“My Lord! Increase me in knowledge.” (Qur’an 20: 114)
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“My Lord! Increase me in knowledge.” (Qur’an 20:114)
The above verse is a direct plea to our Creator. That we ask Allah (swt) to advance us in knowledge.
“Then ask those who have knowledge.” (Qur’an 21:17)
The above verse has its context; however it is apt. If you do not know ask those who do know. It is quite sensible.
It is in this spirit that the Ibadi have been on the forefront of opening thier libraries to the curious researchers from Western Academia.
Western academia has a penchat for pursing degrees and doctorate thesis on novel subjects or that which seems to be obscure.
This creates wonderful opportunities to learn.
Some brief comments about the author.
Valerie J. Hoffman, research professor emerita in the Department of Religion, has served at the University of Illinois for more than 39 years.
Valerie Hoffman was one of the first women in the field of Islamic Studies at a time when few universities even offered such a program.
It is said that she recently retired from her position at the University of Illinois Urbana-Champaign.
She has otherwise presented excellent lectures and introductions on the Ibadi school.
She plans a forthcoming book: “Islamic Sectarianism Reconsidered: Ibadi Islam in the Modern Age.”
That book may well have been prompted by this site: primaquran.com
It is hoped that she will take on board the feedback and introduce the very important and crucial nuances that she missed.
It is also hoped that she introduces the eye opening statment from Shaykh Shamsu-Deen Abū Ya‘qūb Yūsuf ibn Ibrāhīm al-Warijilānī (r) that is quoted in Kitab al Wada’ Al Mukhtasar Fi Usul Al -Fiqh by Shaykh Abū Zakariyyā Yaḥyā ibn Abī al-Khayr al-Jannāwunī.
These were Shaykhs in the 12th century. To have the positions that they had at the time would be considered quite ‘progressive’. We don’t take into account the blame of the blamers. We take into account the Qur’an and the Sunnah. That forms the basis of our judgements.
Some breif comments about the book.
The Essentials of Ibadi Islam:-Valerie J. Hoffman. An Orientalist translation of Arabic Ibadi creedal text into English. This basically is a translation work of: Al-Aqidah ‘l-Wahbiyya -the most relied upon by the Ibadi in the West. As well as a treatise from Shaykh ‘Abd al-Aziz al-Thamini al-Mus’abi on God’s Power and Human Acts, from Kitab Ma’alim al-Din
The author overall does a faithful job of sticking to the original sources. She often engages the text by asking questions left unresolved*(which could have been resolved had she consulted the scholars in her midst). She often correctly detects errors in the Arabic and other times superimposes what she thinks it should mean. Notwithstanding these minor irritations, it is overall a faithful translation.
*To give you just one example of this in Ms. Hoffman’s work.
Source: (pg. 172)
So, this can leave in the mind of the reader that we some how are going against a clear edict in the Qur’an. Unfortunately, this shows Ms. Hoffman’s lack of engagement with our scholars in regards to some questions she raises in the book.
Another point. She recklessly misrepresents as the default view of the Ibadi school that:
“Although one must treat non-Ibadi Muslims with the courtesy that all monotheist deserve, according to classic Ibadi doctrine, neither they nor sinning Ibadis will be allowed into paradise they are doomed to hellfire.” Source: (pg. 30)
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 regard 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 regard those who Islam may not have reached (isolated islands etc.) she would have appreciated as much.
Again, personally I 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.
Though, as stated: minor irritations, it is overall a faithful translation. Surely she will receive her reward with her Lord in this life. My hope is that she will embrace the haqq before she meets her Lord.
In fairness to her one man did an interview with her. Our understanding from him is that prior to the interview she wanted to make sure it was not a ‘hit piece’ on the Ibadi school. Now rather or not that was to ensure she would be invited back to Oman (self-interest) or out of genuine concern that it would stir up sectarian passions (selfless-interest) and (altruism) Allah knows best.
Also, keep in mind that we encourage people to study text with our teachers and with our scholars. We had an individual some years back who made the boisterous claim that he was teaching Ibadi Aqidah using Ms. Hoffman’s work! Notwithstanding the fact that this person scarcely knowns Arabic, nor receieved knowledge from teachers, but the book leaves out many fundamentals that would be taught in a structured class on the subject. It is a translation of particular text.
The book itself it is put in the format of Student/Teacher. Surely this would have opened some eyes.
May Allah (swt) forgive our obstinance and soften our hard hearts.
Books are helpful. I said before and I said again. If you want to learn about the Ibadi school, the Hanafi school, the Maliki school, the Zaydi school, or any school you absolutely must connect with practices teachers and masters of those schools. Otherwise all you will ever half are baked surface level knowledge -which often could be mistaken.
“No indeed! The truth is that their hearts have become rusted on account of their evil deeds.” (Qur’an 83:14)
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The following is taken from a lecture from Abdul Hakim Murad.
“As we are initiated into the distractions of the world, however, it [heart] is covered over with the ‘rust’ (ran) of which the Qur’an speaks. This rust is made up of two things: sin and distraction. When, through the process of self-discipline, these are banished, so that the worshipper is preserved from sin and is focusing entirely on the immediate presence and reality of Allah, the rust is dissolved, and the ruh once again is free. The heart is sound; and salvation, and closeness to Allah, are achieved.”
What Sins Do To The Heart – Shaykh Dawud Bu-Sinani.
“The Day when neither wealth nor children will be of any benefit. Only those who come before Allah with a pure heart..” (Qur’an 26:88-89)
Special thanks to the ‘Ibadi Theologian’ for this timely reminder.
Remember, we do not need to wait until Ramadan to get close to Allah and to repent and to reform. Every breath that enters our lunges, every passes moment is a chance to turn it all around dear brothers and sisters!
“This is the Book! There is no doubt about it—a guide for those mindful ˹of Allah˺, who believe in the unseen, establish prayer, and donate from what We have provided for them.” (Qur’an 2:2-3)
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A video of Shaykh Hisham Kabbani of the Naqshbandi Haqqani Sufi Tariqa resurfaced that I was not aware of at the time it became known.
The Prophet (s) said, “I will tell you that I sent him because in this universe Allah created Creations, and the nearest one to Earth, the dangerous one. If they invade the Earth…if they invade the Earth, The Earth will be finished. They will kill everyone! I send Sayyidina `Ali to fight them alone!!! To these aliens that are they the most nearest to Earth; and with his sword and his power, He is Asadullah al-Ghaalib! Destroyed two-third of them! That’s why they don’t have power anymore to come on Earth. That is why I sent him, he’s absent from the house.” -Shaykh Hisham Kabbani
The above part that is in bold black text is the beginning of the paragraph but it was cut off. You can read the whole transcript and context from their official website:
Now when one reads the context, it does seem like an abrupt change of course to start speaking about the time when it was alleged that the Blessed Messenger (saw) sent Ali Ibn Abu Talib to take down a large contingent of aliens. Apparently 67% of them were wiped out! I do not know if that means their military forces, their people as a whole (men, women, children-offspring) as those details were not provided.
No one knows if these are the same beings that former Minister of Defense Paul Hellyer was speaking about either. I will link to the article where he (Paul Hellyer) speaks of these beings.
As Muslims, we believe in the unseen. Yet, we also believe in what is rational, sensible and logical. I guess the issue that I have with the idea of sending Ali Ibn Abu Talib into cosmic forays to fight these Aliens is you have to wonder about a few things.
Why only take out 2/3 of them? Is leaving the 1/3 left a mercy to them? As in, “Look, I wiped out 2/3, or you so like chill or else!”
But then you really have to wonder about horrific situations like Palestine.
But I know the retort will be swift: “Palestine or the whole planet brother?”
Over all, personally, my encounters with Naqshanbai Haqqani have been positive. Though I know that they, like all Sufi Tariqah, are in a spiritual Jihad with one another to vie for dominance to be ‘The Tariqah above all others’.
May Allah (swt) guide us to the truth of such matters. May Allah (swt) cause us to think logically and reflect upon such matters.
You may also be interested in the following entries:
Ha-Mim By the Book that makes things clear,-We have made it a Qur’an in Arabic, that you may be able to understand and learn wisdom. And verily, it is in the Mother of the Book, in Our Presence, high in dignity, full of wisdom. Shall We then take away the Message from you and repel (you), for that you are a people transgressing beyond bounds? (Qur’an 43:15)
“Nay! it is a Glorious Qur’an, In a guarded tablet” (Qur’an 85:21-22)
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This is an entry that discusses the problematic theological position held by those who call themselves ‘Salafi’ or ‘Athari. That is the belief that the Qur’an is the eternal uncreated word of Allah.
Now this is a belief of those who ascribe to Ahl Sunnah in general. However, there is an aberrant and bizarre perspective held by those who call themselves as ‘Salafi’ or ‘Athari’.
That is what this article will focus on.
I want to say from the outset that the Ibadi school does not make takfir of any Muslim who believes the Qur’an is created. This issue was not addressed by the Blessed Prophet (saw) nor by his companions. Takfir of other Muslims is not something that our school is known for.
This is a matter of dispute between the scholars. Each side will bring thier proofs and justifications for the position that they hold.
It is truly unfortunate that some of the Muslim intelligentsia and academics would feel so threatened by any discussion on this subject that it would incur a death penalty.
For example in one of the great works that are praised by the Sufi Muslims, Qadi Iyad we find
He said about someone who said that the Qur’an is created, “He is an unbeliever, so kill him.” He said in the version of Ibn Nafi’, “He should be flogged and painfully beaten and imprisoned until he repents.” In the version of Bishr ibn Bakr at-Tinnisi we find, “He is killed and his repentance is not accepted.”
Source: (Qadi ‘Iyad Musa al-Yahsubi, Muhammed Messenger of Allah (Ash-Shifa of Qadi ‘Iyad), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], p. 419)
In fact, Muhammed ibn Isma’il Al-Bukhari (of Sahih Bukhari oral collection fame) was persecuted by a group of those from the Hanbali school of jurisprudence for a remark he made.
“Al-Dhuhli was fierce (shadîd) in his adhesion to the Sunna. He confronted Muhammed ibn Isma‘il [al-Bukhari] because the latter had alluded, in his Khalq Af‘al al-‘Ibad, to the fact that the reader’s utterance of the Qur’an was created. Bukhari made it understood without explicitly saying it, but he certainly made it clear. On the other hand, Ahmad ibn Hanbal flatly refused to explore the question, as well as Abu Zur‘a and al-Dhuhli, or indulge in the terminology of dialectic theologians (al-mutakallimûn), and they did well – may Allah reward them excellently. Ibn Isma‘il had to travel from Naysabur undercover, and he was pained by what Muhammed ibn Yahya [al-Dhuhli] had done to him.”
Source: (Al-Dhahabi, Siyar (10:207)
Also:
Al-Hakim [narrated with his chains]: Muhammed ibn Yahya [al-Dhuhli] said: “This Bukhari has openly subscribed to the doctrine of ‘pronunciationists’ (al-lafziyya), and for me those are worse than the Jahmiyya.” . . . Ahmad ibn Salama visited Bukhari and told him: “O Abu ‘Abd Allah, this is a respected man [i.e. al-Dhuhli] in Khurasan, especially in this town [Naysabur], and he has thundered with this speech until none of us can say anything to him about it, so what do you think we should do?” Bukhari grasped his beard then he said: (I confide my cause unto Allah. Lo! Allah is Seer of His slaves.) (40:44) He continued: “O Allah! You know that I did not want for one moment to settle in Naysabur out of arrogance, nor in quest of leadership, but only because my soul would not let me return to my own country [Bukhara] because of my opponents; and now this man intends harm for me out of jealousy, only because of what Allah gave me and for no other reason.” Then he said to me: “O Ahmad, tomorrow I shall leave and you will be rid of his talk which I caused.” . . . Muhammed ibn Ya‘qub the hadith master said: “When al-Bukhari settled in Naysabur Muslim ibn al-Hajjaj took to visiting him frequently. When the affair of the pronunciation of Qur’an took place between al-Bukhari and [al-Dhuhli] and the latter roused people against him and forbade them to visit him, most people stopped visiting him, but not Muslim. Then al-Dhuhli said: ‘Anyone that subscribes to the pronunciation [being created], it is not permitted for them to attend our gathering.’ Whereupon Muslim placed a cloak on top of his turban, stood up in front of everyone, and sent back to al-Dhuhli what he had written from him carried by a camel-driver, for Muslim openly subscribed to the pronunciation and made no attempt to conceal it.” . . . Ahmad ibn Mansur al-Shirazi also narrated it from Muhammed ibn Ya‘qub, adding: “And Ahmad ibn Salama stood up and followed him.” (See Al-Dhahabi, Siyar (10:314-315). Cf. Bayhaqi’s al-Asma’ wa al-Sifat (al-Hashidi ed. 2:20-21 #591).
As Hamza Yusuf correctly remarked. if you follow this line of reasoning you eventually end up with
@ 1:32 Listen carefully people. Shaykh Hamza Yusus if a public orator and a supremely articulate man. Listen very carefully to the doctrine you are being asked to subscribe to.
@ 3:00 “It definitely doesn’t mean though the mushaf you have in your house. Because that would then…I mean some of the Christians argue that well the Qur’an is imbibliation. Like we believe in incarnation of the logos the Muslims believe in imbibliation of the logos. That God became book and so we don’t we don’t see that as valid. That view of it so.” -Hamza Yusuf.
Salafi Da’wah hooks you with the transcendence of Allah (swt). Most people who are introduced to Islam through the street preachers who hold Salafi doctrine are intrigued by concepts such as: Allah being one. What seems to look like a simplistic creed. That Allah has no parents or no children or no partners. Allah is neither black nor white. Allah is not male or female.
However, once you have taken your Shahadah or delcaration of faith how much longer until you are taught ‘Kitab Al Tawhid’ and here come the bizarre concepts. Allah has two right hands, and one of those right hands is a left hand, Allah occupies space, has a shin, a foot, chuckles at people’s despair, comes down the third part of the night, appears to the disbelievers in forms and shapes that they knew and then appears to the disbelievers in forms and shapes they do not know.
SaidNO ONE EVER!
Yasir Qadhi, Salafis and Atheist.
Unfortunately Yasir Qadhi has come under fire from people who seemingly do not understand what he has been saying as of late.
Atheist and Agnostics have a different epistemology and world view when evaluating history then do believers. This also should not come as a shock or a surprise to anyone.
Agnostic/Skeptic: “We have not found any evidence of X.”
Believer: “They have yetto find any evidence of X.” The believer takes note that the Agnostic/Skeptic did not claim “We will neverfind.”
However, in one of his books he has given a very powerful argument to the atheist and agnostics to dismantle Salafi theology.
In reality I should not fault Yasir Qadhi for this as if it was some novel idea that he came up with. Rather, he is parroting the learned polemic that he would have picked up from his teachers.
Yasir Qadhi says:
“These Attributes are understood literally (in the case of the Attributes of kalam, that Allah, Speaks, whenever He wishes, with a sound, in different languages, and this Speech is composed of words and letters and is not created), but the actuality and ‘how-ness’ of these Attributes are not delved into, and any negative similarity be-tween these Attributes and the attributes of the creation are negated (in the case of this Attribute, that the speech of the creation is created, but the Speech of Allah is not.) Understanding these Attributes ‘literally’ does not mean understanding them in the manner that they are found in the creation, or comparing them with the attributes of the creation; rather, it means affirming the linguistic meaning of that Attribute in a manner that befits the Creator, and will never completely be understood by mankind.”
Source: (An Introduction to the Sciences of the Qur’an pg 52)
We are told that the ‘how-ness‘ is not delved into and yet this whole paragraph does exactly that! When you negate comparison you are comparing and contrasting ‘how‘ something is unlike something else.
When speaking of prophet Ibrahim (a.s) and the story of the idols Shaykh Yasir Qadhi says:
“In these verses, Ibrahim showed his people that their idols were not worthy of worship, primarily because they could not speak. After they themselves acknowledged this, Ibrahim rebuked them, and asked them, “Have you no sense?!” meaning, “How can an object that cannot even speak be worthy of worship?” Notice that Ibrahim was referring to a speech that could be heard, for Ibrahim’s people did not answer Ibrahim with the belief of the Ash’arees, “Our god speaks, but a speech that is not heard-an internal speech of the mind!” for they understood what Ibrahim meant!! This is why they turned to themselves, and realized the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak!”
Source: (An Introduction to the Sciences of the Qur’an pg 46)
Yasir Qadhi thinks that he has the goods on the Ash’ari Sunnis latter making a quote that in effect turns the Ash’ari Sunnis into idol worshipers.
Yet, look at the quotation above where he says:
“‘literally’ does not mean understanding them in the manner that they are found in the creation.”
Rather than help Islam, Yasir Qadhi and his Salafist-Athari creed and those who think like him have handed over to skeptics of their position a devastating argument.
So like Ibrahim (as) demands above the atheist has the right to demand from him speech from his Creator.
They have the right to demand “a speech that could be heard”
A typical discussion between an Atheist-Agnostic/Skeptic and one who follows Salafist theology could go something like this:
Atheist/Agnostic/Skeptic: “Does your god, Allah speak? Let’s hear it then!”
Salafi: “Of course and here is the proof!” (pulls out Qur’an).
Atheist/Agnostic/Skeptic: “Ibrahim didn’t ask the idols for a book; he asked if they can speak!”
Salafi:
Yet Yasir Qadhi is not done with the Ash’ari.
Yasir Qadhi thinks he has the goods on the Ash’ari when he says,
“1) If the kalam of Allah is without sound, then what did Musa hear when Allah spoke to Him? If they respond that Allah created a sound, and caused Musa to hear that created sound, then this means that this created object stated, “O Musa, verily, I am your Lord…Verily, I am Allah, there is no God save Me, so worship Me… [ Qur’an 20:12-14]
Therefore, if they state this, it implies that this created object claimed to be Allah, and asked Musa to worship it! However, if they stated that it was the actual kalam of Allah, then it must be asked, “How then did Musa hear it if you claim that Allah’s kalam is without sound? ” The scholars of the Ash’arees have not been able to provide a satisfactory response for this.”
Source: (An introduction to the Sciences of the Qur’an pg 44)
Prima Qur’an Comments:
So Yasir Qadhi thinks that it was the object cried out ‘I am Allah, there is no God save Me, so worship Me’. Yet, obviously, we know that Moses (as) did not perform any act of worship towards the direction of the voice. Or at least no act of worship is recorded.
Yasir Qadhi and those who agree with his position have to wonder the following:
What did Rasul Allah (saw) think when Angel Gabriel (as) said. ” Indeed this, your religion, is one religion, and I am your Lord, so worship Me.” (Qur’an 21:92)
Did the Blessed Messenger (saw) fall down and worship Gabriel? Obviously not!
Gabriel(as) was used as a medium in the same way the burning bush was.
As regards if Musa (as) heard audible sounds from the burning bush you ask yourself, did the companions hear audible sounds as the Qur’an was being revealed to the Blessed Messenger (saw)?
“And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech.” (Qur’an 4:164)
“When he saw a fire and said to his family, “Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.” And when he came to it, he was called, “O Moses, Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed [to you] Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.” (Quran 20:10-14)
“And when Moses had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, “Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves.” But when he came to it, he was called from the right side of the valley in a blessed spot – from the tree, “O Moses, indeed I am Allah, Lord of the worlds.” (Qur’an 28:29-30)
“Has there reached you the story of Moses? When his Lord called to him in the sacred valley of Tuwa” (Qur’an 79:15-16)
Likewise, since the Qur’an acts as a guardian of the previous scriptures let us see what is claimed to be the Torah has to say as well.
“There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, “I will go over and see this strange sight–why the bush does not burn up.”When the LORD saw that he had gone over to look, God called to him from within the bush, “Moses! Moses!” And Moses said, “Here I am.””Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” (Exodus 3:2-5)
Allah (swt) created a sound and caused Moses (as) to hear that created sound. In fact, if you go on further the whole context shows how Allah (swt) is the creator of perception. Moses (as) was made to perceive a burning fire, it did not indicate if anyone saw it or not. He (as) was made to perceive his hand becoming white. He (as) was made to perceive a voice from a tree. He (as) was made to perceive his staff move like a snake.
“And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” (Qur’an 42:51)
Unless our respected Yasir Qadhi wants to say that the Qur’an contains a flat contradiction he will need to understand ‘Allah spoke to Moses with direct speech‘ in light of the above verses.
Coming back to Ibrahim:
First of all notice that there are different approaches that the Prophets of Allah take when dealing with different groups.
“Say: “Do you see what it is you invoke besides Allah? Show me what it is they have created on earth, or have they a share in the heavens bring me a book (bikitabin) before this, or any remnant (atharatin) of knowledge (you may have), if you are telling the truth!” (Qur’an 46:4)
Why do people worship at all?
What is the motivation for worship?
A) Either derive from benefit. These deities bring fortune, or blessings.
B) Either to avoid some harm. These deities will bring misfotune, or wrath.
Now comes the question: What is the authority for this worship!
Notice that in the Qur’an 46:4 The Blessed Prophet (saw) is asking if these people have some authority for doing what they do. Do they have a revelation or an athar (report, hadith from a previous athority).
Ibrahim (as) and his approach is very logical and methodical.
There is no prophet or oracle from these people he needs to consult or contend with.
There is no claim of sacred revelation that he needs to consult or contend with.
It is obvious that Ibrahim (as) is trying to trigger these people. He is getting them to reflect on the basis for dong what they do.
They said, “Have you done this to our gods, O Ibrahim?” He said, “Rather, this – the largest of them – did it, so ask them, if they should speak.” (Qur’an 21:62-63)
“Ibrahim asked, “Can they hear you when you call upon them? Or can they benefit or harm you?” (Qur’an 26:72-73)
There is nothing in these text that even remotely suggest that it is the personal belief of Ibrahim (as) that in order for Allah to exist and be real, then He must communicate via audible sounds that can be perceived by the ear.
It would be great if we had the response of these idol worshippers.
Wait..we do!
In reply to Qur’an 26:72-73 we have:
“They replied, “No! But we found our forefathers doing the same.” Ibrahim responded, “Have you considered what you have been worshipping, you and your ancestors?” (Qur’an 26:74-76)
Now we get to the justification. They are simply following what the people who came before them did. At least here they are forthcoming.
In reply to (Qur’an 26:72-73) we have:
“So they came back to their senses, saying, “You yourselves are truly the wrongdoers. Then they regressed to their mind -set. “You already know that they cannot speak.” He said “Do you then worship besides Allah, what can neither benefit nor harm you? (Qur’an 21:64-66)
What can neither benefit nor harm you. This is proven by the previous episode of the idols being smashed to pieces. If they cannot benefit or protect themselves then what guarantee do you have that they can benefit or protect you.
People should really think carefully before they set up a whole generation of young people to be demolished in an age of Atheist, Agnostics and Skeptics.
“Behold, you received it on your tongues, and said out of your mouths things of which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of Allah.” (Qur’an 24:15)
For those interested the book: “An Introduction to the Sciences of the Qur’an” by Yasir Qadhi is still the best book in the English language on the topic. Nothing else comes close.
“My Lord, increase me in knowledge.” (Qur’an 20:114)
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Background
Ar-Rabee’ ibn Habib ibn Rashid ibn Amr Al-Farahidi Al-Azdi Al-Omani, nicknamed Abu Amr Al-Bisri, was the third Ibadhi imam of knowledge. Al-Shammakhi says about him in Al-Siyar: “The lofty mountain of Maddhab (sect), and the great sea of knowledge.”
Birth and upbringing
Ar-Rabee’ Al-Farahidi was born in Al-Batinah region in Oman; either in the State of Sohar or in the State of Liwa or in the State of Widam, in the second half of the first century, around the year 75 A.H. (694 A.D.). He grew up and spent his childhood in Oman and then he traveled to seek knowledge from Basrah, which was the center of knowledge and packed with scholars at that time. He studied under great Successors and was keen on meeting scholars and taking from them and hearing their Hadith narrations. He also took Tafsir (Quran exegesis) and jurisprudence. He became one of the counted scholars in Basrah and, therefore, he deserved to succeed his teacher Abu ‘Ubaidah at the head of the Ibadhi mission in Basrah.
Teachers
Imam Ar-Rabee’ was considered as one of the prominent students of Imam Abu ‘Ubaidah Muslim and was one of the oldest students (in age); as some historians have stated that he overtook Imam Jabir ibn Zaid when he was a young man and took knowledge from him. He also received knowledge from Dhummam ibn Al-Sa’eb and Abu Noah Salih ibn Al-Duhhan. It was reported that he was saying: “I memorized jurisprudence from three (persons): Abu ‘Ubaidah, Dhummam, and Abu Noah.” He meant that these scholars are his principal teachers.
Whoever reads his book “Musnad Ar-Rabee'” and its additions will find that Imam Ar-Rabee’ has taken knowledge from a large number of the nation’s scholars and has sat in circles of a number of narrators, but has narrated more from his three principle teachers than others.
He overtook the Ibadhi School in Basrah at the peak of its bounty. He devoted himself to taking knowledge in Abu ‘Ubaidah’s Centers (Majalis) and acquired the merits of the people of mission. He also elevated among his associates in the grades of the ability of leadership and pioneering.
Students
A large number of students took knowledge from Imam Ar-Rabee’, among them Abu Sufyan Mahbub ibn Al-Rahil Al-Qurashi, Musa ibn Abi Jaber Al-Uzkawi, Bashir ibn Al-Munthir Al-Nazwani, Abu Sufrah Abdul Malik ibn Sufrah, Munir ibn Al-Nayir Al-Ju’lani, Mohammed ibn Al-Mu’ala Al-Kindi, Abu Ayyub Wa’il ibn Ayyub Al-Hadhrami, Hisham ibn Ghailan Al-Sijani, and many other scholars.
Tawtheeq (Reliability)
Praise increased upon Imam Ar-Rabee’ from Ibadhis and others. His teacher, Abu ‘Ubaidah, said about him: “He (i.e Ar-Rabee’) is our Jurist, our imam, and our confidence.” Mahbub ibn Al-Rahil, Ar-Rabee”s student, said about him: “The jurist and scholar of Muslims after Abu ‘Ubaidah.”
Imam Ar-Rabee’ was described asthiqah (reliable) by a number of Traditionalists. Yahya ibn Ma’een and Ibn Shaheen said about him: “Thiqah“. Al-Daraqutni said: “Ar-Rabee’ ibn Habib Al-Basri (Hadith’s) is not left.” Ibn Hibban mentioned him in “Ath-thiqat” and Al-Bukhari in “At-Tareekh Al-Kabeer” but they did not mention any Jarh (criticizing) or Ta’deel (praising) regarding him. In addition, Ahmad ibn Hanbal in “Al-Ilal” said: “I see no problem with him.” From here, it is obvious that Imam Ar-Rabee’ is among the great Traditionalists and his narration is not rejected by Hadith scholars and others.
Death
Imam Ar-Rabee’ lived the last of his life in Oman. He died in Ghadhafan, a village in Oman, around the year 175 A.H. (791 A.D.), thus he lived more than ninety years that he spent in education, dissemination of knowledge and leadership of the mission, which was established by Imam Jabir and Imam Abu ‘Ubaidah, Allah’s mercy upon them all.
Writings
Imam Ar-Rabee’ had many writings besides the monumental Al-Jami’ Al-Sahih. He was one of the first scholars who wrote in Sharia science in the second AH century. Unfortunately, not all of his works have survived to this day. His most prominent works include the following:
· Musnad Al-Imam Ar-Rabee’ (Al-Jami’ Al-Sahih)
This is a compilation of hadith narrated by Ar-Rabee’ from his teachers. It is the oldest book of Prophetic traditions and most of it is tripartite in ascription. Ar-Rabee’ organized his book according to the names of narrators. Insh’Allah
· The Book of Creed
This book contains some prophetic traditions and some traditions that were narrated by some companions. These narrations were added by Imam Abu Ya’qub Al-Wrajalani to Al-Jami’ Al-Sahih. They occupy part three of the current editions and contain the narrations from Ar-Rabee’ on theological questions.
· Ar-Rabee”s Traditions Book
This book contains traditions narrated by Ar-Rabee’ from his teacher Dhummam ibn Al-Sa’eb from Jaber ibn Zaid. They were Maqtu’ (Severed) Hadiths, and they were compiled by Abu Sufrah Abdul Malik ibn Sufrah.
· His opinions and juristic answers
They are scattered in the books of his students and who came after them; e.g. Abu Ghanim Bishr ibn Ghanim Al-Kharasani.
· Ar-Rabee”s Futya (Legal Opinions)
It is a manuscript which contains legal opinions of Ar-Rabee’; almost on rulings, worships and transactions.
· The Argumental Letter (for Ar-Rabee’ and Others)
This is a letter that was attributed to Ar-Rabee’ ibn Habib, Mukhallad ibn Al-Amrud and Wa’il ibn Ayyub, on the matter of separation that was in the East and the West; about the ruling of Juma Prayer, a suspicion of adultery on a woman, and the opinion on interpreters.
· Ar-Rabee”s (and others) Letter to the People of Maghrib in the Matter of Ibn Fundeen.
References:
The Doctrines of the Ibadhi Creed Till the End of the Second AH Century; by Musallam Salim Al-Wahibi
“We sent thee not, but as a Mercy for all creatures.” (Quran 21:107)
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The Mufti of Oman, Shaykh Ahmed Al Khalili (H) has informed us:
Celebrating the birth of the Prophet ﷺ was not practiced during the time of the Companions (may Allah be pleased with them), nor during the time of the Successors (tābi‘īn), nor during the time of the successors of the Successors (atbā‘ al-tābi‘īn). Most likely, this celebration began during the era of the Fatimids. It is said that their intention behind this celebration was to deflect accusations that they were not truly Muslims. There is much discussion about the Fatimids—some even refer to them as the “ʿUbaydīs”—though they attributed themselves to Fāṭimah (may Allah be pleased with her) and thus were called “Fāṭimids.” Yet, many exaggerations surrounding them go so far as to take them outside the fold of Islam. For example, some said about al-Muʿizz al-Fāṭimī: “Whatever you will happens, not what fate decrees; you rule, for you are the One, the Subduer.” This is evidence that those people were far from Islam and from the oneness of Allah, as this is deification of human beings.
They were the first to introduce the celebration, and Muslims later adopted it from them. Perhaps the desire to celebrate the Prophet’s birthday was in order to remind people of this great blessing—the blessing of Allah sending His Messenger ﷺ to us. However, we must consider several important factors. Among these is that people, in commemorating the Prophet’s birth, have attributed sanctity to human-authored texts recounting the story of the noble birth. They came to revere such writings as if they were the Qur’an itself, and this is impermissible. Nothing is sacred except the words of Allah. As for the words of the Prophet ﷺ, when we read them, it is for the sake of deriving benefit and guidance; reading them in itself is not an act of worship. If someone who does not understand the Prophet’s words were to recite them thinking it was an act of devotion, it would not count as worship—unlike the Qur’an, whose recitation is worship whether one understands it or not.
Therefore, attributing sacredness to anything other than the words of Allah is problematic. If the celebration is meant to remind people of this great blessing, then one should not be bound to a single text authored by a person centuries ago as though it were a chapter of the Qur’an. Rather, the occasion can be connected to present-day circumstances—what the community needs to draw from this remembrance, such as reviving the call to Islam and renewing the message. This can be done by giving lectures, enlightening people about this blessing, and renewing the spirit of the message according to the needs of the time.
At the same time, all that contradicts the Sharīʿah in such celebrations must be avoided. Gatherings involving drums, dancing by men and women, and similar practices are contrary to Islamic teachings. These must be avoided. Likewise, the extravagant spending of large amounts of money on such occasions does not please the Messenger of Allah ﷺ. These funds would be better spent on things that benefit the Muslim community. Excessive decoration and lavish displays are also not a proper way of honoring the Prophet. These are matters that must be carefully avoided.
So there is no need for people to try and justify this practice to the people on the basis of what the early generation did or what the Blessed Prophet (saw) ordered us to do.
If people celebrate to remember the blessings of the Blessed Prophet (saw), by giving lectures etc then this is not something in our estimation that is totally forbidden.
Celebrating the birth of the Blessed Prophet (saw) with speech, and poems has become ‘urf (culture/custom). -it does not violate Islamic Principles.
We do not believe such celebrations should be done with haram music, dancing or free mixing. This time is used to send abundant blessings down upon the Blessed Prophet (saw) and used as a time to reflect on rather or not we become the beloved of Allah (swt) by following the beloved of Allah (swt).
#متابعات أحيت منارة الاستقامة لتعليم القرآن الكريم وعلومه بمدينةنالوت بالأمس ذكرى #المولد_النبوي_الشريف ضمن البرنامج الذي أعلن عنه مكتب أوقاف #نالوت حيث ألقيت بعض الكلمات بمناسبة هذه الذكرى الجميلة كما تخلل هذه الأمسية بعض القصائد والأناشيد والمدائح النبوية. @Taha_Asker12 pic.twitter.com/kMeVcCZDvp
Celebrating the birth of our noble Prophet (saw) Say, ˹O Prophet,˺ “If you ˹sincerely˺ love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.” (Qur’an 3:31)
Often in Oman, Sunni and Ibadi come together to celebrate the Maulid
“Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” (Qur’an 33:21)
و كان نبينا صلى الله عليه وسلم يتسابق في طاعته القرشي والحبشي و الفارسي و الرومي يذكر اسمه فتفيض العيون بالدمع، وتورد أحاديثه فتجيش الارواح بالشوق، له في كل مكان أتباع، وفي كل بلد أنصار، وفي كل قطر محبون، يدوي اسمه في الأذان وفي المنائر، ويذكر على المنابر، ويدرس في الدفاتر،… pic.twitter.com/3HQWoiCazd
Some of the justifications that we use to allow the practice are as follows:
“And as for the blessings of your Lord, speak of them” (Qur’an 93:11)
Is not the birth of the Blessed Prophet (saw) a blessing to humanity? It heralds the arrival of Allah’s beloved.
It is a way to convey the message of Muhammed (saw).
It is a way to send blessings and peace upon him.
A way to adhere to his love and follow what he (saw) brought.
This entry is quite short because it is not a hair splitting issue for us. Our scholars are very clear that we do not have records of the early generations celebrating this. This is something from ‘urf that the people love to do out of their burning love for Allah’s beloved.
Those who do not participate are not looked down upon. Those who wish to participate are received warmly.
“Tell believing men to lower their gaze and guard their private parts. That is purer for them. God is acquainted with what they do.” (Qur’an 24:30)
“And do not spy, nor backbite one another. Would any of you like to eat the flesh of their dead brother? You would despise that! And fear Allah. Surely Allah is ˹the˺ Accepter of Repentance, Most Merciful.” (Qur’an 49:12)
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Ramadan Day 25:The two that lead to hellfire: The private parts and the tongue.
25th of Ramadan* ——————————– *Heart Illness: Hypocrisy* Allah and his messenger have described hypocrites for us so that we can avoid being like them, here are some attributes extracted from the Qur’an and the Sunnah:
Disloyalty: and it’s the opposite of trustworthiness, it can be in covenants, wealth, responsibilities and others. Lying: starting from light lies until lying becomes a habit for the hypocrite. Betrayal: the hypocrite will try to find anyway to betray. Immorality: making no difference between a Haram and a Halal due to the lack of faith. Laziness in worship: Allah says about them: (“And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little.” (Qur’an 4:142)) Over-caring about looks: Allah said:
“When you see them, their appearance impresses you. And when they speak, you listen to their ˹impressive˺ speech. But they are ˹just˺ like ˹worthless˺ planks of wood leaned ˹against a wall’ (Qur’an 63:4) Deception: Allah said:
“They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it.” (Qur’an 2:9) Corruption: Allah says:
“And when it is said to them, Do not cause corruption on the earth, they say, We are but reformers.” (Qur’an 2:11)
*Walayah and Bara’ah of Jumlah and Haqiqah* We spoke about Walayah and Bara’ah previously, now we will know some types of walayah and bara’ah.
Firstly, “Jumlah” meaning “as a whole” and it’s an obligation for every Muslim, it’s to (ally all the allies of Allah from the past and the present until the day of judgment, and to dissociate from all the enemies of Allah in the past, present and until the day of judgment)
The other type we will mention today is Haqiqah, and it’s to ally and dissociate based on certain texts, like to ally the wife of Fir’aun, Maryam the mother of Isa (as), the messengers etc, and dissociate from people like Abu Lahab, the wife of Nuh and Lut because these people are mentioned in the Qur’an for their righteousness or misery
*Things allowed in prayer* from the things that are allowed in the prayer are: To open the next verse for the Imam if he forgets To say SubhanAllah for the Imam if he made a mistake in the prayer To cry for the matters of the hereafter Light movement to fix the prayer To stop people from walking In front of you Killing the snake and the scorpion and other harmful things To save souls or wealth from destruction To carry a child and to quite him To swallow the saliva or spit the saliva.
“Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption in the land it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, after that, throughout the land, were transgressors.” (Qur’an 5:32)
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Narrated `Ikrima:
“Some Zanadiqa (atheists) were brought to `Ali and he burnt them. The news of this event reached Ibn `Abbas who said, “If I had been in his place, I would not have burnt them, as Allah’s Apostle forbade it, saying, ‘Do not punish anybody with Allah’s punishment (fire).’ I would have killed them according to the statement of Allah’s Apostle, ‘Whoever changed his Islamic religion, then kill him.'”
‘Ali came to some people of Az-Zutt, who worshipped idols, and burned them. Ibn ‘Abbas said: “But the Messenger of Allah [SAW] said: ‘Whoever changes his religion, kill him.'”
There is something similar in Imami Shi’i sources.
Narrated from Abū ʿAbdillāh (Imām Jaʿfar al-Ṣādiq), who said: Amīr al-Muʾminīn (ʿAlī), said: “If it were possible for me, and if I found someone to help me, I would kill all the adherents of these sects (aṣnāf), and I would burn them with fire. And this is [in accordance with] the saying of Allah, Mighty and Exalted:
‘Say, I am only a man like you to whom it has been revealed that your God is but one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate anyone in the worship of his Lord’ (Qur’an 18:110).”
Source: (Bihār al-Anwār al-Jāmiʿah li-Durar Akhbār al-Aʾimmat al-Aṭhār Volume and Page: Vol. 25, p. 265, Hadith #30)
Now we are going to examine a hadith that reports that Ali Ibn Abi Talib had a group of apostates burned alive.
What is important to note is that Ibn Abbas (ra) felt that Ali made an error in his ijtihad, in his decision to burn apostates.
In this regard Ibn Abbas (ra) was acting upon what Allah (swt) has mentioned in the Qur’an.
You are the best nation that ever existed among humanity. You command people to good and prohibit them from (l-munkari) evil, and you believe in Allah.” (Qur’an 3:11)
Ibn Abbas (ra) was saying he would not have done the munkar that Ali had done. He would have acted according to the Sunnah of the Blessed Messenger (saw).
We are also going to look at how a top Sunni scholar and a top Sunni apologist approach the issue.
Thus, in this particular article. We are also get to see some insights from Bassam Zawadi and Shaykh Abdullah Bin Bayyah
Now according to the scholars of our brothers from ‘Ahl Sunnah’, all the companions are ‘adil’-just.
Burning people alive doesn’t seem to be a very upright thing to do!
I have saved the published works of both links. Things do tend to disappear from the internet (from time to time).
Let us deal with imminent and respected scholar Shaykh Abdullah bin Bayyah and his response to this first.
“I read on a website that Ali ibn Abu Talib burnt some of the Kharijites during his caliphate. But this made me confused due to the hadith we know where the Prophet (peace and blessings be upon him) forbade torturing others with fire since this is a sort of associating others with Allah. So how did Ali do this?”
Shaykh Abdullah bin Bayyah replies:
“And upon you is the peace of Allah, together with his mercy and blessings. This report was narrated by al-Bukhary (6922) on the authority of `Ikrimah who said: Heretics were brought before Ali and he burnt them. When Ibn `Abbas was informed about this, he said, “If I were in his place, I would not have burnt them for the Messenger of Allah (peace and blessings be upon him) forbade this saying, “Do not torment with the torment of Allah” and I would have killed them, for the Messenger of Allah (peace and blessings be upon him) said, “Whoever changes his religion, kill him.”“
When a deviant group called al-Saba’iyyah, who were the followers of the Jewish `Abdullah ibn Saba’, went astray and believed that Ali was a god – we seek refuge with Allah from this – he (Ali) set them on fire and said, “When I saw such an enormous evil, I set them on fire and called.”
“Besides, this issue is a particular case that has no general application, as al-Shatiby said,
In general, there are many interpretations concerning this report, whether he burnt them after he had killed them, or he was just about to burn them, but he did not. Whatever the case was, this was an opinion viewed by a companion that has nothing to do with associating gods with Allah. Burning a person is not permissible in the Shari`ah; but this does not amount to associating others with Allah. Associating others with Allah means to worship another god with Allah or to believe in other gods with Almighty Allah. Yes, the Prophet (peace and blessings be upon him) forbade burning others and said, “None should torment with fire except Allah.” [Reported by al-Bukhary (3016)]”
“Yet, this does not mean that whoever burns others with fire is considered as associating others with Allah. It rather means that this punishment is a punishment in the Hereafter, not in this world. This is what we should believe. The issue has no relation to associating others with Allah. As mentioned above, this interpretation may prove untrue. Perhaps he intended to burn them, but he did not, or he intended to burn them after killing them. Even if he actually burnt them, this would be a kind of ijtihad from a companion that disagrees with the text. The ultimate reference is always to the text. Nonetheless, we have to believe that they acted according to their ijtihad and that they are illuminating guides.” -Shayh Bin Bayyah (May Allah continue to benefit many by him and bless him)
Our focus here is on the following statement:
“Even if he actually burnt them, this would be a kind of ijtihad from a companion that disagrees with the text. The ultimate reference is always to the text. Nonetheless, we have to believe that they acted according to their ijtihad and that they are illuminating guides.”
This is because for our brothers in ‘Ahl Sunnah’ the doctrine is that the companions can do no wrong. Even though we clearly have Ibn Abbas (ra) saying that he would not have done what Ali did!
Prima Qur’an comments:
Notice that Shaykh Abdullah bin Bayyah did not attack the chain of narrators. He also did not have any critique of the hadith at all.
The frightening prospect from respected Shaykh bin Bayyah’s response is that even if he did burn them it’s simply his ‘ijtihad’ and we have to believe he is still an illuminating guide.
Can you imagine? This is the standard for being ‘adil’ -upright.
The noble Shaykh bin Bayyah’s response was short and yet it has left us wanting.
In many ways, Shaykh Bin Bayyah’s understanding of this text gives grounds for extremism.
Why?
“Even if he actually burnt them, this would be a kind of ijtihad from a companion that disagrees with the text. The ultimate reference is always to the text. Nonetheless, we have to believe that they acted according to their ijtihad and that they are illuminating guides.”- Shaykh Abdullah Bin Bayyah.
Now take a moment and think about that. So even if Ali actually burned apostates, it was his ijtihad. In other words, he did what he thought was right! The very problematic response by Shaykh Abdullah bin Bayyah is that no principles of the sanctity of life, rules of engagement, etc. were given to us.
So, what if now ISIS, Al-Qaeda, and others want to use their ‘ijtihad’?
So let us look at how brother Bassam Zawadi deals with the issue:
A Christian missionary has cited the following Hadith from Bukhari and is demanding an explanation:
Volume 9, Book 84, Number 57:
Narrated `Ikrima:
“Some Zanadiqa(atheists) were brought to `Ali and he burnt them. The news of this event reached Ibn `Abbas who said, “If I had been in his place, I would not have burnt them, as Allah’s Apostle forbade it, saying, ‘Do not punish anybody with Allah’s punishment (fire).’ I would have killed them according to the statement of Allah’s Apostle, ‘Whoever changed his Islamic religion, then kill him.'”
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“Can you briefly describe the background, which compelled Hadhrat`Ali to take this action? How valid is the isnad[1] and matn [2] and the legality of such a punishment? If there is an argument that Hadhrat`Ali cited to justify this action, that too is welcome. Jazakumallah Khaira”
Answer Bassam Zawadi:
“The referred narrative is placed in the Kitaab Al-Jihaad as well as the Kitaab Istitaabah Al-Murtaddeen by Al-Bukhari in his “Sahih”.
Although Bukhari’s narratives do not give any details regarding the incident, yet in his exegesis on Bukhari – “Fath Al-Baari” – Ibn Hajar has mentioned a few other versions of the same incident [3]. Considering all the narratives reporting this incident, the following major variations come to the forefront:
Firstly, there is quite a bit of variation regarding the people, who were subjected to this punishment. According to one version, they were atheists, according to a second version, they were apostates, according to a third version, they were a group of people, who secretly used to practice idolatry and according to a fourth version, they were a group of Rawafidh [4], who believed in the divinity of Ali.”
“Secondly, there is a significant difference between the reports regarding the incident itself. Although, the narratives given in Bukhari do not give any details of how the incident happened, yet Ibn Hajar has given a few narratives, which give some details of the happening. According to one version, when `Ali was informed regarding a people who considered him to be God, he called them and asked them to refrain from such blasphemy. They refused to comply. This went on for three days. Till, finally, `Ali ordered to dig a deep pit and burn a huge fire in it. The criminals were brought to the fire. `Ali told them that if they do not agree to refrain from their blasphemy, they would be thrown in the fire. They persisted in their refusal and were, subsequently, thrown in the fire. According to a second version, `Ali was informed of a people who secretly worshipped idols in a house. `Ali went to investigate the report. An idol was recovered from the house and, subsequently, the house was burnt to ashes. According to a third version, `Ali was informed of some apostates. He called for them. When they arrived, `Ali gave them food to eat and asked them to return to Islam. They refused. At their refusal, `Ali made them stand in a pit and killed them in it. Subsequently, he burnt them.”
“These are some of the various versions of the incident as reported in books of history and Hadith. One may take whichever explanation he believes to be more plausible to be accurate.”
“In my opinion, the second and third versions of the incident are quite considerable. It seems that:
After it had become evident that the house was secretly being used for idolatry, `Ali (ra) ordered that it be burnt down. However, due to a mistake on the part of one or more of the narrators, the incident has been reported in a way that it gives the impression that the house was burnt down with its inhabitants. Whereas, it may not have been so; or
People were killed for their apostasy and later, their corpses were burnt to ashes. This is clearly implied in the third stated version of the incident.”
“Nevertheless, if someone is not willing to accept any of the above explanations and is persistent that `Ali actually burnt these criminals to death, even then the most that can be said is that `Ali’s decision of burning the criminals to death was not correct, in view of the directive of the Prophet (pbuh) to the contrary. This, obviously, would amount to criticism of Ali’s decision – not a criticism of Islam.”
“After all, `Ali was but a human being, he may have erred in his decision.”
I hope this helps.
October 11, 2000
[1] That is the chain of narrators of this reporting.
Now, this is why I really miss Bassam Zawadi when he was involved in apologetic. I know Bassam Zawadi is passionate about his understanding of Islam, but who isn’t?
Notice also, that Bassam like Bin Bayyah did not attack the chain of narrators, nor does he have any issue with the hadith themselves.
Though it would have been nice to have all the narrations laid out for us, we can clearly see that there is a need to rescue Ali from anything wrongfully attributed to him. That is admirable. That is understandable because that is usually what our brothers from the ‘Ahl Sunnah’ will do to rescue the character of all the companions.
However, at least Bassam is willing to make the following assertion/concession.
“`Ali actually burnt these criminals to death, even then the most that can be said is that `Ali’s decision of burning the criminals to death was not correct, in view of the directive of the Prophet (pbuh) to the contrary. This, obviously, would amount to criticism of `Ali’s decision – not a criticism of Islam.
After all, `Ali was but a human being, he may have erred in his decision.”
Beautiful! Well said!
So, in other words like Shaykh Abdullah bin Bayyah, Bassam is trying to clear Ali of these reports. Yet, unlike Shaykh Abdullah bin Bayyah, Bassam is not willing to be defined by this! In other words, look the companions could have made mistakes, big errors in judgment, and did things that are not correct.
I also hope that one has gleaned the following from what Bassam has said as well.
“Although Bukhari’s narratives do not give any details regarding the incident”
“Firstly, there is quite a bit of variation regarding the people, who were subjected to this punishment. According to one version.”
“According to a second version,”
“According to a third version”
“According to a fourth version,”
“The narratives given in Bukhari do not give any details of how the incident happened, yet Ibn Hajar has given a few narratives, which give some details of the happening.”
“However, due to a mistake on the part of one or more of the narrators, the incident has been reported in a way that it gives the impression….”
I hope people reflect well on these statements. This is true for the vast corpus of hadith literature. They simply give you snippets and snapshots. Just bits and pieces of information.
The interesting observation is how two champions of the ‘Ahl Sunnah’ have made their concluding remarks.
To me, in my humble opinion brother, Bassam’s response was more robust and more keeping to the truth.
Whatever these companions and successors did does not have to be a reflection upon Islam!
Lastly, I also think that Bassam Zawadi’s understanding and response is much grounded and keeping with the justice and compassion of Islam.
Bassam Zawadi’s response does not give room for groups like ISIS and Al-Qaeda to act brash in the name of “personal ijtihad.” Where as Bin Bayyah’s response certainly does.
THE REACTION OF IBN ABBAS IS KEY
Also, Bassam Zawadi’s response shows that Ali could have made an error in his ijtihad. In fact, Ibn Abbas (ra) is shown not to agree with Ali’s decision. This means that Ibn Abbas (ra) felt that the Ijtihad of Ali was incorrect. After all that is a key part of these hadith reports about what Ali is said to have done. Surely Ibn Abbas (ra) is not going to object to Ali burning dead bodies?
If Ali could be wrong in ijtihad in this area, could he have been wrong in his ijtihad in the battle of Siffin?
Whereas Shaykh Abdullah bin Bayyah’s response was, well, ‘It was his opinion’. This is important in the jargon of ‘Ahl Sunnah’ because it implicitly implies that Ali could very well have made an error.
However, he would still be rewarded for his error. Whereas Bassam Zawadi made clear daylight between the teachings of the Blessed Messenger (saw) and a very probable and unjust emotional decision based upon a companion.
This is also important because this is exactly what happened at Siffin. Many companions felt that Ali not only made an error in his ijtihad but that he failed to judge by what Allah (swt) had instructed us to judge by.
Alas, some people maybe dismissive of Bassam Zawadi being a Salafi. It is rather unfortunate to dismiss him on account of that. However, this statement by Shaykh Muhammed Al Yaqubi in his book is not so easily dismissed. * Would like to give credit to a brother who commented on this entry for the following information. Hamza Malik -May Allah (swt) reward you.
“ISIS uses the story of Ali as a proof, as it is narrated that he burned someone. However, the story does not provide any proof to the permissibility of burning people for the following reasons. First, Ibn Abbas, cousin of Ali, opposed him and declared that it was wrong. Second, Imam al-Bukhari narrated this story to caution the reader that it is not valid, as he narrated the counter-proofs. His job was to compile every text related to the subject, and the job of the doctors of law was to establish what is valid and what is not. Third, Ali himself agreed with his cousin Ibn Abbas that this is forbidden, as narrated by al-Tirmidhi (Tuhfat al-Ahwadhi, vol. 5, pp. 24-25).”
Source: (Refuting Isis (2nd edition p. 27) in regard to Ali using fire to punish.)
It is note worthy that Shaykhs: Muhammed Al Yaqubi is widely believed to be a descendant of the Blessed Prophet’s grandson Hassan. Yet, this did stop Shaykh Yaqubi from seeing Ali as someone who could be mistaken in his ijtihad.
In other words, the common gas lighting tactics of: “He is from the Ahl Bayt how could you?” was not used.
Islam does not stand, or fall based upon what companions did or did not do. It is based upon the teachings of the Qur’an and the clear teachings of the Blessed Messenger (saw).
May Allah (swt) bless Bassam Zawadi and Shaykh Bin Bayyah for their sincere efforts.
Allah (swt) knows best, and the help of Allah (swt) is sought in all matters. It is also interesting that this hadith so bothers crypto-Shi’i (Shi’a in the guise of a Sunni) don’t be surprised to see them try and discredit ‘Ikrma altogether! Not only that but some Shi’a have failed to discredit ‘Ikrma have tried to have a go at Ibn Abbas (ra) Even though, ‘Ikrma also narrates a juicy hadith that the Shi’i like to use about Ammar bin Yassar being killed by the rebellious group. Can’t have your cake and eat it to folks!
“And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector – the Best to protect and the Best to help!” (Qur’an 22:78)
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Did you know that the vast majority of Muslim layman and even some learned people believe that the Blessed Prophet (saw) said something along the following:
“My Ummah will be split into 73 groups and all of them will be in the hellfire except one, and that is ‘Ahl Sunnah Wal Jammah‘.
This is absolutely not true. In fact, it is imputing a lie to the Blessed Prophet (saw).
There is absolutely no such statement of the Blessed Prophet (saw).
Does anyone know any verse in the Qur’an any sound Hadith that says that we as Muslims are to call ourselves: ourselves ‘Ahl Sunnah Wal Jammah‘?
I have been searching high n low, and coming up empty. I am not infallible or above reproach. So I think its best I consult with others.
Have you the readers found any clear statement from the Qur’an that we are to call ourselves: ‘Ahl Sunnah Wal Jammah‘?
Have you the readers found any clear statement from the Qur’an that the saved people on the day of judgement are: ‘Ahl Sunnah Wal Jammah‘?
Have you the readers found any sound hadith, (whose chain of narration was so spotless it was not disputed by any of the scholars) where the blessed Prophet Muhammed (saw) told us to call ourselves: ‘Ahl Sunnah Wal Jammah‘?
Have you the readers found any sound hadith, (whose chain of narration was so spotless it was not disputed by any of the scholars) where the blessed Prophet Muhammed (saw) said that the saved group are the: ‘Ahl Sunnah Wal Jammah‘?
Here is what I found.
I found that there has been some deception and sleight of hand to fool people into thinking words have meaning that they do not have.
jama’a literally denotes a group, a collective, a congregation.
jama’a does NOT mean largest group, largest collective, largest congregation.
If one searches through the history books, he will find the origin story of the ‘Jama’ah is the year in which Muawiyah seized the power. It was known as the “The Year of al- Jama’ah”.
It was called so, because the Ummah of the Blessed Prophet (saw) had already become divided into two factions after the death of Uthman: The Shia of Ali and the followers of Muawiyah. When Imam Ali was killed and Muawiyah took over the power, the year was called “al- Jama’ah”. Out of the many Jama’ah. The majority was being lead by Muawiyah, who usurped power and any other parties were considered as a dangerous rivals. Therefore the name of “Ahl al-Sunnah and al-Jama’ah” indicates a forged terminology between the Blessed Sunnah of the Prophet (saw) merged with the innovations by Muawiyah, and the agreement upon his leadership.
Correction: The Muslim community did not come together in recognizing Mu’awiyah. There remained Muslims that up until today do not recognize Mu’awiyah usurping the Imamate of the Muslims.
MORE DECEPTION IN REGARD TO THE TERM JAMA’A
You may have heard a hadith along the lines of: “Allah’s hand is with the Jammah.”
However, as we have already noted jama’a literally denotes a group, a collective, a congregation.
At-Tirmidhi (2167) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will not cause my ummah to agree on falsehood; the hand of Allah is with thejamaa‘ah (the main body of the Muslims).” Classed as hasan by al-Albaani.”
(the main body of the Muslims) is a bracketed insertion. It is not the meaning of the word jama’a.
” ‘Arfajah ibn Shurayh reported: I saw the Prophet, peace and blessings be upon him, delivering a sermon to the people, saying, “Verily, the Hand of Allah is over the united community, for Satan is with one who secedes from the community, running after him.”
Source: Sunan al-Nasā’ī 4020
Grade: Sahih (authentic) according to Al-Albani.”
However, the Arabic text says no such thing. Observe how it (along with the fuller text) is translated here:
It was narrated that ‘Arfajah bin Shuraih Al-Ashja’I said:
“I saw the Prophet [SAW] on the Minbar addressing the people. He said: ‘After me there will be many calamities and much evil behavior. Whoever you see splitting away from the Jama’ah or trying to create division among the Ummah of Muhammed [SAW], then kill him, for the Hand of Allah is with the Jama’ah, and the Shaitan is with the one who splits away from the Ummah, running with him.'”
Again, nothing about ‘united community’. Which would be problematic even if that were to be accepted. All the different group of Muslims are united with in themselves. When they become disunited on a matter they split and become another Jama’ah.
This is why the people over at islamqa inserted: the main body of the Muslims
WHAT I AND MY COMPANIONS ARE UPON.
Then we have the following:
Narrated ‘Abdullah bin ‘Amr:
that the Messenger of Allah (saw) said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.”
This hadith has been classified as weak. Not everyone is in agreement upon it’s authenticity.
Notice there is no mention of the theologically and politically loaded terminology jama’a
Certainly this hadith which has been classified as weak has to be tempered in light of the hadith that has been graded sound which states:
Narrated Anas:
The Prophet (saw) said, “Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated (new things) in the religion after you.“
I said to ‘Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat ‘Ali)? Is it your personal opinion or something you got from Allah’s Messenger (saw)? ‘Ammar said: We have got nothing from Allah’s Messenger (saw) which people at large did not get, but Hudhaifa told me that Allah’s Apostle (saw) had especially told him amongst his Companion, that there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shu’ba said about them
AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed: “Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: “I can find no mounts for you.”
We greeted him and said: We have come to see you to give healing and obtain benefit from you.
Al-Irbad said: One day the Messenger of Allah (saw) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.
A man said: Messenger of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us?
He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.
Even though this particular hadith is classified as sound I believe that it has been subject to mudraj (interpolated). In particular the phrase: “and that of my rightly -guided caliphs.”
The Arabic term: الْمَهْدِيِّينَ or almahdiiyn also could be translated as ‘The Mahdis’ is certainly problematic.
This hadith does not leave really any good options either for the Umayyad Sunni(s) or the Abbasid Sunni (s).
Why?
There are just too many companions that fought against Imam Ali to have thought him to be (rightly guided) in all his actions.
This means they heard this hadith and ignored it. Not good!
It means that they never heard this hadith because it is mudraj (interpolated) i.e forged.
This extra addition: “and that of my rightly -guided caliphs.” seems cooked up after the fact. Most likely to counter opposition to a particular historical narrative.
If some groups are going to have rightly guided Imams why not rightly guided Caliphs?! Allah (swt) knows best!
THE POSSIBILITY OF NO JAMA’A OR NO IMAM? THEN WHAT?
Narrated Hudhaifa bin Al-Yaman:
The people used to ask Allah’s Messenger (saw) about the good but I used to ask him about the evil lest I should be overtaken by them. So I said, “O Allah’s Messenger (saw)! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (i.e., Islam); will there be any evil after this good?” He said, “Yes.” I said, ‘Will there be any good after that evil?” He replied, “Yes, but it will be tainted (not pure.)” I asked, “What will be its taint?” He replied, “(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others.” I asked, “Will there be any evil after that good?” He replied, “Yes, (there will be) some people calling at the gates of the (Hell) Fire, and whoever will respond to their call, will be thrown by them into the (Hell) Fire.” I said, “O Allah s Apostle! Will you describe them to us?” He said, “They will be from our own people and will speak our language.” I said, “What do you order me to do if such a state should take place in my life?” He said, “Stick to the group of Muslims and their Imam (ruler).” I said, “If there is neither a group of Muslims nor an Imam (ruler)?” He said, “Then turn away from all those sects (al-firqa) even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.”
Here this text addresses the possible scenario of there being no jama’a at all! In particular, no group of Muslims (jamaat al muslimin)
Also, it is hard to imagine that the Blessed Prophet (saw) is advocating for a ‘do it yourself’ Islam in the statement: Then turn away from all those sects (al-firqa)
So let us look at what has been clearly established. We have nothing from the Qur’an or the Sunna of the Blessed Prophet (saw) telling us to follow: Ahl al-Sunnah and al-Jama’ah
CLAIMS THAT THE COMPANIONS USED THE TERM: ‘AHL SUNNAH WAL JAMMAH’ ?
‘Amr ibn Maymun reported: Abdullah ibn Mas’ud, may Allah be pleased with him, said, “Verily, the majority of groups have left the united community. The united community is only the one that conforms to the obedience of Allah, even if you are by yourself.”
The title is: Ibn Mas’ud on Jama’ah: You are Ahl al-Sunnah even if you are alone
But Ibn Mas’ud (ra) did not say: “You Are Ahl al-Sunnah even if you are alone!”
What he is reported to have said is: “The jamaat is only the one that conforms to the obedience of Allah, even if you are by yourself
Remember this translator likes to translate jamaat as ‘united community’ and we already went over this.
The above transmission that is reported to have come from Ibn Mas’ud (ra) is quite eye opening because the truth has nothing to do with a group and especially not an overwhelming majority group. Rather, the truth is that which conforms to the obedience of Allah (swt).
Unfortunately some people will dismiss the above website: https://www.abuaminaelias.com/ because of it’s association with the Salafi sect or Ahl Hadith sect.
Well, if you are an acclaimed Sunni Muslim whom has an aversion for the Salafi you can chew on the following bit of information:
Imam an-Nablusi stated in his book al-Hadiqat an-Nadiyya (vol. 2, pg. 103)
“Jama’ah is rahma, that is, the union of Muslims on truth brings Allahu ta’ala’s Compassion. Tafriqa is adhab, that is, separation from the Community of Muslims brings about punishment from Allahu ta’ala. Hence, it is necessary for every Muslim to unite with those who are on the right path. He must join and believe like them even if they are only a small group. The right path is the path of as-Sahaba al-Kiram. Those who follow this path are called Ahl as-Sunnah Wa’l Jama’ah. It should not confuse us that many heretical groups appeared after the time of as-Sahaba al-Kiram. Al-Imam al-Bayhaqi (d. 458/1066; Rahimahullah) said, ‘When Muslims go astray, you should follow the right path of those who came before them! You should not give up that path even if you are left alone on the path!
It is said that Ibn Mas’ud (ra) had a commentary on the following verse of the Qur’an:
“And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves.” (Qur’an 3:103). Where apparently he explains that the rope mentioned in the verse was the Jama’ah(group).
Insh’Allah when I get the source for this attributed statement I will share it. However, even if it checks out the term again is Jama’ah or simply ‘group’.
The closest you will get to any companion of the Blessed Prophet (saw) coining the phrase: “Ahl al-Sunnah and al-Jama’ah” is that which has been attributed to Abdullah Ibn Abbas (ra).
Commenting on the verse:
“On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): “Did you reject Faith after accepting it? Taste then the penalty for rejecting Faith.” (Qur’an 3:106)
Ibn Kathir in his commentary on the above verses attributes the following to Ibn Abbas (ra)
“This is when the faces of followers of the Sunnah and the Jama`ah will radiate with whiteness, and the faces of followers of Bid`ah (innovation) and division will be darkened, as has been reported from Ibn `Abbas.”
However, even this statement cannot be authentically attributed to Ibn Abbas (ra).
What I DO find interesting about this particular grouping of words being attributed to Ibn Abbas (ra) is that the Abbasids (from his name sake) are the real intellectual progenitors of what is now commonly known as: Ahl al-Sunnah and al-Jama’ah
Christopher Melchert, Professor of Arabic and Islamic studies at the University of Oxford’s Oriental Institute and fellow in Arabic at Pembroke College, Oxford had the following to say:
“The 9th-century hadith folk’s own preferred term for themselves was“Ahl al-sunna.” It is not convenient for us to call the hadith folk “Sunnis” because that term now calls to mind the great tripartite division of Sunnis, Shi’is, and Kharijis. At least for the 9th century and earlier, a mere tripartite division is simplistic and practically impossible to document. To begin with, 9th-century definitions of Shi’ism were considerably different from those of later times; for example, traditionalist rijal critics regularly distinguished between ‘tashayyu’, special regard for ‘Ali and his house that the hadith folk was willing to overlook, and rafid, the rejection of Abu Bakr and ‘Umar that they thought put one outside the Muslim community. With equal emphasis, the 9th-century hadith folk distinguished themselves from Qadariyya, Murji’a, Mu’tazila, and other theological parties not accounted for by a simple, anachronistic dichotomy between Sunnis and Shi’is. The polarity of Sunni and Shi’i was not strong until the mid-10th century, and full Sunni mutual recognition and self-awareness appeared only in the mid 10th century. Finally, modern scholars should avoid endorsing the hadith folk’s own estimate that they were the overwhelming majority, as calling them “Sunnis” might do.”
” The significance of their calling themselves ‘Ahl al-sunna’ is not that their views were identical to those of the later, great Sunni community, which they were not, but that the later community deliberately identified them as its forebears. We need to understand their piety. Their adversaries preferred not to call them ‘Ahl al-sunna’ and proposed various other terms.’ Al-Jahiz disparaged the nabita, those who sprouted up like weeds to extol the enemies of ‘Ali and to promulgate such crass ideas as assigning God an imaginable body (tajsim, taswfr). Other writers attributed similar errors to the hash- wiyya (vulgar). The hadith folk complained that the Murji’a called them shukkak (doubters) for saying, “I am a believer, God willing,” while the Qadariyya called them mujbira or jabriyya for upholding divine predestination. To use any of these terms for the hadith folk would mean taking sides as much as it would mean calling them ‘Ahl al-sunna’, which is needless for modern scholars.”
“The hadith folk emerged as a distinct group at about the end of the 8th century. They lost importance in the 10th century. Chroniclers usually refer to their 10th-century successors in Baghdad as the Hanabila or simply al-‘amma (the general), periodically rioting against the Shias. Meanwhile, their own name for themselves, ‘Ahl al-sunna’, was claimed by virtually all parties except the Shi’is.Even Mu’tazila called themselves Ahl al-sunna wa-al-jama’a, on the plea that if they were not actually the great majority, they ought to have been. (I have not compared the piety of the hadith folk with that of 9th-century Shi’is, rewarding though such a comparison would be. At least a wing of the Shi’ movement probably had something very close, which ought to show up in Shi’i hadith.)
Source: (The Piety of the Hadith Folk by Christopher Melchert)
Then when you actually look at those who claim: Ahl al-Sunnah and al-Jama’ah you begin to realize the difference between those who claim that title, and all the one’s that think the others have misappropriated the title.
As long as one goes to the Masjid and performs their prayers there seems to be a great deal of unity among those who call themselves: ‘Ahl Al-Sunnah And Al-Jama’ah‘. This actually happens any where in Muslim majority countries. It happens in Mecca where the Sunni, Shi’i and Ibadi all pray together, behind one Imam.
However, the secret to maintaining this outward unity is simply this: Be very very careful what you talk about. Because depending upon the topic, jurisprudence, theology, history, science, politics things could turn quite volatile.
The above image no where does justice to the very real divisions that exist among those who claim the title: ‘Ahl Al-Sunnah And Al-Jama’ah‘.
It seems this ahadith about the ‘jamaat’ or the ‘group’ can easily be interpreted by any group of any given sect of Muslims at any point in history as a reference to themselves.
If Sunni Muslims believe that the majority is correct then the whole lot of them should follow the Hanafi school of jurisprudence. That is because around 60% of Sunni Muslims follow this particular school.
The Abbasids, Mughal and Ottoman empires adopted it and promulgated it. The followers of other schools of Sunni jurisprudence would have to be considered shameful to hold on to to the Hanbali, Maliki and Shafi’i schools of jurisprudence in light of what looks like the apparent favour of Allah (swt) given to the Hanafi school.
Conclusion:
The term or phrase: “Ahl Al-Sunnah Wal-Jama’ah” cannot be authentically attributed to the Blessed Messenger (saw). This term is not in the Qur’an. This term is not from the Blessed Messenger (saw).
“The faculties of seeing (tudriku) cannot grasp Him, and He grasp all–seeing (yudriku), He is the All-Subtle and All-Aware.” (Qur’an 6:103)
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Dear Muslim Ummah.
This is a collection of articles on the issue of Seeing Allah (swt) in the hereafter. May Allah (swt) guide you to the path and way of the Muslims. May Allah (swt) guide you to the doctrine of transcendence. The way of the Qur’an and the Sunnah. Because this is the safest and secure road.
Among those who profess to be Sunni Muslims, you see such a division among them on this matter. One will claim that their lord has a shape and a form. The other side, realizing the problematic nature of such a position, will claim a sort of ‘beatific vision’. All sides come with their proofs and evidence.
Among them are those who say both believers and disbelievers will see Allah and others say seeing Allah is a reward exclusive to the believers.
For example: what form or shape did the disbelievers see Allah in?
On Seeing Allah: The following article breaks down a video from a brother upon the Ashʿarī theology giving our critical analysis from the Ibadi perspective.
The following section deals with a fringe group who call themselves ‘Salafi;: They claim that they are upon the belief of the early generation of Muslims. In reality they are those who have very eccentric and bizarre views.
According to Sahih Bukhari what Form/Shape of Allah did the disbelievers see? What Every Christian Should Ask Every Muslim. Christians believe that God took upon himself a form or a shape. The Salafi sect also believes that Allah took upon a form or a shape.
Prima Quran 