this verse is that today scientist are in their labs trying to create life. However, what is simply goes over our heads in such experiments is that:
a) The scientist are intelligent beings attempting to create life. The scientist themselves are part of the variables in the experiment.
If they do indeed create anything it is the result of intelligent design, a creation directed by an intelligence.
“And if the fly were to snatch away anything from themthey would not be able to recover that from it.”
First there is something very deep about this verse upon tafakkur- notice that the verse says: “They would not be able to recover that from it.” If one person was to steal a watch from another individual as long as that watch has not been altered or destroyed it is possible to recover that watch.
However, what the fly does is vomit on the food and liquify it now uses a proboscis to slurp the liquified food. So even if you caught the fly you would not be able to recuperate that which was taken from it.
Now when it comes to the verse that the Christian thinks proves the deity of Christ let us look at it:
“I will create for you a bird from clay, breathe into it, and it will become a bird—by Allah’s Will.“
This is where the real insult to the readers intelligence begins. They quote half the verse thinking that the reader will not read the whole of the verse. When we do, we quickly find that these actions are by Allah’s Will. They are not by the will of Jesus (as).
“I will heal the blind and the leper and raise the dead to life—by Allah’s Will.“
Notice something else interesting. When Jesus (as) continues he says: ” And I will prophesize what you eat and store in your houses.” Yet the statement does not end with the statement “by Allah’s Will”. This is because it is already established that Jesus (as) is a Prophet of Allah (swt) and he is authoritative. Yet, when Jesus (as) performs acts that look as if they break some supposed “laws of causality” he clearly needs to mention that this is by Allah’s Power and not his power. By Allah’s Will and not his will.
We shouldn’t be surprised by this because even in the text considered sacred by Christians we find:
“You men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as you yourselves also know.” (Acts 2:22)
Also what is a bit amusing about this supposed argument from the Christian is that it shows just how stepped in ignorance they are over some of the basics of Islamic theology and doctrine-this is across the board. I have personally never heard or seen any of them being grounded in Islamic theology.
What is amusing is the following: The statement in Arabic that you see above: “There is no Might or Power except with Allah.” The transliteration from Arabic would be: La hawla wa la quwwata illa Billah.
So Jesus (as) does not need to create a bird out of clay. He doesn’t even have to do anything fancy really.
Jesus (as) could simply say: “I eat this banana independently from the Might and Power of Allah”, and that in ad of itself would be a claim to deity.
If a Muslim says: “I obtained this PhD independently from the Might and Power of Allah.” That person would have existed the religion of Islam and would need to reaffirm their testification of faith.
There is no action done in existence that is not dependent upon the Might and Power of Allah. Allah is the Sovereign King of our entire existence!
There is no Kingdom of Satan and Kingdom of Allah (swt). All of existence is the Kingdom of Allah (swt).
Even when we steal an apple, our limbs, various systems in our bodies down to the molecular and atomic levels are all acting in accordance with the Might and Power of Allah What is not acting in accord with it is our Will. *Note* Not independent of Allah’s Power or Might but not in accord with it. Allah has willed that we have will that can act not in accordance with Allah (swt). However, it is impossible for anything in existence to act independently of the Might and Power of Allah (swt).
“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)
To learn and understand more about the doctrine of kasb (acquisition) you may be interested in reading the following:
Allah (swt) has power over the life and death of Jesus
“Allah said, “Jesus, I will cause you to die and raise you up to me, and purify you from those who denied the truth, and I will exalt your followers over those who deny you until the Resurrection Day. Then you all will return to me, and I will judge between you in matters about which you disagree.” (Qur’an 3:55)
Allah (swt) can destroy Jesus.
Even if Allah (swt) endowed Jesus with power over life and death, Allah (swt) has power over the life and death of Jesus himself!
“Say: “And who could have prevailed with Allah in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone who is on earth-all of them? For, Allah’s is the dominion over the heavens and the earth and all that is between them; He creates what He wills: and Allah has the power to will anything!” (Qur’an 5:17)
In this situation Jesus has about as much chance as a moth in a candle stick factory.
According to the sacred text of the Christians the miracles of Jesus in the Qur’an are a big whoopty doo (a nothing burger)
In fact, if we are to believe the New Testament, Christians should be able to outshine and outclass the miracles of Jesus.
“Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.” (John 14:12)
Which follower of Jesus ever turned water into wine?
Which follower of Jesus walked on water?
Elisha’s dead bones could bring people to life.
“Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet.” (2 Kings 13:21)
“Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Abraham said, “Indeed, Allah brings up the sun from the east, so bring it up from the west.” Then the unbeliever was confounded. God guides not the people of the evildoers.” (Qur’an 2:258)
Notice that when the man replied to Abraham saying: “My Lord is the one who gives life and causes death,” he said in reply: “I give life and cause death.” Abraham did not dispute this.
Why? Because on an observable empirical data the man has a point. He can get a woman pregnant. He can take his sword and end a life. This man is not seeing from the vantage point of a believer that knows that Allah (swt) ultimately is the one behind life and death. Thus, Abraham had another argument which left the man confounded.
When Allah (swt) says:
“That is because Allah is the Truth, He gives life to the dead, and He is Most Capable of everything.” (Qur’an 22:6)
This is true because ultimately it is Allah that has power over life and death. We see people who should not be able to have children, have children. We see people beat cancer. That is why Jesus (as) is saying: “by Allah’s Will” it is by his qudra, his will, his power.
May Allah (swt) guide the Christians to the truth before they taste the eternal hellfire.
“Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
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May Allah (swt) guide this Ummah! May Allah (swt) forgive this Ummah! The people of innovation and desires will not stop in their likening of Allah (swt) to his creation.
They will not stop in making claims about Allah (swt) and in the very next breath disavowing those claims with their bid’a and innovated disclaimers: “In a way that befits his majesty.”
They spread statements from the scholars of their sect without thinking through the ramifications.
Such that Allah (swt) is 60 cubits tall -“In a way that befits his majesty.”
Allah (swt) rides on a whale (made out of light) -“In a way that befits his majesty.”
The following video will lay bare why these people struggle in the fundamentals of our religion and are confused about matters where in there should be clarity. I honestly do not fault our brother Faris; as the majority of them simply do taqlid (blindly follow) as you will see he defers to a scholar whom he trust and relies upon to give the information. That scholar himself makes a major blunder.
“The brothers asking about Sahih Muslim. The hadith in Sahih Muslim 2841 and this hadith SubhanAllah there’s statement that it can be problematic to the people who do not have enough knowledge in the attributes of Allah azzawajal and how do we understand the attributes of our Lord azzawajal yeah? And that’s why I always say this and I stress this point that you have to refer back to the authentic scholars to understand the hadith correctly or else you’re going to fall into doubts yeah?
It can be some statements can be mutashabih (allegorical). It can you know mean different things. Taib? Anyway, let me read the hadith first. Allah azza…(corrects himself)… The Prophet (saw) said: Allah The Exalted and Glorious created Adam in his image, Yani in Allah’s image. and his length Adam’s length is 60 cubits. And as he created him he told him I’ll say it briefly here. He told him to go to a group of angels in heaven. He told him to go to a group of angels and greet them. Yeah? Greet them and Allah told Adam listen to their response. Yani Allah is teaching Adam somethings. So he went to greet them and he said: “As salamu ‘alikum” -peace be upon you. So the angels replied back to Adam. “walakum salaam warahmatullah” -peace and uh peace be upon you and the mercy of Allah. and so they added ‘the mercy of Allah’ Then the Prophet (saw) So He anybody who would get into paradise would get into the form of Adam.
When we go to paradise Insh’Allah we become from Ahl Jannah (People of Paradise) in length we are 60 cubits yeah? We are 60 cubits and we are very tall, just like our father Adam (as). Then, the people who followed him continue to diminish in size up to this day. Yani, the people in this world in this life are diminishing in size uh until this day. And this is Yani, evident and we see this. Humans Yani, are slowly becoming weaker , smaller and all that. You know I think the hadith is clear.
But perhaps maybe the first statement where Allah azza(corrects himself) Where the Prophet sallahu alayi wa salam said khalaq alllah azz wajall adam ealaa suratih -Allah created Adam uhhh in his image. Some people what do they think they think in Adams image and this is wrong. This is wrong Uh it’s meant clear linguistically its meant that Allah created Adam in Allah’s image. In Allah’s image.
But what does that mean? Here is allamah Ibnul Baz and this is the correct understanding and interpretation of the hadith according to Ahl Sunnah Wal Jammah. The scholars of Ahl Sunnah Wal Jammah. He (Ibnul Baz) said:
Yani it is not meant that Adam is similar to Allah No! And so Shaykh Allama Ibnul Baz what is he saying? He’s saying He created him in his image meaning that Adam has a face and Allah has a face. Adam speaks and Allah speaks. Adam has a hand and Allah has a hand. But than he said not his hands is similar to Allah’s hands. Because this is a creation and he is the Creator Azzwajal! So yes he has a hand but its different than our hand.
And As Allah said: laysa kamith’lihi shay -nothing is like Allah l-sami’u l-basir Taib! Allah hears and There’s nothing like Allah and he is all hearing and all..all seeing. We also see also hear is our hearing and our seeing same as Allah?
La! Refer to the beginning of the ayat laysa kamith’lihi shay-nothing is like Allah so this is the correct interpretation of this hadith -Allah knows best
Prima-Qur’an comments: This is full of errors. First they will quote the following verse from the Qur’an as if it some how makes them innocent of contradicting the very verse they quote!
“Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
You cannot expect people to take you seriously when the claim is you are not doing tashbi and than turn around and do exactly that!
“It’s meant clear linguistically its meant that Allah created Adam in Allah’s image.”
“But what does that mean?”
“He’s saying: He created him in his image meaning that Adam has a face and Allah has a face. Adam speaks and Allah speaks. Adam has a hand and Allahhas a hand.”
In this example of mirroring Adam (as) is used as the focal point to tell us about whom Allah (swt) is. This is clear tashbi.
Look again at the hadith in question:
Abu Huraira reported Allah’s Messenger (saw) as saying:
Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of” Mercy of Allah”. So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day.
If you take the type of interpretation that their scholar gives you than than it means as Adam (as) is 60 cubits in height than Allah (swt) is 60 cubits in height. What ever Adam (as) has Allah (swt) also has -with the innovated and disclaimer statement: “In a way that befits his majesty.” This leads one to believe that Allah (swt) also has a nose, ears etc….
Furthermore, Ibn Jawzi relates:
“Al-Qadi Abu Bakr ibn al-Arabi says: “One of my shaykhs whom I consider trustworthy has related to me that Abu Ya’la used to say in relation to the meanings of Allah’s attributes: “No matter what justifications you give to me, I consider it necessary for Him to possess everything in the way of attributes, except a beard and genitals.”
Source: (Abu Bakr Ibn al-Arabi al-Awasim 2:283)
It may not be known through this type of misunderstanding that they have if Allah (swt) has a beard as it is not known that Adam (as) had a beard. However, since we know that Adam (as) had that which distinguishes him from the female but given Ibnul Baz interpretation Abu Ya’la is vindicated even excepting genitals (in a way that befits his majesty).
May Allah (swt) forgive us! May Allah (swt) guide us!
The other point is when you discuss statements attributed to the Blessed Messenger (saw) you need to bring all the relevant hadith on that subject which our brother Faris did not.
For example:
Narrated Abu Huraira:
The Prophet (saw) said, “Allah created Adam, making him 60 cubits tall. When He created him, He said to him, “Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring.” So, Adam said (to the angels), As-Salamu Alaikum (i.e. Peace be upon you). The angels said, “As-salamu Alaika wa Rahmatu-l-lahi” (i.e. Peace and Allah’s Mercy be upon you). Thus the angels added to Adam’s salutation the expression, ‘Wa Rahmatu-l-lahi,’ Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam’s creation.
Notice there is no mention of Adam (as) being created in the image/form/shape of Allah (swt)
This could be either a slip up on behalf of Abu Huraira or those who transmit from him.
Alas, Al Dhahabi warned people in his biography about companions (‘Siyar A’lam al-Nubala) that people would mix up narrations that Abu Huraira narrated from the Prophet (saw) with narrations that Abu Huraira would narrate from Ka’b (ra). So it is highly probable this hadith contains defect (‘illa) that only the very astute of hadith masters pick up on.
Ibn Hajar Al Asqlani also questioned the hadith because he did not conclude as Faris did that people are progressively getting smaller.
Some among these people who claim they are bringing us authentic Islam, believe that this 60 cubit tall Prophet Muhammed (saw) will either be sitting on the throne with 60 cubit tall Allah (swt) or will be sitting next to the throne of Allah (swt).
Also Faris states: “according to Ahl Sunnah Wal Jammah. The scholars of Ahl Sunnah Wal Jammah.”
This is simply not true. What he means is in accordance with the scholars of his sect -which is part of a larger federation known as: ‘Ahl Sunnah Wal Jammah’. They are certainly not in one accord on this matter.
Ibadi MuslimsDialogue with the Anthropomorphist.
*NOTICE* the above video is a illustration of an imaginary scenario that showcases the typical understanding of the Anthropomorphist and their Arguments, the original of this video is from the Imam Ahmad ibn Hanbal series, where Imam al-Shafii debates some of the Mu’tazilites.
You may also be interested in reading the following:
“Certainly you have in the Messenger of Allah an excellent example for him who hopes in Allah and the latter day and remembers Allah much.” (Qur’an 33:21)
“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” (Qur’an 33:56)
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Among the Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) you will find circles of learning where the righteous gather and recite poetry and other praise of the Blessed Prophet (saw). You will also find those doing collective dhikr (group remembrance and praise) of Allah (swt).
The difference between us and Sufi who do this are many. However, let us first start by what is common.
What is common is that anyone and everyone who does so insh’Allah does so in remembrance and praise of Allah (swt) declaring his absolute majesty and declaring Him (swt) free from imperfections.
What is common is a deep burning desire and love for the Blessed Prophet (saw) and a longing to be in his presence.
“O You who believe! Make much dhikr of Allah. And declare His innocence from imperfection by morning and evening.” (Qur’an 33: 41)
On the authority of Abu Hurayra, the Messenger of Allah(saw) is reported to have said,
“Verily Allah has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, filing that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (saw) said, “Then their Lord asks them [about it], even though He knows better than they do how His slaves will respond. One says: “They declare Your innocence from imperfection. They declare Your greatness. They praise You. And, they declare Your majesty.” He (Allah) says: “Have they ever seen Me?” They say: “No! By Allah! They have not seen You!” Then He says: “What if they saw Me?” They say: “If they saw You, they would be more intense in [their] service to You, more intense in praise of You, and more intense in glorification of You.” Then He says: “What do they ask of Me?” One replies: “They ask of You Paradise.” He says: “And have they seen it?” One replies: “No! By Allah, O Lord! They have not seen it!” He then says: “What if they had seen it?” They say: “If they had seen it, they’d be more intense in eagerness for it, more intense in seeking it, and greater in their desire for it.” He then says, “Then from what do they seek refuge?” They say: “From the Fire.” He says: “And have they seen My fire?” They say: “No! By Allah, O Lord! They have not seen it!” He then says: “And what if they had seen it?” They say: “If they saw it, they’d be most intense in flight from it, and more vehement in fear of it.” Then He says: “Then I make you all witness to that I have forgiven them.” Then an angel from the angels says: “But So-and-So is amongst them, who is not from them. He only came for some need he had!” He (Allah) responds: “They are those who sit, with whom the one who sits doesn’t suffer misfortune.”
If one was to ask the teachers of our ummah is it permissible to exercise the body? They would tell you that it is in fact encouraged.
If one was to ask the teachers of our ummah can we go jogging with friends? They would tell you that this is a good thing.
Seeing that ibadah (worship) is everything we do than this would become a form of collective ibadah.
However, when it comes to other collective acts of worship they suddenly frown upon it.
As regards remembering of Allah (swt) in a group this is of course done every time we do a congregational prayer and it is especially done on the Friday prayer.
As regards collective worship of Allah (swt) this has a precedent in the time of the Blessed Messenger (saw).
On the day of the Eid prayers, Muslims come together to recite the takbira. And the takbira is to say: “Allahu Akbar Allahu Akbar Allahu Akbar! La Ilaha Illa Allah! Allahu Akbar Allahu Akbar! Wa lillahilHamd!”
This is one form of collective worship of Allah (swt).
During the Hajj there is the reciting the Talbiya. The talbiya, being the following:
“Labbayk Allahumma Labbayk! Labbaka La Sharika laka Labbak! InnalHamda wan-Ni’mata laka wal-Mulk! La Sharika lak!”
This is said in a group and it is a form of collective worship of Allah (swt).
Also, as an urf (or custom) among the Muslims when Muslims orators or speakers try to pump up the crowd, or even when a new Muslim enters into the guidance of Islam, you will often hear someone say, “Takbir” to which a crowd responds collectively, ‘Allahu Akbar’ and this too is a form of collective praise and worship of Allah (swt). It is group dhikr.
On the authority of Abu Hurayra, the Messenger of Allah said,
“No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves, except that sakeenah (tranquility) descends upon them, and mercy envelops them, and the angels surround them, and Allah mentions them amongst those who are with Him.”
So just as praying in the masjid has more rewards than praying in your home, so does praying in a group in your home have more rewards than praying as an individual.
Praying in a group in the masjid at the time the prayer is prescribed has more rewards. Praying in Mecca or Madinah has more spiritual weight than doing so outside.
So there is nothing wrong in our school in reciting poetry and showing abundance of love for the Blessed Prophet (saw).
We simply avoid access. Do not ascribe to the Prophet (saw) qualities which are only befitting Allah (swt). This is something that is impermissible.
Those who which to participate in group nasheed and group dhikr may do so. Where it becomes problematic is if it coupled with elements that are in clear violation of the sacred law. Where it becomes problematic is when such voluntary acts of group worship are made wajib (obligatory) upon others.
The school of Ahl al-Haqq wa-l istiqama does not have formal bayah (oath of allegiance) given to Shaykhs. Your oath of allegiance as a Muslim is slavehood to Allah (swt) and loyalty to the teachings of our Blessed Prophet (saw). We do not say of our teachers and shaykhs other than they are men whom Allah (swt) blessed with knowledge and piety. None of them control the universe, or the fates of others.
The idea of guilt tripping other Muslims if they do not attend such gatherings or making them feel less in their worship is outright impermissible.
Any group of Muslim brothers, or sisters who may wish to find a quite place along the beach with the ocean waves crashing down near by, or wish to find a quite place in the forest, to do dhikr alone or collectively may do so. Provided that no one is violating the sacred shari’ah. These gatherings do not need to take place like clock work every Thursday/Tuesday at this time on this day. No. They can be spontaneous.
Allah (swt) has made wajib upon us what he has made wajib upon us.
Often there are some groups with good intentions who make such gatherings wajib upon people, at certain timings and certain days, and the guilt trip individuals who do not do so even to the point of making threats or shunning such individuals. All of that is most unfortunate. You push people away from Allah (swt) when initially you invited them to Allah (swt).
The best form of worship is that which is done in private with out a single soul knowing. The only ones aware are yourself and Allah (swt).
“Call upon your Lord in humility and privately; indeed, He does not like transgressors.” (Qur’an 7:55)
“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] acquainted.” (Qur’an 2:271)
Most of all let every deed, act of worship rather done in private, in a group, secretly or openly be done solely and purely for the sake of Allah (swt).
Narrated Jundub:
The Prophet (saw) said, “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).
Ultimately Allah (swt) has made wajib what he has made wajib. This is what every Muslim is duty bound to follow. Other than this are voluntary acts of worship. One may prefer late night vigils of solitude and others a mellifluous gathering of voices and hearts crying out in unison for Allah (swt).
What ever the act of worship, may Allah (swt) make all of it for the sake of Allah (swt) alone, sincere, pure, blessed and a means to draw closer to Allah (swt) and forsaking the pitfalls of this world. May Allah (swt) help us to rectify ourselves and may Allah (swt) guide us to what is beloved to Allah (swt).
May Allah forgive the Ummah! May Allah guide the Ummah! May Allah bless the Ummah!
Prima Quran 