“And when Ibrahim was tried by his Lord with certain words, which he fulfilled.” (Qur’an 2:124)
“Then when he reached with him the (age of) working he said, “Oh my son! Indeed, I have seen in the dream that I am sacrificing you, so look what you see.” He said, “Oh my father! Do what you are commanded. You will find me, if wills Allah, of the patient ones.” (Qur’an 37:102)
“Then when they submitted and Ibrahim laid him on the side of his forehead for sacrifice. We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” Indeed this is how We reward the good-doers. For this was obviously a clear trial.” (Qur’an 37:103-106)
“And we ransomed him with a tremendous sacrifice. And we left for him the hereafter. Peace be on Ibrahim. Thus we reward the good doers. Indeed he was of Our believing slaves. And we gave him glad tidings of Isaac, a Prophet among the righteous.” (Qur’an 37:107-112)
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There was some really interesting, and engaging back and forth between Mustafa Akyol & Dr. Abdullah bin Hamid Ali on these text. Mustafa Akyol appealed to the mystic Ibn al-Arabi in the exchange.
Abdullah bin Hamid Ali: He is the Founding Director of the Lamppost Education Initiative. He serves as an associate professor of Islamic law and Prophetic Tradition at Zaytuna College in Berkeley, California (2007-present). He holds a Ph.D. in Cultural and Historical Studies in Religion (2016) and an M.A. in Ethics and Social Theory (2012) from the Graduate Theological Union. He obtained his B.A. (ijaza ‘ulya) in Islamic Law (Shariah) from the prestigious Al-Qarawiyin University of Fes, Morocco in 2001. He is an Ashari in theology and a Maliki in matters of jurisprudence.
Mustafa Akyol: Mustafa Akyol: He is a journalist and columnist. Notable for his post-modernist and liberal reform views. Since 2018, Akyol has been a senior fellow at the Cato Institute, a libertarian think tank founded and financially supported by the Koch brothers, right wing politicians.
This blog entry is in regard to an exchange that happened between Abdullah bin Hamid Ali and Mustafa Aykol. We provide our comments when necessary.
Now Mustafa Akyol had made the following post:
Mustafa Akyol stated:
“It is worth pondering: Did God really command Abraham (initially) to sacrifice his son? Many Muslims & other Abrahamic monotheists may say, “yes.” But there is an alternative view in Islam: There was no such divine command. Abraham just misinterpreted his dream.”-Mustafa Akyol
(The page is from my book, “Reopening Muslim Minds.”)
“Why is this important? Because the dominant view supports divine command theory: Whatever God commands, that is ethically right. The other view envisions a principled God: He will only command what is objectively ethical.” -Mustafa Akyol
Prima-Qur’an comments: The obvious problem with Mustafa’s assertion is who or what decides what a principled God would entail? Who also decides what is objectively ethical?
Abdullah bin Hamid Ali responds.
This post was responded to by Dr. Abdullah Bin Hamid Ali with:
To which Mustafa Aykol responded with:
To which Dr. Abdullah bin Hamid Ali responds with:
Prima-Qur’an comments: At this point in the exchange, Dr. Abdullah Bin Hamid Ali noted that Mustafa Akyol had transmitted errors made by others in the past. In particular to viewpoints attributed to the Hanafi school that they did not hold.
Rejoinder from Mustafa
Prima-Qur’an comments: There are a number of problems with the mystic Ibn Al Arabi’s view. He seems that Allah (swt) had veiled him from the truth of the matter.
From the text posted above:
“The state of sleep is the plane of the Imagination and Abraham did not interpret [what he saw], for it was a ram that appeared in the form of Abraham’s son in the dream, while Abraham believed what he saw [at face value] So his Lord rescued his son from Abraham’s misapprehension by the Great Sacrifice [of the ram], which was the true expression of his vision with God, of which Abraham was unaware.”
“Have you not considered what the Apostle of God said to Abu Bakr concerning the interpretation of visions when he said, “I was right in some cases and mistaken in others?” Abu Bakr asked him to acquaint him in which of them he had been right and in which wrong, but he did not tell him.”
“Thus were the cattle [symbols for years of scarcity and plenty. Had he been true to the vision he would have killed his son, for he believed that it was his son he saw, although with God it was nothing other than the Great Sacrifice in the form of his son.”
“Thus Joseph’s master says, If you will interpret the vision. Interpretation means to pass from the form of what one sees to something beyond it. Thus were the cattle [symbols] for years of scarcity and plenty. Had he (Ibrahim) been true to the vision he would have killed his son, for he believed that it was his son he saw, although with God it was nothing other than the Great Sacrifice in the form of his son.”
Prima-Qur’an comments: Ibn Al Arabi as someone making egregious blunders one after the other.
Ibn Al Arabi the one who did not have the dream knows better than Ibrahim himself what the dream entailed?
Ibn Al Arabi doesn’t help his case by stating that Yusuf (as) can interpret his dream correctly but Ibrahim (as) cannot! That is indeed very weak.
Why relate the supposed conversation between Abu Bakr (ra) and the Blessed Messenger (saw) if we are to be let down with…” but he did not tell him”
So now Ibn Al Arabi does what the Prophet (saw) himself did not do?
“he (Ibrahim) been true to the vision he would have killed his son,” Did Ibn Al Arabi not read the Qur’an when Allah (swt) states: We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” What does Ibn Al Arabi think would have happened had that voice not called out?
Rejoinder Dr. Abdullah Bin Hamid Ali
Prima-Qur’an comments: Apparently this is what Dr. Shehzad Saleem conveys what Javed Ahmed Ghamidi says as well. You can see that here: https://www.youtube.com/watch?v=KPR-hzoROaw
So Javed Ahmed Ghamidi & Mustafa Akyol are of the same view here.
Prima-Qur’an comments: To be quite honest, Dr. Abdullah Bin Hamid Ali has already shown us the clear response in his initial reply.
Questions:
What were those words that Ibrahim was tried with?
“And when Ibrahim was tried by his Lord with certain words, which he fulfilled.” (Qur’an 2:124)
“Then when they submitted and Ibrahim laid him on the side of his forehead for sacrifice. We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” Indeed this is how We reward the good-doers. For this was obviously a clear trial.” (Qur’an 37:103-106)
“Then when they submitted” Can it be said that Ibrahim and his son submitted to Satan?
Can it be said that they both submitted to something false (faulty interpretation of a dream)?
“We reward the good-doers” Can it be said that Satan rewards the doers of good?
For this was obviously a clear trial. What is there a clear trial in sacrificing a sheep or lamb? That is something people were accustomed to.
Prima Qur’an summary: What did we learn from this exchange?
This text is a reference to Ibrahim (as) being tried by Allah (swt) by certain words which he fulfilled.
The son (undisclosed) at this point. Was patient with what his father saw in his dream. His father Ibrahim (as) saw that he was to sacrifice his son.
When they had submitted (the son by submitting to the father’s authority and by this the vision given by Allah) and the father by submitting to the vision from Allah (swt). The submission itself was the fulfillment of the vision. Not the sacrificing of anything. The vision was already fulfilled.
“The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, “We hear and we obey“: it is such as these that will attain felicity.” (Qur’an 24:51)
Lastly, we see that immediately after this were the glad tidings of the second son of Ibrahim (as). That is the Prophet Isaac (as). Think about it. The willingness to sacrifice a son and not only is he sparred, but an announcement of a second son!
You were willing to sacrifice your son to Allah (swt) due to this tremendous test via submission you were awarded two sons! Subhan’Allah!
But as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, “Taste the punishment of the Fire which you used to deny.” (Qur’an 32:20)
“Indeed, the righteous will be in pleasure, And indeed, the wicked will be in Hellfire. They will [enter to] burn therein on the Day of Recompense, And will not be removed from it.” (Qur’an 82:13-16)
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There seems to be some bizarre hadith that are accepted among Sunni Muslims that indicate that Muslims who are destined for hellfire would be ransomed by the hellfire by a Christian or a Jew. Thus, the Christian or the Jew would go to hellfire in place of the Muslims!
We will give the hadith that the Sunni Muslims rely upon for this as well as some of the justifications put forward by their scholars. Then we will give the Ibadi critique of these hadith and why they do not meet our standards.
The hadith that are brought forward to support this are as follows:
Abu Musa’ reported that Allah’s Messenger (saw) said:
When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.
Abu Burda reported on the authority of his father that Allah’s Messenger (saw) said:
No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hell-Fire. ‘Umar b. Abd al-‘Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah’s Messenger (saw).
Abu Burda reported Allah’s Messenger (saw) as saying:
There would come people amongst the Muslims on the Day of Resurrection with as heavy sins as a mountain, and Allah would forgive them and He would place in their stead the Jews and the Christians. (As far as I think), Abu Raub said: I do not know as to who is in doubt. Abu Burda said: I narrated it to ‘Umar b. ‘Abd al-‘Aziz, whereupon he said: Was it your father who narrated it to you from Allah’s Apostle (saw)? I said: Yes.
It seems that there is also a belief held among Sunni Muslims that every person has a place for them in hell and in heaven. This is coupled with the belief that there is a pre-destined and pre-scribed number of people destined for both hell and heaven.
Allah (swt) has never described the hellfire as a place in which it becomes full.
“The Day We will ask Hell, “Are you full?” And it will respond, “Are there any more?” (Qur’an 50:30)
Prima Qur’an comments: In trying to answer why the Jews and Christians in particular are singled out , the Ash’ari, Maliki, Sufi, Al-Qadi ‘Iyad said:
“Because every accountable person has a place in Paradise and a place in Hell, whoever believes truly, his place in Hell will be replaced with a place in Paradise, but for the one who does not believe it will be the opposite, and it will be as if the disbelievers took the places of the believers in Hell. Moreover, because Allah has sworn to fill Hell, it will be filled with the disbelievers so as to save the believers from the Fire. So in that regard they are like a ransom for the believers. Perhaps the reason why the Jews and Christians are singled out for mention is because they are well known for their opposition to the Muslims and for being their opposites with regard to believing in the Messenger, which dictates that they should be saved.” End quote from Mirqaat al-Mafaateeh (8/3525).
Prima Qur’an comments: For us we do not accept the reasoning of Qadi ‘Iyad.
Furthermore the site says:
“On the Day of Resurrection there will be a Jew or a Christian for every Muslim, who will be his ransom from the Fire. That does not contradict the fact that some Muslims sinners will enter the Fire for their sins, so that Allah may purify them thereof, because they will enter it, then they will be brought out of it by Allah’s mercy, then they will enter Paradise, where they will inherit what would have been the disbelievers’ places in it, because Allah has forbidden it to the disbelievers.”
Prima Qur’an comments: The above comment is to be dismissed for the following reasons:
There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
There is absolutely not a single statement or example anywhere in the Qur’an of the disbelievers leaving the hellfire. Not one.
On the basis of Aqidah (Creed) the above statement makes no sense. Because if there is a place reserved in hell and heaven for every person created are we truly to believe that the Blessed Prophet (saw), The Prophets in general, small children and so forth have an abode in hellfire? May Allah forgive us and guide us to the truth.
On the basis of Mantiq (Logic) the above statement makes no sense. It’s as if the belief is there is an abode in heaven and hell for all creation but one takes the place of the other, which means there would be empty or reserved spots in both heaven and hell if this was a one to one to every person who has ever lived.
“The words of the Prophet (blessings and peace of Allah be upon him), “Allah (swt) will give every Muslim a Jew or a Christian, and He will say: This is your ransom from the Fire.” Indicate that this bounty will include all the Muslims, with no exceptions, because ransom is salvation, as mentioned above, and salvation will be for every Muslim. That is not contradicted by the fact that he may enter the Fire, because his entering it will be for the purpose of purification.”
Prima Qur’an comments: The above comment is dismissed for the following reasons:
“Allah (swt) will give every Muslim” is contradicted by text that state: “There would come people amongst the Muslims.” So which did the Blessed Prophet (saw) say?
On the basis of Aqidah (Creed) the above statement makes no sense. Because if there is a place reserved in hell and heaven for every person created are we truly to believe that the Blessed Prophet (saw), The Prophets in general, small children and so forth have an abode in hellfire? We seek refuge in Allah from such beliefs!
There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
There is absolutely not a single statement or example anywhere in the Qur’an of the disbelievers leaving the hellfire. Not one.
The Ibadi objection.
Our core argument is that these ahadith contradict the clear, unambiguous muhkamat of the Qur’an.
The wicked will not be removed from Hell (82:13-16). This directly contradicts the idea that anyone leaves Hellfire after entering.
Disbelievers will be told “Taste the punishment… you used to deny” (32:20). There is no escape clause.
Therefore, any hadith that suggests:
A Jew or Christian can be a “ransom” for a Muslim, or
Any believer will enter Hellfire (even temporarily), or
Any disbeliever will leave Hellfire
must be shadh (anomalous) or munkar (rejected), regardless of its chain. A sahih chain does not override a sahih text (the Qur’an).
For the Ibadi, this is sufficient to reject these hadith.
The Ibadi Mustalah al-Hadith. We focus on illah (pl. ‘ilal) which refers to a subtle, hidden defect that undermines the authenticity of a hadith, despite its chain of narrators appearing perfectly sound on the surface.
First thing we can notice is that in the matn (the actual text) of the hadith there are some quite notably strange peculiarities.
Defect #1
“Umar b. Abd al-‘Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah’s Messenger.”
This shows that Umar b. Abd al-‘Aziz took issue with the transmission and demanded that the narrator swear an oath regarding it.
Defect #2
If he was satisfied with the oath he would not need to have included that in the transmission. However, the one who transmits includes the doubt and includes the oath.
The defects as discussed above indicates the narration was mawquf (stopping at a Companion) or mudtarib (shaky). Swearing an oath is not a method of authentication in hadith sciences—it reveals doubt.
Defect #3.
Why the mention of Jews and Christians being a ransom and not mention the Sabians or Zoroastrians or others? What makes the Jews and Christians particularly targeted?
This suggests takhsis (specification) without a Qur’anic basis. If Hell must be filled, any disbeliever would suffice. Mentioning Jews/Christians alone hints at polemical or historical insertion (e.g., early Muslim-Jewish-Christian disputes).
Defect #4. Some what related to defect #3 is that Seeing that the Jews and Christians are Mushrik, why not just simply say that the Mushrik are a ransom?
Defect #5. The conflicting nature of the text:
a) There would come people amongst the Muslims
b) No Muslim would die but Allah would admit
c) Allah would deliver to every Muslim
So is it every Muslim or a group from among the Muslims? That is a huge difference.
A clear idtarab (confusion) in the matn. A prophetic statement would not vacillate between universal and partial inclusion.
Defect #6. Abu Raub said: I do not know as to who is in doubt. Meaning he has doubts about who has doubts about this transmission: Did Umar b. Abd al-‘Aziz express doubt about the transmission, or was doubt expressed about Umar b. Abd al-‘Aziz’s transmission?
This is a sanad collapse. When transmitters themselves cannot identify the source of doubt, the hadith becomes majhul (unknown) and is discarded.
The Ibadi school, Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) have more than sufficient reasons to dismiss the above hadith. The attempts to explain them by Sunni scholars are not convincing.
We also want to share with you (the respected readers) an easy identifier to show that a hadith which has been classified as ‘sahih’ (sound) itself has doubtful things within it.
Many of you have possibly read our article in which we ripped apart a hadith classified as ‘sahih’ that was attributed to the Blessed Prophet (saw).
“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.”
Now, we also want to share with you two more hadith and then we want to discuss something about the matn or text. It is absolutely relevant to this blog entry.
Narrated Abu Huraira:
The Prophet (saw) said, “A group of Israelites were lost. Nobody knows what they did. But I do not see them except that they were cursed and changed into rats, for if you put the milk of a she-camel in front of a rat, it will not drink it, but if the milk of a sheep is put in front of it, it will drink it.” I told this to Ka`b who asked me, “Did you hear it from the Prophet (saw) ?” I said, “Yes.” Ka`b asked me the same question several times. I said to Ka`b. “Do I read the Torah? (i.e. I tell you this from the Prophet.)“
Now what is very eye opening is that in the hadith above about a group of the Children of Israel turned into rats, or the hadith about the khawarij being the dogs of hellfire, or about Jews and Christians being ransom for Muslims from hellfire.
There are three things that the keen eye will notice about all of these hadith transmissions.
There is doubt expressed in the transmission.
One of the transmitters is having big doubts about what is being transmitted to him.
The inclusion of the doubt is included in the transmission rather than omitting it altogether.
We have extremely rigid methods for accepting narrations attributed to the Blessed Messenger (saw).
There are theological views among the Sunni Muslims that teach things that have no basis in the Qur’an.
Among them are:
That a believer can enter into hellfire.
That a person may exit the hellfire.
Because the reality of these beliefs is established among the theological schools of Sunni Muslims, it has led them to have some subpar standards for grading and accepting narrationsattributed to the Blessed Messenger (saw).
If you have found the above entry beneficial we invite you to read the following:
“Call people to the pilgrimage. They will come to you on foot and on every lean camel from every distant path.” (Qur’an 22:27)
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Shaykh Hatim and brother Firdaus Aziz discuss Why Hajj is so Important and why Muslims should not delay the Hajj when given the opportunity.
Welcome to the Voice of Islam, the Friday special podcast. Alhamdulillah, it’s been a while — we’ve been away for quite some time, and all of us have been busy. But alhamdulillah, now we’re back, and we will continue insha’Allah. As you know, brothers and sisters, we are in the month of Hajj, and some of us have been chosen to perform Hajj, alhamdulillah. Today’s topic will be about Hajj. And of course, brothers and sisters, it’s been over eight months since what happened to our brothers and sisters in Palestine. We ask Allah to ease their hardships and give them success, Ameen. Insha’Allah, things will become much easier for them soon. We continuously make du’a and will continue to remember them in every prayer. Again, I ask Allah to ease their hardship, ease their suffering, and give them success in this life and the Hereafter, Ameen.
[Hajj & The Blessing of Proximity]
We had a chat recently about Hajj. Alhamdulillah, some of you in the Gulf countries can go to Hajj every year — may Allah bless you where you are. For us here in New Zealand, it takes a long time to travel for Hajj. Alhamdulillah, I remember last year you performed Hajj as well — is that correct? Yes, you did. Thank you very much, Dr. Feros, for hosting the show. We’ve been busy and away for a very long time, so it’s about time we came back to our weekly show.
Alhamdulillah, we are alive to witness the season of Hajj again. Hajj is a festive season where Allah gives privilege to many Muslims around the world to perform an important pillar of Islam. I remember when I spoke to you and told you that insha’Allah I would be leaving in a few days for Hajj, you said, “I envy you, and I wish I could go as well.” That brings me to the idea of blessings: when does a Muslim recognize something as a blessing? What happens when you recognize it, and what happens when you don’t — until you suddenly find yourself losing it?
A human being is designed by Allah to fall into routine. When he sees something every single day or every month on a continuous basis, he becomes accustomed to it. His interest reduces, and he no longer gets excited because it’s always there. For us in the Middle East, since the day we were born and raised, we knew the Kaaba is next to us — it’s next door. We grew up seeing relatives suddenly decide to switch on the car and drive to Saudi Arabia for Hajj. It’s almost a 22‑hour drive, now even shorter with the new roads. I have friends, relatives, and neighbors who just text me in the morning and say, “You know what? I’m going for ‘Umrah today.” They book a plane ticket and they go. These people feel and know the significance of Makkah and Madinah.
[Why Some Never Go]
But you also have people who have never set foot in Makkah or Madinah their entire lives. Strangely, you even have people living in Makkah who have never entered the Haram. So you wonder: why do some never visit the holiest land? Either they are ignorant and don’t know the value of the place, or they know the value but feel they are not ready because of their sins — they want to be pure first. The problem is, none of us will ever be 100% pure. That day will never come. Then you have another group who feel that Allah has to call them to that place. They are living in a fantasy that Allah will send an angel to call them to Makkah. That will never happen. Allah commanded Ibrahim to call people for Hajj, and the call is already done. If you didn’t hear it, then there’s a problem with your hearing — go check your ears. But if you are still waiting, the Day of Judgment will come and you will not have been called yet.
Then there are those who think, “It will always be there. In the future, when I’m ready, I’ll go.” Let me tell you about “it will always be there.” I have been going for Hajj and ‘Umrah for the past 20 years, alhamdulillah. Previously, whenever I decided to go, I packed my bags and left — no formalities. That is no longer the case. Now there is a system: you can only go every five years, and you have to apply electronically. Every country has a quota. Oman used to have 36,000 pilgrims per year; now the allowed number is only 14,000 — a drop from 36,000 to 14,000. That’s nearly a 30‑40% reduction. The system works on first‑come, first‑serve plus criteria: older people have a better chance, women going with their mahram for the first time are given priority, people with disabilities and chronic diseases, those who have never gone in their life, reverts — all get priority. Then comes you. You might apply and wait three or four years, and your turn may not come. The blessing of going anytime is no longer there. You must follow the system; you might get a seat, or you might not.
When I went for Hajj the first time, I paid 600 OMR for the entire journey. That’s about 2,500 New Zealand dollars. Today, the cost is 3,000 OMR — about 12,000 NZ dollars. Previously, it was cheap and accessible to everyone. Now it’s expensive, and you don’t get to choose when to go. This number will keep shrinking. So to those procrastinating — “I’ll go after marriage, after my house, after my promotion, when I’m older, when I stop sinning” — that day might not come. You have two problems: inflation and shrinking quotas. And a bigger problem: the Angel of Death. If Allah sends him to you and takes your life, game over. You had the chance, the means, the physical capability, and you didn’t perform Hajj.
[Youth vs. Old Age for Hajj]
Dr. Feros, you’ve seen on TV very old people in wheelchairs, barely able to walk. Do you think performing Hajj in that state is easier than when you are young, healthy, and vibrant? Why do people wait until they have to be carried? I understand those who cannot afford it, or those from countries like Indonesia with 280 million Muslims who must wait 10 or 20 years. They may go when old — I understand that. But I don’t understand those who could have gone when younger but instead went to Thailand, Morocco, everywhere except Hajj.
[Oman’s Situation & Special Permission]
How many Muslims are in Oman? The entire population is 5 million — 2.5 million citizens and 2.5 million expats, some of whom are non‑Muslims. So out of that, only 14,000 go. Despite all the rules, you can still go every year — that means not many Omanis are applying. Our category is different: we are part of the service convoys, helping with logistics. We get permits to organize and support the pilgrims. That is a privilege from Allah that allows us to go every year. If we were not doing that, we would be like everyone else, not allowed every year. So alhamdulillah, you’ve been selected — you have connections and ability to go every year. I ask Allah to continue giving you that. Next time I want to go through Oman, I’ll let you know — you have to give me a special mission too. We’ll drive all the way to Makkah, insha’Allah.
[The Privilege of Going Repeatedly]
It’s funny: sometimes friends sarcastically say, “Why do you go to Hajj every year? Go see other places in the world. Is there nowhere else except Makkah?” They don’t understand the privilege or the connection. You mentioned waiting for Allah to give an invitation — but in a way, Allah doesn’t put that interest in some people’s hearts. For some of us, we want to be there, to feel the experience. When you go to Makkah and Madinah, you reflect: the Prophet ﷺ and the Companions used to be in that same spot, walking where you now walk. You try to imagine how it was. When you understand the history — think of Makkah before the time of the Prophet, when idols were there — and you see how things have changed. Prophet Ibrahim was there, he built this place. When you reflect on that, you feel excitement. You have love for our history, love for being a Muslim, love for everything about Islam.
Dr. Feros, the people of Oman were idol worshippers, and we are Muslims today because of the message of Islam that came from Makkah. How ungrateful would we be if we didn’t feel the sacredness of Makkah? The light of Islam started in Makkah, and we became Muslim because of it — not just Oman, but everywhere. That’s why the message was sent: because humanity had forgotten. SubhanAllah, now look — I’m getting jealous just talking about Makkah. I wish it were that easy for us in New Zealand just to pack a bag and be there. Next year, I’ll come to Oman, put me in the back of your car, and drive me.
[Two Reasons to Go Every Year]
I have two reasons why I go to Hajj every year. First, the Day of ‘Arafah. If people knew the value of standing on Mount ‘Arafah and asking Allah — how Allah grants all prayers — they would go, even if just to stand on that mountain. The Prophet ﷺ said that if you don’t stand at ‘Arafah, you don’t have a Hajj. For the past 20 years, every year I go to Mount ‘Arafah and ask Allah to make our lives easier and grant us what is good. Wouldn’t you want that privilege — to have your prayers accepted?
Second, humility. As humans, the devil nurtures our ego. You become successful — a business, education, career, a known figure — and something in your head tells you that you are important. When you go to Hajj, you become equal to everyone else. Once you wear the ihram, nobody cares who you are or what achievements you have. I was telling a friend: one year we were on a bus, and next to us was a pickup truck with five or six people sitting in the back. One of them was President Mahmoud Ahmadinejad of Iran. Can you imagine a president sitting in the back of a pickup truck wearing his ihram? Nobody was staring, nobody was looking, because on that occasion there are no kings, queens, businessmen, or CEOs. In front of Allah, your titles are for you at home. Throw them out the window. So Hajj teaches humility. We need to remind ourselves that we are servants of Allah, property of Allah. This journey helps you understand that — to humble yourself in front of your Lord and Creator.
[Du’a for Palestine & Resilience]
You mentioned du’a. After eight months of suffering and genocide, some of us as Muslims have grown tired of raising our hands to pray for our brothers. I want to remind everyone: the people of Gaza are still solid, resilient, fighting. How can we be tired, sitting in our comfortable homes, when we are only asked to raise our hands in every prayer and pray for them? If I were in the shoes of the people of Gaza, and I knew the least my brothers and sisters in the world could do for me is pray, and they’re not — I would really be upset.
It’s easy to claim we are believers. Anyone who takes shahada is labeled a believer, and those born Muslim carry the label. But faith is truly demonstrated in your actions, not your identity. Allah doesn’t want to know if you call yourself Muslim; He wants to know whether your belief system is translated into your actions. The actions show that you truly believe. Take tawhid: how do you translate that into your daily actions and your understanding of what’s happening around the world?
The issue of Palestine and Gaza is not eight months old. It has been ongoing for as long as I can remember, since the day I was born. But suffering will end — that is Allah’s promise. At the time of the Prophet ﷺ, the Companions struggled and were punished similarly. They would ask the Prophet, “When will we get victory?” They didn’t ask after a little punishment; they endured hardships. We know the story of Bilal, how he was punished — dragged with hot irons on his body, leaving marks and scars. That is exactly what we see now.
The other day, someone forwarded me a video that made me very sad. A young girl’s hands had been burned so badly that her fingers fused together — no fingers, just fused. She had scars on her scalp, legs, and face. You couldn’t read her facial expression. In 2024, 1445 Hijri, some of us have a really good life — we turn on a tap and water flows, we can buy food and drink. Meanwhile, others, who could have been helped, have the whole world against them. I don’t want to say more.
[Hypocrisy & The Return to Islam]
This war has exposed many hypocrites. I assure you: on the day of Palestine’s victory, the first to celebrate will be the hypocrites. They will say, “Alhamdulillah, we defeated the enemy,” while throughout the eight months they did nothing — not a word of support, not a single dollar, not a boycott of a coffee, burger, or donut. But when it comes to celebrating, they will be first. The good thing is, Allah has exposed everyone. Eight months is a long time to be resilient. You’re either on board, or you left the train long ago.
But at the same time, Allah has brought many people back to Islam. Alhamdulillah, here in New Zealand and all over the West — America and elsewhere — people are accepting Islam after seeing what happened in Palestine. Allah exposed some people and brought back Muslims who had drifted away. It’s a difficult time, but this war has also brought believers together as one.
[Hajj as Unity]
Those going for Hajj should take advantage of this occasion to build solidarity within the Ummah. Don’t go with an agenda of “I am Omani, he is Indian; I am black, he is white; I am from this tribe, he is from that; we are better than them.” Forget these differences. These differences are the main cause of what our Ummah is suffering today. We are weak because of our divisions. Before the show, we were talking about the annual dispute over moon sighting — everyone fighting about the moon. The Ummah is mature enough now to sit at one table and make a unified decision that everyone accepts. It is no longer healthy to continue like this.
We have united our fronts in support of Palestine. Let us continue. These eight months have proven that we can work together. We go to the streets and protest alongside atheists, non‑Muslims, even the LGBTQ+ community — all protesting side by side with Muslims against the Zionists. We have gotten along with everybody else. The only remaining people we still need to get along with are the Muslims. Let us put that effort in and unite the Ummah again.
[Closing & Reminders]
Alhamdulillah. Is there anything else you wanted to add? When you go to Hajj, if you take pictures and videos, send them to me so we can share on our Facebook and YouTube. I actually do Instagram reels intentionally to encourage young people to take this journey. When we go on holidays, we take pictures of everything — most of it nonsense. So when we go to the holy places, we want you to see live what it is like to be in the hands of Allah’s blessings, to see your brothers and sisters from around the world — every color, shape, size — all unified, asking for Allah’s mercy. I will share pictures and videos, and you can post them on Voice of Islam. I hope to see you all when I come back, insha’Allah.
Before we end, I want to remind you that you’ve agreed: next year, insha’Allah, you will take me to Hajj in your boot. I don’t need to worry about my visa — that’s your promise. I’ll be there next year, and you’ll take me straight to Hajj with that special visa category.
Look forward to seeing you when you’re back, insha’Allah. Please remember us — all of us here in New Zealand — in your du’a. I look forward to seeing you again, insha’Allah, either in Oman, Malaysia, or if you come visit us again in New Zealand or Fiji. Take care of yourselves.
One final message: Allah will aid His servants with victory. We hope to be alive to see the day Palestine is free again, Ameen. If you found this podcast beneficial, please share and forward. We look forward to seeing you again.
“Complete the pilgrimage and minor pilgrimage for Allah.” (Qur’an 2:196)
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May Allah (swt) bless and accept the noble Shaykh for teaching us how to perform the Hajj in accordance with the Qur’an and Sunnah. May all who follow this guide remember the blessed Shaykh in their du’a and may this teaching be a witness for the Shaykh on the day of reckoning. Amin.
Hajj Step by Step | From the Moment of Preparation to Arriving at the Miqat | Shaykh Abdul Munim bin Rashid Al-Saidi(h)
Allah is the greatest, Allah is the greatest, Allah is the greatest. There is no god but Allah.
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of all worlds. Praise be to Allah, by whose grace righteous deeds are completed. Through obedience to Him, life becomes pleasant and blessings descend. I send prayers and peace upon the bringer of glad tidings and warner, the illuminated lamp—the best of those who prayed, fasted, and circumambulated the Sacred House. May Allah’s peace and blessings be upon him, his family, his honorable companions, and upon all who follow his path and tread his way until the Day of Judgment. May He grant them abundant peace.
To proceed: My brothers and sisters, dear viewers, I greet you with the pleasant and blessed greeting of Islam: Peace be upon you all, and the mercy of Allah and His blessings.
We meet in this good and blessed gathering to discuss an important topic that concerns every Muslim, especially those who are about to present themselves to Allah, heading to the Sacred House of Allah to perform one of the rituals of Islam—the ritual of Hajj to the Sacred House of Allah.
At the beginning of this blessed gathering, we open with that which is best. I say: “My Lord, expand my chest for me, ease my affair for me, and untie the knot from my tongue so that they may understand my speech.” O Allah, teach us what benefits us, and benefit us by what You have taught us. Indeed, You are the All-Hearing, the All-Knowing.
We will discuss this topic through several axes, taking them one by one, and we will pause to consider some rulings related to each axis.
When a person resolves to perform Hajj to the Sacred House of Allah, what must he do before setting out to perform this ritual? There are several matters the pilgrim must attend to before heading to Allah to perform this great ritual. We will pause to consider some of these matters that the pilgrim does before going to perform this ritual.
First: He must purify his intention for Allah, because sincerity is the basis for acceptance of deeds. Allah says in the Noble Book: “And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” The correct religion that Allah desires from His servants is the religion based on sincerity to Allah in deeds. He also says: “Say, ‘Indeed, I have been commanded to worship Allah, being sincere to Him in religion.'” In the hadith that the Prophet (peace be upon him) relates from his Lord—a sacred hadith—Allah says: “I am the most self-sufficient of all partners. Whoever does a deed in which he associates others with Me, I leave him and his association.” Therefore, everyone, when performing any act of worship, must be sincere to Allah, seeking only Allah’s Face, not hoping for praise, mention, commendation, or anything from people. Rather, he seeks Allah’s pleasure by that deed, so that the deed may be purely for Allah and thus more worthy of acceptance.
Second: He must make sincere, genuine repentance (tawbah nasūḥ) from every sin and transgression. Repentance is something Allah has encouraged and urged His servants to do: “O you who have believed, repent to Allah with sincere repentance.” Allah has promised the believing servants that He will accept their repentance, forgive their misdeeds, and that He is the One who accepts repentance from His servants and pardons evil deeds. He gives glad tidings to His believing servants that He will accept them if they come to Him: “O My servants who have transgressed against themselves, indeed I am the Forgiving, the Merciful.” Therefore, it is fitting for the one heading to the Sacred House of Allah to purify his inner self through repentance from every sin and transgression before purifying his body by bathing for Ihrām.
Third: As a requirement of sincere repentance, he must settle all obligations, whether these obligations are between him and Allah or between him and other people. Someone might ask: “For example, what obligations between him and Allah?” These could be expiations (kaffārāt) that he must discharge before coming to Allah for this ritual. Or there might be days he owes to make up from Ramadan, which he should fast before setting out. Or there might be vows (nudhūr) he needs to fulfill before coming to Allah. These are obligations between him and Allah.
There might also be obligations between him and other people—rights or wrongs he must restore to their owners. Sincere repentance is not complete until rights are returned to their owners. Sins are of two types: sins between the servant and his Lord, and sins between the servant and his fellow. As for sins between him and his Lord, if he repents, Allah accepts his repentance.
But as for sins between him and his fellow, he must restore the right to its owner for Allah to accept his repentance. The Prophet (peace be upon him) severely warned against taking people’s rights unjustly and commanded believers to return even the smallest items—imagine, O servants of Allah, how much is a thread or a needle worth? A very small, almost negligible thing. Yet he (peace be upon him) said: “Return the thread and the needle.” He warned against anyone seizing a right from another without justification. “Whoever seizes a right from his brother by his oath has obligated the Fire for himself and forbidden Paradise for himself.” One of the Companions asked: “Even if it is something small, O Messenger of Allah?” He said: “Even if it is a twig from an arāk tree.” How much is an arāk twig worth? A small, insignificant thing. Yet it may lead its owner to become among the people of the Fire, may Allah protect us. Therefore, before coming to Allah to perform this great ritual, a person must settle all obligations between himself and others. Likewise, he must reconcile with people. If there are disputes or enmity between him and someone, he must seek absolution and resolve these matters before going for this ritual.
Suppose this person tries to reconcile with the other party, but the other party refuses. Does he bear any sin? No, because he initiated goodness and took the first step. The Prophet (peace be upon him) said: “It is not permissible for a Muslim to abandon his brother for more than three nights. They meet, and this one turns away and that one turns away. The better of them is the one who gives the greeting of peace first.” So if you are the one who initiates and takes the first step, you gain that virtue, even if the other party is not pleased, even if the other party refuses. You have earned the reward and gained the blessing.
There are other matters the pilgrim must attend to before setting out, including:
Learning the rituals: He must learn how to perform this ritual for one purpose: to perform the worship according to what Allah desires. The best way to worship Allah is with knowledge. If a servant performs worship without knowledge—i.e., ignorantly—he is rarely safe from mistakes. These mistakes may cause the worship to be invalid without his realizing it. Many people have fallen into issues due to ignorance that led to their Hajj being invalidated. Imagine a person spends his wealth, exhausts his body, leaves his family, is away from his homeland, and then returns only to find his Hajj invalid. What caused it? Failure to learn how to perform these rituals. Praise be to Allah, the means of learning are now available. Comprehensive books exist, as do concise ones, and clips from scholars and virtuous people are widespread on internet sites and networks. Your watching of this blessed course is part of this—a means of learning how to perform this blessed ritual. Therefore, be keen, may Allah bless you, to learn and to ask the people of knowledge and virtue about every matter that arises.
I draw attention here to a mistake many people make, especially in the rituals of Hajj. What is this mistake? A pilgrim encounters an issue and acts without asking. Then, after doing it, he comes to the scholars and says: “I did such and such, what is the ruling?” This is a mistake, my brothers and sisters. Rather, the principle is that a person should not act until he asks. Allah says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those will be questioned.” A person should not fall into an issue without asking about it first. He should not act until he asks, so that he performs it correctly, avoiding mistakes that might lead to rulings that are difficult to fulfill.
Writing a will: Before setting out to perform this ritual, he should write his will. The principle for a believer is that his will should always be ready and written down. The Prophet (peace be upon him) mentioned concerning the believer that if he has something to bequeath, he should not spend a night without having his will written at his head. This means it should always be present, because a person does not know when the vicissitudes of fate will surprise him. Therefore, he should not set out for this ritual without having written his will. Someone might ask: “What should I write in my will?” First, he writes what he bequeaths to his family and relatives regarding kindness, goodness, and good conduct—advising them to fear Allah. Second, he writes what he owes to Allah in terms of rights. As we mentioned earlier, if there are obligations to Allah—such as vows, making up missed fasts, or expiations—and the person could not fulfill them before his travel time, he records them in his will so that if Allah decrees his death and he does not return from this journey, his heirs execute what he bequeathed. Likewise, he writes the rights that others owe him—debts if he lent money to people, or deposits left with others that belong to him. He also writes in his will if he holds deposits or trusts belonging to others, especially if it is money, because the heirs do not know whether this money is his or someone else’s; they might think it is his and distribute it as inheritance, when in fact it belongs to others or was entrusted to him for a period of time. So he must record those deposits in his will so that people’s rights are not lost. He also writes bequests for relatives—allocating a sum of money to be distributed to close relatives who are not heirs after his death. Allah commanded this in the Noble Book. He also writes in his will what he wishes to bequeath for various charitable purposes—setting aside part of his wealth for ongoing charity (ṣadaqah jāriyah), to be used for works or good causes whose benefit and reward return to him even while in his grave. He records all of this in his will, then has it witnessed by two witnesses. If he registers it officially with a notary, that is better. He leaves this will with a trustworthy person and instructs him to execute it if Allah decrees that he does not return from this blessed journey.
Lastly: He must always remember Allah throughout this blessed journey, remembering Him in his home and on his travels, at all times and in all situations, frequently remembering Allah and keeping his tongue moist with His remembrance throughout the journey. Allah commanded believers to remember Him often: “O you who have believed, remember Allah with much remembrance, and exalt Him morning and evening.” Allah commanded His believing servants to remember Him frequently because remembrance brings tranquility to the heart and peace of mind. Allah says: “Unquestionably, by the remembrance of Allah hearts are assured.” Therefore, the one heading to the Sacred House of Allah should keep his tongue occupied with Allah’s remembrance constantly, from the time he sets out—even before—and continue this throughout his journey, occupying himself with obedience. This is a season of good deeds, and the wise person is he who seizes opportunities—the opportunities of time are only for those who seize them.
The next axis in our discussion of the rulings of Hajj rituals in this jurisprudential course concerns the mīqāt (designated places and times). We will discuss the time-based mīqāt and the place-based mīqāt.
Time-based mīqāt: This is the time period that Allah prescribed for performing the Hajj ritual. Hajj is in “well-known months” (ashhur ma‘lūmāt) as Allah said. The months of Hajj are Shawwāl, Dhul-Qa‘dah, and the first ten days of Dhul-Hijjah. These are the months of Hajj. What this means is that whoever intends to perform Hajj Tamattu‘ must perform his ‘Umrah during this period. If he performs it before that, it does not count as ‘Umrah for Tamattu‘. If someone goes in Ramadan, performs ‘Umrah in Ramadan, then remains in Makkah until the time of the Hajj rituals, does this ‘Umrah suffice him for ‘Umrah al-Tamattu‘? The answer is no, because ‘Umrah al-Tamattu‘ must be performed during the months of Hajj we just mentioned. This is called the time-based mīqāt.
Place-based mīqāt: These are locations specified by the Prophet (peace be upon him) as mīqāt. It is not permissible for anyone heading to the Sacred House of Allah for Hajj or ‘Umrah to pass beyond these places without having entered Ihrām. He absolutely cannot pass them without Ihrām. What are these five locations? We will show them in the following segment:
The journey of glorification begins from the mīqāt. On the way to Makkah, every pilgrim passes by his designated mīqāt. The place-based mīqāt are:
Dhul-Hulayfah (Abyār ‘Ali) for the people of Madinah.
Al-Juhfah (Rābigh) for the people of the Levant (Shām).
Qarn al-Manāzil (Al-Sayl al-Kabīr) for the people of Najd.
Yalamlam (Al-Sa‘diyyah) for the people of Yemen.
Dhāt ‘Irq for the people of Iraq. These mīqāt are for their people and for anyone who passes by them from other regions. The people of Makkah enter Ihrām from “Adnā al-Ḥill,” which is outside the boundaries of the sanctuary. It is from the Sunnah for a traveler passing by land to go to the mīqāt and form the intention for ‘Umrah, saying: “Labbayka Allāhumma labbayk, labbayka ‘Umrah.” If he fears being unable to reach the sanctuary, he may make a condition by saying: “Fa in ḥabasani ḥābisun fa maḥilli ḥaythu ḥabastani” (If something prevents me, my place of removal is where I am prevented). As for one passing parallel to the mīqāt—such as a traveler by air or sea—he must intend Ihrām when parallel to it, and it is not permissible for him to pass the mīqāt without Ihrām.
These are the place-based mīqāt from which the pilgrim enters Ihrām. What does the pilgrim do at Ihrām? Ihrām has several steps that the pilgrim must do upon reaching the mīqāt:
Step one: Bathing (ghusl). The pilgrim bathes as he would for major ritual impurity, i.e., covering his entire body with water. Someone might ask: “Can he use scented soap?” The answer is yes, because he will use the soap and then wash it off with water afterward—there is no religious prohibition.
Step two: Wearing Ihrām garments. As you can see, a man wears two pieces of cloth: one as a lower wrap (izār) and the other over his shoulders, covering them. As for the woman, she enters Ihrām in her ordinary clothes and wears a wide, covering, ample cloak over them, with no outward adornment.
Step three: If an obligatory prayer is due, he prays it. If he reaches the mīqāt at the time of Ẓuhr, he prays it, then enters Ihrām afterward. If he reaches at Maghrib time, he prays Maghrib, then enters Ihrām afterward. If he reaches the mīqāt at a time when no obligatory prayer is due, he may pray two rak‘ahs as a voluntary prayer (tahiyyat al-masjid), then enter Ihrām afterward.
Step four: He then specifies the type of ritual he will enter. You will soon learn about the three types of rituals for which a pilgrim enters Ihrām. He specifies the type and also specifies for whom the Hajj is—if performing Hajj for himself, he intends it for himself; if performing Hajj on behalf of someone else, he intends it for that person.
If he has bathed, put on Ihrām garments, prepared himself, and prayed if an obligatory prayer was due, and has formed the intention in his heart—is he now in a state of Ihrām? Not yet. When does he become in a state of Ihrām? When he begins the Talbiyah. The Talbiyah is the entry into the ritual, exactly like the opening takbīr (takbīrat al-iḥrām) in prayer. Just as the opening takbīr in prayer prohibits certain permissible things for the person (like eating, drinking, speaking, turning away, moving), similarly, the Talbiyah prohibits certain things for the one who recites it. It is not valid for him to do certain prohibited acts once he recites the Talbiyah. We will see what these prohibitions are shortly.
A note for those traveling by air: Someone going by plane may take one of three routes. He may go to Madinah, directly to Jeddah, or to Ta’if. Whoever goes to Madinah enters Ihrām after leaving Madinah from the mīqāt of Dhul-Hulayfah. Whoever goes to Ta’if will land at Ta’if airport, and upon leaving Ta’if, he will pass by the mīqāt of Al-Sayl al-Kabīr and enter Ihrām there. The third case is the one who flies directly to Jeddah. This person will pass by the mīqāt of Al-Sayl al-Kabīr while in the air. What must he do? Airlines announce the mīqāt half an hour before reaching it. At that point, the person should be ready and prepared to enter Ihrām before reaching the mīqāt. As soon as the announcement is made in the plane that the mīqāt is half an hour away, he prepares to enter Ihrām. My advice to my brothers is to wear the lower Ihrām garment (izār) before boarding the plane—either from home or from the last airport they depart from—and keep the other piece in their hand luggage. Then, when the announcement is made in the plane that the mīqāt is half an hour away, while still in his seat, he can remove his clothes and place the second piece of Ihrām cloth over his shoulders, then begin the Talbiyah. The most important thing I emphasize is that the one heading to the Sacred House of Allah should not wait for the second announcement in the plane. The second announcement indicates that the plane is passing over the mīqāt. Rather, he must enter Ihrām before reaching the mīqāt. Therefore, a few minutes after the first announcement, he should immediately put on the second piece of Ihrām cloth (if he hasn’t already) and then begin the Talbiyah. Once he recites the Talbiyah, he becomes in a state of Ihrām.
The wording of the Talbiyah: Someone might ask: “What is the wording of the Talbiyah that the pilgrim recites?” The Talbiyah is: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak.” This same wording is used for all three types of ritual. What are the three types? Tamattu‘, Ifrād, and Qirān. Each of these three has a slightly different Talbiyah wording. Let us take them one by one.
First: Tamattu‘. This means the one who enters Ihrām for ‘Umrah, performs it completely, then exits the state of Ihrām. The wording of his Talbiyah: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka ‘Umrah.” So he says: “Labbayka ‘Umrah.”
Second: Ifrād. This is the one who enters Ihrām for Hajj only, without performing ‘Umrah. When he recites the Talbiyah, he says: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka Ḥajjah.” He says: “Labbayka Ḥajjah.” This is the same wording that the Mutamatti‘ says on the eighth day of Dhul-Hijjah when he enters Ihrām for Hajj, also saying: “Labbayka Ḥajjah.”
Third: Qirān. This means performing ‘Umrah completely but not exiting the Ihrām; he remains in the same Ihrām state and continues until the eighth day of Dhul-Hijjah, then enters the Hajj with the same Ihrām, combining ‘Umrah and Hajj in a single Ihrām. The wording he says is: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka ‘Umratan wa Ḥajjah.” He says: “Labbayka ‘Umratan wa Ḥajjah,” combining the two rituals in one Ihrām.
These are the three wordings for the three types of rituals. I point out here: whoever goes to perform Hajj on behalf of someone else, after reciting the wording we mentioned, adds the name of the person on whose behalf he is performing Hajj. For example, if he is a Mutamatti‘, when entering Ihrām for ‘Umrah he says: “Labbayka ‘Umrah ‘an fulān” (or ‘an fulānah for a female). Then when entering Ihrām for Hajj on the eighth day, he says: “Labbayka Ḥajjah ‘an fulān” (or ‘an fulānah). When the pilgrim completes this wording, he becomes in a state of Ihrām, meaning he has entered the ritual of Ihrām, and consequently a set of prohibitions (muḥarramāt) apply to him.
But before we learn what these prohibitions are, let us watch this short segment that discusses the three types of rituals and what each entails.
Types of Hajj:
Ifrād: The pilgrim enters Ihrām for Hajj only, intending to perform Hajj without ‘Umrah. In his Talbiyah he says: “Labbayka Ḥajjah.” He then performs all the rites of Hajj and remains in Ihrām until exiting it on the Day of Nahr.
Tamattu‘: The pilgrim enters Ihrām intending ‘Umrah during the months of Hajj, saying in his Talbiyah for ‘Umrah: “Labbayka ‘Umrah.” He then exits Ihrām from ‘Umrah and remains in Makkah until he enters Ihrām for Hajj on the Day of Tarwiyah, saying in his Talbiyah for Hajj: “Labbayka Ḥajjah.”
Qirān: The pilgrim combines ‘Umrah and Hajj in a single ritual with one Ihrām, saying in his Talbiyah: “Labbayka ‘Umratan wa Ḥajjah.” He performs ‘Umrah and remains in Ihrām until he exits from both his ‘Umrah and Hajj on the Day of Nahr.
Pillars of Hajj (Arkān): It is not permissible to omit them, and Hajj is invalid without them:
Ihrām
Standing at ‘Arafah
Tawāf around the House
Sa‘y between Safa and Marwah
Obligations of Hajj (Wājibāt): It is not permissible to omit them, but if omitted, a sacrifice (dam) compensates:
Entering Ihrām from the mīqāt
Spending the night in Muzdalifah on the 10th night
Stoning Jamrat al-‘Aqabah on the 10th day
Slaughtering the sacrifice (for those obligated)
Shaving or shortening the hair
Spending the nights of Tashrīq in Minā
Once the pilgrim enters Ihrām by reciting the Talbiyah as described, he becomes in a state of Ihrām, and certain things become forbidden to him. These are the prohibitions (muḥarramāt) of Ihrām, which we will discuss at the beginning of the next episode of this jurisprudential course on the rituals of Hajj and ‘Umrah.
We will meet you again with goodness, may Allah bless you. Peace be upon you and the mercy and blessings of Allah.
Allah is the greatest, Allah is the greatest, Allah is the greatest. There is no god but Allah.
“How will you comprehend what the steep ascent is? It is freeing a slave (raqabatin -a neck) or giving of food at the time of famine to an orphan or near of kin or some needy person in distress.” (Qur’an 90:12-16)
“It is not righteousness that you turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves (l-riqābi) freeing the necks -slaves); to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” (Qur’an 2:177)
“When it is said to them, “Follow what Allah has revealed,” they reply, “No! We follow what we found our forefathers practicing.” (Qur’an 2:170)
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This topic is not a difficult one to address. Especially when we realize some very basic things about human beings and human nature.
Humans have engaged in wars, slavery, marriage, divorce, and trade before the coming of the final revelation, the Qur’an.
The Qur’an comes to address the reality of what was happening in society. It addresses the situation on the ground. The Qur’an did not come to bring slavery but rather to address it. When Allah addresses slavery, He is giving rules to manage an existing situation, not expressing His endorsement of it.
The issue of Raqab (Slave) & Milk Al Yamin (Those whom your right hand possess) is through one means and one means only. That is via the context of war.
Outside the context of war, there is not a single verse in the Qur’an that calls for holding anyone as captive.
The other point that one will not fail to notice is that Raqab (slave) in the Qur’an is never in the context of the Muslims having them. Rather, it is in the context of the disbelievers having them and Muslims are encouraged to free them from the disbelievers.
Raqaba (Those whose necks are bound =under non Muslims) We should clarify that this also does mean Muslims who had slaves prior to embracing Islam. Ma-Malakat Aymanukum (Those whom your right-hand posses /those whom you are your oath of protection/You are a custodian over them)
The decision on what to do after victory over one’s opponent.
This decision affects men, women and children. This decision would be delegated to the commander who is able to best access the situation.
The commander can to decide to:
Kill them all (except women and children), as in the case of Bani Qurayzah, because the Blessed Prophet (saw) explicitly forbade the killing of women and children.*
They could ransom them, as in the case of the battle of Badr, or exchange them for Muslim prisoners.
Or they can take them as Ma-Malakat Aymanukum.
It really depends on the context and the assessment of the commander.
*It is narrated by Ibn ‘Umar that a woman was found killed in one of these battles; so the Messenger of Allah (saw) forbade the killing of women and children.
The first call is not to bring these people in as Ma-Malakat Aymanukum. The following verse demonstrates this:
“So, when you encounter those who disbelieve, then (aim at) smiting the necks, until when you have broken their strength thoroughly, then establish the covenant (or terms). Then choose (to release them) either (as) a favour (shown to them,), or (after receiving) ransom, until the war is over. That (is Our command.) If Allah willed, He would have (Himself) subjected them to retribution, but (Allah ordered you to fight,) so that He may test some of you through some others. And those who are killed in Allah’s way, He will never let their deeds go to waste.” (Qur’an 47:4)
The Muslim commander assesses the situation. If the enemy forces are decimated thoroughly, it is most likely in such a situation that bringing the people in like Ma-Malakat Aymanukum is at that point a mercy to them.
Rather than leave women and children to wonder and roam hoping others would take them in.
“It is not fit for a Prophet that he should take prisoners of war until he has thoroughly subdued the land. You settled with the fleeting gains of this world, while Allah’s aim is the Hereafter. Allah is Almighty, All-Wise.” (Qur’an 8:67)
This verse was sent down as a rebuke to the companions of the Blessed Messenger (saw). The reason is given in the verse itself: “until he has thoroughly subdued the land,” and “You settled with the fleeting gains of this world.” During the battle of Badr, when the enemy was fleeing, many of the companions started to immediately turn their attention to the war booty. However, they should have subdued their enemy completely. Enemies that you let get away are people who regroup, and you have to face another field of battle.
Not everyone would necessarily want to have extra mouths to feed.
Ma’rur b. Suwaid reported:
I saw Abu Dharr wearing clothes, and the slave wearing similar ones. I asked him about it, and he narrated that he had abused a person during the lifetime of Allah’s Messenger (saw) and he reproached him for his mother. That person came to Allah’s Messenger (saw) and made mention of that to him. Thereupon Allah’s Messenger (saw) said: You are a person who has (remnants of) ignorance in him. Your slaves are brothers of yours. Allah has placed them in your hand, and he who has his brother under him, he should feed him with what he eats, and dress him with what he dresses himself, and do not burden them beyond their capacities, and if you burden them, (beyond their capacities), then help them.
Let us think of today’s example of a domestic helper. Not everyone can afford to have a domestic helper even if they want one. Also think of accommodation. We are surprised at all the discussion on this topic. It is not approached from a practical and pragmatic aspect of whether everyone would put their hands up to volunteer to have a slave. Keep in mind, the vast majority of the companions were people who were already under a great deal of duress and many of them were not people of means. It is likely those who took such people were those who handed livestock or fields to tend to. In other words, they saw a practical and pragmatic benefit in taking in and taking care of such people.
The objective of the Muslim man in war.
We also need to bear in mind that the objective of the Muslim man in war is to seek shahada. Why would any Muslim man in their right mind and right state of emaan settle for the paltry gains of this worldly life when the hereafter and all its blessings awaits!
“O believers! Do not be like the unfaithful who say about their brothers who travel throughout the land or engage in battle, “If they had stayed with us, they would not have died or been killed.” Allah makes such thinking a cause of agony in their hearts. It is Allah who gives life and causes death. And Allah is All-Seeing of what you do. Should you be martyred or die in the cause of Allah, then His forgiveness and mercy are far better than whatever ˹wealth˺ those ˹who stay behind˺ accumulate. Whether you die or are martyred—all of you will be gathered before Allah.” (Qur’an 3:156-158)
“Never think of those martyred in the cause of Allah as dead. In fact, they are alive with their Lord, well provided for rejoicing in Allah’s bounties and being delighted for those yet to join them. There will be no fear for them, nor will they grieve.” (Qur’an 3:169-170)
What is ultimately the objective in Islam of having Ma-Malakat Aymanukumfrom wars?
Firstly, Islam and the Muslims would prefer not to have wars to begin with. Let’s establish this.
Secondly, the ultimate objective is the re-integration of such people into society. That is what we need to keep in mind when going forward. Does the Qur’an encourage, allow, or find avenues for this? Does Islam really set about to do this or does it just talk? Let us see.
The Qur’an and the New Testament & TNCH
There is not a single verse in the New Testament encouraging anyone ever to free a slave. Not one.
Jesus, as recorded in the New Testament, had two interactions with slaves. Both of whom he healed. But not once was there a command to set the slave free — which shows, morally speaking, he was quite fine with it as a reality of society.
In fact, Christians have had to turn this Messianic Prophecy into some Christological view about Christ Jesus (as) saving people from sins!
“The spirit of the Lord God was upon me, since the Lord anointed me to bring tidings to the humble, He sent me to bind up the broken-hearted, to declare freedom for the captives, and for the prisoners to free from captivity.” (Isaiah 61:1)
Jesus (as) during his ministry (according to the NT) did nothing of the kind. So the captives here must be interpreted as captives to sins.
Christians will often quote the following verse to claim this abolishes slavery.
“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Galatians 3:28)
This verse says nothing about abolishing slavery. It simply speaks of all being equal in Christ. The proof of that is that this verse has been read down through the ages and Christians had no issues with keeping slaves.
“Slaves, in reverent fear of God, submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh.” (1 Peter 2:18)
In fact, in the entire TNCH of Judaism (what Christians call the Old Testament) there were no examples of encouraging the freeing of slaves! What you will find is that if your slave is a Hebrew, he cannot be a slave beyond 6 years, and you must set him free. There is no such law for non-Hebrew people!
“Now these are the rules that you shall set before them. When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing. If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone. But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free.” (Exodus 21:1-6)
Freeing of slaves was only in relation to their own people.
Then the Holy Trinity (Father, Jesus and The Holy Spirit) commanded:
“When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies. This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the Lord your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the Lord your God.” (Deuteronomy 20:10-18)
The Holy Trinity (Father Jesus and The Holy Spirit) did not chide or stop Moses when he stated:
“And Moses said to them, Have you saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.Now therefore kill every male among the little ones, and kill every woman that have known man by lying with him. But all the women children, that have not known a man by lying with him, keep alive for yourselves.” (Numbers 31:15-18)
Then the Holy Trinity (Father, Jesus and The Holy Spirit) commanded:
“When you go out to war against your enemies, and the Lord your God gives them into your hand and you take them captive, and you see among the captives a beautiful woman, and you desire to take her to be your wife, and you bring her home to your house, she shall shave her head and pare her nails. And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife. But if you no longer delight in her, you shall let her go where she wants. But you shall not sell her for money, nor shall you treat her as a slave, since you have humiliated her.” (Deuteronomy 21:10-14)
Then the Holy Trinity (Father, Jesus and The Holy Spirit) commanded:
“Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property.You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly.” (Leviticus 25: 44-46)
Then the Holy Trinity (Father, Jesus and The Holy Spirit) commanded:
If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” (Deuteronomy 22:28-29)
Partus sequitur ventrem or descent-based slavery in Islam, Judaism and Christianity.
What does this mean? In other world views, if a person is born to a slave woman, they too would be born into slavery. This is not the case in Islam. The person born to a slave is a free person. We do not have baby slaves. The first documented recorded example in the history of getting rid of descent-based slavery is in Islam!
Now, what does the Bible (New Testament/TNCH) say in regard to this? Nothing.
ATONE FOR SINS BY FREEING A (RAQAB/NECK) SLAVE.
The first point is what we have already covered in regard to (Qur’an 47:4) above. That is immediate emancipation. Either by a good will gesture, ransom or via prisoner exchange.
Now what we are going to share with you, dear readers, leaves no good options for the haters of Islam.
They will have to admit the (raqab) were not something in abundance among Muslims. Or.
That the Qur’an is a divine revelation as it’s author (Allah), being the All-Knowing, laid out a plan for Muslims to get atonement when no (raqab) would be available: -for example, in the future.
Thie following verses demonstrate that the institution of slavery need not endure.
“Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten poor people from the average of that which you feed your families or clothing them or the liberation of (raqabatin) a slave.” “But if none of this is affordable, then you must fast three days. This is the penalty for breaking your oaths. So be mindful of your oaths. This is how Allah makes things clear to you, so perhaps you will be grateful.”(Qur’an 5:89)
“It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family—unless they waive it charitably. But if the victim is a believer from a hostile people, then a believing (raqabatin) slave must be freed. And if the victim is from a people bound with you in a treaty, then blood-money must be paid to the family along with freeing a believing slave (raqabatin). Those who are unable, let them fast two consecutive months—as a means of repentance to Allah. And Allah is All-Knowing, All-Wise.” (Qur’an 4:92)
“And those who pronounce thihar from their wives and then [wish to] go back on what they said – then [there must be] the freeing of a slave (raqabatin) before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do.” “But if the husband cannot afford this, let him then fast two consecutive months before the couple touch each other. But if he is unable, then let him feed sixty poor people. This is to re-affirm your faith in Allah and His Messenger. These are the limits set by Allah. And the disbelievers will suffer a painful punishment.” (Qur’an 58:3-4)
Prima Qur’an comments: If you look at the expiation for sin, it is clear from this that Allah (swt) offers several solutions if one is unable to free the neck (of a slave).
Freeing slaves
Freeing slaves along with blood money.
Feeding 60 poor people.
Fasting, depending on the nature of the sin; 3 days or up to 120 days consecutively.
Fasting can only be an option if the person does not have the means to free a neck (slave) or there are simply no slaves (necks) to be freed!
That is to say that freeing a neck (slave) is given priority in terms of expiation of sins!
Zakat — one of the five pillars of Islam and forced tax collection on the Muslim faithful by the Amir is used to set slaves free!
“Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives (l-riqabi) and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Qur’an 9:60)
Zakah, which comes from an Arabic root word meaning to purify, is one of the five pillars of Islam. In the context of Zakah distribution, it is the purification of one’s wealth. This means that the money that is generated by this forced tax collection is used to free slaves!
There are 8 ahsnaf (beneficiaries of Zakah).
Fakir -One who has no means of livelihood or material possession.
Miskin -One who has insufficient means to sustain their livelihood.
Amil -The person who collects the Zakah, to reward the dutiful.
Muallaf-Assistance for those who recently embraced Islam.
Riqab-Freeing of slaves.
Gharimin-One who is in debt needs assistance to pay off a debt.
Fisabillah-Those who fights in the cause of Allah-or to sustain those who lost bread winners in the war.
Ibnussabil-Those who are travelers or on a journey
At this point, a Muslim should lift his/her head up with pride and say: “Al hamdulillah, I am a Muslim! What other system is there like this in any other faith tradition?”
Islam encourages the freeing of slaves and especially tells us that it is a quick path to righteousness & spiritual elevation.
How will you comprehend what the steep ascent is? It is freeing a slave (raqabatin -a neck) or giving of food at the time of famine to an orphan or near of kin or some needy person in distress.” (Qur’an 90:12-16)
“It is not righteousness that you turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves (l-riqābi) freeing the necks -slaves); to be steadfast in prayer, and practice regular charity; to fulfil the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” (Qur’an 2:177)
The Qur’an informs us that when it comes to choosing a life partner and whom to continue our lineage with that a believing slave is better than a disbelieving free person.
“And do not marry mushrik women until they believe. And a believing wala-amatun (bondwoman) is better than a mushrik, even though she might please you. And do not marry mushrik men until they believe. And a believing wala-abdun (bondman) is better than a mushrik, even though he might please you. Those invite to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.” (Qur’an 2:221)
In the scenario above, the slave has a low status before the people.
The free person has a high status before the people.
In both situations, when a believer is to access who to give their son or daughter to for the continuation of their lineage, the believer is always superior to the unbeliever in every scenario. The believing slave is leagues above the unbelieving free person.
The above verse is used by our school, the Ibadi school, as a proof against anyone who states that someone who is Quraysh is, by default, superior to a non-Qurashi. Or, that an Arab is superior to a non-Arab. This verse is definite proof against that position.
Various hadith about slaves
Narrated Al-Miswar bin Makhrama and Marwan:
When the delegates of the tribe of Hawazin came to the Prophet (saw) he stood up amongst the people, Glorified and Praised Allah as He deserved, and said, “Then after: Your brethren have come to you with repentance and I see it logical to return to them their captives; so whoever amongst you likes to do that as a favor, then he can do it, and whoever of you like to stick to his share till we give him his right from the very first Fai (war booty) (1) which Allah will bestow on us, then (he can do so).” The people replied, “We do that (to return the captives) willingly as a favor for your sake.”
Allah’s Messenger (saw) said, “He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward.”
I came to Ibn ‘Umar when he set his slave free. He took a stick or something else from the earth and said; for me there is no reward even equivalent to this. I heard the Messenger of Allah (saw) say: If anyone slaps or beats his slave the atonement due from him is to set him free.
The Prophet (saw) said, “Allah says, ‘I will be against three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but he proves treacherous. -2. One who sells a free person (as a slave) and eats the price, -3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.’ “
Abu Huraira reported Allah’s Messenger (saw) as saying:
None of you should say: My bondman, for all of you are the bondmen of Allah, but say: My young man, and the servant should not say: My Lord, but should say: My chief.
It is also clear from the above hadith that someone who had the status of slave can rise to the ranks of being the commander of the faithful. That is the Amir al-Mu’minin (Commander of the Faithful) of the entirety of all Muslims!
In fact, the above hadith is used by our school; The Ibadi school against the Shi’i and Sunni schools, which state the ruler of the Muslims must only be from the Quraysh (Sunni from any member of Quraysh) and (Shi”i from the Prophet’s lineage which is Quraysh).
Addressing the issue ofMa-Malakat Aymanukum
First, who are the Ma-Malakat Aymanukum?
Recall the definition.
Ma-Malakat Aymanukum (Those whom your right-hand posses /those who you are your oath of protection/You are a custodian over them)
The expression: right-hand posses is an idiom or expression which means those under your authority, custody, care, provision. The right hand is always used as an expression of something noble and good.
“So as for he who is given his record in his right hand, he will say, “Here, read my record!” (Qur’an 69:19)
The Ma-Malakat Aymanukum are never titled as those whom your left-hand posses. As if they were something disposable and ignoble.
They are those who have been taken under the protection of Muslim households (who have the means and capacity to care for them). Not all Muslim households would volunteer for this. So this offered Muslims from different social economic backgrounds an opportunity to receive reward in different ways.
To simply let such people go.
To earn rewards by bringing in these people under the care and provision of a Muslim household.
Also, bear in mind that option 2 was most likely, in many cases, the preferred choice even from the vantage point of those captured. Once your men, husbands, protectors, army have been decimated, where will you go? To whom will you turn to? Also, do keep in mind that Ma-Malakat Aymanukum is not simply women and children as it also includes men.
So let us tackle the first supposed topic of controversy head on.
Can Muslim women /Muslim men rape, molest or sexually exploit their Ma-Malakat Aymanukum against their will?
“Why should you not fight in the cause of Allah when weak men, women, and children are imploring: “Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master.” (Qur’an 4:75)
How would this du’a to Allah to send people who deliver them from oppression make sense if Muslims turned around and did the same thing?
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give though.” (Qur’an 30:21)
One of the means by which a Muslim woman may find her future husband or by which a Muslim man may find his future wife is by means of milk al yamin. Is it really to be believed that this Muslim woman or man can now rape or molest his/her milk al yamin without his/her consent and he/she (the victim) will be among those who are filled with affection and mercy for his wife or her husband?
Remember that Allah (swt) has mentioned that this category of people, as believers, are better for our sons and daughters as future partners than disbelievers, who are free people.
“And do not marry mushrik women until they believe. And a believing wala-amatun (bondwoman) is better than a mushrik, even though she might please you. And do not marry mushrik men until they believe. And a believing wala-abdun (bondman) is better than a mushrik, even though he might please you. Those invite to the Fire, but Allāh invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.” (Qur’an 2:221)
What kind of healthy or wholesome relationship does one think will come out of those who suffered abuse?
Even this day, those of us who have married men and women who have been raped or molested by their mothers, fathers, aunts, uncles, guardians know the trauma and immense challenge it takes building trust with our partners.
Next point:
Zadhan said:
I came to Ibn ‘Umar when he set his slave free. He took a stick or something else from the earth and said; for me there is no reward even equivalent to this. I heard the Messenger of Allah (saw) say: If anyone slaps or beats his slave (mamluka) the atonement due from him is to set him free.
If you are not to slap or beat your slave, how is that you can force them against their will?
The Qur’an commands Chastity.
“You shall maintain chastity, not committing adultery, nor taking secret lovers.” (Qur’an 5:5)
“Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.” (Qur’an 24:30)
“As for the one who reverenced the majesty of his Lord, and enjoined the self from sinful lusts. Paradise will be the abode.” (Qur’an 79:40-41)
“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom (malakat aymanukum) your right hands possess. Indeed, Allah does not like those who are stingy and boastful.” (Qur’an 4:36)
Allah (swt) has put the malakat aymankum on the same level, and they should be treated with good as their parents, relatives, orphans, needy, neighbor, traveler, companion and even neighbor not adjacent to you.
Can it be said that if these people are molested against their consent, that they are being treated with good?
“Marry off the singles among you, as well as the righteous of your bondmen and bondwomen(Ibadikum wa-imaikum). If they are poor, Allah will enrich them out of His bounty. For Allah is All-Bountiful, All-Knowing. And let those who do not have the means to marry should (walyyasta’fifi)-show restraint and/or keep themselves chaste until Allah enriches them out of His bounty. And if any of those who your right hand posses (malakat aymanukum) desires a contract, make it possible for them, if you find goodness in them. And give them some of Allah’s wealth which He has granted you. Do not force your girls into prostitution (l-bighai)for your own worldly gains while they wish to remain chaste. And if someone coerces them, then after such a coercion Allah is certainly All-Forgiving, Most Merciful . Indeed, We have sent down to you clear revelations, along with examples of those who had gone before you, and a lesson to the Allah-fearing. (Qur’an 24:32-34)
Prima Qur’ancomments:
1) Allah tells us to marry those who are single among us. As well as marry the bondmen and bondwomen.
2) Those who do not have the means to marry should remain chaste/show restraint. — Not that a Muslim woman can go and rape or molest a man, or that a Muslim man can go and rape and molest a woman. In fact, if they were allowed to do so, there would be no injunction for them to show restraint.
3)If any malakat aymanukum wants to get into a contract to buy their freedom, make it possible for them, in fact give them some of the wealth Allah gave you! (Allah swt is reminding us that, after all, he is the source of all wealth).
4) Do not force your girls into prostitution. If this is done, then Allah forgives this coercion (of the girl), not the one who forces them as some twisted Anti Muslims claim. In fact, if it was fine for them to force them into prostitution, the warning to tell them not to do so when be redundant to begin with.
5) (l-bighai) means more than prostitution it means any type of lewdness. Certainly, having inappropriate relations with someone to whom you are not married constitutes exactly this.
6) You will also see this is why no punishment is meted out to unmarried women from Malakat Aymanukum when we discuss Qur’an 4:25. Because of her social and economic condition, it could be quite challenging to tell if she is being forced to do something because she is doing it of her own volition. This ambiguity in the law is also proof enough that they cannot be coerced into intimacy. As stated, if they were forced the fault is with the one who coerces and not the coerced.
“And whoever among you cannot [find] the means to marry free, believing women, then from those (malakat aymanukum min fatayatikumu l-mu’minati) what your right hands possess that are believers. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people ahlihinna (of their people/family)and give them their due compensation according to what is acceptable. They should be (muh’sanatin ghayra musafihatin) chaste not those who commit immorality) nor those who take [secret] lovers (akhdanin). But once they are in the sacred bond of marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.” (Qur’an 4:25)
Prima Qur’an comments:
1) If you cannot afford to marry free believing women, then you marry those whom your right hand possesses. Due to the social and economic status of free women, it is possible that they may demand a higher dowry, among other things.
2) If they have family or tribe that you, or they know of, then you seek permission from their family or tribe.
3) They should be chaste. One cannot be chaste if it is allowable to be unchaste.
4) They should not have secret lovers.
It should be very clear that these women are not being fondled, molested or raped. Also, the inverse is true; that it should be clear that when Muslim women marry such men that they are not being fondled, molested or raped. Because then they would not be from the category of the chaste; nor are they from those who do not have secret lovers.
By the way, in many cases, in the above scenario, the mahr (the bridal dowry) was to grant her freedom. In other cases, this was not so.
5) But once they are sheltered in marriage, if they should commit adultery, then for them there is half the punishment for free [unmarried] women. This point is something that is quite phenomenal that many people do not ponder over. Usually, in a society, a person of lower socioeconomic status would be treated as a lesser person than those with higher social economic status. Quran 4:25 goes against that norm.
That is why, in our school, the punishments for adultery and pre-marital sex are meted out like so:
Free Woman/Man that are married =Rajm.
Free Woman/Man that are unmarried =100 lashes.
Slave Woman/Man that are married =50 lashes.
Slave Woman/Man that is unmarried = Taazir.
A tazir punishment is when there is nothing explicit from the Qur’an or Sunnah. It is discretionary. It could be corporeal in nature, it could be harsh words of admonishment.
“Do not force your girls into prostitution (l-bighai)for your own worldly gains while they wish to remain chaste.”
Due to the social and economic condition of this person, it would be very difficult to pin anything on them. Especially in light of the fact that they very well could be forced.
We have not found any cases in the Ibadi school of said individuals (category 4) being punished.
“And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then one or those your right hand possesses (malakat aymanukum). That is more suitable that you may not incline (ta’ulu)-injustice, oppression. And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.” (Qur’an 4:3-4)
Prima Qur’ancomments:
1) If you fear that you will not do justice when marrying many orphan women, then marry one from among them (malakat aymanukum). In other words, these women from the malakat aymanukum are there for your consideration.
2) Orphan girls here are still free women. They are simply free women that do not have any known family or guardians.
3) Give them (malakat aymanukum)their bridal gift.
And [also prohibited to you are all] married women except those your right hands possess. (malakat aymanukum)[This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse (muh’sinina ghayra musafihina So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise. (Qur’an 4:24)
If we Muslims were such immoral people, why would we need to be consoled that it is fine to marry women from those whom our right-hand posses that were already married?
In other words, this verse says that those women who are already married to those whom Islam would not recognize the validity of their marriage contract, you can marry them.
Notice that, again, the malakat aymanukum are spoken of in the context of marriage. That beyond them are other women who are lawful to you provided you desire chastity and not unlawful intercourse.
Let us put it like this. We will use the example of the law of the former United States. The former United States has a law that says if a person is married, and then they seek to get married to another individual, this is called bigamy.
So here is the scenario. A married woman in the former United States converts to Islam and seeks a divorce from her husband. The divorce proceedings are taking a long time. In the meantime, this woman does not live with her husband, nor does she receive sustenance or care from him. Over the course of time, she has been made known of an interest in her by a Muslim man. After meeting up with the suitor in the appropriate settings, they decide to marry. The Imam of the Masjid performs the nikah. Technically, this woman is married to her husband (by U.S. law). However, in Islam, the moment she became a Muslim and her husband did not follow suit, that marriage dissolved. They are married in the sight of Allah (swt) and that is what matters. As long as they do not go and try and register their marriage, the wife would be free from the charge of bigamy in U.S. law.*
*Note as Muslims we have to respect the laws of the nations that we reside in.
If we were an Imam in the former United States, we would officiate such a nikah.
“O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah ; He judges between you. And Allah is Knowing and Wise.” (Qur’an 60:10)
So it can be asked is it not inherently morally wrong to marry a woman who is already “lawfully” married to another man according to their custom, beliefs or creed?
Notice we said “lawfully” in quotes. That is because who determines what is or is not lawful marriage? Thus, in the above text, a believing woman is indeed married to a disbelieving man according to the laws, customs and beliefs of his society and his people. Thus, she is in adultery in accordance with them. However, Allah (swt) has made that marriage null and void!
In fact, Allah (swt) is being rather magnanimous by ordering: But give the disbelievers what they have spent. When Allah (swt) could have ordered that they receive nothing!
Now we could turn around and ask the Jews and Christians the following: What do you say on these matters? It is easy to talk the talk, but do you walk the walk? So let us give them a scenario.
Let us say a Muslim woman has now converted to Christianity. She wanted to leave a horrible marriage she was in. Her husband would in no way divorce her. This woman left Islam and became a Christian. She flees to the former United States. What is the position of Judaism and Christianity on her matter?
Does she remain single for the rest of her life or does not the law of the land have the power to nullify or make null her marriage? Technically, she is still married to that man and will be until he divorces her (according to the laws of his land).
“O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those (malakat yaminuka) whom your right hand possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess,(malakat aymanuhum) in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful.” (Qur’an 33:50)
Daughters of paternal uncles.
Daughters of paternal aunts.
Daughters of maternal uncles
Daughters of maternal aunts.
Any believing woman who gives herself to you. If the Prophet wishes to marry her.
Does anyone believe for a moment that the above verse is saying that if the Blessed Prophet (saw) so wished that he could be intimate with his cousins without being married to them?
In fact, category 5 (any believing woman) is explicitly followed up by the desire to marry her.
Thus, those whom your right hand possesses (malakat yaminuka) are also under these categories. That they are among the women the Blessed Prophet (saw) can marry if he so chooses. As he did so with Safiyah (ra).
“You, [O Muḥammed], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated – there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them – all of them. And Allah knows what is in your hearts. And ever is Allah Knowing and Forbearing.” (Qur’an 33:51)
THE MALAKAT YAMIN BECAME THE ONLY OPTION FOR THE BLESSED PROPHET (SAW).
“Not lawful to you, [O Muḥammed], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses (malakat yaminuka). And ever is Allah, over all things, an Observer.” (Qur’an 33:52)
“Not lawful to you, [O Muḥammed], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you.”
This directly refutes two major accusations that have been leveled against the Blessed Prophet (saw).
The accusation that he made up the revelation to suit himself.
Him having unrestrained and unchecked desires.
Allah (swt) prohibits the Prophet to: a) Marry more free women. Even if he feels a magnetic pull towards them. b) Divorce any of his current wives.
By means of this verse, they were secured from divorce. Allah (swt) decreed that they would be his wives in this world and in the world to come. The very definition of soul mates!
The only exception or clause is: “(malakat yaminuka).” Those captives seized in war. They are permissible for you to marry.
Verses concerning relaxed dress code around malakat aymanukum
“And say to the believing women that they should lower their gaze and guard (wayaḥfaẓna) their modesty(furūjahunna); that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or (malakat aymanuhuna (their right hands possess), or male servants free of physical needs, or small children who have no sense of the shame; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers! turn you all together towards Allah, that you may attain Bliss.”(Qur’an 24:31)
Except for: their husbands. Their fathers. Their Father-In-Law. Their Sons. Their husbands sons (other marriages). Their brothers, their brother’s sons. Their Sister’s Sons. Other women. Malakat Aymanukum. The male attendants who have no desire: examples: eunuchs or the very old. Children who are unaware or naive.
Prima Qur’an comments: It should be clear that the malakat aymanukum are treated in a sense as family. They are not locked outside the home in some cold barn. They are part and parcel of the family unit, hence why a relaxation in the dress code. It is almost unavoidable at times.
“O you who have believed, let those whom your right hands possess (malakat aymanukum) and those who have not [yet] reached puberty among (yablughu l-huluma (reached puberty) you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you – some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.” (Qur’an 24:58)
“No blame will be attached to the blind, the lame, the sick. Whether you eat in your own houses, or those of your fathers, your mothers, your brothers, your sisters, your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts, houses malakat mafatihahu (those of whom you been granted victory), or any of your friends’ houses, you will not be blamed: you will not be blamed whether you eat in company or separately. When you enter any house, greet one another with a greeting of blessing and goodness as enjoined by Allah. This is how Allah makes His messages clear to you so that you may understand.” (Qur’an 24:61)
“Whether you reveal anything, or whether you conceal it, surely Allah has knowledge of everything. There is no blame on the Prophet’s wives if they should appear before their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their fellow women, and those (malakat aymanuhunna) whom their right hands posses. And be mindful of Allah ˹O wives of the Prophet!˺ Surely Allah is a Witness over all things.” (Qur’an 33:54-55)
“And when the inviolable months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.” (Qur’an 9:5)
The hands in the cookie jar verses?
These are the two verses which are often misquoted and misunderstood as allowing violation of the malakat aymanukum.
“And those who guard (hafizuna)) their modesty (lifurujihim) except with their wives or those (malakat aymanuhum (they possess rightfully) for then they are free from blame, but whoever seeks beyond that are the transgressors.” (Qur’an 70:29-31)
“And who guard (hafizuna) their modesty (lifurujihim) – Save from their wives or those their right hands possess (malakat aymanuhum), for then they are not blameworthy.” (Qur’an 23:5-6)
Recall the verse:
“And say to the believing women that they should lower their gaze and guard (wayaḥfaẓna) their modesty(furūjahunna).” (Qur’an 24:31)
hafizuna/wayahfazna & lifurujihim/furjuahunna
These two verses, Qur’an 70:29-31 & Qur’an 23:5-6 likewise speak in the same manner. These verses are not about sex.
They are about guarding modesty. The phrase “except with their wives or those their right hands possess” simply defines the boundaries of what is modest — not permission for sexual activity outside of marriage.
In other words, those verses tell a man what is permissible to look at or be uncovered around, not what he may do sexually. To read them as blanket permission for intercourse without marriage is to confuse the category of modesty with the category of sexual relations.
This becomes reinforced with the following verse:
“Tell the believing men to reduce [some] of their vision and guard (wayaḥfaẓū) their private parts (furūjahum). That is purer for them. Indeed, Allah is Acquainted with what they do.” (Qur’an 24:30)
Now have you ever heard anyone argue that in Qur’an 24:31 that women can molest and rape their male servants?
Read again the above verse:
“And say to the believing women that they should lower their gaze and guard (wayaḥfaẓna) their modesty(furūjahunna); that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or (malakat aymanuhuna (their right hands possess), or male servants free of physical needs, or small children who have no sense of the shame; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers! turn you all together towards Allah, that you may attain Bliss.”(Qur’an 24:31)
However, if one wants to have sexual access to their malakat aymanukum, the following verses tell us how this is done:
We get here through marriage to the (malakat aymanuhum)
And whoever among you cannot [find] the means to marry free, believing women, then from those (malakat aymanukum min fatayatikumu l-mu’minati) what your right hands possess that are believers. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people ahlihinna (of their people/family)and give them their due compensation according to what is acceptable. They should be (muh’sanatin ghayra musafihatin) chaste not those who commit immorality) nor those who take [secret] lovers (akhdanin).” (Qur’an 4:25)
“But if you fear that you will not be just, then one or those your right hand possesses (malakat aymanukum). That is more suitable that you may not incline (ta’ulu)-injustice, oppression. And give the women [upon marriage] their [bridal] gifts graciously.” (Qur’an 4:3-4)
We think most people have no idea how simple a nikah really truly is in Islam. Why would any Muslim, much less the Blessed Prophet (saw) rush to the questionable when the established and good is so easy to do and accessible?
What is the status of humanity before Allah?
“O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” (Qur’an 49:13)
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.”
There were three classes of people when Islam was seeking to be established:
In regard to freedom of movement, there were three social classes of people when Islam was seeking to be established. Free Person Milk Al Yamin -from wars. Raqib (slave) -from the non Muslims. We should clarify that this also does mean Muslims who had slaves prior to embracing Islam.
In regard to freedom of movement, there were two classes of people when Islam was established.
Free Person Milk Al Yamin-from wars against Muslims. (If no wars =no Milk Al Yamin)
Muslims can marry the following:
1) Can marry a free Muslim- (open to men and women) 2) Can marry a Jew or a Christian (under Islamic governance) — open only to men. 3) Can marry the believer from the milk-al-yamin -open to men and women.
Will this system ever come back?
Some people think certain injunctions and guidelines in the Islamic legal code are outdated. We say there is absolutely nothing in the Islamic legal code that is outdated or redundant. It is there when needed.
Some people have this idea that Earth will become a utopia in the near future. We have eliminated racism, tribalism, bigotry, hate, poverty, illiteracy, disease. We colonize Mars, Ceres and one day meet a galaxy spanning alien civilization. MAYBE.
Maybe not.
If you look at what holds a society together, it is basically these five things: access to food, access to drinking water, access to medical treatment, a stable government, A military/police force to enforce laws.
Now if you just take away two of these five things — you can pick any two, and you will see the most so-called civilized country become Mad Max in very little time. People take stable, cohesive government for granted. The reality is what we call ‘civilization’ hangs on a very delicate thread.
We have already shown in Qur’an 5:89 and Qur’an 4:92 and Qur’an 58:3-4 where Allah (swt) anticipates a society or periods of time in human civilization in which there will be no slavery.
However, in case the current order breaks down we would rather have laws on the books that can be utilized when needed than not have that guidance at all.
Five times a day throughout the world there is a beautiful call that goes out. Hayya Al Salah -Come To the Prayer. Hayya Al Falah -Come to Success. This beautiful call was first delivered by a freed slave of Ethiopia. He is one of the most blessed and treasured companions of the Blessed Prophet (saw). His name was Bilal ibn Rabah (ra). The first muezzin.
“O humanity! Eat from what is lawful and good on the earth and do not follow Satan’s footsteps. He is truly your sworn enemy. He only incites you to commit evil and indecency, and to claim against Allah what you do not know.” (Qur’an 2:168-169)
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According to Islamic teachings does Allah have attributes such as teeth, biceps, 66 thumbs, 17 hooves, a tail, gills, or fur?
First, let it be clear that we are not aware of any sects among Muslims today who does affirm such things for Allah (swt).
However, we need to understand something.
If someone asks usdoes Allah have attributes such as teeth, biceps, 66 thumbs, 17 hooves, a tail, gills, or fur we can answer absolutley not. We can negate these for Allah (swt). This is because of our holistic approach to the Qur’an and the Sunnah.
We have dealt with that in the following articles:
However, there is another vocal group among the Muslims who would not be able to deny that Allah (swt) has attributes such as teeth, biceps, 66 thumbs, 17 hooves, a tail, gills, or fur.
The best they can do is to say: We have no revealed texts in regard to these attributes. We can neither affirm nor deny.
They could quote the following:
“Although they have no knowledge of this. They follow nothing but assumptions. And surely assumptions can in no way replace the truth.” (Qur’an 53:28)
The text is warning us not to speculate about that which we have no certain knowledge of. Howver, according to the appraoch of these Muslims the above text does not negate those possible attributes for Allah (swt).
Likewise, we may outright reject the idea of Allah (swt) having attributes such as teeth, biceps, 66 thumbs, 17 hooves, a tail, gills, or fur by quoting the following:
“To those who disbelieve in the Hereafter belong all evil qualities, whereas to Allah belong the finest attributes. And He is the Almighty, All-Wise.” (Qur’an 16:60)
But to those who interpret otherwise, they would claim that there is nothing inherently evil to Allah (swt) having teeth, biceps, 66 thumbs, 17 hooves, a tail, gills, or fur.
Other examples:
Say: “Take on Allah’s colour.” And whose colour is better than Allah’s? It is Him that we serve.” (Qur’an 2:138)
The Arabic Term: The word used is Sibghah (صِبْغَةَ), which literally means dye, tint, or color.
The Meaning of “Colour of Allah”: It refers to the true faith of Islam that permeates a person’s inner and outer life, just as dye changes the color of a cloth entirely. It represents purity, sincerity, and the adoption of divine characteristics in behavior and worship.
However, some Muslims may understand from the above verse that Allah (swt) has a colour! Though accordingly, Allah (swt) has not revealed what colour he is it leaves some to wonder rather Allah (swt) is white (in a way that befits his majesty) or rather Allah (swt) is black (in a way that befits his majesty).
Those Muslims do not seem to understand or appreciate that the Qur’an and Sunnah has Majaz.
Majaz (مجاز) in Arabic has a few related meanings depending on the context, but the most common and important one — especially in language, literature, and Islamic studies — is figurative language or metaphor/trope.
“Such as took their religion to be mere amusement and play, and were deceived by the life of the world.” That day shall We forget them as (كَمَا) they forgot the meeting of this day of theirs, and as they were wont to reject Our signs.” (Qur’an 7:51)
The Arabic word كَمَا (transliterated as kamā or kama) is a very common conjunction and particle. Its primary meaning is “as”, “like”, or “just as” (indicating similarity, manner, or comparison).
We know that it is a huge error to say that Allah (swt) forgot anything.
“He replied, “That knowledge is with my Lord in a Record. My Lord neither falters nor forgets.” (Qur’an 20:52)
Another way to translate Qur’an 7:51 would be:
“Those who took this faith as mere amusement and play and were deluded by worldly life.” “Today We will ignore them just as they ignored the coming of this Day of theirs and for rejecting Our revelations.” (Qur’an 7:51)
You can see multiple translations of the above verse here:
While Allah (swt) does not forget anyone, He may leave those who are arrogant and refuse to repent, or those who commit sins against others without seeking forgiveness, to face the consequences of their actions. This can be interpreted as a form of divine abandonment.
This is why translating as ignoring makes more sense in light of the other verses of the Qur’an that clearly state that Allah (swt) is All Knowing.
It also make sense in regard to human beings. No human being really forgets that they will die or ultimately meet their fate. However, they put this issues off. Proof of this is how many people who believe in the afterlife have not even made a will?
There is Majaz in the hadith as well.
Narrated Abu Huraira:
Allah’s Messenger (saw) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”
So to say that Allah (swt) becomes something means he was not that before. This means that Allah (swt) changes based upon a believer’s particular state at any given moment.
The outward reading of the hadith leads to unacceptable positions such as: incarnation (hulul) or union (ittihad).
“Say “Each is waiting, so keep waiting! You will soon know who is on the Straight Path and is guided.” (Qur’an 20:135)
“We have sent you only as a mercy for the whole world.” (Qur’an 21:107)
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Face to Face with the Blessed Prophet (saw): How Oman Preserved Pure Islam Through Unbroken Transmission.
This will be a translation of the talk given by Shaykh Hilal Al Barwani (h) below:
The school of reciters: A starting point in Omani History -Shaykh Hilal Al Barwani (h).
Allah-Willing this lecture will establish a few key points.
The Islam of Oman was not a late or secondary arrival. It was taken directly, face-to-face, from the Prophet Muhammed (saw) through multiple delegations (wufud), and preserved through an unbroken, mutawatir (mass-transmitted) chain of transmission. Due to Oman’s geographical remoteness, this Islam remained pure, uncorrupted by foreign influences (Persian, Roman, Greek, Indian).
The Delegations (Wufud): The Shaykh lists at least 12 delegations from Oman to the Prophet (saw), including:
Mazin bin Ghadhub Al-Ta’i (three separate visits: pre-Hijra, 3 AH, 7 AH). The Prophet (saw) famously prayed for Oman: “O Allah, guide them and reward them… grant them chastity, sufficiency, and contentment… do not empower an outsider enemy against them.”
Delegations from Bani Nabhan, Bani Tahiyeh (including Ka’b bin Bursha’, who recognized the Prophet’s description in the Torah and Gospel), Bani Al-Haddan, Bani Thamalah, Bani Al-Farahid, Al-Atiq, Abdul Qais, Bani Rasib (Abdullah bin Wahb Al-Rasibi), and even a delegation of Omani women who met Aisha (ra).
Early Mosques and Qiblas: The existence of mosques in Oman oriented toward two qiblas (first Jerusalem, then Mecca) proves that prayer was established before the Prophet’s migration to Medina.
The School of the Reciters (Qurra’): After the Blessed Prophet’s school at Dar Al-Arqam in Mecca, the “School of the Reciters” was established in Medina. These Qurra’ (who memorized Quran, knew Sunnah, and reasons for revelation) were the elite missionaries, judges, and army leaders. Their tragic martyrdom at Bi’r Ma’unah and later at Nahrawan (alongside Abdullah bin Wahb Al-Rasibi) is highlighted.
Imam Jabir bin Zaid (18-21 AH – c. 93-103 AH): The central figure in preserving Omani Islam. A Tabi’i (Follower), he met 70 Companions who fought at Badr, traveled 40 times for Hajj to collect narrations, and copied the Blessed Prophet’s letter on sadaqat from the sons of Amr bin Hazm. He founded the school of Ahl al-Haqq wal-Istiqamah (People of Truth and Righteousness). His students included Abu Bilal Mirdas, Abdullah bin Ibadh, and Salim bin Dhakwan.
Codification (Tadwin): The lecture argues that Imam Jabir bin Zaid was the first to codify the Blessed Prophetic Sunnah, before any other school. This codification passed through Abu Ubaidah Muslim bin Abi Karimah → Al-Rabi’ bin Habib → then to Oman (Mahbub Al-Rahil in Sohar, Abu Al-Mundhir in Nizwa, Abu Ali Al-Azri in Izki).
Al-Khalil bin Ahmad Al-Farahidi (d. 175 AH / 791 CE): An Omani scholar who founded Arabic prosody (‘arud), diacritical marks, grammar (nahw), and authored the first Arabic dictionary (Kitab Al-‘Ayn), all in service of the Quran.
Reasons for Marginalization: Economic blockades, famine, migration to Africa, lack of enduring institutions (unlike Al-Azhar or Qayrawan), focus on tribal wars, and the burning of libraries by Abbasid forces (e.g., Ibn Bur). Over 12,000 Omani manuscript titles exist but lack publication and institutional support.
Lost Heritage: The repeated references to lost or unprinted manuscripts (Jami’ Abi Safrah, Musnad of Al-Rabi’, Diwan Al-Muarad, Jabir bin Zaid’s original books) point to a rich but endangered scholarly tradition.
Praise be to Allah, Lord of the worlds. We praise Him, the Exalted, seek His help, His guidance, and His forgiveness for all sins, and repent to Him. We send prayers and peace upon our Master Muhammed, and upon all his family and companions. Allah, the Glorified and Exalted, sent him as a mercy to the worlds. He delivered the message, fulfilled the trust, advised the nation, removed distress, and strove in the way of his Lord until certainty came to him. We ask Allah, the Glorified and Exalted, to make us among those who listen to the saying and follow the best of it. So, peace be upon you, and the mercy and blessings of Allah.
In this pleasant and blessed meeting, in a house among the houses of Allah, and in this gathering, we wish to present some of what concerns us from the history of our nation. That is the period during which the Messenger (saw) was sent, how it happened, and how our forefathers transmitted this Islam to us, and their relationship with the Messenger (saw). This is because historical references need someone to read and review them, and they need someone to study them. Also, much of what was written in the Omani biographical literature (Siyar) has not seen the light of day. Many of these Siyar still need verification, printing, and study.
Because people have not fully grasped this history, nor have they known it, if someone were to ask them: “How did Islam reach you? From whom did you take the religion? The Messenger (saw) was sent in Mecca and Medina, so how did you (in Oman) receive it? Who transmitted Islam to you from there to here?” In this phase, meaning in this context of historical understanding, we must know about the delegations that came from the people of Oman to the Messenger of Allah (saw).
And also the second point: the role of the scholars from the people of Oman in establishing the principles of Islam by establishing various schools, the codifications (mudawwanat) they wrote, the books they authored, and through which they preserved Islam. Islam remained with them in a strong context, untouched by alteration, substitution, or distortion. With Allah’s will, I will address two points.
The First Point: The delegations (Wufud) that came from the people of Oman to the Messenger of Allah (saw).
Of course, history mentions that a number of people from Oman came as delegations to the Messenger of Allah (saw). I will mention some of these delegations to make it clear to everyone that your fathers and forefathers took Islam through continuous transmission (mutawatir) from the Messenger of Allah (saw), generation after generation, group after group, so that it becomes firmly established in every person’s mind that the Islam our fathers and forefathers preserved was pure and correct, originating from the Messenger of Allah (saw).
These are the delegations that set out to the Messenger of Allah (saw) when they heard of his mission. As you know, only Mazin bin Ghadhub Al-Ta’i is studied in the school curricula, and his meeting with the Messenger (saw) is studied as if he was an individual who visited the Messenger (saw). However, in history books like the history of Ibn Kathir’s Al-Sirah Al-Nabawiyyah and books on the biographies of the Companions, it is mentioned that Mazin had three delegations.
It is mentioned in the book Subul Al-Huda wal-Rashad that a narration from Mazin bin Ghadhub says: “We arrived to the Messenger of Allah (saw) in Mecca Al-Mukarramah.” This narration indicates that Mazin met the Messenger (saw) in Mecca before his migration to Medina. He said: “We found Abu Bakr Al-Siddiq (RA), and he guided us to the Messenger of Allah (saw.” This indicates that there was a meeting between the people of Oman and the Messenger (saw). This view is supported by the fact that when Prophet Ibrahim (AS) built Mecca, he supplicated to his Lord: “My Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them…” Thus, visitors to the Sacred House have come since the time of Prophet Ibrahim, so there were necessarily people from the tribes of Oman and the land of Oman who came to Mecca. This is evidence that they met the Messenger before his migration to Medina.
A second piece of evidence supporting this view is the existence of some mosques in Oman oriented towards the two Qiblas, such as one with us in Ibra, one mentioned in Nizwa, or some other mosques. This also indicates that they established prayer… What? Before the Messenger’s (saw) migration to Medina, and therefore they used to face Al-Aqsa Mosque.
The third piece of evidence is found in some graves indicating that, before Islam, they used to bury their dead facing Al-Aqsa Mosque, not facing the Qibla of the Kaaba. All these pieces of evidence support the view that the people of Oman met the Messenger (saw) in Mecca before his migration to Medina.
The second matter: After the migration, it is also narrated that Mazin came to the Messenger (saw). This is mentioned in the books of Companions’ biographies (those who met the Messenger). Mazin met the Messenger a second time in the third year of the Hijra. The books of Companions’ biographies detail this journey: he set out to the Messenger (saw). Of course, as you know, in that past time, it was not possible for a person to travel alone from these remote, distant areas to Medina due to the distance and the danger of the road. Therefore, they would travel in a caravan, a group, or a delegation. Also, as was the custom of the Arabs when meeting with rulers and princes, one would not go alone but rather in a delegation or a caravan with his group and family. So, they set out in a delegation.
It is also mentioned that among the delegation with Mazin bin Ghadhub in the sixth year was his student and servant, Abu Al-Kathir Salih bin Al-Mutawakkil. They arrived to the Messenger of Allah (saw) in Medina, stood before him, and recited verses found in history books and Companions’ biography books, saying: “To you, O Messenger of Allah, my mount wearily travels, crossing deserts from Oman to Al-Arj, so that you may intercede for me, O best of those who tread the earth, and my Lord forgives me, and I return with success.”
Out of love, honor, and reverence for the Messenger of Allah (saw), he recited the poem. It is narrated that the Messenger (saw asked him, “Who is this who is with you?” – referring to his young servant. He said, “This is my servant, Abu Al-Kathir Salih bin Mutawakkil.” The Messenger (saw) said, “Take good care of him,” so Mazin set him free in the presence of the Messenger (saw), out of love, reverence, and honor for the Messenger of Allah (saw).
As you know, when Mazin bin Ghadhub went out the first time he met him, and now the second time with those from Oman, what were they carrying? They were the nation (Ummah), wanting to save the nation from the ignorance (Jahiliyyah) they were upon. Mazin said to the Messenger (saw): “Supplicate to Allah for the people of Oman.” The Messenger (saw) said: “O Allah, guide them and reward them.” Mazin said, “More, O Messenger of Allah.” He said: “O Allah, grant them chastity, sufficiency, and contentment with what You have given them.” Mazin said, “More, O Messenger of Allah. The sea splashes next to us, so supplicate to Allah regarding our sea produce, our footwear (khuff), and our livestock (dhalf).” He (saw) said: “O Allah, increase the good from their sea for them, and bless them in their footwear and livestock.” Mazin said, “More, O Messenger of Allah.” The Messenger (saw) said: “O Allah, do not empower an outsider enemy against them. Say ‘Ameen,’ O Mazin.” So he said ‘Ameen,’ and then the supplication is answered.
Of course, after that, Mazin requested supplication for himself. The rest of the narration or story is known to you. In it, Mazin said upon returning to Oman, as mentioned in Ibn Kathir’s Al-Sirah Al-Nabawiyyah: “Then my people rebuked me, blamed me, and treated me harshly. They ordered their poet to satirize me. I said, ‘If I satirize them, I satirize myself.’ So I withdrew to one side, built a mosque, and stayed there…” The mosque upon his return in the sixth year after (meeting) the Messenger. He established the mosque and raised the call ‘Hayya ‘ala as-Salah’ (come to prayer) in it, and established the congregation. At that time, in Mecca, the Adhan had not been raised, nor was prayer established. So the Adhan was raised and prayer was established in Oman before Mecca, because Mecca was conquered in the eighth year of the Hijra, while Mazin established the mosque and raised the call to prayer there from the sixth year.
He says: “Then my people said… This mosque, no one in need would come and supplicate to Allah except that Allah answered him, nor would a sick person come and supplicate to Allah except that He cured him. He says: Then my people blamed themselves and came to me saying, ‘Yours is your religion, and you are the one in charge of our affairs, so return to us.’ So I returned to them.” Then he says: “Then Allah guided a people from Oman, and they entered Islam.” He says: “And in the following year, i.e., the seventh year of the Hijra, those whose souls yearned (for the Prophet) also came, accompanied by people from Oman, when he had told them about the Messenger’s (saw) conduct. They went to the Messenger of Allah (saw), and the Messenger (saw) gave them glad tidings, saying: ‘O pure one from the pure ones, O most generous from the most generous ones, Allah has guided a people from Oman, and they have entered Islam. Allah has made Oman prosperous and increased profits and abundant goodness from the land and sea.’ The Messenger (saw) said: ‘My religion is the religion of Islam, and Allah will increase the people of Oman in Islam. So blessed (Tuba) is he who believes in me and sees me, and blessed is he who believes in me but does not see me, and blessed, and then blessed is he who believes in me but does not see me, nor sees the one who saw me.'”
So here are three delegations with Mazin: before Mecca, the third year, and the seventh year.
Likewise, it is also mentioned – and you know that Mazin bin Ghadhub is from Bani Tayy, from As-Sa’di, from Sa’d Tayy in Samail – that there was another delegation. Perhaps it was with Mazin, before, or after – Allah knows best – but history does not mention it. They were from Bani Nabhan of Tayy, led by Khalid bin Sadus bin Asma’ Al-Nabhani, accompanied by Yazid bin Jabir bin Asma’ Al-Nabhani. They came to the Messenger of Allah (saw), embraced Islam, and took Islam directly from him.
So, how many delegations now? Four delegations. Also, in the sixth year when the Messenger concluded the Treaty of Hudaybiyyah, and in the seventh year he began writing to the leaders and kings of the world. The Messenger (saw) sent a letter to Kisra Shiroweih, the king of Persia. When the letter reached the Persian king, he tore it up. He wrote to his governor… so Allah empowered his son Shiroweih over him, who killed his father Kisra and Shiroweih and seized control of the Persian lands. Then Shiroweih wrote to some of his governors in Oman, called the Marzaban, saying: “Select for me a man, Arab-Persian (i.e., fluent in both languages), and send him to investigate the matter of this man (Muhammed).” So he selected Ka’b bin Bursha’ Al-Tahi from Bani Tahiyeh of the desert… So they formed a delegation – as you know, one cannot travel alone – and they came to the Messenger of Allah (saw). This was the first delegation from Bani Tahiyeh.
Ka’b bin Bursha’ Al-Tahi had read the scriptures of the People of the Book, the Torah and the Gospel, leaving nothing, and recognized what was in them. He knew the descriptions of the promised Prophet who would be sent at the end of time. When he arrived in Medina, he threw down his riding stick (signifying travel gear) before the Messenger (saw), sat with him, and began to learn from him, asking him about Islam and what he calls to. The Messenger (saw) clarified for him. He found those descriptions mentioned in the books of the People of the Book applied to the Messenger (saw). The proof was established for him, he entered Islam, and brought those with him into the religion. He returned to Oman and informed the Marzaban there of the truth of the Messenger’s (saw) prophethood. The Marzaban said, “Give me time until I return to Persia.” Ka’b began to inform the people of the truth of the Messenger’s (saw) prophethood, of the evidence and proofs he saw, and that the descriptions in the Torah and Gospel applied to the Messenger (saw). The souls of the people of Oman, the people of Sohar (Ka’b was sent from Sohar), yearned for the meeting with the Messenger (saw).
It is narrated that the Messenger, in the sixth year of the Hijra, sent Abu Zaid Al-Ansari (whose name was Thabit bin Qais bin…) to the people of Oman to call them to Islam. He sent Abu Zaid Al-Ansari in the sixth year, and he remained until the eighth year when Amr bin Al-Aas came, calling them to Islam and managing their affairs.
Also, after the return of the delegation of Bani Tahiyeh, the Messenger (saw) sent Al-Ala’ bin Al-Hadrami as governor over Oman and Bahrain. At that time, Bahrain was part of Oman. He sent him as governor over Oman and Bahrain. When Al-Ala’ Al-Hadrami arrived – and the Messenger (saw) had written a letter for him, a letter that exists in the Omani Sirah, printed but without verification, in the book Al-Muntakhab by the Ministry of Heritage – it is the Sirah of the Messenger of Allah (saw) by Al-Ala’ bin Al-Hadrami, which is the oldest Sirah. So the people of Oman formed a delegation led by Asad bin Yabraḥ Al-Tahi. They came to the Messenger of Allah (saw), met him, and took Islam directly from him, face to face. The Messenger taught them directly, and they took it by word and deed. They stayed with him, studied under him, and were honored by his companionship. When they wanted to return, they said, “O Messenger of Allah, send with us someone to teach us the matters of our religion.” Mukharrib Al-Abd (whose name was Mudrik bin Khowt) stood up and said, “O Messenger of Allah, send me with them, for they have a favor upon me. They captured me on the day of Janoub and then freed me as a favor.” So the Messenger (saw) sent them with him to Oman.
How many delegations now? Mazin’s three, the delegation of Bani Abban is four, the delegation of Ka’b bin Bursha’ Al-Tahi is five, and the delegation of Asad bin Yabraḥ Al-Tahi is six. All of them were from the desert region. So, six delegations.
When they came to Oman, Islam began to spread, and they themselves spread Islam. It is said that the Azd of Oman formed a delegation led by Salamah bin Iyadh Al-Azdi. They came to the Messenger of Allah (saw) – these delegations are mentioned in Ibn Sa’d’s Al-Tabaqat Al-Kubra – they met with him, learned from him, and took Islam directly from him, face to face. Then, when they wanted to return, they said, “O Messenger of Allah, supplicate to Allah to unite us.” The Messenger (saw) said: “O Allah, unite us.” So they returned to Oman, Islam spread among the people of Oman, and began to spread among the tribes.
Then the people of Oman formed two more delegations: the delegation of Bani Al-Haddan and the delegation of Bani Thamalah. As you know, there are mountains called the Haddan mountains, belonging to Bani Shams, Ma’awil bin Shams, and Tahi bin Shams, all from the Azd of Oman. The author of Al-Tabaqat says that they had already entered Islam in Oman (meaning they were Muslims when they left Oman, but they wanted to be honored by the company of the Messenger). The delegation of Bani Al-Haddan was led by Musalliyah bin Hazzan Al-Haddani, and the head of the delegation of Bani Thamalah was Abdullah bin Illas Al-Thamali. They came to the Messenger (saw), stayed with him, sat by his side, and sought blessings from his company. The Messenger (saw) wrote a letter for them when they wanted to return to Oman, which included: “In the name of Allah, the Most Gracious, the Most Merciful, from Muhammed, the Messenger of Allah (saw), to the dwellers of the coasts and the valleys of Sohar…” It is a letter regarding charity (Sadaqat), also found in Al-Tabaqat Al-Kubra, written by Thabit bin Qais bin Shammas, witnessed by Sa’d bin Ubadah and Muhammed bin Maslamah. They came to Oman, established themselves, and Islam spread throughout Oman, and they began teaching the people.
How many delegations now? With Allah’s will: Mazin’s two (or three), Bani Abban is four, the two Bani Tahiyeh delegations are six, the Azd of Oman delegation is seven, Al-Haddan delegation is eight, Bani Thamalah delegation is nine. Also, the delegation of Bani Al-Farahid.
Ibn Duraid, who is from Sohar and a famous scholar of the Arabic language, author of Al-Jamharah and Al-Ishtiqaq, lived in the third century (AH). He met Imam Al-Salt bin Malik in Nizwa and stayed with him. Ibn Duraid said: “I went out to Nizwa during days of rain and fertility. Imam Al-Salt bin Malik (may Allah have mercy on him) said to me, ‘Listen to us tomorrow, insha’Allah. We will pray two rak’ahs and supplicate to Allah to remove the rain from us,’ due to the heavy rainfall that had damaged houses. So he sat with him. In the morning, Imam Al-Salt prayed two rak’ahs and supplicated to Allah to place it on the mountains, hills, and tree growths – meaning he supplicated to Allah to lighten the rain for them. Ibn Duraid said: ‘The first one from the people of Oman to come to the Messenger of Allah (saw) was my grandfather Hammam bin Jarw bin Wasi’ Al-Farahidi, along with some people from his tribe.’ He said ‘with some people from his tribe,’ indicating it was a delegation, but it’s not specified whether it was before or after these other delegations. He said ‘the first,’ so perhaps it is among the earliest delegations that came to the Messenger (saw), perhaps even in Mecca – and Allah knows best. Because his phrasing is ‘The first from the people of Oman to come to the Messenger of Allah (saw) was my grandfather Hammam… with some people from his tribe.’ So it wasn’t just one individual, but they stayed with him, learned from him, and returned to Oman.
So, how many delegations now? Ten. The eleventh delegation is the delegation of Al-Atiq, led by Abu Safrah Sarif bin Dhalim from Sohar and also Dibba. He came to the Messenger (saw) wearing a yellow turban dragging behind him by a forearm’s length, with dignity and awe. The Messenger (saw) asked, “Who are you?” He said, “My name is Sarif bin Dhalim” (in one narration, ‘Sariq bin Dhalim’). The Messenger (saw) said… in a narration, ‘Ibn Al-Halqan, Ibn Al-Julanda, Ibn Al-Mustakbir, who seizes every ship by force’… narrations vary. The Messenger said, “Leave ‘Sarif’ or ‘Sariq’ and ‘Dhalim’ (names implying theft and injustice); you are Abu Safrah.” He said, “I bear witness that there is no god but Allah and that you are the Messenger of Allah, truly, truly. Allah blessed me with 18 children, and the last of them was a daughter, so I named her Safrah.” They stayed with him. However, it is mentioned that this delegation might have been after the eighth or ninth year of the Hijra.
So, delegations so far: 11.
The delegation of Abdul Qais: The author of Al-Tahdheeb (in the biography of the Companions) said that the delegation of Bani Abdul Qais came to the Messenger (saw). Their leader or chief was Al-Mundhir bin Al-Harith bin Abdul Qais. He was from Oman. He came to the Messenger (saw) and sat with him, wearing his best clothes. When they sat with the Messenger (saw) and he looked at them, he said: “There are two qualities in you that Allah and His Messenger love: forbearance (Hilm) and deliberation (Anah).” The author of Al-Tahdheeb said he was from Oman.
So, delegations now: 12.
The delegation of Bani Rasib, led by Abdullah bin Wahb Al-Rasibi. Sheikh Salim bin Hamud (Al-Siyabi) mentions in his book that he came as a delegation to the Messenger (saw) with his group and people from Oman. He stayed with the Messenger (saw), and his companionship was established. It is also mentioned in his biography that afterwards, perhaps they participated in the conquests during the time of Umar bin Al-Khattab (RA). When Umar (RA) wrote to his governor in Oman, Uthman bin Abi Al-Aas Al-Thaqafi, to advance to fight the Persians, crossing the sea, and after they were victorious, Al-Khattab gave them a part of Basra. They settled there. Later, when Sa’d bin Abi Waqqas needed help during the conquest of Persia, he wrote a letter to Umar bin Al-Khattab (RA) requesting assistance, so Umar wrote to Abdullah bin Wahb Al-Rasibi to come to him. He was the right-hand man in the conquests of Iraq. He participated twice: with the people of Oman and in the conquest of Iraq.
Also, the delegation of the women of Oman. As you know, women also used to go for Hajj. In Lawahaq Al-Musnad, Abu Sufyan (may Allah have mercy on him) said: “Azwar (the best I met from Oman) told me that some women from Oman entered upon Aisha (RA) during the days of Hajj… They entered upon Aisha (RA), and she asked them, ‘Who are you?’ They said, ‘From the people of Oman.’ She said, ‘I heard my beloved (saw) say: “Many people from Oman will come to my Basin (Hawd).”‘”
These are some of the delegations mentioned. See, even the women of Oman – from where did we take Islam? From the very heart of the Messenger’s (saw) house. We met the Mothers of the Believers and learned from Aisha (RA). Also, when the Messenger (saw) passed away to the Highest Companion, the news reached Oman. The people of Oman formed a delegation led by Abdul Janda, the ruler of Oman, accompanied by Amr bin Al-Aas. Seventy people from Oman went out with him. They came to Abu Bakr Al-Siddiq (RA), expressed their condolences regarding the Messenger (saw), and pledged allegiance to his Caliphate. They accompanied Amr bin Al-Aas and said, “This is a trust that the Messenger (saw) sent to us, and we return your trust to you.” So, see, 70 people from Oman stayed with Abu Bakr, with Al-Khattab, and with the senior Companions. They sat among them and took Islam directly from them, meeting the senior Companions.
Also, during the time of Abu Bakr Al-Siddiq (RA), the issue of the Dibba incident occurred. Khalaf bin Ziyad Al-Bahrani (a scholar from Oman around the 2nd century AH) wrote a letter (Sirah) explaining that when the Zakat collector came to Dibba to a woman there, he was supposed to take a mature (Musinnah) sheep, but she gave him a young one (Saghirah). He forcibly took a mature sheep from her. She sought help from her people. Hudhayfah bin Mihsan Al-Ghalfani thought she and her people had apostatized, so he surrounded them, captured them, and took them to Medina. The people of Dibba formed a delegation of three: Al-Hadid, Al-Hamhami… They came to Umar bin Al-Khattab (RA), explained the issue to him, clarified it, and met with senior Companions. Al-Khattab (RA) returned their wealth and offspring to them and gave each of them 300 dirhams.
The conclusion is that the people of Oman – your forefathers and fathers – had a meeting with the Messenger of Allah (saw). They took Islam directly from the Messenger (saw), face to face. They also took it through continuous transmission (mutawatir), meaning group from group, not individual from individual. Therefore, transmitted knowledge is the most authentic form of transmission – group from group, making it impossible for them to agree on a lie. They preserved it from the time of the Messenger (saw) in their lands. They were far from other civilizations. Because of this, when they preserved it, Roman, Persian, Greek, or Indian ideas did not mix with it. Thus, they preserved it correctly and purely. Consequently, the people of Oman did not have unusual religious rituals like others, because they were not influenced by other civilizations. They were far away and preserved Islam correctly as they transmitted it from the Messenger (saw). So, this removes any doubt: we took it directly from the Messenger.
This is the first path.
The Second Path: The matter of codification (Tadwin) and the precise control of codification. (But time is short, the lesson would be long and people might get bored).
The second phase is the phase of codification. After the Messenger (saw) began his call, every individual entering Islam had to learn the matters of the religion, especially those related to creed and faith in Allah. The Messenger established the first school for them: Dar Al-Arqam bin Abi Al-Arqam. He began to instill Islam and the foundations of the religion in them. In summary, the Messenger instilled in the souls of the Companions that Islam is a complete, integrated reality that does not accept partition, half-solutions, equality (with falsehood), or compromises. The Messenger alone was the ideal model and practical application of Islam. As you know, wealth and status were offered to the Messenger – did he agree? He was asked to compromise on the matter of Islam when they gathered with his uncle Abu Talib. He said his famous statement: “O uncle, by Allah, if they put the sun in my right hand and the moon in my left to leave this matter, I would not leave it until Allah makes it victorious.” A firm creed with no compromise, and it affected the Companions.
Similarly, in the second situation when Utbah bin Rabi’ah came to him and said, “Muhammed, if you want wealth by this matter, we will gather wealth for you; if you want leadership or sovereignty, we will make you our master,” etc. The Messenger recited the beginning of Surah Fussilat to him, and Utbah saw no sign of compromise from him. Then they came with half-solutions, saying, “Alright, you worship your god one day, and we will worship our god one day.” Then Allah revealed: “Say, O disbelievers, I do not worship what you worship…” Finally, they said, “Keep your religion, but stop criticizing our gods.” The Messenger said: “Say, ‘It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I disobey my Lord, the punishment of a tremendous Day.'” He told them all: Islam is a complete, integrated creed that does not accept partition. If part collapses, the whole collapses.
This creed selected the men who led this nation. Allah tested them. An example of a test: the boycott of Banu Hashim lasted three years. But the Messenger instilled the creed, and it bore fruit; they did not compromise their faith or creed, despite the hardship and suffering during that boycott. Sa’d bin Abi Waqqas (RA) said: “I went out one day to relieve myself. I heard a crunching under my feet. It was a camel hide. I took it, washed it, burned it, ground it, and subsisted on it for three days.”
In short, the school of Al-Arqam produced in the Companions the correct creed that the Messenger (saw) instilled. They never compromised their religion and sacrificed themselves for Islam. Later, when the Islamic call spread and the number of Muslims increased, and the harm from Quraysh intensified, the Messenger (saw) permitted them to migrate first to Abyssinia, but it was far. Then, after Allah blessed him with the second pledge of Aqabah from the people of Medina, who promised him victory, he permitted the weak Muslims to migrate to Medina. When they migrated, the Companions who graduated from the school of Al-Arqam established a school called the School of the Reciters (Qurra’). At that time, terms like exegetes, jurists, hadith scholars didn’t exist. Anyone who memorized the Quran or part of it, studied under the Messenger, preserved the Sunnah, and knew the reasons for revelation was called a Reciter (Qari’).
They built a school in Medina called the School of the Qurra’. The Companions would migrate to it and stay. These Qurra’ would go out in the morning, gather firewood, sell it, and bring food to the Qurra’. Every new convert to Islam would come to that school and sit there, and they would teach him the Quran and prayer matters. This school remained a beacon until the Messenger came to Medina and beyond. The Messenger relied on the graduates of this school for calling to Islam (Da’wah). He would send those who were proficient, had memorized the Quran, knew the Sunnah, and knew the reasons for revelation. Many Muslims in Medina, but he didn’t send just anyone. An example is the story of the companions of Ar-Raji’ when the delegations of Adal and Qarah came to the Messenger. They said, “Send with us those who will teach us the matters of our religion.” He sent with them seven or ten of the Qurra’. Also, when Al-Amir (Amr bin Malik) came to the Messenger and asked him to send a group to the people of Najd. The Messenger said, “I fear for them.” He said, “I guarantee their safety.” It is said he sent 40 or 70 of the Qurra’. He used the Qurra’ for Da’wah. They were the ones who led the army, presided over judgments, and upon them revolved the affairs of Islam and the Muslims. But the people of Najd betrayed them and killed them at Bi’r Ma’unah. This is called the Expedition of the Qurra’ or the Expedition of Bi’r Ma’unah.
The school remained in Medina, and then after the Messenger, Abu Bakr As-Siddiq (RA) relied on the Qurra’. In the battle of Al-Yamamah, the Companions said: “When the heat of battle intensified, we would seek refuge with the Qurra’,” as they stood firm on the battlefield because they sought death more than life and loved martyrdom. Umar bin Al-Khattab (RA) came to Abu Bakr and said, “O Caliph of the Messenger of Allah, preserve the memorizers of the Quran, for nearly 70 of the Qurra’ were killed in Al-Yamamah.” Abu Bakr ordered the Qurra’ to review the noble Mushaf written during the time of the Messenger and teach the people, so that the Qurra’ would not all be killed in battle, as they were the ones who stood firm.
Then came the era of Umar bin Al-Khattab (RA). He relied on them, brought them close in his gatherings, they were his army leaders and callers to Islam. So, during the time of Abu Bakr and Umar, the state was strong by relying on the scholars, the Qurra’. Then came the time of Uthman (RA). In the early years, he relied on them, but in later years, he brought his relatives closer, and the state began to show weakness. A rebellion occurred in Medina against Uthman, leading to his assassination. Then Ali bin Abi Talib (RA) assumed power, and the Qurra’ gathered around him. Some Muslims rebelled against him in the Battle of the Camel, and he defeated them. Then Muawiyah staged a military coup against Ali bin Abi Talib at Siffin. The Qurra’ gathered with him and fought with him, until victory was near for Ali, were it not for the trickery of Amr bin Al-Aas. What happened, happened.
When the Qurra’ advised Ali bin Abi Talib not to accept arbitration and that Muawiyah was a transgressor, and that he should fight them, but Ali did not listen to their opinion. The Qurra’ withdrew themselves. When the arbitration occurred and Ali was removed from the Caliphate, they said to him: “You have removed yourself from the Caliphate.” So they withdrew from him. Those people who withdrew were called the “Muhakkamah” (those who declare ‘Judgment belongs to Allah’). This Muhakkamah pledged allegiance to Abdullah bin Wahb Al-Rasibi as their imam. They considered Abdullah bin Wahb Al-Rasibi as the fifth of the Rightly Guided Caliphs after Ali bin Abi Talib. Then what happened between Ali and the Muhakkamah at the Battle of Nahrawan occurred. Abdullah bin Wahb Al-Rasibi was killed, along with many of the Qurra’ and those who remained with him. Among them were Abu Bilal Mirdas bin Hudayr, his brother Urwah bin Udiyyah, and others.
Those who remained gathered around Jabir bin Zaid (may Allah have mercy on him). Discussions took place among them. Imam Jabir bin Zaid established his school. When was that? Imam Jabir bin Zaid was born in 18 AH (or 21 AH). He abandoned fighting and that affair and returned to Da’wah. He began to establish this school, meaning he codified and wrote it down. Imam Jabir bin Zaid (may Allah have mercy on him) began to collect authentic narrations from the Companions from the Messenger of Allah (saw). Abu (?) Jabir bin Zaid traveled from Basra to Medina and Mecca in 40 journeys, during 40 Hajj seasons, to meet as many Companions as possible, ask them about the Messenger (saw), the situations they experienced with him, the events they witnessed, what they heard from the Messenger, and what he told them. It is narrated that Imam Jabir said: “I met 70 of the Badriyyun (those who fought at Badr) and took from their knowledge.” (He meant Abdullah bin Abbas was considered young on the day of Badr…). Imam Jabir bin Zaid would codify what he heard from those narrations. He said, “I met a number of Companions of the Messenger of Allah (saw),” and “A number of Companions narrated to me,” indicating the many he met. It was said to him, “The Messenger (saw) wrote a letter on Sadaqat to Amr bin Hazm Al-Ansari when he sent him as governor over Yemen.” So he traveled specifically from Basra to Medina, went to the house of Amr bin Hazm Al-Ansari, knocked on the door of his sons, and asked them to show him the letter the Messenger (saw) had written to their father. They gave him the letter, he saw it, and he copied it. It is said he wrote it down and transmitted it. Imam Jabir was extremely keen on transmitting these narrations.
Imam Jabir was not alone; with him were Abu Bilal Mirdas bin Hudayr, Abdullah bin Ibadh, Salim bin Dhakwan Al-Hilali, and Salim bin Hatti. Imam Jabir bin Zaid began to codify the narrations with those with him.
Firstly, the school of Imam Jabir bin Zaid and his followers was called the School of the People of Truth and Righteousness (Ahl al-Haqq wal-Istiqamah). The founders were some Companions, like Abdullah bin Wahb Al-Rasibi, Zaid bin Husn Al-Ta’i, and other Companions – the Qurra’ who were martyred at Nahrawan. The Followers (Tabi’un) met the senior Companions. Imam Jabir bin Zaid met all the Companions. He met the leaders who participated with Ali bin Abi Talib during the days of turmoil: the Day of the House (siege of Uthman), the Day of the Camel, the Day of Siffin, the Day of Nahrawan, the Day of Nakhlah. He met all of them and asked them in detail. He asked the Companions about these events. It is said that Imam Jabir bin Zaid and Abu Bilal Mirdas bin Hudayr (may Allah have mercy on him) entered upon Aisha (RA) – who was one of the Prophet’s wives well-acquainted with events – sat with her, and asked her in detail about the life of the Messenger (saw), what she heard, about the events, including the era of Abu Bakr, the events of Umar, the Day of Uthman, and the Battle of the Camel (in which she participated). She repented and sought Allah’s forgiveness. Imam Jabir and Abu Bilal had vast knowledge of the complex political events.
So, the summary: Firstly, the school of Imam Jabir bin Zaid met the Companions who met the Messenger (saw), so their transmission was correct and firmly established from the Messenger (saw). Secondly, they met the leaders who participated in those complex political events and battles, starting from the Day of the House, the Day of the Camel, Siffin, Nahrawan, Nakhlah. They met the leaders and knew who was correct and who was in error, so their understanding of the events was clear. Thirdly, they were residents of Basra, Iraq, and most of these events occurred in Iraq – they were present. So, they had a wide understanding of these matters. For example, Abdullah bin Ibadh wrote a letter (still extant, needing explanation and commentary) in which he says he met Uthman, Ali bin Abi Talib, and Muawiyah, and knew these events in detail. It is one of the oldest Siyar. Also, there is a Sirah by Salim bin Dhakwan Al-Hilali, a contemporary of Imam Jabir bin Zaid. The manuscript still exists, not yet printed, needing verification. There is also a Sirah by Salim bin Hilal, I don’t know if it exists or not. These Siyar were written in the first half of the first century AH or shortly after. They are codifications proving they were correct and on the right path because they witnessed the events, knew those who participated in them, met their leaders, took it directly from the correct sources, had full detail, and codified it. Therefore, their beliefs and narrations are truthful. It is not narrated that they fabricated a single narration attributed to the Messenger (saw).
Then, after Imam Jabir bin Zaid came Abu Ubaidah Muslim bin Abi Karimah, who further clarified and expanded the school. Then after Abu Ubaidah came Al-Rabi’ bin Habib. Then the school divided: to Oman, to Yemen, and to North Africa. In Oman, during the time of Imam Al-Rabi’ bin Habib, he came to Oman and settled there. He had students of knowledge (or bearers of knowledge) with him. Mahbub Al-Rahil established a school in Sohar. Scholars from the Al-Rahili family and others emerged from Sohar. Upon this school revolved the learning of this family and scholars, as you read in Omani history: the 2nd, 3rd, 4th, 5th centuries AH. Also, Abu Al-Mundhir Bashir bin Al-Mundhir was in Nizwa, established a school, built a mosque (later the Great Mosque), and was given the title ‘Sheikh’ in Omani heritage. He established his school, which continued. Also, Abu Ali Musa bin Ali Al-Azri in Izki. These schools branched from the school of Al-Rabi’. So, the chain connects: Al-Rabi’ from Abu Ubaidah, Abu Ubaidah from Jabir, Jabir from the senior Companions from the Prophet (saw). It is said that the books written by Imam Jabir bin Zaid were transmitted to Oman with Mahbub Al-Rahil, then Muhammed bin Mahbub carried them to Mecca. From Mecca, the people of the Maghrib (North Africa) copied them. But, by Allah, the books of Imam Jabir bin Zaid are still lost. What remains is what the students of Al-Rabi’ recorded from Abu Ubaidah or from some sheikhs from Imam Jabir bin Zaid. These were collected by Maghribi scholars in a book called Al-Diwan Al-Muarad ‘ala Al-Ashyakh (The Anthology Presented to the Sheikhs), consisting of 22 books. It is a compilation authored by scholars of Ahl al-Haqq wal-Istiqamah in the first and second centuries AH.
Among them is the Jami’ Abi Safrah, which are narrations of Al-Rabi’ from Dhamam from Jabir bin Zaid from the Companions. The second book is the Musnad of Imam Al-Rabi’, which are narrations of Al-Rabi’ from Abu Ubaidah from Jabir bin Zaid. The difference is that the narrations of Al-Rabi’ from Dhamam are one type, and his narrations from Abu Ubaidah are another. This book also contains the Book of Marriage (Nikah al-Shighar) by Imam Jabir bin Zaid, as well as the Fatwas of Al-Rabi’, narrations of his fatwas, his effects (Athar), letters from scholars of Basra, letters from scholars of Medina, Mecca, Mosul, and Kufa. This book is still a manuscript, not printed. May Allah provide someone to review it, publish it, and bring it to light. This is a very brief summary of the codification of this period.
Thus, we realize fully that the Companions codified it before others. The arrangement of the Noble Quran – the arrangement of the surahs (Alif-Lam-Mim, Al-Baqarah, An-Nisa’, Aal-Imran) – this arrangement according to the narration of Imam Jabir bin Zaid was written down. The first to codify the Prophetic Sunnah was Imam Jabir bin Zaid. Al-Khalil bin Ahmad Al-Farahidi (may Allah have mercy on him), who was from Oman, was the one who established the science of Arabic prosody (Al-Farahidi), the science of diacritical points (dotting), as writing was without dots. He established the vowel marks (fatha, damma, kasra, shadda). He established the dictionary (lexicon) – his first dictionary is Kitab Al-Ayn. He established the science of grammar (Nahw). All of this was in service of the Quran. The people of Oman were the foremost in serving the Noble Quran.
…Does anyone have a question about the topic? Discussions, comments, or a point not understood? Please, go ahead.
(The speaker continues)
The arrangement of the Mushafs (written copies of the Quran)… Al-Aswad. It is said – and Allah knows best – that some books mention this point. I have found references to it. But it is also said regarding Al-Khalil bin Ahmad, though they do not make explicit the favor of the people of Oman. I even found that Al-Khalil bin Ahmad Al-Farahidi (may Allah have mercy on him) used to make this supplication: “My Lord, forgive me and grant me knowledge that no one after me will need, for You are the Bestower.” He always made this supplication, so Allah opened for him the science of the Arabic language; he was the one who founded and established its principles.
Excellent.
Glory be to You, O Allah, and with Your praise.
Questioner: Shaykh, the reasons for marginalizing this history – ancient and modern Omani history – are there reasons that have led to its marginalization among many of the people, in their books or in their Siyar?
Shaykh Hilal Al Barwani: There are many reasons. The people of Oman themselves neglected it. A period came upon the people of Oman during the days of economic blockade, famine, and drought. They were preoccupied with earning a living. They migrated, and many went to Africa. At that time, so much history was lost because no one studied it or taught it. Also, the neglect of history, lack of reading, lack of study, and no institutions existed for them. For example, if we look at Egypt, they have Al-Azhar, which codified that jurisprudence and took charge of education, teaching, and instruction. It has been like a university since the time of the Fatimids. In the Maghrib (North Africa), the University of Qayrawan also played this role. In Iraq, Karbala and Najaf Al-Ashraf have their own Hawzas (religious seminaries), strong institutions supported by funds, and there are those who take on (the role). All of them have students of knowledge. As for us, we have absolutely nothing. Add to that our love for tribal histories and wars, and so on. It was all lost. And none of our Imams tried, except Imam Al-Arab bin Sultan (may Allah have mercy on him), who built Jabrin Fort as the first university for students of knowledge. But later, due to division and disagreement, it was lost, and no one followed up after that. The hope now is that history is being investigated, the Siyar are being printed, reviewed, and so on.
Questioner: Shaykh, are there existing (manuscripts) or effects of our companions?
Shaykh Hilal Al Barwani: In Rustaq? In Nizwa? We mean great libraries. But due to war… due to the Abbasid wars and the (campaigns) of (the Abbasid general) Ibn Bur? They burned these libraries. Our companions truly had large libraries… However, some of them are in the forts. But they were burned. Some remain in the private collections of individuals. For example, in Oman, more than 12,000 titles of manuscripts, documents, and Siyar have been discovered. The Omani Siyar contain more than 300 Sirah (singular of Siyar), which need verification and review – they exist. Many manuscripts exist now, but there is no institution to print them, publish them, review them, nor anyone to support them. Nor are there people to buy them. Even if someone prints the books, no one buys from him. So all circumstances pressure the reality, preventing publication. We truly call upon the Omani people and the scholars to do something, even a small thing, so that people can access it.
Questioner: (Insha’Allah, we will write, Mr. Shaykh Ahmad?) I understand.
Shaykh Hilal Al Barwani: Insha’Allah.
Questioner: Alright.
Shaykh Hilal Al Barwani: Excellent. Glory be to You, O Allah, and with Your praise. I bear witness that there is no god but You. I seek Your forgiveness and repent to You. O Allah, make this gathering of ours a blessed gathering, and make our dispersal after it a protected dispersal. Do not let there be among us or with us any wretched or deprived person. O Allah, make us doers of good with knowledge and avoiders of indecency. Remove from us the injustice of the oppressors. And may Allah send prayers and peace upon our Master Muhammed, and upon his family and all his companions.
Complete Translation: Interview with Shaykh Sassi Ben Yahyaten (Ibadi Scholar from Tunisia)
We have translated from the interview found here:
If there are any errors or mistakes from the translation that we overlooked, kindly reach out to us.
Interviewer (voiceover): He is the most famous Ibadi Shaykh in Tunisia. On the rare occasions he attends a media meeting, today’s guest is Shaykh Sassi Ben Yahya Bek.
Interviewer (onscreen): Allah bless you. Thank you, Saad. May Allah give you health. Welcome to Jerba.
Interviewer: May Allah give you life. Today is a very special occasion. Many people do not know the Ibadi school. So, in the first segment, we will talk about the origin of this school and what it means. Most people know that Islam has Sunnis and Shiites. Are the Ibadis part of the Sunnis, part of the Shiites, or a completely different branch? What is Ibadism and who are the Ibadis?
Shaykh Sassi: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and peace and blessings be upon the most honorable of messengers. Thank you for the question. Ibadism is an Islamic school that arose in the first century AH. Its founder is Jabir bin Zaid al-Azdi al-Omani, one of the great Successors (Tabi’un). It is not Sunni in the political sense of Sunnism, nor is it Shiite. Rather, it is a school that follows the Sunnah and the Noble Qur’an. One of the Orientalists called it ‘the third voice of Islam.’
Shaykh Sassi: The third voice of Islam, or the third path.
Shaykh Sassi: The third path of Islam. So it was established in the first century because Jabir bin Zaid died in 93 AH. It relies, like most Islamic schools, on the Qur’an as the first source, on the Sunnah as the second source, and on everything related… besides the Qur’an and Sunnah, it relies on opinion (ra’y), analogy (qiyas), and ijtihad, etc., expressed through ‘ra’y’. Why ‘ra’y’? To give value to human thought and human opinion in understanding the Qur’an and understanding the Sunnah. That is in terms of principle. What are the distinguishing features of the Ibadi school?
Shaykh Sassi: The features that distinguish the Ibadi school in creed, jurisprudence, biography (sira), or history – we call it ‘siyar’ (plural) – and I’ll give you an example: political thought and governance. Regarding creed: Ibadi creed is distinguished by combining confession by the heart, utterance by the tongue, and action by the limbs. In creed, action is part of faith. This is what is mentioned in all verses of the Noble Qur’an; it does not separate faith from action. Some Muslims say that faith is sufficient and action comes in second place. But we establish a strong link between faith and action. The faith of a believer cannot be complete unless he applies what he believes in in all aspects of life. What results from that? I will mention the features, but we must also note criticisms. What results from that is that a Muslim must be upright in his life. ‘Guide us to the straight path’ we repeat many times. Upright, and he does not commit major sins. This does not mean the Muslim becomes an angel. But if he commits a major sin, he must repent from it, hasten to repent to Allah, especially regarding the rights of other people. The rights of Allah are easy; perhaps repentance from them is easier, because Allah forgives all sins for those who repent and believe.
Interviewer: We will address this point of repentance. Give me the other features quickly.
Shaykh Sassi: Quickly, because whoever does not repent will be eternally in Hell. We will come to that point. The second point: jurisprudence is linked to creed. The third point: political thought. We do not have political Islam, we have political thought. If the great human principles mentioned in the Noble Qur’an are available, such as justice, equality, consultation (shura), and the rotation of political positions, then we accept this as political thought. Regarding ‘siyar’ (biographies/history), our ‘siyar’ are characterized by… meaning the application of all this in society, a literal application. Therefore, Ibadi societies are characterized by trust and honesty, as is known, for example, in Jerba, Tunisia. Then the status of women: the status given to women by Islam. They have their own opinion and stance in politics, in the selection of judges. If a woman is wronged… In the engineering of the Jerbian mosques, in the prayer niche (mihrab), there are two speakers (qawatan), right and left. If a woman is wronged by anyone, husband, brother, or father, she comes between the Adhan and the Iqamah, speaks through that speaker (a loudspeaker) and says, ‘I am so-and-so, daughter of so-and-so, wronged by such-and-such person.’ Then one of the ‘Azzabah adopts her case. If it is easy, it is resolved. If not, he adopts it, and the prayer is not held until someone adopts her case, defends her, and restores her right.
Interviewer: One of the ‘Azzabah. Explain to people what ‘Azzabah is. It is an ancient political system.
Shaykh Sassi: Yes. After the fall of the Rustamid state in 296 AH, the Ibadis in North Africa refrained from forming or establishing a state. After that, they thought of a social system that would bring together Ibadi communities. This system was called ‘Al-Halaqah’ or ‘Al-Azzabah’. It includes 12 or more members, headed by a person called the ‘Shaykh of the Azzabah’, who acted as a just imam governing the Ibadi community in all of North Africa.
Interviewer: We want to understand the name ‘Ibadi’. For example, the Shiites are the ‘party of Ali’ (Shi’at Ali), the Sunnis are the ‘Sunnah of the Prophet’. What about the Ibadis? What is the origin of this word?
Shaykh Sassi: Thank you. Ibadism is attributed to Abdullah bin Ibadh al-Murri al-Tamimi. He was a student of Jabir bin Zaid. He emerged in the political field because he defended Ibadism. He even had correspondence with Abd al-Malik ibn Marwan – these letters exist. He belonged to the large tribe of Banu Tamim, which the Umayyad state feared. So he emerged as a defender, but he has no jurisprudential opinions in Ibadi books. During the time of Jabir bin Zaid and until the second century, Ibadis were called the ‘Community of the People of the Call’ (Jama’at Ahl al-Da’wa) or the ‘Community of Muslims’ (Jama’at al-Muslimeen). What does Imam al-Salimi say? ‘Our opponents named us that, but we are satisfied with it, and its origin is that so-and-so was our lawyer and passed away, but this person has no remaining issue in the school.’ Others named us Ibadis. Why did they name us Ibadis? Because Jabir bin Zaid is disputed, and Ibadi was associated with the Kharijites because Abdullah bin Ibadh was with Ibn al-Azraq, then separated from him when they disagreed on fundamental matters regarding the relationship with other Muslims.
Interviewer: Are the Ibadis closer to Sunnis or Shiites? I don’t draw closer to this or that.
Shaykh Sassi: At the same distance from both sides.
Interviewer: No, we are an independent school, because ‘Ahl al-Sunnah’ is a political term.
Shaykh Sassi: ‘Ahl al-Sunnah wa al-Jama’ah’?
Interviewer: ‘Ahl al-Sunnah wa al-Jama’ah’ dates to 41 AH when the agreement took place between Mu’awiyah and Hasan bin Ali. That year was called the ‘Year of the Community’ (Am al-Jama’ah), an agreement between Ahl al-Sunnah and the Umayyad state. Thus ‘Ahl al-Sunnah wa al-Jama’ah’ was formed. We follow the Qur’an and the Sunnah, the Sunnah of the Messenger, may Allah bless him and grant him peace. We are equally distant from all Islamic sects and schools.
Shaykh Sassi: Through my research to prepare this episode, I found an accusation being promoted as historical information: that the origin of the Ibadis is from the Kharijites. These Kharijites are divided into Azariqah, Sufriyyah, Ibadis… colors. What is the extent of the connection between the Ibadis of Tunisia, especially the Ibadis of the world today, and that group of Ibadis from the Kharijites? They are originally… Allah has purified our hands from that blood, so let us purify our tongues from it. The Great Fitna (Civil Strife) – we leave it asleep. Leave it asleep. But we will clarify a historical point: this accusation is stuck to us to fight us.
Interviewer: ‘Al-Khuruj’ (seceding/rebelling) has two meanings: political secession or secession from religion. If it is political secession, we are honored by it, because our predecessors seceded from the most oppressive state, the Umayyad state. The revolutions that occurred in 2010-2011 in Egypt, Tunisia, Yemen, Libya, and Syria – if so, all of these are Kharijites. Hussein bin Ali was a Khariji because he seceded against the Umayyad state. But more dangerous than this is that they stick this accusation to us, that we have seceded from Islam. These are our books, these are our beliefs, this is our conduct. Read them objectively, and you will find that we are the closest and most adherent people to the Qur’an and the pure Muhammedan Sunnah.
Interviewer: But do you support or deny the existence of a historical connection between the two groups: Ibadis of today and Ibadis of that time?
Shaykh Sassi: Of course, we call those early groups ‘Al-Muhakkimah’. Others call them Kharijites – a secession that was only political. As for sticking the accusation of seceding from the true religion, some groups among Al-Muhakkimah exaggerated in religion, were aggressive, and killed… but I challenge anyone, and I have said this in historical conferences, give me one established example where the hands of the Ibadis were stained with the blood of others, whether Muslims or non-Muslims. Just one example. The sanctity of a human being, Muslim or non-Muslim, is a great sanctity that God has made sacred. A drop of blood that we are never allowed to shed. Absolutely. The sanctity of a Muslim: his body, his blood, his wealth, his honor. And the sanctity of every human being must be respected.
Interviewer: There are many shared creedal points between you. For example, considering one who commits a major sin (fā’il al-kabīrah) a disbeliever or eternally in Hell. The disobedient Muslim will be eternally in Hell. Explain this point to us.
Shaykh Sassi:There is a term ‘kufr’ here. There are two terms: kufr of blessings (kufr ni’mah) and kufr of polytheism (kufr shirk). Kufr shirk – we distance ourselves from it; we do not accuse any Muslim of kufr shirk. But kufr ni’mah is committed by one who commits a major sin, whether Ibadi or non-Ibadi.Shaykh al-Salimi says: ‘We do not demand from the worshipper beyond his two testimonies of faith with belief. Whoever comes with the two phrases (the Shahada) – we say he is our brother, and we fulfill his rights.’ Whoever comes with the two phrases, ‘I bear witness that there is no god but Allah, and I bear witness that Muhammed is the Messenger of Allah’ – he is our brother in Islam. He has rights upon us as we have rights upon him. We do not declare anyone a disbeliever, we do not declare anyone an innovator, we do not ostracize anyone. Whoever says ‘There is no god but God, Muhammed is the Messenger of Allah’ is a brother in Islam, in addition to human brotherhood.
Interviewer: But here, you exclude him from Paradise?
Shaykh Sassi: We are not the ones who exclude. Read the Qur’an, and I challenge anyone to bring a clear Qur’anic verse indicating the exit of one who enters it (Hell).
Interviewer: So you rely on the Qur’an?
Shaykh Sassi: Of course.
Interviewer: But those who rely on hadith… there are hadiths indicating this and that. But the Qur’an… any hadith that contradicts the Qur’an is not accepted, as Shaykh Muhammed al-Ghazali said.
Interviewer: Let me interact with you a bit.
Interviewer: When we studied… Tunisia is known to be Sunni Maliki. But when we studied as children, we didn’t know what Maliki or Ibadi was. We studied in Islamic education that no matter what you do or what your sin is… you will be in the fire of Hell for a period of time… then you complete the required period in the fire… then you are purified from sins and go to Paradise.
Shaykh Sassi: Yes.
Interviewer: Why is this wrong?
Shaykh Sassi: Look at all the Qur’anic verses: ‘abiding therein forever’ (khalidina fiha abada). ‘Whenever they desire to get out of it, they will be returned to it.’ All Qur’anic verses.
Interviewer: Possibly this verse includes Pharaoh?
Shaykh Sassi: We will explain to you. A Muslim who commits a major sin, persists in it, refuses repentance, and refuses to seek forgiveness… as if, Allah forbid… as if he is arrogant towards Allah Almighty. What do you expect from him? A person who refuses repentance? Eternity in Hell? Committing a major sin is not the end of the world. Committing a major sin must be followed by repentance.
‘Repentance is only accepted by Allah from those who do evil in ignorance, then repent soon after.’ (Qur’an 4:17)
Interviewer: What if he seeks forgiveness, but was not given the opportunity to repent before he dies or passes away?
Shaykh Sassi:That’s why Allah Almighty says: ‘Race towards forgiveness from your Lord.’ (Qur’an 3:133) The Muslim must race. I emphasized in the first instance, especially the rights of other people. This idea has had a very positive impact on Ibadi societies. Look at Ibadi societies: we are very careful regarding the rights of others, we do not transgress. There might be some who transgress, but the general idea is that whoever commits a major sin repents soon after, seeks forgiveness from Allah Almighty, and finds Allah Accepting of Repentance, Merciful. If a Muslim persists in his action, does not seek forgiveness, does not do any good deed, does not apply anything of Islam throughout his life… what is the difference between this person and someone who merely utters the Shahada with his tongue? The tongue alone means nothing and bears no fruit. It must produce fruits in society: trust, honesty, uprightness, good conduct.
Interviewer: But the problem with this principle is that it places two types or categories of people far apart from each other, but with the same outcome: the disbeliever and the disobedient Muslim. These two meet the same eternal fate.
Shaykh Sassi: Paradise has degrees, and Hell has degrees. Give me the difference between a person who says ‘There is no god but Allah, Muhammed is the Messenger of Allah’… Look at what is happening now. Muslims are killing each other. One Muslim kills saying ‘Allahu Akbar’, and the other kills saying ‘Allahu Akbar’. What is the result? The result of negligence regarding these principles. He says: ‘Whoever says “There is no god but Allah” enters Paradise.’ Why the Qur’an? Why this commitment? Why did you come from Sfax to here seeking reward, seeking to spread thought, and perhaps tolerance? Why do I commit to the Qur’an, get up early in winter, perform ghusl, make ablution with cold water, pray, and deprive myself of many of the pleasures of this worldly life, as long as whoever says ‘There is no god but Allah’ enters Paradise, even if he steals or commits adultery? And the other returns three times… There’s a hadith from Abu Dharr that they narrate, but we do not acknowledge it because it contradicts the Qur’an. So what is the difference between me and a person who does not believe in Allah but performs deeds better than mine?
Interviewer: Okay.
Shaykh Sassi: You believe in this creed. This difference, even in creed, in this worldly life, should not spoil the friendship. You believe that the Muslim who commits a major sin… the Qur’an names him ‘Fasiq’ (rebellious/disobedient)… he will go to Hell, I will go to Paradise. You are free, and I am free in my creed. I do not declare you a disbeliever, and you do not declare me a disbeliever. These are matters of the Hereafter; we leave them for the Hereafter. You believe what you wish, and I believe what I wish. We remain brothers. I treat you as a believing Muslim. Whoever kills a believer intentionally… if you are a Muslim, I deal with you on this basis: I respect you, you respect me, and I do not pass judgment on you.
Shaykh Sassi: Because who knows? Perhaps your end is better than my end, even though they believe this creed. So in this world, we do not judge one another.
Interviewer: Last question on this specific point: you say that the committer of a major sin is in Hell forever if he dies without repentance. Okay. Does this not limit the vastness of Allah’s mercy, which precedes His wrath? And does it not contradict His saying: ‘and He forgives what is less than that for whom He wills’? (Qur’an 4:48) Are you restricting Allah’s mercy to repentance only?
Shaykh Sassi: Allah’s mercy is conditional in the Qur’an. ‘and He forgives what is less than that for whom He wills.’ Here, ‘for whom He wills’ – does it refer only to Allah?
Shaykh Sassi: No, there are different readings of the Qur’an.
Shaykh Sassi: It means man wills, and then Allah Almighty wills. When He commands you or commands me: ‘Race towards forgiveness from your Lord’ – we must race. Forgiveness requires us to repent. The Messenger, may Allah bless him and grant him peace, and what will make you know? The Messenger, may Allah bless him and grant him peace, used to repent and seek forgiveness 70 times a day, and he did not commit major or minor sins.
Shaykh Sassi: So Allah’s mercy is what made us Muslims. Allah’s mercy is what made us apply the Qur’an. Allah’s mercy is what drives us to repent, as Allah commanded repentance: ‘Repent to Allah.’ How many verses in the Qur’an command repentance? Why do we differentiate? We apply the verse that commands prayer, and we apply the verse that commands reading (‘Iqra’)… an obligation, a duty. We left it and took other things. ‘Repent to Allah.’ A verse containing a command, and a command indicates obligation, unless there is evidence to divert it from obligation. ‘Race towards forgiveness from your Lord’ – a verse containing a command, and a command obligates racing. Not just repentance. When we gather all these verses, we must repent. Every son of Adam makes mistakes, and the best of those who make mistakes are the repentant. That is the difference.
Interviewer: Good. There is a point I want you to answer quickly. Through my research, I found an accusation that my mind did not accept. They say that there is a group among the Ibadis who hold a harsh stance against Imam Ali, to the point of cursing him and considering him not among the people of Paradise, but rather among the people of Hell. My mind did not accept this information, so I wanted you to clarify right from wrong in this story.
Shaykh Sassi: Regarding Imam Ali – we say ‘May Allah honor his face’. When we say ‘May Allah honor his face’, what does that mean? Allah honored him.
Shaykh Sassi: You… would you name your son after someone you disbelieve in?
Shaykh Sassi: Of course not.
Interviewer: Is the name ‘Ali’ common among you?
Shaykh Sassi: Of course. Is it reasonable that we name our sons with a name that we reject, disbelieve in, and ostracize? Is this acceptable?
Interviewer: No.
Shaykh Sassi: Enough. I’ll tell you who disbelieved in Ali – it’s not the Ibadis. The Ibadis defended Ali. Was Mu’awiyah, or whoever established the practice, cursed Ali from the pulpits? During the reign of Umar bin Abdul Aziz, an Ibadi delegation went to Umar bin Abdul Aziz asking him to remove and abandon this evil practice. This exists in sources from the year 99 AH. So who defended Ali? The Ibadis and others. I’ll add something: if anyone among us curses Imam Ali, he bears his responsibility alone. Look at our books; all of them narrate from Imam Ali. The Musnad of Al-Rabi’ bin Habib contains hadiths narrated from Ali. Would we narrate from a person we consider a disbeliever?
Interviewer: Enough. Let’s go back to the beginning.
Shaykh Sassi: Go ahead.
Interviewer: The Ibadi school, yes. Its prominent figures? When did it begin? For example, the Maliki school has Malik bin Anas, the Hanafi has Abu Hanifa al-Nu’man. Tell me about the Ibadi school: its figures and when it began.
Shaykh Sassi: The Ibadi school’s symbol, founder, and imam is Jabir bin Zaid al-Azdi al-Omani. He was born in 18 or 23 AH according to narrations, and died in 93 AH. He was one of the great Successors (Tabi’un) and studied under great Companions like Abdullah bin Abbas, Ibn Umar, Jabir bin Abdullah, Umm Aisha (may Allah be pleased with them all). Ibn Abbas has many sayings about Jabir bin Zaid: ‘If you meant Jabir bin Zaid, his knowledge would suffice you.’ I cannot mention all the characteristics of Jabir bin Zaid. He was the founder, established the rules, and founded the Ibadi school. After him came his student, Abu Ubaida Muslim bin Abi Karima in Basra, who died in 145 AH. Then after him, his student Al-Rabi’ bin Habib, who compiled the hadiths. Abu Ubaida Muslim bin Abi Karima had a school in Basra. He used to teach his students in a passageway, in a cellar, for fear of the Umayyad state. Students of knowledge came to him from the West and from Oman. Five from the Maghreb: Abd al-Rahman bin Rustam, Abu al-Khattab Abd al-Ala ibn al-Samh al-Ma’afiri from Yemen. Dawud al-Qibli, al-Ghadamisi, and Asim al-Sidrati joined them. They were called the ‘Carriers of Knowledge’, not the ‘Carriers of Weapons’. We are carriers of knowledge, not carriers of weapons. I emphasize this point. As I told you before, praise be to Allah, our hands have not been stained with the killing of any person, Muslim or otherwise. The Muslim, if he is a carrier of knowledge, not a carrier of weapons…
Interviewer: A carrier of thought, not…
Shaykh Sassi: Thought, yes.
Interviewer: The Sunni school, for example, is based on the Qur’an and Sunnah. What is the Ibadis’ view and creed regarding the Noble Qur’an? What are the sources and approved commentaries (tafasir) according to you?
Shaykh Sassi: The Noble Qur’an is the book revealed by God Almighty, preserved, ‘Falsehood cannot approach it from before it or from behind it.’ (Qur’an 41:42) ‘Indeed, it is We who sent down the Remembrance (the Qur’an), and indeed, We will be its guardian.’ (Qur’an 15:9) We do not say that it has been added to or decreased from, as found in other sources. The two Mu’awwidhatin (Surahs Al-Falaq and An-Nas) are part of the Qur’an, etc. Is it established with you that the Qur’an is complete and perfect?
Interviewer: Complete and perfect?
Shaykh Sassi: Complete and perfect. Evidence from the verse. Our school is also distinguished by the belief that the Qur’an was compiled during the lifetime of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger, may Allah bless him and grant him peace, did not pass on to the Highest Companion except while the Qur’an was being recited and compiled in a single codex (mushaf).
Interviewer: Compiled in a single codex (mushaf)?
Shaykh Sassi: Yes.
Interviewer: But the well-known narration is that our master Uthman bin Affan was the one who compiled it.
Shaykh Sassi: That is the well-known narration among Ahl al-Sunnah. Among the Shiites, it is Ali who compiled the Qur’an.
Interviewer: What do the Ibadis believe regarding this point?
Shaykh Sassi: That the Qur’an was compiled during the lifetime of the Messenger of Allah, may Allah bless him and grant him peace, complete, recited, between the covers of a book. In the commentaries (tafasir), you find ‘Mushaf of Ibn Mas’ud’, ‘Mushaf of Aisha’, ‘Mushaf of Zaid’, etc. Many mus’hafs. What does mus’haf mean? It means a book compiled between two covers, starting with Al-Fatihah and ending with An-Nas. This idea and this creed removed the Qur’an from all the accusations directed at it by non-Muslims, especially that the Qur’an is incomplete, or that there were verses only found with one person or two. In the modern era, starting around 1990-1995, what is called ‘le Coran de pierres’ (the Qur’an of stones) appeared – verses found written on stones and rocks along caravan routes from Medina to Damascus and Yemen. These verses were collected, and they accused the Qur’an of being incomplete. Why? Because we say that the Messenger of Allah, may God bless him and grant him peace, left the Qur’an scattered on palm fronds, shoulder blades, etc. If the Messenger did not compile his Qur’an, his holy book, what did he do? Then during Ramadan, Gabriel (peace be upon him) would come and the Messenger would review the Qur’an with him. In the year he died, he reviewed it twice, called ‘the last review’. So he reviewed the Qur’an as it is today, with the order of surahs. Some say – I think As-Suyuti says – that the Companions were the ones who arranged the surahs. There’s a narration that Umar bin al-Khattab, when a person came with two verses from the end of Surah At-Tawbah, said: ‘If it were three verses, I would have made it a separate surah.’ With all respect to the Companions, do we believe that they would act with the Qur’an in such a way? Allah Almighty says: ‘Indeed, it is We who sent down the Remembrance, and indeed, We will be its guardian.’
Interviewer: Regarding the Companions acting with the Qur’an, there is a well-known narration about a well-known figure, the brother of our master Uthman bin Affan. When the Messenger narrated the revelation that came to him, this Companion would write it down, but he would write it with modification. When the Messenger noticed that, he took a stance against him. This narration is known. Do you believe it or deny it?
Shaykh Sassi: We do not believe all narrations that offend the Messenger. It might be authentic, but this supports our position: if the Messenger had not compiled the Qur’an, such narrations and such writings would have crept into the Qur’an.
Interviewer: Just as Isra’iliyyat crept in?
Shaykh Sassi: Isra’iliyyat. We do not accept Isra’iliyyat at all. Our creed is free from Isra’iliyyat.
Interviewer: The Ibadi creed, or the Islamic creed in general?
Shaykh Sassi: Our creed is the Islamic creed. We are Muslims before being Ibadis. We are Muslims following an Ibadi methodology.
Interviewer: Okay. The Sunni refers to Sahih al-Bukhari and Muslim. The Shiite refers to Al-Kulayni, for example. To whom does the Ibadi refer? What are their references, and how reliable are they?
Shaykh Sassi: We refer to the Musnad, the authentic Musnad of Al-Rabi’ bin Habib. Al-Rabi’ bin Habib is the student of Abu Ubaida Muslim bin Abi Karima, from the second century AH. It contains about 1050 hadiths. 90% or more of these hadiths are narrated in other authentic books (Sihah), sometimes with different wording. We take hadiths from others, like Bukhari and Muslim, if they match the Qur’an. Any hadith that contradicts the Qur’an, textually or in spirit, we do not accept.
Shaykh Sassi: Regarding the hadith in Sahih al-Rabi’: ‘Whatever comes to you from me, compare it to the Book of Allah. If it agrees with it, then it is from me; otherwise, it is not.’ So the correct criterion is this hadith. This is the opinion of many contemporary scholars, for example, Shaykh Muhammed al-Ghazali. This is Musnad al-Rabi’. There is also the Mudawwanah of Abu Ghanim al-Khurasani, also from the second century, which contains jurisprudence and hadiths that do not contradict the hadiths of Al-Rabi’ bin Habib.
Interviewer: Good. Let’s talk now about jurisprudence (fiqh). Jurisprudentially, which school is closest to you: Maliki, Hanbali, Shafi’i, Ja’fari? What are the most prominent points of difference?
Shaykh Sassi: In reality, in jurisprudence, you find much closeness and similarity between most Islamic schools. There are some points of disagreement, but they do not spoil the friendship.
Interviewer: For example?
Shaykh Sassi: For example, things that Tunisians notice: the Ibadi does not raise his hands at the initial takbir (Takbirat al-Ihram).
Interviewer: The Maliki raises his hands at the initial takbir, then lets them hang (sadl). We agree with the Maliki school on letting the arms hang (sadl). We do not fold them (qabd). We stand, we do not raise our hands at the initial takbir. We say ‘Allahu Akbar’ and that’s enough. Do you rely on hadiths for this?
Shaykh Sassi: Of course, we rely on hadiths in Al-Rabi’ bin Habib. ‘Pray as you have seen me pray.’ Jabir bin Zaid was the closest imam of the schools to the Companions. He died in 93 AH. He said: ‘I met 70 Badris (Companions who fought at Badr), and I absorbed the knowledge they had, like the sea…’ meaning Abdullah bin Abbas. So he was close to narrating from them. Let me give you another issue, for example, regarding fasting (sawm). In fasting, one of the conditions for the validity of fasting is ritual purity (taharah).
Interviewer: A Muslim cannot fast while in a state of major ritual impurity (junub)? Is that reasonable?
Shaykh Sassi: Other Islamic schools do not say that.
Interviewer: Meaning before dawn, he has intercourse?
Sheikh Sassi: No, excuse me. Even among the Maliki brothers, they permit fasting for a person who wakes up junub. Research the Maliki school. You wake up junub… investigate the issue.
Interviewer: By Allah, I didn’t know that.
Shaykh Sassi: You will find it. Is it reasonable for a Muslim to wake up junub during Ramadan?
Interviewer: What I know is that you perform ghusl and…
Shaykh Sassi: Before… if, for example, sleep overcomes you.
Interviewer: Sleep should not overcome you because you must take precautions, right or not? But with precautions, you set your alarm for 4 a.m., but the alarm rings and you don’t wake up.
Shaykh Sassi: This is being overcome. But if you insist and say, ‘No, I’ll wake up at 8 a.m. or after sunrise’… They rely on a hadith narrated by Aisha and Umm Salamah that the Prophet, may Allah bless him and grant him peace, would wake up junub and not perform ghusl. Is it reasonable that the Messenger…
Interviewer: Hadiths that offend…
Shaykh Sassi: Allah bless you. That’s what I wanted. This is a very important point of disagreement.
Interviewer: Ramadan, and the state of fasting in general, is a state of spiritual and physical purification.
Shaykh Sassi: And physical.
Interviewer: So reason aligns with the idea that we must perform ghusl and…
Shaykh Sassi: May Allah have mercy on your parents. You came up with this on your own, with an open mind. All people who do not have a preconceived mindset carrying a preconceived notion, the Ibadis accept our thought. Evidence is your own dignity.
Interviewer: Great. What are the jurisprudential rulings that distinguish the Ibadis?
Shaykh Sassi: There aren’t major jurisprudential rulings. I gave you an example regarding prayer (salah). Prayer, in all schools, is based on purity of body, purity of clothing, purity of place. Prayer consists of four rak’ahs for Dhuhr, Asr, and Isha, and three rak’ahs for Maghrib. We agree on all that. There is a small detail we differ on: in our silent prayers, we only recite Al-Fatihah.
Interviewer: Do you rely on a hadith for that?
Shaykh Sassi: Of course.
Shaykh Sassi: Dhuhr is four silent rak’ahs; we only recite Al-Fatihah. Asr is four silent rak’ahs; we only recite Al-Fatihah. The third rak’ah of Maghrib is silent; we recite Al-Fatihah. The last two rak’ahs of Isha are silent; we recite Al-Fatihah only. We recite Al-Fatihah with a Surah in the loud prayers, and the Sunnah and voluntary prayers (nawafil) are all loud.
Shaykh Sassi: For example, in the chapter on prayer: The Shiites combine prayers; this is permissible. The Sunnis do not combine prayers. What is the Ibadis’ stance on this?
Shaykh Sassi: It is permissible to combine two prayers for reasons, for example, travel.
Shaykh Sassi: Compelling reasons, sort of.
Shaykh Sassi: Compelling reasons. Give you an example now: a surgeon enters the operating room. Do we force him to come out to pray Dhuhr and leave…?
Shaykh Sassi: His work doesn’t permit that.
Shaykh Sassi: It doesn’t permit that. The traffic policeman… should he leave traffic and go pray in the nearby mosque? He is not permitted to do that. In this case, the student starts school at a specific time. He is permitted to combine Dhuhr and Asr, as early or late combination, in exceptional circumstances. But a person who is comfortable at home is not permitted to combine.
Interviewer: Shaykh Sassi.
Shaykh Sassi: Yes.
Interviewer: What is your creed regarding Allah?
Shaykh Sassi: Our creed regarding Allah is absolute transcendence (tanzih). It relies on a methodology: there are clear verses (muhkamat) in the Noble Qur’an and there are ambiguous verses (mutashabihat). We refer the ambiguous to the clear. ‘There is nothing like unto Him.’ (Qur’an 42:11) When you encounter ‘the Hand of Allah is above their hands’, it means the power of Allah is above their power. We interpret verses that could imply likening Allah to humans or anthropomorphism. We do not anthropomorphize Allah at all. We absolve Him with absolute transcendence, as commanded in the Noble Qur’an.
Interviewer:You have a principle of negating the vision (of God). You deny that humans can see their Creator on the Day of Resurrection and consider it intellectually impossible. From which aspect do you believe this principle? Always and forever from the aspect of transcendence?
Shaykh Sassi: Because when you see something, you perceive its characteristics, and it must be limited. Can a human see something infinite? Impossible. Furthermore, the issue of the vision of Allah is disputed: will Allah be seen at the standing (Mahshar) or in Paradise? Will all people see Him, or only the believers in Paradise? When a debate occurs between us and our brothers, in the end they say: ‘Allah Almighty will create another sense in us, besides sight, and then enable us to see Allah.’ We, to transcend Allah Almighty, say He will never be seen. ‘You will not see Me’ (Qur’an 7:143) He said to Moses. Al-Zamakhshari negates vision in this world and negates it in the Hereafter. Those who rely on the verse: ‘Some faces that Day will be shining, looking at their Lord.’ (Qur’an 75:22-23) ‘Looking’ (Nazirah) here… the verse is about the Mahshar. ‘Looking’ from ‘Nazar’ (waiting/expecting). They are waiting for Alla’s mercy and His admission to Paradise. We interpret these verses from the aspect of transcending Allah Almighty regarding vision. A final note: this issue is a matter of the Hereafter and does not spoil our relationship. I want to focus on this point: it does not spoil. If you believe that you will see Him, you will see Allah in Paradise. I strive to go to Paradise.
Shaykh Sassi: And I strive to go to Paradise.
Interviewer: Consider it an incentive.
Shaykh Sassi: Perhaps. But this issue, like the issue of the creation of the Qur’an, should not cause a rift between Muslims. Leave it aside.
Interviewer: Has it been established with you that any of the prophets actually saw God?
Shaykh Sassi: It has not been established. When this hadith or idea was narrated, I went to Lady Aisha (for her opinion). She said: ‘O man, my hair stood on end! Muhammed, may Allah bless him and grant him peace, did not see his Lord.’ Because some say that our Messenger saw his Lord during the Mi’raj (Ascension).
Interviewer: And most Islamic schools negate this.
Shaykh Sassi: Negate this.
Interviewer: Negate this. Okay. Let’s return to the Qur’anic verse you mentioned. Your principle that humans cannot see their Lord on the Day of Resurrection, they say this contradicts divine power and denies the verse: ‘Some faces that Day will be shining, looking at their Lord.’ So they interpret it as ‘waiting’ not ‘seeing’. Do you have definitive evidence that ‘looking at their Lord’ means ‘waiting’ and not ‘seeing’? The verse indicates… ‘to their Lord looking’ (li rabbiha nadhirah) is at the Mahshar, not in Paradise. ‘Some faces that Day will be shining, laughing, rejoicing, and some faces that Day will have upon them dust, covered with darkness. Those are the disbelievers, the wicked.’ When we take the Qur’anic verses and gather them, you will see that they indicate one thing: the expectation (nazar) of the Muslim who awaits the mercy of God Almighty. The other (darkness) for the faces of the disbelievers who have despaired of the mercy of God Almighty.
Interviewer: On the issue of prophetic infallibility (‘isma), do you believe in it?
Shaykh Sassi: Yes.
Interviewer: From major and minor sins?
Shaykh Sassi: Of course.
Shaykh Sassi: Good. His infallibility from major and minor sins, except for mistakes that any human can make. Because the Messenger of Allah is human, and to indicate his humanity… For example, regarding the pollination of palm trees in Medina. They used to pollinate the palms. He said to them: ‘Would that you had left the palms as they are?’ So they left the pollination, and the palm crop did not do well, producing poor dates. They told him, and he said: ‘You know your worldly affairs better.’ Similarly, when he dismounted at a location during the Battle of Badr, Al-Hubab bin Al-Mundhir came and said: ‘O Messenger of Allah, is this a place where Allah has alighted you, or is it opinion, battle, and strategy?’ He said: ‘It is opinion, battle, and strategy.’ He said: ‘Then let us move.’ These are human matters. We do not even consider them minor sins, just human mistakes.
Interviewer: There is a controversial issue raised recently. We studied in Sunni schools the story of ‘He frowned and turned away’ (‘Abasa wa tawalla) which was revealed concerning the Messenger of Allah, may Allah bless him and grant him peace, when he was preoccupied with the elite of Quraysh. The Shiite periphery says that ‘He frowned and turned away’ does not touch the infallibility of the Prophet and could not have been revealed concerning him. Rather, they interpret this verse as having been revealed concerning the Companion Uthman bin Affan (may Allah be pleased with him). What is the Ibadis’ interpretation of this issue?
Shaykh Sassi: The Ibadis’ interpretation is that it was revealed concerning the Messenger, may Allah bless him and grant him peace. And as I told you, it does not diminish the value of the Messenger. He made an effort (ijtihad) to bring the elite of Quraysh disbelievers to Islam. He said… this was an effort on his part. This was a gain for us – he gained a Muslim. He could wait for the others, the Quraysh elite, perhaps to call them or attract them to Islam. The Shiite brothers who interpret that verse… this interpretation is their right, because he frowned and turned away… It is their right to interpret, and it is our right to interpret.
Interviewer: Regarding the Companions.
Shaykh Sassi: Yes.
Interviewer: Do you believe in the principle of the justice of all Companions? Give me yes or no.
Shaykh Sassi: No.
Interviewer: Because if you said yes, my question would be: do you believe in it absolutely?
Shaykh Sassi: That’s why I said no. We believe in the justice of the Companions before the Fitna (Great Strife). After the Fitna, the Companions became divided. The Companions who fought each other at the Battle of the Camel – they were Companions and not Companions.
Interviewer: Yes.
Shaykh Sassi: At Siffin – Companions and not Companions.
Interviewer: You said after the Great Fitna. Let’s go back to before the Fitna. It is said in some narrations that there were Companions during the time of the Messenger but were hypocrites. Other narrations say that there were Companions who plotted to overthrow our Messenger, even during some battles. Do you support these narrations or deny them?
Shaykh Sassi: Each narration must be considered individually. We do not generalize. There is truth to this, but we do not generalize, and we cannot dig into these matters. This is correct. The position is that the Companions are just, with exceptions.
Interviewer: With exceptions. Your position starts after the Fitna.
Shaykh Sassi: After the Fitna.
Interviewer: My question is about before the Fitna.
Shaykh Sassi: Before the Fitna, there were hypocrites mentioned in the Noble Qur’an.
Interviewer: But we do not search for who the hypocrite is unless he displays…
Shaykh Sassi: It doesn’t matter if they existed or not. The Qur’an is clear.
Interviewer: Only.
Shaykh Sassi: The Qur’an is clear. We cannot contradict the Qur’an, but it did not name them.
Interviewer: It did not name them, to preserve the unity of the nation.
Shaykh Sassi: Of course, of course. The Qur’an did not name them. We do not dig into these matters.
Interviewer: Good. So you do not seek Allah’s pleasure for all Companions. There are Companions you seek Allah’s pleasure for, and there are Companions you have a stance towards.
Shaykh Sassi: Yes.
Interviewer: Do we name them or not name them?
Shaykh Sassi: For example, Mu’awiyah.
Interviewer: Okay. Mu’awiyah. Many schools have a stance… Ahl al-Sunnah…
Shaykh Sassi: Even books… they refer to Ahl al-Sunnah books. Our books, praise be to Allah, are free from these things, because our predecessors saw that extra things neither advance nor delay a matter. So we should build on the positive that advances us and does not delay us.
Interviewer: What is your stance on the Rightly Guided Caliphs (Al-Khulafa’ al-Rashidun)?
Shaykh Sassi: The Rightly Guided Caliphs: Abu Bakr, Umar – by agreement. Uthman: he remained in the caliphate for 12 years. The first six years were according to the Rightly Guided Caliphate. In the last six years, his closeness to the Umayyads affected him, so his rule deviated from what his predecessors were upon. Even Sayyid Qutb mentions this in ‘Social Justice’, and Ibn Taymiyyah acknowledges this, but he blames the Umayyad environment, saying he grew old and aged, so it was easy to influence him.
Interviewer: So I understand from your words that the beginning of the decline of Islamic civilization started with the infiltration or dominance of the Umayyads.
Shaykh Sassi: Of course, of course.
Shaykh Sassi:And therefore Uthman was killed. Then comes Ali, our master Ali, who they recognized, then Talhah, Al-Zubayr, and our mother Aisha rose against him at the Battle of the Camel. Then Mu’awiyah comes to overthrow him.
Interviewer: Wait, wait. You just said something important. You said Talhah, Al-Zubayr, and Lady Aisha ‘rose against him’ (thara ‘alayh). The Sunnis say that Lady Aisha came out for reform. You said ‘rose against him’.
Shaykh Sassi: No, no, no. She did not come out for reform. Sources… historical book sources of Ahl al-Sunnah say that.
Interviewer: More than that, there was a Sunni Shaykh who appeared with me on the channel and said Lady Aisha came out to support our master Ali.
Shaykh Sassi: No, no, no. The source… if he has a source we haven’t seen, and researchers haven’t seen…
Shaykh Sassi: He hasn’t seen it. Enough. Because we say regarding her: Lady Aisha repented. She repented from that. Enough. Whoever repents, Allah accepts his repentance. When her camel was hamstrung, Imam Ali sent her back, honored and respected, to Medina.
Interviewer: The caliphate of our master Ali – what is your stance on it?
Shaykh Sassi: A legitimate caliphate, legitimate.
Interviewer: My question is not about its legitimacy, but your assessment of its duration, your assessment when the caliphate was established.
Interviewer: When… he was not permitted to rule.
Shaykh Sassi: Our master (Ali) was not permitted to rule. Talhah, Al-Zubayr, and then Mu’awiyah rose against him. He remained a short period and was not permitted to apply the rule.
Interviewer: And he was assassinated…
Shaykh Sassi: He was assassinated. Assassination is normally attributed to the Kharijites. But Hisham Ja’it, in ‘Al-Fitna’, and other historians prove that the hand extended for the assassination of Ali was a plot from Mu’awiyah. Clear. Read Ibn al-Athir, read other history books, you will find a very fabricated narration about how three people agreed secretly, then their secret came out, and they set up this theatrical scene. He said: ‘Sa’id bin Uthman was struck on his backside, so he could no longer father children. Amr ibn al-As was struck, and he didn’t go out for the Fajr prayer…’ All these are fabrications.
Interviewer: What is your stance on the wives of the Messenger Muhammed, may Allah bless him and grant him peace?
Shaykh Sassi: The wives of the Messenger are our mothers, the Mothers of the Believers.
Interviewer: Do you have a specific classification, or are they all on the same level?
Shaykh Sassi: We have no classification. We classify neither the Companions nor the Mothers of the Believers.
Interviewer: None has preference over another?
Shaykh Sassi: That knowledge is with Allah.
Interviewer: According to your reading?
Shaykh Sassi: According to our reading, they are all equal. We respect all of them.
Shaykh Sassi: When we say ‘our mothers’…
Interviewer: Respect…
Shaykh Sassi: Yes. We do not prefer one over another except… that is with Allah Almighty.
Interviewer: What is the Ibadis’ stance on Sahih al-Bukhari?
Shaykh Sassi:Sahih al-Bukhari is a book like other books, a human book. It contains right and wrong. Even Ibn Hajar al-Asqalani in ‘Fath al-Bari’, his commentary on Bukhari, rejects or contradicts some hadiths. Al-Albani criticizes some hadiths in Bukhari. Our principle: any hadith that matches the Qur’an, we consider it authentic. Any hadith that contradicts the Qur’an, we do not accept it.
Interviewer: What are the most important hadiths in Bukhari and Muslim that contradict your beliefs?
Shaykh Sassi: I don’t want to go into these details. But there are hadiths, for example, the story of Gabriel… the Angel of Death went to take the soul of Moses (peace be upon him). You know this hadith. It is not intellectually acceptable. Or the hadith that says Moses (peace be upon him) was bathing; the Children of Israel used to bathe naked, and Moses did not accept that. We absolve him of that. He went to a river, put his clothes on a stone, and the stone fled with his clothes… We accept that? No. Any hadith that diminishes the value of any prophet or any messenger, we do not accept it.
Interviewer: Ahl al-Sunnah accept this hadith; rather, they defend it.
Shaykkh Sassi: They are free to do so.
Interviewer: Are there other examples in Bukhari and Muslim that contradict your creed?
Shaykh Sassi: These contradict the Qur’an. Al-Razi mentions in his Tafsir the hadith that says: ‘Abraham (peace be upon him) lied, he only lied three times.’ Al-Razi says, narrating: He said to the narrator: ‘Do you accuse Abraham of lying?’ They said: ‘We would rather accuse Abraham of lying than accuse the narrator of lying.’ This is in Tafsir al-Razi, ‘Al-Tafsir al-Kabir’. Is it reasonable that a Prophet lied three times, and they don’t accuse the narrator, they accuse Abraham?
Shaykh Sassi: It is found in Tafsir al-Kabir by Al-Razi.
Shaykh Sassi: This means we absolve the prophets with a human absolvement. There is a difference between absolving the Lord Almighty and absolving the prophets. Human absolvement. The prophets are perfect people. They did not commit major sins. Even minor mistakes, we cannot call them ‘minor’ out of respect for the prophets.
Interviewer: Good. What is your stance on Abu Hurairah? I heard you in some videos saying things that some classify as dangerous about him. I want to hear from you: what is your stance on Abu Hurairah?
Shaykh Sassi: When we criticize a statement, we do not criticize the person. Abu Hurairah as a person is respected. But what is attributed to him – approximately 7000 hadiths – and he only became Muslim in the eighth year of the Hijra. The eighth year. Abu Bakr al-Siddiq (may Allah be pleased with him) and the senior Companions – Abu Bakr, Umar, Ali (may Allah be pleased with them) – only narrated a few hadiths. Abu Hurairah narrated both the insignificant and the significant, and his narrations contain many Isra’iliyyat. This means it is a criticism of the Companion’s statement, not of the Companion himself.
Interviewer: You told me that our Islam is free from Isra’iliyyat, then you tell me that Abu Hurairah was among those who introduced the door of Isra’iliyyat into Islam.
Shaykh Sassi: Yes, yes. Many hadiths… Allah Almighty created the universe in six days, then rested on the seventh… anthropomorphism of Allah Almighty. Many he narrated from some Jews who entered Islam. I emphasize, our criticism of Abu Hurairah is not a criticism of his person.
Shaykh Sassi: It is a criticism of what was narrated from him. And perhaps…
Interviewer: But he is one of the narrators of hadith, so he must be viewed with a critical scholarly eye in some cases.
Shaykh Sassi: Only critical, just critical. We view him with a critical scholarly eye. We do not attack the person. Ahl al-Sunnah venerate Abu Hurairah to the point of believing that he strangled a jinn. Do you acknowledge this narration or not?
Interviewer: No, no, no.
Shaykh Sassi: Because there is a breaking of the barrier between the human and the other.
Shaykh Sassi:No, no, we do not acknowledge this. We venerate all Companions who have not been proven to have committed heinous acts.
Shaykh Sassi: On the other hand, the Shiite sect says that if Abu Hurairah narrated to us, we would not believe him, because he used to narrate from people who disbelieved, not only from the Messenger.
Shaykh Sassi: We separate two things. In our book, Musnad al-Rabi’ bin Habib, which is our hadith book, he narrates from Abu Hurairah.
Shaykh Sassi: But he does not narrate everything from Abu Hurairah. So there is respect… we respect people, but respecting a person does not negate criticizing his statements.
Interviewer: Shaykh Sassi, let’s go back to history a bit, especially in Tunisia. Tunisia is known for being Sunni Maliki. When did the Ibadi school appear in Tunisia?
Shaykh Sassi: The Ibadi school in Tunisia appeared before the Maliki school.
Interviewer: Good, okay.
Shaykh Sassi: The Ibadi school appeared in Tunisia from 125 AH.
Interviewer: Documented that it appeared before the Maliki school? Reliable sources?
Shaykh Sassi: Yes, documented, reliable. Year 125 AH.
Interviewer: And the Maliki school appeared… with the Aghlabid state.
Shaykh Sassi: It appeared with the Aghlabid state. All of southern Tunisia was Ibadi. All of southern Tunisia, even the Sahel. We have texts proving that. Ibadis were in Mount Waslat.
Interviewer: So why did it recede?
Shaykh Sassi: It receded because the Ibadis were fought, a great and fierce fight.
Interviewer: By the Aghlabid state?
Shaykh Sassi: No, not just the Aghlabids. There was a balance of power between the Aghlabid state and the Rustamid state. The Rustamid state in Tiaret, Algeria, and the Aghlabid state in Kairouan. All of southern Tunisia was under the control of the Rustamid state.
Interviewer: Okay, why did it recede?
Shaykh Sassi: When the Fatimids (the Ubaydid state) came, they eliminated the Aghlabid state and eliminated the Rustamid state in Tiaret. North Africa became Fatimid. This is known. They fought the Ibadi school just as they fought the Sunni Maliki school. The Ibadis revolted against the Fatimid state. Abu Yazid Makhlad bin Kaydad, nicknamed ‘Sahib al-Himar’ (the Man on the Donkey), nearly eliminated the mightiest empire in the Islamic Maghreb.
Interviewer: This is the ‘Sahib al-Himar’ revolution.
Shaykh Sassi: Sahib al-Himar – why was he called that? Because this person was close to the soldiers with him. The soldiers rode splendid horses, and he rode a donkey, to tell them: ‘Pay attention, I will not flee from the battle. Even if you flee on your splendid, fast horses, I ride a donkey, I will be the last.’ This was the first revolution, around 330-335 AH. Then a second revolution led by a Shaykh named Abu Khazr Yaghla bin Zaltaf al-Wisyani. Why did these revolutions occur? They occurred to fight the oppression of the Fatimid state. When oppression became severe and its pressure intensified on the Ibadis, they revolted. They revolted, but the revolution did not succeed. The second revolution did not succeed. The fight against the Ibadis continued, trying to eliminate them. And indeed, Ibadis began to shrink little by little. They became confined to the mountain peaks… destroyed in southern Tunisia: Beni Khash and Tin Al-Haliyah? And in the Nafusa mountains in Libya, and on the island of Jerba. After that, when the Hafsid state came, they also tried to eliminate the Ibadis by all means. Therefore, they strongly enforced the Maliki school in Jerba and fought the Ibadis strongly there. If you want to expand on this, read the book ‘Ibadis on the Island of Jerba in the Modern Era’ by Muhammed al-Marami; it shows this from the archives. Then the Ottoman state came and eliminated what remained on Jerba.
Interviewer: Who are the symbols of Ibadism in Tunisia and their scholars?
Shaykh Sassi: Contemporary?
Interviewer: From historical to now.
Shaykh Sassi: Historical to now. There is the family of Abu Maswar, the family of Abu Sitta, the family of Al-Shammakhi, the family of Al-Misbahi. All these are scholars, thinkers. From the present era, for example, Shaykh Sulayman al-Jadawi, the famous journalist during the colonial era, who fought colonialism with his journalistic writings. Shaykh Muhammed Fadil bin Ashour mentioned him in his writings. Also, we have Shaykh Salem bin Ya’qub, the historian of the island, who died around 1990. Now we have Shaykh Dr. Farhat al-Ja’biri, who was a professor at the Faculty of Arts. He had great merit, thanks to Allah Almighty, in defining Ibadism and introducing Ibadi studies to the Faculty of Arts on April 9th, etc. He has many students now.
Interviewer: How many Ibadis are there today in Tunisia?
Shaykh Sassi: In Jerba, perhaps around… we don’t have statistics because…
Interviewer: According to estimates, between…
Shaykh Sassi: According to estimates, perhaps between 50 and 70 thousand.
Interviewer: A respectable number. When I visited the island of Jerba, I noticed unique architecture in your mosques. For example, the minaret: the higher it goes, the narrower it gets. Simple architecture. What is the wisdom behind this?
Shaykh Sassi: The wisdom is that all our mosques are simple, because the Mosque of the Messenger of Allah was simple. You will find no ornamentation in our mosques. The greatness of our mosques lies in their simplicity. We have types of mosques in Jerba: coastal mosques called ‘fortress mosques’ (masajid qila’), especially on the northeast coast of the island. Why? Because the island was subjected to Crusader attacks from the 6th century AH to the 10th century. Crusader attacks came by sea. There are guard mosques on the beach, small mosques where the people of Jerba stay to guard the coasts. When an overwhelming attacking force comes to the island during the day, they light a fire that produces smoke. This smoke is seen from those tall minarets – always guarding. When they see the smoke, they light a fire on the mosque for smoke, the message is sent, reaching every part of the island very quickly. The people of Jerba prepare to defend their island. At night, smoke is not visible; they light a fire that produces a flame. That flame is seen, and the news spreads. These are fortress mosques: Mosque of Miradjan in Mazraya, Mosque of Lakayn in Ghizan, Mosque of Tajdid in Fatu, and the Great Mosque you visited in Mallitah. In all these, the news spreads in less than the time of sight, because it is seen and transmitted by vision. They prepare to meet their enemy. Indeed, the people of Jerba defended their island alone. Aid did not come from the Hafsid state except sometimes after the island was occupied. The people of Jerba would attack the Spaniards, Italians, and Genoese and liberate their island. Were it not for their defense of Jerba, Jerba would now be like Lampedusa or Sicily. There are other mosques: schools, universities spread in every neighborhood of the island.
Interviewer: But the unique architecture… the minaret that narrows as it goes up… what is it?
Shaykh Sassi: That is architecture, a matter of architectural ijtihad. The architecture that narrows as it goes up when the minaret is tall… like in Tajdid.
Interviewer: But when the minaret is built on the roof of the mosque, it is usually square-shaped.
Interviewer:continuing): I noticed a unique creedal issue among the Ibadis. A group of you, or most of you, believe in the Isra’ (Night Journey) only, without the Mi’raj (Ascension). You rely on the fact that the Noble Qur’an mentions only the Isra’, not the Mi’raj. What is your stance on the event of the Isra’ and Mi’raj?
Shaykh Sassi: It’s not only the Ibadis; this is a point of disagreement found among many Muslims. To understand the Qur’an and interpret it… Among Ibadis, some say the Isra’ – no one denies it because it is clear in the Noble Qur’an. Regarding the Mi’raj, some interpret the verses of Surat An-Najm with a different interpretation. Some affirm the Mi’raj. They say the Mi’raj has not been proven, perhaps only in spirit. What is proven is the Isra’. It is not considered a core creedal issue by us, because it is a secondary issue, depending on the interpretation of the Noble Qur’an. Those who affirm the Mi’raj rely on certain verses, and those who do not affirm it rely on the interpretation of the verses. It does not spoil the creed at all.
Interviewer You personally do not believe in the Mi’raj? You said…
Shaykh Sassi: No, not all Ibadis disbelieve in the Mi’raj. There are Ibadis who believe in the Mi’raj.
Interviewer: There is no Ibadi consensus?
Shaykh Sassi: There is some difference of opinion.
Interviewer: You, as Shaykh Sassi Ben Yahya, do you believe in the Mi’raj or not?
Shaykh Sassi:I do not believe in the Mi’raj. I only believe in the Isra’.
Interviewer: Why? What is your interpretation?
Shaykh Sassi: Because the other verses that challenge the Messenger to ascend to heaven… Allah denies that. There are verses… as I told you, it’s not a fundamental creedal issue, only a secondary creedal issue.
Interviewer: Sheikh Sassi.
Shaykh Sassi: Shaykh Al-Khalili, for example, believes in the Mi’raj. I respect him, he is my Shaykh, and I venerate him.
Interviewer: Why does this stereotypical view exist? Why are the Ibadis viewed as Kharijites? Where did this come from?
Shaykh Sassi: All those who rely on books of sects and history books that do not scrutinize say that. No matter what we do, we cannot remove this mentality from them. Because if the concept of Kharijites is a political concept, then it should include everyone who revolted, starting from the Battle of the Camel, then Mu’awiyah, then Hussein, and so on. And everyone who revolted against their rulers in the modern era – they are Kharijites. But if it means seceding from the religion, we absolutely reject that, without reservation.
Interviewer: What is your stance on the early Kharijite groups that included Ibadis, Azariqah, and Sufriyyah? What is your stance on them?
Shaykh Sassi: Al-Muhakkimah were one group. Then, after killings occurred among them, and many were killed, there was a reaction to the killing, which caused extremism. This extremism… when Ibn al-Azraq, Abdullah bin Ibadh, and others wanted to leave Basra, they agreed on the secession. Abdullah bin Ibadh heard the recitation of the Qur’an being recited in mosques and hermitages. He said: ‘I will not secede from these people, for they are Muslims.’ He separated from those who would be Kharijites. The Kharijites went out attacking people and killing innocents. We are innocent of all that.
Interviewer: In my research, I found a historical accusation I don’t want to believe, so I will ask you about it. It is said that the Ibadis venerate and sanctify Abdul Rahman ibn Muljam, who killed Imam Ali (may Allah be pleased with him). What is your response?
Shaykh Sassi: You will not find in any reliable, respected book the sanctification of Abdul Rahman ibn Muljam.
Interviewer: What is the stance of Ibadis…
Shaykh Sassi: and Abdul Rahman ibn Muljam is not Ibadi. They say he was Sufri.
Interviewer: So, what is your stance on this figure?
Shaykh Sassi: We do not attack or sanctify any person in our books. If the accusations of murder are proven, he will be held accountable for it. We do not exonerate anyone. Conversely, you will not find cursing of any person in our books.
Interviewer: So, the murder is not proven in your narrations?
Shaykh Sassi: The murder is proven. But who killed? Who incited? Who planned? This is found in Hisham Ja’it and found in other books that explain it.
Interviewer: Is it permissible in the Ibadi school to pray behind a Sunni imam?
Shaykh Sassi: You came to Jerba. You must visit the mosques of Jerba – Ibadi and Maliki. You will find the rows mixed between Ibadis and Malikis. No difference in that.
Interviewer: There are no fanatical groups?
Shaykh Sassi: No, no, no. I don’t deny, perhaps there is a fanatic in this school just as there is a fanatic in the other school. But the predominant characteristic in Jerba, and we Ibadis are merchants spread throughout all of the Tunisian republic. We have no mosques in Sfax, Gafsa, Kairouan, Benzart, or El Kef. Our merchants pray in those mosques – the five daily prayers and Friday prayer – and they find no objection.
Interviewer: Possibly out of necessity?
Shaykh Sassi: He can pray at his home.
Interviewer: The reward is in the congregational mosque?
Shaykh Sassi: No, if the reward… it does not come from necessity; reward only comes with choice.
Interviewer: Beautiful. You have previously explained to me the specifics of prayer among Ibadis. But what are the specifics of your ablution (wudu), prayer, and call to prayer (adhan)?
Shaykh Sassi: There is no difference in ablution. Perhaps they accuse us of being strict regarding purity. This is an honor for us. For example, istibra’ (cleansing oneself thoroughly) from urine. People nowadays use toilet paper, whether available in the toilet or not. We, before toilet paper existed, must perform istibra’ from urine, then make ablution. Relying on what? The hadith narrated in Bukhari when the Messenger passed by a grave in Medina and said: ‘I came across two graves. He said: They are being punished, and they are not being punished for a major sin. As for one, he used not to clean himself thoroughly from urine. As for the other, he used to walk with slander (namimah).’ We maintain purity – purity of the body and purity of clothing – it is essential. This is the concern of all Muslims. We do not accuse any Muslim of not being thorough in purity.
Interviewer: This narration you mentioned, that the Messenger passed by some graves and heard…
Shaykh Sassi: No, not ‘heard’. Allah knows how he knew.
Interviewer: I didn’t say heard. He said ‘they are being punished’. My question is: Do the Ibadis believe in the principle of the punishment of the grave (Adhab al-Qabr)? Yes or no?
Shaykh Sassi: Thank you. This is also a point of disagreement among Ibadis, because it is not an issue we focus on. We focus on the major, fundamental issues that result in behavior for the Muslim. Whether we believe the punishment of the grave exists or not neither advances nor delays the matter. Among Ibadis, some believe in it and some do not. In this, you see the freedom of thought and reasoning among Ibadis. However, could it advance or delay? Because a person who has many, many major sins… we say it’s among the seventh impossible things that he will be in Hell. But on the other hand, there are people who have died but are very close to entering Paradise. We know that when a person dies, his deeds cease except for three. Those three, if they continue, he can enter Paradise. Therefore, the page of a person’s record is not folded until the Day of Resurrection comes and that person’s deed truly ends. So how does Allah judge His servant before closing his book? For this reason, this idea negates punishment in the grave.
Interviewer: I want to understand the position…
Shaykh Sassi: Because the Hereafter is the abode of recompense. The person in the grave is perhaps in the barzakh (intermediate realm) between this world and the Hereafter. Allah Almighty has not brought any verse in the Qur’an indicating punishment in the barzakh.
Interviewer: What is your interpretation of the issue of the punishment of the grave? Do you believe in it or not?
Shaykh Sassi: I do not believe in it. But there are among the Ibadis who believe in it, for example, Jabir bin Zaid believed in it.
Shaykh Sassi: So it is not enough for a person to be burned in the fire of Hell in the Hereafter, he also suffers in his grave before the deeds have even concluded? They rely on the verse about Pharaoh: ‘The Fire, they are exposed to it morning and evening’ (Qur’an 40:46). They understood the meaning of the verse. Among us, some see that punishment… what is the punishment? Is it physical punishment or spiritual punishment? Is the body punished or the soul? Therefore, it is an unseen matter (ghaybiyyah) that is best left aside.
Interviewer: What I understood from the Ibadis is that they do not like to delve into unseen matters.
Shaykh Sassi: In unseen matters, of course, for which there is no explicit text in the Qur’an.
Interviewer: Okay, Shaykh Sassi. The Ibadis go through stages, according to what I studied. You go through stages of ‘Duhur’ (Manifestation), ‘Difa” (Defense), ‘Shira” (Purchase/Sacrifice), ‘Kitman’ (Concealment)… These are all new words to me. Explain to people what Duhur, Difa’, Shira’, and Kitman mean. This characterizes Ibadi thought.
Shaykh Sassi: This is based on the biography (Sirah) of the Messenger, may Allah bless him and grant him peace. Duhur (Manifestation) is when governance is in the hands of Muslims, and they apply Islam completely, like the Messenger in Medina who established his state, and like the Rightly Guided Caliphs. The Ibadis add the Rustamid state. Manifestation means Islam is apparent, all its rulings are applied. If Muslims cannot achieve that, and the Manifestation period ends… what comes next? Kitman (Concealment) comes. Kitman is not ‘discretion’, it is not Taqiyya, it is not dissimulation as the French explain it. Kitman is when Muslims do not control the state. The Muslim cannot fully establish the rulings of Islam. He is in a state of Kitman; he suffices with personal obligations: prayer, fasting, zakat, hajj, etc. Here, the rulings of Islam are not applied, for example. I don’t want to focus too much on Hudud (penal laws) because Hudud are a part of the details. But Islam as a whole… we are currently in the period of Kitman. We pray, fast, give zakat, perform hajj. The rest of the matters are left to the state. The state applies them or not; it is free, and we do not interfere. This is Kitman. Al-Shira’ (Purchase/Sacrifice) is when oppression becomes widespread in society, and a type of awareness arises among a group of people, and they revolt against the oppressive ruler. They revolt if the revolution has a high chance of success. Revolution against oppression, provided that there is no aggression against property or innocent people. Usually, the revolution is from the outside, meaning they leave the capital or the country, as occurred in Tunisia in 2011. We call this Shira’ only, but with the condition that there is no aggression against property or people. This is a very essential and necessary condition. Al-Difa’ (Defense) is when the enemy attacks, the community organizes its ranks. For example, in all these matters, the state is involved. But in the past, when, for example, the Hafsid state existed, and the enemy came to attack Jerba, and the Hafsid state was in Tunis, 600 km away, for armies to come from Tunis… done. Jerba… the people of Jerba organized their ranks and chose a person they called ‘Imam of Defense’, because organization requires someone to lead. If the people of Jerba are victorious over the attackers, they either choose or elect this person for Duhur if Duhur is possible, otherwise they remain in a state of Kitman. As I told you from the beginning, after the fall of the Rustamid state, the Ibadis refrained from establishing a state, so they definitively moved to the period of Kitman. Are matters clear? Good, good, good.
Interviewer: Because some understood Kitman as Taqiyya (dissimulation).
Shaykh Sassi: We do not have Taqiyya. And Taqiyya is in speech, not in actions. Taqiyya is in speech, not in actions.
Interviewer: Actions are more important.
Shaykh Sassi: No, actions are more important, but especially actions that lead to committing sins. For example, actions like drinking alcohol – not permissible, even with Taqiyya. Not permissible.
Interviewer: Correct, correct.
Shaykh Sassi: But to say, for example… ‘except one who is forced while his heart is firm in faith’ (Qur’an 16:106) – this verse is clear. When we… we hope to reach this. But if someone goes to another country, a non-Muslim state, and they torture Muslims and say: ‘Disbelieve in my Lord, or we will kill you’ – it is permissible for you to do so in speech, not in action.
Interviewer: Clear. Do you recognize the legitimacy of the Umayyad and Abbasid Caliphates?
Shaykh Sassi: We do not recognize them, nor do we consider them caliphates. Rather, they were oppressive kingship (mulkan ‘adudan).
Interviewer: What does ‘adudan’ mean?
Shaykh Sassi: Kingship meaning seized by force and inherited by force. And this is established in your sources?
Shaykh Sassi: This is established in Sunni sources before our sources. We rely on reliable history books. Mu’awiyah seized power. He made a peace treaty with Al-Hasan on the condition that he would rule justly, and then after him, rule would be by consultation (shura) among Muslims. But he did not do that. He appointed his son Yazid. All sources know who Yazid was in terms of deviation. Then, when the Abbasid state came, they took revenge on the Umayyads and did even more than them.
Interviewer: And did even more than them.
Shaykh Sassi: More than them, of course. History proves that. It is all written in history.
Interviewer: Since you do not recognize these caliphates, does this make you believe that the rule or the Islamic nation at that time was in clear misguidance?
Shaykh Sassi: There is a difference between the nation and the rulers. The history of rule was a history of oppression and tyranny. As for the nation, it still had good in it. Evidence is the emergence of prominent figures in the nation who emerged with their courageous positions, even if only with words, to fight Umayyad tyranny.
Interviewer: According to your Ibadi sources, who was the legitimate imam who should have been the ruler of the Islamic nation in those times?
Shaykh Sassi: The legitimate imam was Ali ibn Abi Talib (may Allah honor his face) and his son Al-Hasan, according to the peace treaty. After Al-Hasan, the Rustamid state was established in the Maghreb as a legitimate state that applied the Shura. As for the Umayyads and Abbasids, we do not recognize them. There is a famous saying among our scholars: “Two men (Abu Bakr and Umar) and a caliphate (the Rustamid)” meaning the first two caliphs are recognized, then the legitimate caliphate moved to the Rustamids.
Interviewer (final closing statement): Shaykh Sassi, thank you for this comprehensive explanation.
Shaykh Sassi: Thank you. Allah bless you. This is our school: following the Qur’an and Sunnah, based on justice, consultation, and the purification of hearts. We are Muslims first, and we extend our hands to all who seek truth and brotherhood. Praise be to Allah, Lord of the worlds.
“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)
“Do they feel secure from Allah’s plan? None can feel secure from Allah’s plan except the people who are losers.” (Qur’an 7:99)
﷽
Our colleague recalls the first time they encountered this sentiment from an individual from another school. “Look! This Ibadi scholar says that Non Ibadis are going to hell!” They claimed they had the Arabic text, the book, the quote of the author, the whole package.
It turns out that the statement was that Non Ibadis are guilty of kufr ni’ama (ungrateful of blessings). However, this same nomenclature is used of Ibadis, who commits major sins as well.
So we find these claims incredulous and extremely insincere. Contrary to popular belief, takfir is not a known way with us (those who follow the Ibadi school).
Anyone who says the shahadatayn is a Muslim by default. Just to be clear, this means the Ahmadis, Sunnis (including the Salafis, Sufis, Deobandis, Dhahiri, Maliki, Shafi’i, Hanbali and Hanafi schools), The Shi’i (including the Ismaili, Zaydi, Ithnā ʿAshariyyah). This is the default position with us. All of them are afforded what is afforded a Muslim brother or sister.
That is because it is common knowledge that when you meet any individual you deal with them on the basis of their dhahir (their apparent). People’s beliefs are not known unless they divulge them. When they do, one of their rights upon us is that we correct their errors.
All we have are labels. However, it is best that we deal with beliefs and positions. That we deal with proofs and evidences.
It is important to know that we are not Ibadis who follow Islam. Rather, we are Muslims who follow the Ibadi school. If we put our sectarian label first, how can our commitment ever be to the truth?
In fact, in our experience, we have known of an Ithnā ʿAshariyyah Shi’i, who left the beliefs of his sect behind but retrained the fiqh (jurisprudence of their prayer). Possibly he did not see the need to reinvent the wheel. The same can be said of a Nizari Ismaili who kept the label because he wanted the social contacts that came with the affiliation, but he no longer believed in their creed. Or the Sunni who doesn’t believe the Qur’an is uncreated or that he will see Allah in the hereafter.
So who knows best the inward state and condition of any individual at any given time?
So all we have are labels and dealing with the dhahir (the apparent).
Who is truer than Allah (swt) who says:
“You cannot guide whoever you please: it is Allah who guides whom He will. He best knows those who would accept guidance.” (Qur’an 28:56)
The simple fact that all schools of traditional Islam (even pseudo-Islamic groups) have exclusivist statements.
We have said it before, and we will say it again: Every Muslim is some other Muslims non-Muslim.
It was narrated from ‘Awf bin Malik that the Messenger of Allah(saw) said:
“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell.” It was said: “O Messenger of Allah, who are they?” He said: “The main body.”
In a recent irony, someone from another school brought up that view among some Ibadi scholars that followers of other schools are in kufr ni’ama (ungrateful of blessings). Then this same person claimed that his school was saved, and he quoted the hadith of the 73 groups.
Imagine the irony of the thinking involved here: “Did you know that your school has exclusivist views and, therefore, it is flawed. However, my school has exclusivist views and it is correct.”
Like, really, what was the thought process here? “Look! Your school has scholars who have this view and others who do not. Yet, come and join my school, where there is unanimity that everyone else but us goes to hell. That is because they are the people of innovation.”
Our advise concerning dealing with people like him are as follows:
“Ask him about the 73 sects hadith, are we Ibadi that magical saved group or are we on Pan Am Flight 72 with an express ticket to hell?”
“If we are on Pan Am Flight 72, ask him how long we are in hell for? If he says, 17 minutes, 100 years, a billion, reply: “See you in heaven big guy!” If he says “forever”, then put your hand on your hip and say in your best Southern Mississippi accent: “Darling, look at you over here kicking up a fuss!”
For those who do not understand our sense of humor, the question is very straightforward.
It is to ask this individual how they understand the ultimate destiny of the other 72 sects — aka Pan Am Flight 72? If the rest of us (Ibadi and others) go to hell, what is the duration?
a) If it is only for a little while, then as per instructions to reply to him: “See you in heaven big guy!”
b) If it is forever well, then our second reply is equally relevant: “Darling, look at you over here kicking up a fuss!” Meaning to say: Then why is it a big deal if we have exclusivist views which you, yourself and your school hold onto? This means they believe those who consider themselves Muslims wil burn in hell forever.
c) A way out of the dilemma presented by a and b is to make takfir of the other 72 groups. Which expells them from Islam altogther; and makes the group or individuals takfiris. And if that is not exculusivist we don’t know what exclusivism is.
EXCLUSIVIST VIEWS ARE NOT SOMETHING NOVEL TO THE IBADI SCHOOL.
Recall what what we said above:
The simple fact is that all schools of traditional Islam (even pseudo-Islamic groups) have these types of exclusivist statements.
The Qadiani sect, which is considered pseudo-Islamic due to its belief in another Prophet after Muhammed (saw), has a similar position to some in the Ibadi school on the concept of kufr ni’ama, (though they do not use this terminology). Their moto is : Love for All, Hate for None. However, all Muslims who do not accept their views are Kafir.
The above stance is very clear about who are those going to heaven. The title Muslim for other sects is futile when it comes to the day of judgment. This, however, is actually a very moderate position.
The above belief you will find among 12er Shi’i and Imami Shi’i in general, that whoever does not recognize the Imam of the time dies the death of a kafir (unbeliever).
This would mean that different Imami Shi’i groups would takfir each other after splits or schisms.
A concerned member of the Ismaili sect sent us the following concerning the refutation of the Nizari Ismaili (he himself) being a Mustaali Ismaili. He wrote to us of his concern that Nizar, in their view, was a shyster and a fraud.
“Hey brother , I’ll send a reply to the first question later on. Concerning the Nizari-Mustaali split and how to know who is the actual Imam. The primary evidence for any Imam is the Nass from the previous Imam, we as Fatimid Ismailis can demonstrate that Imam Mustaali is the true Imam through the following points :
1-His Nass from his father Imam Mustansir as mentioned in our sources you can find it in Al-Sijillat Al-Mustansariya and Uyun Al-Akhbar. Our Nizari friends fail in providing Nizars Nass.
2- The big Dais of Imam Mustansir in Yemen one of them the Sayyida Arwa Alsulaihi who was the Imams Hujjah (a hujjah is someone very close to the Imam and knows his secrets in a nutshell) all recognized Mustaali as Imam even those in Egypt recognized his Imamate.
3- The family of the Fatimids also recognized Mutaalis Imamate including all his brothers and even Nizars close sister witnessed that Nizar was never an Imam.
4- Nizars fishy behavior makes it even more doubtful that his claims in Imamate were Genuine. e.g Al-Maqrizi mentions in his book that when Mustaali became Imam-Khalifa Nizar refused to accept his Imamate and claimed that he has a Nass from his father, he was given time to go and bring his alleged Nass to the Fatimid officials but instead he secretly escaped to Alexandria and caused a civil war.
“IF he was indeed an Imam and has a Nass why didn’t he show it to the Fatimids and their officials? That would be strong evidence for his case, instead he ran away not demonstrating any evidence for his claim. This behavior shows that his claims were not true and he just wanted the power and prestige of being a Caliph for his own good.“
We wish the brother would do some introspection. Because, by his own admission, this statement itself is enough to show that not everyone who is a descendant of Ali is an upright individual.
THE ZAYDI SHI’I WE HAVE, FOR EXAMPLE, THE FOLLOWING:
Watch and listen to what he says, citing what came in the book “Al-Ahkam” by Yahya al-Rassi, who brought Zaydism to Yemen. “Islam is not complete except by the guardianship of Ali. The imamate of Ali is one of the pillars of Islam. No one escapes the punishment of the Merciful, nor is the name of faith fulfilled for him, until he believes in the guardianship of Ali with certainty of certainty.”
For us, we do not find this to be a creedal issue or even one of its branches. For Zaydi, this is obviously not the case.
MAKING TAKFIR UPON OTHER GROUPS OR SECTS IS NOT A KNOWN WAY WITH THE IBADI.
AHL SUNNAH WAL JAMMAH (THE PEOPLE OF THE SUNNAH AND THE GROUP).The name itself implies that ‘They’ are the only people following the Sunnah: as if Shi’i or Ibadis do not eat with their right hands, or keep beards etc or follow the Sunnah.
DOES IMAM MALIK GET HARD CORE ON THE IBADIS?
What does the text attributed to Imam Malik say?
And DO NOT pray behind the Ibadis-Neither should their dead be prayed over nor should they’re deceased be followed to the burial. Nor, should their sick be visited. It is more beloved to me that one should leave the home/city/country where the Ibadis are.
The Ibadis/ Hururis, and all people of desire: I believe they should repent; either they repent or they are to be killed.
What is important to note about the above image is that only the green part of the text is attributed to Imam Malik. All the red parts indicate that the rest of the page belongs to Ibn ‘Abd al-Hakam. So, even if not authentically attributed to Malik there were certainly people who held such views and wanted to attribute them to Malik.
The vast majority of their scholars uphold the validity of the hadith of the 73 groups (though they have dissenting views).
Those that uphold that hadith believe that every other group (Ibadis, Shi’i, Mu’tazilah etc….are on that Pan Am Flight 72, meaning we are all bound for hellfire.
However, it doesn’t stop there.
AMONG THE AHL SUNNAH WAL JAMMAH (THE PEOPLE OF THE SUNNAH AND THE GROUP) ARE MAJOR DIVISIONS.
Ahl Sunnah Wal Jammah (The People of the Sunnah and the Group)
Salafi/Athari — very often believe that followers of the other schools of aqidah (creed), Ashari/Maturidi, are going to hell and vice versa. (Though there are dissenting views).
There is the Deobandi and Barelvis split. With many among them considering the other to be outright kafir (and for them that means outside the fold of Islam).
VIOLENCE AND DIVISION AMONG SUFI TARIQA
If you think for one moment that those loveable hugable Sufis are all above the board when it comes to politics, mud slinging and even violence. Well, let us hold up a mirror and show you a person who has never been affiliated with a Sufi Tariqa.
Lots of rivalry and fighting (often leading to violence) among them.
The “Battle of the Book Seven” (Internal Mevlevi Conflict) A fascinating example of rivalry within a single order is the controversy over Rumi’s Mathnawī in the 17th century. This dispute shows how doctrinal interpretation could split a community and draw in outside authorities.
The Spark: The renowned Mevlevi shaykh Ismāʿīl Rusūkhī Anqarawī wrote a commentary on what he claimed was the “Book Seven” of Rumi’s Mathnawī. The problem was that the vast majority of Mevlevis believed Rumi’s masterpiece consisted of only six books and considered the seventh text apocryphal.
The Rivalry: This created a bitter internal rift within the Mevlevi order. Anqarawī and his followers were pitted against other Mevlevi shaykhs who saw his work as an illegitimate innovation.
THE HADITH OF THE 73 SECTS ANALYZED & NEUTRALIZED BY THE IBADIS
From what we know (and we admit our collective ignorance of the other schools in this regard), from what we know is that we are the first among the schools of Islamto interpret the hadith of the 73 groups under a lens and interpret it in a more ecumenical fashion.
We are not aware of any school of Islam that has preceded us in this. If you, the reader, find information to the contrary, feel free to correct us.
The above book is: Kitab al Wada’ Al Mukhtasar Fi Usul Al -Fiqh Abu Zakariyah Yahya B. Abil Khayer Al Jannawiny. Commentary by: Shaykh Ibrahim At-Fayyish (h)
The comment is concerning Muslims being divided into 73 sects. All will be in loss, except one, and they will all claim that their group is the one that is correct.
In the comments under the line: He states: “It is better to bring the sayings or the view of Shamsu-Deen Abu Ya’aqub Yusuf B. Ibrahim al-Warijilani (May Allah have abundant mercy on him) (d. 570 ah)
Shaykh Shamsu-Deen says: “Whoever worshiped Allah, that which came to him from Islam and that one was ‘wara in his din (that means that person was pious). He was not eating haram. This person had ‘wara (self vigilance against the haram). This one does not say, ‘I am right, and he is wrong’ This one will escape and be on the path to safety. This applies to everyone who follows Allah (swt) and the Sunnah of his Prophet (saw) up to what has reached that individual from his madhab (his school) and this one has not said bad things by his tongue to the Muslims. That would be enough for him because this is what has reached him of his religion by his striving and sincere efforts and ability. The group that escapes is the one that follows the Prophet (saw) and his companions (the pious among them).”
When you look at the time in which the venerable Shaykh al-Warijilani (r) lived, his view would be quite progressive by today’s standards.
This understanding seems to be what is espoused by Shaykh Hatim Abdis-Salam.
We would also like to bring your attention to the understanding of the hadith of the 73 groups by Shaykh Hatim Abdis-Salam (May continue to bless him).
Next we have this intelligent insight into the hadith by the Ibadi master Shaykh Ali Yahya Muammar (r). This is a very short, concise and insightful read.
We are in agreement with the assessment of this master, Shaykh Ali Yahya Muammar (r)
“The hadith states that each of these sects will claim that it is saved. The claim of every sect that is alone is the saved one is only natural: only a madman would insist on following a sect that will perish. The members of each of the sects have tried hard to prove that they follow the truth and are on the right path, the one followed by the Messenger of God, may God bless him and grant him peace and his companions, and that all others have strayed from the way of God, in both doctrine and conduct.”
The following video is titled:PARADISE IS FOR WHO?(Shaykh Dr. Majid Al Kindi. The general custodian of the Iftaa office in Oman. A very knowledgeable scholar with two PhDs.
The following is a translation of the respected Shaykh
“That is Paradise, which We give as inheritance to those of Our servants who were fearing (of Allah).”
“And not for the one who was an ibadi, nor a hanafi, nor a shafi’, nor a maliki and not for other than them from every group, whether it being from a school of theology or a school of jurisprudence, (but) for the one who was God-fearing (God conscious).”
“That which we have affection for and desire, is that people leave all of these labels and commit to that which Allah the Almighty has labelled us when He said,
“And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you “Muslims” before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the protector, and excellent is the helper.”
This is what we want.
And the Imam (May Allah have mercy on him), when he was asked about the school (ie. al-Ibadiyyah) and its naming, he (May Allah have mercy on him) replied by saying, “We don’t have any school except Islam.”
So, we don’t take the individual’s understanding as Islam or the Shariah of Allah. It is instead ideas that people have come with and call to.”
THERE ARE NO SECTS AT THE GATES OF HELL.
Even though Shaykh Dawud Al BuSinan (h) is of our school, he is giving us a clear and sobering reminder!
So where does your aqidah lead you to? Does it lead you to cause fasad; have pride, disobey Allah; sin more and fear him less? Make light of his promises and punishments and that of his blessed Prophets (upon them all be peace). Does it encourage you to do good and speak good. There is no gate in heaven called: “Ibadiyyah gate.”
There is most likely someone who follows our school, and they are the worst sinner than any of the other groups and Allah (swt) knows best!
SECTARIANISM IS CAUSING DIVISION: OUR MISSION A UNIFIED UMMAH — By Shaykh Khalfan ibn Muhammed Al Esry (May Allah have mercy on him) He is a prominent Omani scholar, and he was a former member of the Omani state council (before he passed away)-May Allah have mercy on him.
IF IBADIS ARE NOT GOING TO CHUCK EVERYONE IN HELL THAN WHY FOLLOW THE SCHOOL?
In an interesting and unfortunate turn of events that once happened in our English WhatsApp group, a brother objected: “Well, if we are not sure if they are all going to hell, then what is the point?” What he means is what is the point of propagating this school of thought?
We feel there is a huge misunderstanding here. How can we be deciders of who goes to heaven or hell when we are not certain about ourselves? How can we be deniers of who goes to paradise when we are not guarantors of paradise ourselves?
In fact, this very much sets us apart from those schools that believe they will all go to heaven (even after a brief sojourn in hell). We have no such position.
For many of us, we follow this school because it is the most sensible and honest about what happened in the past. We discuss it and move on. We are not fiaxted with the past.
We find this school most cohesive and cogent in its theological positions and that gives me peace of mind and peace of heart. We find this school to be a school frozen in time, as if we can see and live the very Islam of the companions. May Allah be pleased with them. We find this school holding fast to the Qur’an and being fervent in calling to the Sunnah of the Blessed Messenger (saw).
Though we have our hardline views, we are also welcoming and willing and ever ready to work with other schools of Islam. We marry Sunni and Shi’i. Our scholars read the works and writings of all other schools of Islam because we recognize and believe what Allah (swt) says:
“He gives wisdom to whom He chooses, and whoever is given wisdom is blessed abundantly. But only insightful people bear this in mind.” (Qur’an 2:269)
Knowledge is not an exclusive to the Ibadi school.
We are probably the only school in Islam in which our scholars have given legal verdicts for the permissibility to pray behind the Imams of other schools. Nor do we issue fatawa saying to kill other Muslims who have different aqidah.
WE HAVE NOT DONE A GOOD JOB OF CLARIFYING THESE POINTS TO PEOPLE OUTSIDE OUR SCHOOL
Observe:
So recently this website received the following comment:
So, we head on over to Shaykh Wikipedia and what do we see? We see impossible feats of mathematics!
“Ibadism is currently the second-largest Muslim denomination in Oman with over a third of its population being adherents.”
“Ibadis still form the majority of the contemporary Omani population and the royal family of Oman are Ibadi.”
Prima Qur’an has a question for Shaykh Wikipedia. How are we the second-largest denomination and yet still form the majority of the population? Your math is not mathing.
However, it looks like the real source of the misunderstanding with Shaykh Wikipedia was from Ms. Valerie Hoffmans book: Source: The Essentials of Ibadi Islam:-Valerie J. Hoffman.(pg. 30)
“Although one must treat non-Ibadi Muslims with the courtesy that all monotheists deserve, according to classical Ibadi doctrine, neither they nor sinning Ibadis will be allowed into paradise. They are doomed to hellfire.”-Valerie Hoffman
This is extremely reckless and can be the cause of real-life physical attack upon those in our community. For example, it has NEVER been the position of the Ibadi school that sinning Ibadi or sinning non-Ibadi Muslims are doomed to hellfire. The position has ALWAYS been that Ibadi’s who repent are subject to the mercy of Allah. Second, as regards non-Ibadi, at the very least a person needs to be: mukallāf—someone pubescent and sane. Next, the clear evidence has to be presented to the individual, and we take as evidence the following:
“So after the truth, what else can there be, save error? How then are you turned away?” –(Qur’an 10:32). That judgement can only be passed on non-Ibadi on the basis of masail al-din and not masail al-ra’y.
If she bothered to look into the position of the school in regard to the theological position as regards those who Islam may not have reached (isolated islands etc.) she would have appreciated it as such.
Again, personally, we find it a bit of a disrespect. Here you are being welcomed in a country by its people. They open up their libraries and manuscripts to you. The claim is that you are exposing the Western world to Ibadhism. Yet, you leave comments like the above which could have been clarified. It is certainly not helpful. In regard to one passing comment, it is actually dangerous in today’s hyper-sectarian world not to clarify the position of the school or at the very least pass over the matter.
One thing you will get from Prima Qur’an is full disclosure, transparency and the fact that we believe in laying the cards on the table.
THE “HARD LINE POSITION” AMONG IBADI SCHOLARS CONCERNING NON IBADI MUSLIMS.
So remember what we said about the term: “Ahl Sunnah Wal Jammah”. Well, in general we call ourselves as: Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness). So the very name can imply that others are not people of truth or straightness. Just as the term Ahl Sunnah can imply that others are not following the Sunnah.
If you watch this video on YouTube, do take note of the comments below. The updated comments in the black text are provided by our sincere brother. The brother that is doing his level best to provide all of you with unfiltered information. May Allah (swt) reward him for his sincere efforts! We will provide those comments below:
This is an important video by the late Qadi, Shaykh Salim bin Khalfan al Rashidi(May Allah have mercy on him) where he talks about who will go to heaven and refutes the common notion put forth by people that Ibadis believe only they will go to heaven.(May Allah make this video open our hearts and ease us all and make us amongst the people of Jannah, Ameen. * I think that I need to make this clear to not misunderstand the qadi. Basically, for us Ibadis, all those who disagree with us on anything of aqeeda/belief/whatever you call it, is in Bara’ah. Because in Aqeeda there can only be one absolute truth, unlike fiqh issues where khilaf is possible. But does that mean we say they’ll go to hellfire? No (as they may have repented). Go to Jannah? No. Rather, their judgment is up to Allah (swt). And when someone says it’s not only Ibadis that’ll enter Jannah, then that’s true, as the name is not necessary rather the belief is.* This translation was done by the Ahlul Haqq wal Istiqamah English group, link to our discord is below.
Prima Qur’an comments: May Allah (swt) bless this brother.
So, basically, this is the so-called “hardline view.” We have already mentioned that every sect, or school in Islam has exclusivist views. This is nothing novel to the Ibadi school.
So this line of thinking is that Non-Ibadi Muslims are in a state of “Kufr Ni’ama” — recall the perspective of the Qadiani sect above. That they are still Muslims but because they have rejected the truth. Rejecting the truth = being in a state of sin.
The evidence must be presented.
“So after the truth, what else can there be, save error? How then are you turned away?” –(Qur’an 10:32).
So we can see in the first verse the first condition. “How then are you turned away?”
The proof must come to them by proof it can be : from (messengers, scholars, TV, Internet), whichever way by invitation. Even reading this blog.
You have to present the evidence. You cannot be turned away from something not presented to you. We are 100% supportive of this position, not because this is due to our desires, it is because it is self-evident. If one sees the truths and strengths and evidence of this school, acknowledges it and turns away, they are without doubt in ‘kufr ni’ama’ and if they die in that state, then the apparent with us is that they will meet a terrible ending. As do all who reject the truth. However, in the end, ultimately, Allah is the judge.
“And those who argue about God after having answered His call, their argument has no basis whatsoever with their Lord. Anger enfolds them, and a severe punishment awaits them.” (Qur’an 42:16)
2. Being Baligh, Mukallak or Muhallaq!
“And as for the wall, it belonged to two orphan boys in the city, and under the wall was a treasure that belonged to them, and their father had been a righteous man. So your Lord willed that these children should come of age and retrieve their treasure, as a mercy from your Lord. I did not do it ˹all˺ on my own. This is the explanation of what you could not bear patiently.” (Qur’an 18:82)
“Test the orphans until they reach a marriageable age. Then, if you feel they are capable of sound judgment, return their wealth to them.” (Qur’an 4:6)
It is clear that for one to be able to be entrusted to receive their property and or wealth, they must be both physically and mentally capable to care for it. If this is for the dunya — which is dust and perishing, how much more for the hereafter which is forever and enduring?
Baligh, Mukallak or Muhallaq, one who has reached puberty and mentally matured. That is when they come under Taklif responsibility. Considering that out of 1.8 billion Muslims with an explosion in youth population, how many countless millions who are not of the Ibadi school and at any given time and are not baligh, mukallak or muhallaq!
3. Masa’il Ad-Din & Masa’il Al-Ra’y What the differences must be concerning:
As mentioned above: “Because in Aqeeda there can only be one absolute truth, unlike fiqh issues where khilaf is possible.“
Masa’il Ad-Din: Matters that are proven from the clear nass (text) on aqeeda — the Ahl Khilaf (People of the opposition, those who oppose our school) should not disagree with us on matters of aqeeda, or they would be in “Kufr Ni’ama.”
Masa’il Al-Ra’y: Matters that pertain to (usul al fiqh), if it is a clear text, then there is no room for ijtihad; however, if it is not a clear text, the ijtihad is in the text itself.
4. The different categories of Ahl Khilaf.
A) Muqallids: Understanding that the majority of the people of all schools (including the Ibadi school) are Muqallid—That means one who practices Taqlid. They follow qualified scholars according to their school without knowing the evidence (dalil, burhan, and hujat).
B) Scholars of the different schools.
Further divided into two:
B1) Scholars who have received the evidence, understood the evidence,acknowledge the evidence. Or they knowingly reject the evidence= “Kufr Ni’ama” (Judgement is based upon the dhahir in this case, we are correct) — We judge according to the apparent.
B2) Scholars that are not catching the evidence are not comprehending the evidence. (From the outward we perceive they are rejecting the truth) (Judgement is based upon the dhahir in this case, we are in error) — We judge according to the apparent.
5. A clear delivery of the truth.
“And obey Allah and obey the Messenger. But if you turn away, then Our Messenger is responsible only for conveying the message clearly. (Quran 64:12)
The Blessed Messenger (saw) is said to have delivered the message clearly. So how about non-Messenger humans that use our own styles and methods to speak and demonstrate and use of reasoning which may or may not be flawed?
“˹Say to the believers, O Prophet,˺ “Whatever you may differ about, its judgment rests with Allah. That is Allah—my Lord. In Him I put my trust, and to Him I ˹always˺ turn.” (Qur’an 42:10)
5. Factor of Time. The time needed to comprehend and implement the truth of any particular subject.
For example, a new individual just embraces Islam. The upcoming time for prayer is coming. Is this person excused from the prayer? No they are not. However, they do not know the dalil, burhan, and hujat concerning the prayer. How much time is needed for someone to know the akham — meaning what is wajib (obligatory), mustahabb (recommended), muharram (outright forbidden), makruh (disliked), halal (permissible).
And this is only for prayer. How much more time is needed to establish certainty in other disciplines, like aqeeda.
TOP SCHOLARS OF THE IBADI SCHOOL HAVE SIGNED THE AMMAN MESSAGE.
Ibadi Muslims signed the Amman accords.
The Grand Mufti and Assistant Grand Mufti both signed.
Top scholars of our school have signed the Amman Message. Shaykh Ahmad bin Hamad Al -Khalili (h) the Mufti of the Sultanate of Oman.
Shaykh Dr. Kahlan bin Nahban Al-Kharusi (h) The Jurisprudential Advisor in the Office for the Issuance of Fatwas.
The Muslims can continue to compete and vie with one other for influence over the Ummah of Muhammed (saw).
So respectful engagement is absolutely key to having meaningful discussion. We have Husn al-Dhan, that Muslims from other sects are generally brought up with good parenting. This is the default thinking in regard to them. However, when a Muslim from another sect starts to hurl abuse and insults, we shut down. The dialogue stops immediately. Is this because we wish to retreat? No. Because at that moment the thinking among us is that your parents brought you up with good mannerisms. Mannerism that you are now ignoring. Which means you must not respect your parents. If you do not respect your parents, how can you respect us or even the conversation?
“So compete with one another in doing good. To Allah you will all return, then He will inform you ˹of the truth˺ regarding your differences.” (Qur’an 5:48)
However, it is also incumbent upon us to work together when ever and however we can for the betterment of the communities and countries that each of us live in. Social cohesion is a prerequisite to convey the truth. For, after all, who can convey the truth among the piercing sounds of gunfire and the terrified screams of little children?
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided.” (Qur’an 16:125)
You may also be interested in reading the following:
“And from the people, there are those who will purchase a baseless narratives with which to mislead from the path of Allah without knowledge, and to make it a mockery. These will have a humiliating retribution.” (Qur’an 31:6)
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“The Myth of the Mahdi” Is among the clearest evidence of the falsehood of the hadiths about the Mahdi and the falsehood of the appearance of his character at the end of time, and that it is a purely Hashimite fabrication.
Did you know, dear reader, that every branch of the Banu Hashim has its own special Mahdi!? The Abbasids—branch of Al-Abbas ibn Abdul Muttalib ibn Hashim: They claimed that the Mahdi is the caliph Muhammed ibn Abdullah, Abu Ja’far al-Mansur.
The Alawites—branch of Ali ibn Abi Talib ibn Abdul Muttalib ibn Hashim: The Hasanids—branch of Al-Hasan ibn Ali: They claimed that the Mahdi is Muhammed ibn Abdullah, known as Al-Nafs al-Zakiyya.
The Husaynids—branch of Al-Husayn ibn Ali: They claimed that the Mahdi is Muhammed ibn Al-Hasan al-Askari, hidden in the cellar.
The Hanafis (Ibn al-Hanafiyyah)—branch of Muhammed ibn Ali: They claimed that Abdullah ibn Muhammed ibn Ali, Abu Hashim, is the Mahdi and that he has gone into occultation and will return.
The Ja’fari Talibids—branch of Ja’far ibn Abi Talib: They claimed that Abdullah ibn Muawiyah ibn Abdullah ibn Ja’far is the Mahdi and that he has gone into occultation and will return.
The figure of the Mahdi has been used as a political and theological tool by various factions within the Banu Hashim (the Prophet’s clan) to legitimize their own claims to leadership.
Let’s break down the evidence we’ve presented.
The Political Utility of the Mahdi
Our central argument—that the Mahdi is a “Hashimite priestly fabrication”—aligns with the scholarly view that messianic figures often emerge in times of political crisis or succession disputes. In early Islam, the idea of a restorer of justice (the Mahdi) was particularly useful for:
Legitimizing a new caliph: Claiming that a ruler is the Mahdi gave him divine sanction.
Explaining a failed revolt: Claiming that a rebel leader was the Mahdi but went into occultation (ghayba) instead of dying defeated allowed followers to maintain hope and political pressure.
Challenging an existing caliph: Asserting that the true Mahdi is hidden and will return delegitimized the current ruler.
Examples: A Survey of Hashimite Mahdis
We’ve listed several factions, each with its own Mahdi. Let’s verify and expand slightly:
Branch of Banu Hashim
Claimed Mahdi
Key Detail
Abbasids
Muhammed ibn Abdullah (Abu Ja’far al-Mansur, the second Abbasid caliph)
He was proclaimed Mahdi by some early Abbasid propagandists to rally support against the Umayyads. Later Abbasid caliphs like al-Mahdi (r. 775–785) even took the title.
Hasanids
Muhammed ibn Abdullah al-Nafs al-Zakiyya (“The Pure Soul”)
He led a major revolt against the Abbasids in 762 CE. After his death in battle, some followers refused to accept his death and said he would return as the Mahdi.
Husaynids (Twelver Shia)
Muhammed ibn al-Hasan al-Askari (the 12th Imam)
Entered occultation in 874 CE as a child; expected to return as the Mahdi. This became the mainstream Twelver doctrine. The “cellar” (sardab) in Samarra is a pilgrimage site.
Hanafis (from Ibn al-Hanafiyyah)
Abu Hashim (Abdullah ibn Muhammed)
After Ibn al-Hanafiyyah’s death, his son Abu Hashim was considered by the Kaysanite Shia to be the Mahdi who would return.
Ja’fari Talibids
Abdullah ibn Muawiyah ibn Abdullah ibn Ja’far
A Zaydi-aligned figure who revolted in the 8th century. His followers claimed he was the Mahdi and had gone into occultation.
The Problem This Poses for Traditional Understandings.
If the Mahdi were a genuine, unambiguous prophecy from the Blessed Prophet Muhammad (saw), you would expect:
One consistent figure across all Hashimite branches.
Hadiths clearly dating to the Prophet’s lifetime with a single chain (isnad) accepted by all.
No need for post-facto “occultations” to explain historical failures.
Instead, what we see is:
Multiple, contradictory Mahdis emerging after political defeats (e.g., after the deaths of al-Nafs al-Zakiyya, Abu Hashim, and al-Askari).
Hadiths about the Mahdi appearing in Sunni and Shia collections only from the late 7th century onward (e.g., in the Musnad of Ahmad ibn Hanbal, d. 855 CE), not in the earliest surviving hadith works like the Musnad Al-Imam Ar-Rabee’ (Al-Jami’ Al-Sahih), the Muwatta of Malik (d. 795 CE), Bukhari and Muslim– showing the tradition developed over time.
The name “Muhammed ibn Abdullah” – suspiciously generic and matching several real historical claimants.
If Allah or the Prophet(saw)wanted to send a clear sign, why would the Mahdi be indistinguishable from a common political tool?
Thus, the “myth of the Mahdi” is less a prophecy and more a projection of political hopes onto a flexible, retroactively-created tradition.
You may be interested in reading the following article:
What happens is that people who have more knowledge than ordinary people will come to them with a list and try and overwhelm them with a mountain of evidence. But a pile of dust, even if it reaches the sky, is still but a pile of dust.
For example:
Names of the Imams who recorded the hadiths and reports concerning the Mahdi in their books:
Abu Dawud in his Sunan
Al-Tirmidhi in his Jami’
Ibn Majah in his Sunan
Ibn Abi Shaybah in Al-Musannaf
Ahmad (ibn Hanbal) in his Musnad
Al-Harith ibn Abi Usamah in his Musnad
Al-Bazzar in his Musnad
Ibn Hibban in his Sahih
Al-Hafiz Abu Nu’aym in Kitab al-Mahdi and in Al-Hilyah
Al-Tabari in Al-Kabir, Al-Awsat, and Al-Saghir
Al-Daraqutni in Al-Afrad
Abu Ya’la al-Mawsili in his Musnad
Al-Barudi in Ma’rifat al-Sahabah
Al-Khatib in Talkhis al-Mutashabih and in Al-Muttafaq wal-Muftariq
Ibn ‘Asakir in his Tarikh
Ibn Mandah in Tarikh Asbahan
Tamam al-Razi in his Fawa’id
Ibn Jarir in Tahdhib al-Athar
Abu Bakr ibn al-Muqri’ in his Mu’jam
Abu ‘Amr al-Dani in his Sunan
It all looks very impressive at first. Then, when the masters of Hadith science look at the broken chains and reveal the critiques of the narrators to us, they reveal that what we see before us is dust and dust and more dust.
Implications for the current geopolitical situation of Iran, Iraq and Hezbollah.
The followers of Muhammed ibn al-Hasan are becoming disillusioned. How many possible confrontation scenarios must unfold before Muhammed ibn al-Hasan manifest as the promised Mahdi?
What is interesting is that while there is much discussion of Sunni -Shi’i unity in light of the present conflict, most likely many rival Shi’i groups (The Nizari Ismaili, the Zaydi), among others, would benefit a great deal from a weakening of this particular stand of Shi’ism. The fact that its fate is so tied into the coming of a Mahdi is ultimately its own undoing. Likely, as the years progress, followers of this strand become Sunni, Atheist, or join other Shi’i strands like the Ismaili or Zaydi or even join any number of charismatic cults.
Concluding thoughts.
The existence of multiple Mahdis from the same clan (Banu Hashim) strongly suggests factional fabrication.
The timing (after deaths or defeats) is textbook myth-making.
The contradictions undermine claims of a single, divinely-preserved prophecy.
The Mahdi was invented to serve Hashimite political needs, not revealed by Allah.
